English
In the Trailya-traya it says: 'Then, one should aspire to the mandala's five wisdoms and the nature of the three bodies as if they were reflections.' This is said to explain the deity meditation of the mandala, so it will be explained. In that, the way to meditate on the deities through the door of the three bodies is: In the Kriyā Tantra it says: 'The Dharma and enjoyment, the emanation of the three bodies, are to be meditated upon. The thirty-seven factors of enlightenment will definitely arise there.' That is what is said. On this, although there appear to be many different ways of meditating on the three bodies among the lamas who have transmitted from Phamthingpa, the glorious Dārikapa said: 'The deity meditation of the outer mandala, the meditation on the thirty-seven factors of enlightenment, and the meditation on the body mandala are, in order, the means of accomplishing the Nirmāṇakāya, the Dharmakāya, and the Sambhogakāya.' The first is the Nirmāṇakāya, which is said for the sake of taming common disciples and has a very coarse form of body. The second is the Dharmakāya, which has the form of entering the meaning of Suchness through the wisdom of great bliss. The third is the Sambhogakāya, which is said for the sake of taming the supreme disciples and has the form of holding the form body through the door of very subtle channels and essences, and is established as the Sambhogakāya because it fully enjoys bliss through the door of blessing the channels and essences, which is excellent. The five wisdoms are the deities of the five families of the five chakras, which are established by the power of the five families, such as Vairocana's mirror-like wisdom, Akshobhya's Dharma-dhātu wisdom, Ratnasambhava's equality wisdom, Amitābha's discriminating wisdom, and Amoghasiddhi's accomplishing wisdom. Through the way of establishing these, one should know the five wisdoms. Such deities are mentioned in Jowo's commentary: 'One should meditate continuously with repeated reverence and uninterruptedness.' As it is said, one should always meditate with faith and reverence. Moreover, from the beginning of the sādhana, one should not only meditate on various objects in various ways in sequence, but also meditate with one-pointed concentration, without the mind wavering to other things, on the meaning of generating the deity. This is because it is the main part of the generation stage meditation. On this, from the two, as an antidote to the clinging to ordinariness, when meditating on the palace and the deity, it is the purification of the Buddha-field and the Buddha's
Chinese
生起一种强烈的清净慢，认为那个就是真实的。并且，对于这样生起的事情，在那个心识的力量没有消失之前，需要安住于那个相续本身而不散乱到其他地方。因为众多的经论中多次说到，要生起天等殊胜的慢，并且要遣除庸常的慢。第二，对于依处和所依显现为庸常之相的对治，是在修持完全清净的依处和所依之相时，按照次第修持的时候，对于任何一个场合的特殊显现，都要一一清晰地显现出来，并且在作安住修的时候，对于场合的所缘是什么，清晰地显现出来之后，要一心执持它。庸常之相不是在根识上显现的器情，而是在意识上显现为庸常的器情。以及，那个和庸常的慢，生起次第的遮止方式是，像以出世间的道来断除一样，断除种子，在这里没有来的必要。像以世间的道来断除一样，种子衰损之后断除现行也不是。那么，如何遮止呢？如果没有突发的违缘，那么在执持依处和所依的坛城为那个慢的时候，能够转变为像之前所说的那样的慢，并且在清晰地显现两个坛城的时候，像清晰地显现什么一样，生起非常清晰的显现，从而以遣除意念中的庸常之相的方式，来遣除庸常的显现和执着。这个也只是在稍微的一段时间内能够遣除，是不可以的，需要非常稳固的。因为串习的力量大，所以在安住于天瑜伽的时候，眼识等其他的显现不显现，是因为意识过于随逐那个意义，所以眼等识生起的当下，近取因的力量衰弱，所以那些暂时没有生起，因此颜色等的其他显现没有显现，而不是那些显现被生起次第所遮止。如理智之王所说：由识耽著于异事，无力故不执异事。如是宣说。因此，如果特殊的显现能够在意识面前获得遮止庸常之相的力量，那么它就能够满足需要。
English
Generate a strong sense of pure pride, thinking that that is the real thing. And, for the sake of generating it in that way, it is necessary to remain focused on that continuum itself without being distracted to other places until the power of that mind has not disappeared. Because many scriptures have repeatedly stated that one should generate the supreme pride of deities and so on, and that one should eliminate ordinary pride. Secondly, as an antidote to the appearance of ordinary phenomena in the support and the supported, when meditating on the appearance of completely pure support and supported in a gradual manner, one should clearly illuminate each and every special appearance of whatever occasion it may be. And when doing settling meditation, one should single-mindedly hold onto whatever object of focus of the occasion is clearly illuminated and arises. Ordinary appearance is not the vessel and essence that appears to the sense consciousness, but it is the vessel and essence that appears as ordinary to the mind consciousness. And, the way to prevent that and ordinary pride through the generation stage is like abandoning the seed by abandoning it through the path beyond the world, there is no need to come here. It is also not like abandoning the manifestation after the seed has deteriorated, like abandoning it through the worldly path. So how to prevent it? If there are no sudden obstacles, then when holding the mandala of the support and the supported as that pride, it is possible to transform into the pride as mentioned before, and when the two mandalas are clearly illuminated, a very clear appearance arises just as what is clearly illuminated, and thus the ordinary appearance and attachment in the mind are reversed. This can only be reversed for a short period of time, which is not enough, it needs to be very stable. Because of the great power of habituation, when one abides in the yoga of the deity, other appearances such as eye consciousness do not appear, because the mind consciousness is too much in accordance with that meaning, so the power of the immediately preceding condition of the arising of consciousness such as the eye weakens, so those have not arisen for a while, so other appearances such as color have not appeared, but those appearances are not blocked by the generation stage. As the King of Reasoning said: Because the consciousness is attached to other things, it is powerless and does not grasp other things. Thus it is said. Therefore, if a special appearance can obtain the power to prevent ordinary appearance in the face of mind consciousness, then it can fulfill the need.
