English
Oh, and also because of realizing that it is beyond expression and transcends the realm of knowledge, although I have seen the affirmation and negation of cyclic existence and nirvana with intermediate and ultimate limits, and many letters, I have not been misled by the excellent realization of being free from thought. I have not been misled by ordinary prophecies. The three objects of meditation and stages of meditation, the two teachings of Jowo and Serlingpa, sound and valid cognition, the two teachings of result and dharma, etc. The great expanse of clear light that transcends the act of meditation, the innate awareness that is the basis, the primordial, naked Buddha dwelling within, this, in my karmic disposition, has been blessed by the parents of Orgyen (Padmasambhava). Passed down through symbolic transmission by the great scholar Vimalamitra. From the time Longchen Rabjam purified it, even though I met the great siddha Saraha, I felt there was nothing to ask or consult, and this state accompanies my breath. Although I rejoice later in the certainty that there is no doubt about death and no fear of non-regression. The lama appearing clearly at the head of my bed and awareness being cast into my heart is the fault of untimely transference. And because my lifespan has also been slightly extended, the lama appears clearly in my own heart. Merely falling asleep while mixing awareness free from fixation is the essence of clear light, the supreme method of purifying the field. Because the pure realm is not separate from one's own appearance, all appearances of the three kayas are merely the arising and gathering of awareness, please understand. The reply of the accomplished Dharma Kirti: Alas! Now is the degenerate age of the five degenerations. Remembering the Dharma is like a star in the daytime. Practitioners are also carried away by the wind. Guides are also pursuing this life. Those with qualities are at odds with the Dharma. At the time when such a bad time arises. You do not run like a dog for learning, qualities, and wealth. It is very wonderful to restrain your mind. I think it is not just accidental luck, but a remnant of karma with a connection to the Dharma. I, the yogi, am also happy. Therefore, there are three pieces of advice. As for the essence of your question: Since the view of Dzogchen is that from the very beginning, maintaining the continuity of awareness resting naturally without fabrication is the way to have the fewest errors and losses. If you do that, it is said that there are signs of conceptual thoughts flowing downwards, which is the fault of not having arisen the aspect of awareness of abiding, slightly deviating from the continuity of natural abiding mentioned earlier. At that time, if you cultivate awareness by exposing it nakedly without any support, conceptual thoughts will be liberated as they are recognized, it is there. Generation stage and mantra
Chinese
在散乱等情况下禅修不舒服，昏沉厉害，这是现在初学者心性不调柔的征兆，慢慢就习惯了。有些禅修者没有生起胜观的智慧，只是落入止观的片面，导致生起次第和圆满次第互相不融合的情况也有，但你不是那样。总的来说，这个禅修既不能太紧也不能太松，应该像琴弦一样松紧适度才能产生效果。以前，圣者根嘎波（འཕགས་པ་ཀུན་དགའ་བོ།）教给格瓦辛给（གྲོ་བཞིན་སྐྱེས།）禅定，但他有时太紧，有时太松，难以做到。于是他向导师请教，导师说：有寿命者，你住在家里的时候会弹琵琶吗？回答说：我很擅长。导师说：那么，你的琵琶弦太紧能发出美妙的声音吗？世尊，不能。太松呢？也不能。只有松紧适度才能发出美妙的声音吗？世尊，正是这样。导师说：有寿命者，你的心也是这样，既不能太紧也不能太松。这样说了之后，他就获得了阿罗汉果位。关键在于松紧的把握。如果因为害怕散乱而过于紧张，那么紧张的那个念头或法性本身就会成为障碍。如果像平常一样，随心所欲，那么它的本质就离不开分别念和无明。所以，现在让觉知自然放松。过一会儿，它可能会不知不觉地变得昏沉、模糊。这时，就是掉举，要提起精神，念“啪（ཕཊ，梵文：phaṭ，梵文罗马转写：phaṭ，摧破）”。这样可以消除障碍。所谓“时间短，次数多”的关键就在于此。否则，次数多有什么意义呢？眼睛与其像枪一样盯着外面的景象，不如放松地专注于内在的觉性，这才是关键所在。喜欢生起虔诚心和慈悲心是圣者的财富，所以是真的。厌离心和出离心，什么时候死都不知道。学习苦乐的取舍，无论如何不需要等等，这样才能逐渐增长功德，可以参考寂天菩萨的《入菩萨行论》。供养鬘的天女从自身产生，又融入自身，这是像幻化一样的禅定，是练习的缘起。
English
When meditation is uncomfortable due to distractions, etc., and drowsiness is severe, it is a sign that the mind is not yet tamed for a beginner, so it will gradually become accustomed. Some meditators fall into mere shamatha without the skill of vipassanā arising, resulting in the generation stage and completion stage not integrating with each other, but you are not like that. In general, this meditation should not be too tight or too loose, but like a stringed instrument, it should be moderately tight and loose to produce results. Previously, the noble Kungawo (འཕགས་པ་ཀུན་དགའ་བོ།) taught meditation to Gowa Shingge (གྲོ་བཞིན་སྐྱེས།), but he was sometimes too tight and sometimes too loose, making it difficult to practice. So he asked the teacher, who said: "O fortunate one, when you are at home, do you know how to play the lute?" He replied: "I am very skilled at it." The teacher said: "Then, does your lute produce a beautiful sound when the strings are too tight?" The Blessed One, it does not. "Or when it is too loose?" Again, it does not. "Does it produce a beautiful sound when it is moderately tight and loose?" The Blessed One, it is so. The teacher said: "O fortunate one, your mind is also like that, neither too tight nor too loose." After saying this, he attained the state of an arhat. The key is in the balance of tightness and looseness. If you are too tense because you are afraid of distraction, then the thought or dharmata that is tensing up will become an obstacle. If you let it go as usual, whatever you like, wherever you go, then its nature will not go beyond conceptual thoughts and ignorance. So, now let the awareness relax naturally. After a while, it may unconsciously become drowsy and unclear. At that time, it is sinking, so bring out alertness and say "Phaṭ (ཕཊ，梵文：phaṭ，梵文罗马转写：phaṭ，摧破)". This will eliminate obstacles. The key to "short periods, many times" is in this. Otherwise, what is the point of many times? Rather than staring at the external appearance like a spear, it is more important to relax and focus on the inner awareness. It is true that it is the wealth of the noble ones to be happy to generate devotion and compassion. Renunciation and detachment, you never know when you will die. Learning to take and give happiness and suffering, and not needing anything at all, etc., will gradually increase your qualities. You can refer to Shantideva's "Bodhicharyavatara". The goddess of the offering garland arises from oneself and dissolves into oneself. This is like an illusion-like samadhi, a connection for practicing the skill.
