English
Therefore, contemplating the benefits of diligence, generate joyful enthusiasm. Remember the biographies of the hardships of past saints. If the mind is distracted by desires, remember the faults of attachment to desires, and the faults of the result of samsara, strongly generate renunciation, and completely cut off attachment and clinging. When a special clear appearance arises, rest a little. When continuing to meditate again, sometimes a situation arises where clarity is not possible. If impatience arises from expecting results, meditation will bring fatigue, leading to a later unwillingness to meditate. Therefore, do not be impatient, rest for a while. After resting, meditation will gradually become easier with experience. When meditating on one deity, if that deity is not clear, but other deities appear, or if the mind is attracted to other samadhis, etc., these are the poisons of conceptual thought. Do not let the mind wander, but focus solely on the fundamental object. The Omniscient Great Master said, "Focusing on this at one time, and focusing on that at another time, makes it impossible to grasp the object, which is a very great mistake." Therefore, it is a pity to waste one's life by attaching a high-sounding label of Dzogchen to a fleeting moment of calm abiding and insight. Here, the key points for practicing samadhi without error are explained, and it is worthy of trust. The Root Tantra says, "Who can tame the mind like a drunken elephant with samadhi?" etc., and its meaning must be understood as it is. Thus, when the experience of the clear appearance of the central eye is stable, then meditate in sequence on the left and right eyes, eyebrows, face, teeth, tongue, ears, neck, body waist, lower body, hands and feet, seat cushion, and if it is a peaceful deity, then meditate on the peaceful rays of light, and if it is a wrathful deity, then meditate on the flames, focusing on each part of the body. Until the signs of actually touching with the hand or being visible to the eye, and the huge signs of the three realms are not stable, one must continue to meditate. Secondly, after the mind has fully arisen towards the naked and unadorned deity, without losing focus on that deity, focus in sequence on the various ornaments, from the jewel at the top of the jeweled headdress, to the round ornament of the hair protruding from the central gap of the flat bone wheel on the top of the head of the bone ornaments, and then meditate in sequence on the headdress, earrings, and neck ornaments.
Chinese
装饰品，手镯，臂钏，脚镯，腰带，项链，或者短项链，上衣和下裙等丝绸服装，以及其他珠宝和骨饰等。对于忿怒尊，有牛皮、田皮、虎皮裙等忿怒尊的服饰。通过寂静尊和忿怒尊各自手持法器的不同来表示。对于每一种装饰品的细节都要专注，直到清晰的显现稳定为止进行禅修。对于这些，最好是通过禅修，其次是通过口述，最次是通过书写来使其清晰，新旧的大学者们都一致赞同。因此，认为宁玛派只有吟诵禅修的说法是没有意义的。像前面所说的那样，在需要的时候采取措施来纠正昏沉和掉举的过失。稍微获得稳定后，有时按顺序清晰显现，有时不确定地清晰显现，有时一次性清晰显现等，以此来训练三摩地。上师仁波切在《普提黑法百论》中说，必须将显现的慢心牢固地清晰显现为具有金刚法座。对于空性的慢心，如果分析那个本尊，也是远离一和多的真实，清澈透明，没有浑浊，像天空彩虹和水中月亮一样，专注于此，学习在没有自性的缘起上没有矛盾和过失。这样，通过直至稳固唯一手印的三摩地，进入大资粮道。从这里开始，加入圆满次第的诀窍，在修法时段的上半部分修生起次第，下半部分修圆满次第，或者白天修生起次第，晚上修圆满次第，如下所述。根本续中说：从具有坛城的坛城中，在坛城上禅修坛城，坛城从坛城中产生，是心之坛城，是殊胜的坛城。因此，在熟悉主尊之后，才需要展开眷属的坛城。因此，学习次第是指从自己的面前开始，观想遍入一切如来等眷属各自的身体颜色、手持法器、装饰、服饰、所依之宫殿、坟地、保护轮、下方的基础，从显现的开始，不混淆地一一完全地...
English
Ornaments, bracelets, armlets, anklets, belts, necklaces, or short necklaces, silk garments such as upper and lower skirts, and other types of jewelry and bone ornaments. For wrathful deities, there are wrathful garments such as bull hides, field hides, and tiger skin skirts. They are represented by the differences in the hand implements of peaceful and wrathful deities. Focus on each detail of the ornaments and meditate until a clear appearance is stable. For these, it is best to clarify through meditation, secondly through oral recitation, and lastly through writing, which is agreed upon by great scholars of both the new and old traditions. Therefore, the statement that the Nyingma school only engages in chanting meditation is seen as meaningless. As mentioned earlier, take measures to correct the faults of dullness and agitation as needed. Once some stability is gained, clarify sometimes sequentially, sometimes indefinitely, and sometimes all at once, etc., to train the samadhi. Guru Rinpoche said in the "Black Hundred Thousand Purttika," it is necessary to clearly manifest the pride of appearance firmly as having a vajra throne. For the pride of emptiness, if that deity is analyzed, it is also free from the truth of one and many, clear and transparent, without turbidity, like a rainbow in the sky and the moon in the water, focus on this, and learn that there are no contradictions or faults in dependent arising without inherent existence. Thus, by stabilizing the one-mudra samadhi, one enters the great accumulation path. From here, add the instructions of the completion stage, and meditate on the generation stage in the upper part of the session and the completion stage in the lower part, or meditate on the generation stage during the day and the completion stage at night, as described below. The root tantra says: From the mandala with the mandala, meditate on the mandala on the mandala, the mandala arises from the mandala, it is the mandala of the mind, the supreme mandala. Therefore, after becoming familiar with the main deity, it is necessary to unfold the mandala of the retinue. Therefore, learning the order means starting from one's own front, visualizing the body colors, hand implements, ornaments, clothing, supporting palace, cemetery, protection wheel, and lower foundation of each retinue such as Vairochana, from the beginning of appearance, without mixing them up, completely one by one...
