English
Like that and so on, it is inconceivable. In the ten directions and four times, in the immeasurable, The meanings of taming are shown separately. As it is said. The supreme Dharma of the Hearer's path, called "immediate wisdom," exists only for a short time. Here, it should be known that the practice path of the Great Vehicle has twelve subdivisions. Now, training in the session interval: In the session interval, training is done as before. Even if many days pass, one does not feel the time. If one is not harmed by distracting factors such as heat, cold, hunger, and thirst, it is called training in the session interval. The special measure of training through such meditation is: When looking at a painted image or something with great brightness, if the brightness of the deity visualized in one's mind is suppressed, and one's generation stage becomes murky, it is called unequal training. If there is no difference in brightness between the two, it is called equal training. After closing the eyes and focusing on the clarity of the visualized image, if one opens the eyes and looks at the image, and the brightness of the deity suppresses one's own visualization, making it appear dark or like dust rising, then it is excessive training, which is the measure of training in terms of color. Being able to change the size of the object of focus at will and being free to do so is the measure of training in terms of order. Being able to remain in meditative stabilization for as long as one intends is the measure of training in the session interval. The measure of stability is: not being harmed by these factors, and being able to enter it without obstruction whenever one wishes, at that time one has attained stability. Thus, if one is able to meditate on oneself as the deity, first, meditate on any object that is easily seen by the eyes in front of oneself as the deity. If that is clear, then gradually expand it, and finally train in visualizing the entire environment and beings, including the support and the supported, as the mandala of the support and the supported of the great net of illusion. Now, the second is training in pride. Deliberately abandoning the thought that one is an ordinary person. Generating the pride that the supreme deity, who is the essence of all Buddhas, in whom all faults are exhausted and all qualities are perfected, is the actual reality. Then, the eyes of oneself visualized as the deity are the actual eyes of the supreme deity. From the face to the body, hands, feet, and so on, each one
Chinese
地。 认为自己是真真切切的本尊，语也是真真切切的本尊之语，意也是真真切切的本尊之意，这样来修持。 之后，从自己显现为殊胜本尊的身语意的显现分，在所有虚空界中，于每个有情众生的显现中，以适合各自根器的调伏方式来利益众生，以所有声音和旋律，与有情众生的想法相符地宣说佛法，以智慧如掌中庵摩罗果般现量了知胜义谛和世俗谛的一切所知，等等，本尊的身语意的所有功德，我一一都具有。 因此，要修学认为自己是殊胜的真真切切的本尊。 像这样，当本尊慢的相在心中生起时，要清晰地认识到这一点，像前面一样一心专注，最终让自己像真正变成了本尊一样，生起真实的觉知。 要么是无造作的觉知无造作地持续生起，要么是暂时地，或者在修持时生起，无论持续多久都能保持，这就是修学的标准。 第三是修学忆念清净。 这些忆念清净，平时在显现证悟时也需要忆念，但这里是为了最初修持，所以要对它生起强烈的信心来修学，详细内容需要像各自的修法和续部的释论中广说的那样去了解。 这里简略地说，这些本尊形象，不是像被烦恼所控制而无奈地受生，形成粗大的血肉之躯那样，而是为了在所化众生面前示现圆满果位的本尊，如金刚不动佛等各个本尊的身语意的功德，作为本尊的象征而显现，因此在古老的密宗修法中，对本尊的身色、手印一一都赞颂为伟大功德的象征，以及对法性意义的赞颂，都与诸法的意义相符。 这里要像经文一样确定法性意义的赞颂，然后简略地修学忆念清净的意义。 像这样，忆念清净显有轮涅的各个方面，有法，本尊和佛母的清净
English
Ground. Thinking that one is the actual deity, that one's speech is the actual speech of the deity, and that one's mind is the actual mind of the deity, one should meditate in this way. Then, from the appearances of the body, speech, and mind of oneself, who is clearly the supreme deity, in all the realms of space, in the appearances of each sentient being, one performs the welfare of beings with the arrangements that subdue whatever needs to be subdued, and one teaches the Dharma in accordance with the thoughts of sentient beings with all kinds of sounds and melodies, and one knows manifestly all knowable things of ultimate truth and conventional truth as if placing a kyuru fruit in the palm of one's hand, and so forth. I have each and every quality of the body, speech, and mind of the yidam deity. Therefore, one should train in meditating that one is the actual supreme deity. When such an appearance of divine pride arises in the mind, one should clarify the way of holding onto it and maintain single-pointedness as before. Finally, one should have a real perception as if one has actually become the deity. Either the unfabricated perception arises continuously in an unfabricated way, or it arises temporarily, or when one meditates, and if one can maintain it for as long as one sets the time, then that is the measure of training. The third is training in remembering purity. These memories of purity need to be remembered constantly when manifesting realization, but here, for the sake of training initially, one trains by generating strong faith in them. One needs to know the details as explained extensively in the respective sadhanas and commentaries on the tantras. Here, to speak briefly, these forms of deities are not like taking birth helplessly under the control of afflictions and forming a coarse body of flesh and blood, but rather, in order to represent the qualities of the three secrets of each deity, such as the ultimate fruit deity Vajra Akshobhya, to those to be tamed, they appear as deity symbols. Therefore, in the sadhanas of the ancient great secret tradition, each body color and hand implement of the deity is praised as a symbol of great qualities, and the praise of the meaning of the nature of reality is in accordance with the meaning of the elements. Here, one must ascertain the praise of the meaning of the nature of reality according to the text, and then briefly train in the meaning of remembering purity. In this way, remembering purity in each aspect of phenomenal existence, the wheel of deities, the subject of the Dharma, the purity of deities and consorts.