Chinese
關於提問的環節。如果清楚地觀想本尊，則有變成意念中實物的危險。如果又以空性的體驗來抑制，則本尊的身體裝飾不清楚，很難將顯空貫注於相續中，有人這麼說。一般來說，在沒有獲得雙運道穩定的情況下，那樣的情況確實會發生。如果用心來控制，心就不會散亂到任何地方，也不會迷惑。那種無法言說的力量或光彩，或者說清晰度，就在本尊身上清晰地顯現，而且如此清晰地顯現，觀修者就是我。我觀修的果報是這個本尊顯現了，像這樣認為的實執，如果沒有絲毫的自續，那麼顯空就不是分開的。生起次第的顯現，就在那個狀態中，圓滿次第的空性，例如，就像鹽溶解在水中一樣，沒有分別的雙運大圓滿的要點，理解非常重要。如果不是這樣，而是以分別念的思維，清楚地觀想本尊的形象之後，又認為那是空性而加以印持，那麼這兩個方面都是有相的妄念，這樣是不行的。然而，在主要宣說生起次第的瑜伽中，也說過首先要修習常恆之身的技巧。如果在意念中出現像實物一樣的顯現，那麼在那時，將認為「像這樣顯現」的意識融入於無所緣之中，即使暫時變得不清晰，也要放鬆觀修對象和觀修者的緊張感來進行觀修，這樣就能熟練掌握顯空的技巧。總之，無論是生起次第、虔誠心還是慈悲心，那種無法言說的本質都是空性。在生起次第中顯現，或者在虔誠心中清晰，或者在慈悲心中生起的一切，都是本質空性的自性顯現。在那種狀態中，生起次第時的光明放射和收攝，虔誠心時的獲得四灌頂等強烈的渴望，慈悲心時的救度眾生的事業等等。如果用圓滿次第單獨來舉例，就像水就是水，火就是火，樹就是樹，眾生就是眾生一樣，將這種意識分開，不散佈在對境上，因此不與萬物混雜，卻又遍及一切，所以說大悲周遍。如果了解一個本質中具備三性的要點，那麼所有的善行都會被無所緣的智慧所掌握。
English
Regarding the questions. If you clearly visualize the deity, there is a risk of it becoming like a solid object in your mind. If you suppress it with the experience of emptiness, the body ornaments of the deity will not be clear, and it will be difficult to integrate appearance and emptiness into the mindstream, some say. In general, it is true that such a situation will occur if you have not gained stability on the path of union. If you control it with your mind, the mind will not be distracted anywhere, nor will it be confused. That inexpressible power or radiance, or clarity, will clearly appear on the deity, and the one who meditates on such clarity is me. The result of my meditation is that this deity has appeared. If there is no self-grasping clinging to such a notion, then appearance and emptiness are not separate. The appearance of the generation stage, in that very state, the emptiness of the completion stage, for example, like salt dissolving in water, the key to the great perfection of spontaneous accomplishment, which is inseparable, is very important to understand. If it is not like that, but with the conceptual mind, after clearly visualizing the form of the deity, you then think that it is empty and seal it, then both of these aspects are conceptual thoughts with signs, which is not right. However, in the yogas that mainly teach the generation stage, it is also said that one should first practice the skill of the permanent body. If something like a real object appears in the mind, then at that time, mix the consciousness that thinks "it appears like this" into the unreferential, and even if it temporarily becomes unclear, relax the tension between the object of meditation and the meditator and meditate, so that you can master the skill of appearance and emptiness. In short, whether it is the generation stage, devotion, or compassion, that inexpressible essence is emptiness. Everything that appears in the generation stage, or is clear in devotion, or arises in compassion, is the nature of emptiness appearing. In that state, the radiation and absorption of light in the generation stage, the intense longing for obtaining the four empowerments in devotion, the activities of saving sentient beings in compassion, and so on. If we take the completion stage alone as an example, just as water is water, fire is fire, tree is tree, sentient being is sentient being, separating this consciousness and not scattering it on the object, so it is not mixed with all things, but pervades all things, so it is said that great compassion pervades all. If you understand the key point that one essence possesses the three natures, then all virtuous deeds will be grasped by the wisdom of non-reference.