Chinese
圆满地清晰观想。 熟悉之后，逐渐进行坛城的开展。 根本续中说： 具备方便与智慧， 不动摇，不摇摆，一切万法， 安住于大手印之中。 具备四十二支分， 彼即支分开展之自性， 四十二（支分）转为佛母之事业。 如是具足之至尊， 如同胜者诸佛一般， 放射十二与六之光芒。 如是，于一主尊开展千佛之坛城，如此修习坛城之圆满开展。 若是幻化网之外的其他坛城， 诸如本尊数量、宫殿等二重或三重等，乃至最后，所依与能依同时明观为止而修习。 之后，学习不确定性， 坛城有大小， 本尊数量有多有少， 身色， 面容手足之量， 手印，坐姿， 装饰， 姿态等不确定， 以及，将多化少， 将少化多， 大所依对小能依等等，于三摩地中随心所欲地修习特殊技能，生起特殊之堪能性， 在各自的直接显现生起时，虽说是学习次第的程度，但为了获得稳固，还应延长时日。 此外，以念诵和修持四种方式进行区分，是划分地道的方法，是幻化网特有的秘密法门。 如此，以最初的三种三摩地，趋入资粮道是念诵； 获得具有能依所依之三摩地的自在，是近念诵，即加行道之初； 之后，在具备五种供品的情况下，进行六个月或加上补充仪轨的荟供修法期间， 在马座之上观修四族坛城，趋入四加行道是修持； 之后，夜晚从空行母处获得成就， 中午从本尊处获得成就， 清晨从佛母处获得成就， 在明点上降的尽头，生起俱生智， 在下稳固的尽头，自性俱生之义光明于相续中生起， 后得时，显现无量任运成就之坛城，是大修持，是见道的智慧。 根本续中说：
English
Clearly visualize the completion. Having become accustomed to that, one should then proceed to elaborate the mandala. As it says in the Root Tantra: When endowed with skillful means and wisdom, Without moving, without stirring, all things Abide in the state of the Great Seal. Endowed with forty-two branches, That itself is the nature of the elaborated branches, The forty-two transform into the activity of the Mother. Thus, the supreme lord who possesses these, Just like the victorious Buddhas, Emits the light of twelve and six. As it says, having elaborated the mandala of a thousand Buddhas from one main deity, train the mind in elaborating the complete mandala in that way. If it is a mandala other than that of Magical Illusion, train until the number of deities, the palace, etc., are doubled or tripled, etc., and finally, the support and supported are simultaneously clear. Then, training in the uncertain is as follows: The mandala has large and small sizes, the number of deities is many or few, the body color, the size of the face and hands, the hand implements, the posture, the ornaments, the expressions, etc., are uncertain, and reducing many to few, increasing few to many, the large support to the small supported, etc., cultivate special skills in samadhi as desired, and when special workability arises, and when clear appearances arise directly in each case, although it is the level of learning the order, still, in order to gain stability, it should be prolonged. Furthermore, since the way of distinguishing the grounds and paths by distinguishing the four aspects of approach and accomplishment is a unique secret Dharma language of the Magical Illusion, in that way, approaching the accumulation path with the first three samadhis is approach; gaining power over the samadhi with elaborated seals is near approach, the first of the path of joining; then, with the five offerings, during the six months of the group assembly practice or with the supplementary rituals, meditating on the mandala of the four families on the horse seat, accomplishing the four paths of joining is accomplishment; then, taking accomplishment from the Dakini at dusk, accomplishment from the deity at noon, and accomplishment from the Mother at dawn, at the end of the descending bindu, the co-emergent wisdom arises, and at the end of the lower stability, the meaning of the self-nature co-emergent luminosity arises in the continuum, and in the post-meditation, the arising of the spontaneously accomplished mandala of Samayas is great accomplishment, the wisdom of the path of seeing. As it says in the Root Tantra:
Chinese
如是等等不可思议。 十方四时无量中， 调伏之义各别示。 如是说。 声闻之道的殊胜法，称为“当下之智”，时间极短。 此处则需知，大乘道的加行道有十二种分类。 现在学习座间修。 座间修也如前学习。 即使过了很多天，也不会觉得时间长。 如果没有受到寒热、饥渴等散乱因素的干扰，就称为座间修。 如此修习，修习程度的差别是：观看佛像等光芒强烈之物时，如果自己所修的意中显现的本尊光芒被压倒，自己的生起次第变得模糊，则称为不平等修习。 如果二者光芒大小没有差别，则称为平等修习。 闭上眼睛，专注于观像的显现，然后睁开眼睛观看佛像时，如果佛像的光芒反过来压倒自己，变得漆黑一片，或者像灰尘飞扬，这就是过度修习，是颜色上的修习程度。 随心所欲地改变目标的大小等，并能自由自在地运用，这是次第上的修习程度。 想要在此时间内安住于禅定，无论设定多久，都能安住于此，这就是座间修的程度。 稳定的程度是：不受这些因素的干扰，并且随时都能毫无阻碍地进入，那时就获得了稳定。 如此如果能修习自身为本尊，首先，将眼前眼睛所见的任何容易观修的事物观为本尊。 如果清晰，则逐渐扩大，最终将器情世界，包括所依和能依，都观为幻化大网的所依和能依的坛城，并学习之。 现在是第二，学习慢。 特意舍弃自己是普通人的想法。 生起认为，一切过失都已穷尽，一切功德都已圆满，是诸佛之本体的殊胜本尊，就是真实的想法，生起慢心。 之后，自己显现为本尊身，眼睛是殊胜本尊真实的眼睛。 从面容到身体、手脚等等，一一