Chinese
成就。即使对事物没有执著为神，但如果生起无造作的神之慢，也能成就所需。不要追随所显现之外的其他任何事物，而要将心专注于根本的目标。如果所显现的部分显明了一部分，就抓住它。如果它变得不清晰或似乎要消失，就抓住身体的整体。像这样交替修习慢和显现，平凡的慢就会消失，转化为神之慢。例如，当智慧圆满时，就像舍弃了过去自己是什么的执著，转变为认为自己是神一样的想法，将无动摇者和遍照者等想法的造作转变为神之慢。有些人会生起无造作的神之慢，但没有清晰的所依能依的显现；有些人有所依能依的清晰显现，但没有无造作的慢；有些人两者都有；有些人两者都没有，似乎会出现四种情况。其中，修习特殊的慢是主要的，修习特殊的显现是它的分支。每一座都稳固地转化慢，每一座都将显现转化为特殊，当平凡的显现从心中消失，并且心的安住稳固时，就是习惯了粗大的。最初习惯于一面二臂的形象，然后学习同时清晰地显现圆满的面和手臂、装饰和手印等。习惯之后，增加一个或两个其他的神，并学习同时清晰地安住。然后学习内在身体坛城的清晰显现等。如图像般观想，以及《喜金刚》中所说：“以生起次第瑜伽，苦行者应修习戏论，将戏论视为如梦。”所说的修习方式是：获得清晰的显现后，专注于所依和能依的坛城，并以确信诸法无自性的定解来守护。这也称为生起次第的深明二无别。除了对本尊执持心等差别外，将心专注于目标的忆念和觉知，以及断除沉掉。
English
Accomplishment. Even if one does not fixate on things as deities, if one generates the unfabricated pride of a deity, it will accomplish what is needed. Do not follow anything that arises other than what is made clear, but keep your mind focused on the fundamental goal. If one part of what is made clear is clear, then grasp it. If it becomes unclear or seems to disappear, grasp the general form of the body. By meditating on pride and appearance alternately in this way, ordinary pride will be reversed and transformed into the pride of a deity. For example, when wisdom is perfected, just as one abandons the fixation on what one was in the past and transforms into the thought of being a deity, the artificial thought of being immovable and all-illuminating, etc., is transformed into the pride of a deity. Some people may generate the unfabricated pride of a deity, but do not have a clear appearance of the support and supported; some people have a clear appearance of the support and supported, but do not have unfabricated pride; some people have both; and some people have neither, so it seems that four possibilities arise. Among these, meditating on special pride is the main thing, and meditating on special appearance is its branch. In each session, the transformation of pride is stable, and in each session, the appearance is transformed into something special. When ordinary appearances disappear from the mind, and the mind's abiding is stable, then one is accustomed to the gross. First, one becomes accustomed to something like a one-faced, two-armed form, and then one learns to clearly manifest the complete face and arms, ornaments, and hand implements all at once. After becoming accustomed to that, one adds one or two other deities, and learns to clearly abide with them all at once. Then one learns the clear appearance of the inner body mandala, etc. It is said that one should visualize as if it were an image, and as it says in the Hevajra Tantra: "With the yoga of the generation stage, the ascetic should meditate on elaboration, having made elaboration like a dream." The way to meditate as it is said is: having obtained a clear appearance, focus on the mandala of the support and supported, and maintain it with the definitive understanding that phenomena are without inherent existence. This is also called the inseparability of the profound clarity of the generation stage. Apart from the difference of holding the mind on the deity, etc., the mindfulness and awareness of focusing the mind on the object, and cutting off dullness and agitation.