Chinese
所谓“帕”，为了阐明基位之理本来就安住于自明本智俱生大乐之中，如各种修法仪轨等场合所出现的那样，要清晰观想本尊父母双运，或者修持生圆双运时，要紧扣圆满次第之身要，即使仅仅生起少许与大乐相应的觉受，也能增进生起次第。无论如何，将后续生起的大乐纳入考量，就是自明大乐的清净。而且，对于如幻的显现，以远离本体、生处、去处三者，以及生灭、住三者的所有执着的见解来加以扩展，观修显空双运，就是法性如实性的清净。对于每一个清净的忆念，都要重视用见解来去除毒素。 这样，首先要生起强烈的定解，如果习惯了这样修持，那么当本尊的形象稍微显现时，就会不加造作地认识到那就是清净的本体。那时，忆念清净就成了习惯和熟练的标志。 修持三种三摩地，每个月修一种。从一印三摩地开始，到九个月，总共一年时间进行念修，主要修持形象清晰、我慢稳固、清净忆念三者相应的两个部分，三分之一的时间用于念修。 主要念修小像一个。眷属四部念修四十万遍。勇士父母念修十万遍。普贤父母念修一百万遍。六能仁和四门神各念修十万遍。 如果是简略的念修，主尊不动佛念修四十万遍。眷属四部各念修十万遍，此后每个念修十万遍，念修就差不多完成了。 第二，修持圆满次第。当超越一印三摩地以上的五种禅定修习圆满时，才能进入圆满次第。如果一开始就修持圆满次第，那就是不了解前译派道之窍诀的过失。因此，在生起次第获得稳固或者稍微获得稳固之后，再修持圆满次第。 前行道之窍诀有三。修习脉络，空轮之窍诀是：观想自己作为主尊，在四个脉轮的中央，有柔单、昆达里尼、玛三种如柱子般存在。
English
As for 'Pa,' in order to clarify that the ground-abiding principle is inherently abiding in the co-emergent great bliss of self-awareness wisdom, as it appears in the context of various sadhana offerings, etc., one should clearly visualize the union of the deity father and mother, or when meditating on the union of generation and completion stages, by focusing on the essential points of the completion stage body, even if only a slight experience corresponding to great bliss arises, it enhances the generation stage. In any case, to consider the subsequent arising great bliss as accounted for is the purity of self-aware great bliss. Moreover, for illusory appearances, expanding with a view that is free from all fixations on the three aspects of essence, origin, and destination, as well as the three aspects of arising, ceasing, and abiding, and meditating on the union of appearance and emptiness, is the purity of suchness of dharmata. It is important to use the view to extract the poison from each pure recollection. Thus, initially, if one cultivates and habituates oneself to generating strong conviction, then as soon as the form of the deity slightly appears, the recognition that it is the essence of purity will arise spontaneously. At that time, remembering purity becomes a sign of habituation and familiarity. Meditating on the three samadhis, one month for each. Starting from the one-seal samadhi, up to nine months, totaling one year, one should engage in recitation practice, mainly meditating on the two aspects corresponding to clear form, stable pride, and pure recollection, and one-third of the time should be spent on recitation practice. Mainly, one small image should be recited. The four classes of retinue should be recited four hundred thousand times. The hero and heroine should be recited one hundred thousand times. Samantabhadra and Samantabhadri should be recited one million times. The six Buddhas and four doorkeepers each require one hundred thousand recitations. In terms of abbreviated recitation, the main deity, Akshobhya, should be recited four hundred thousand times. The four classes of retinue should each be recited one hundred thousand times, and thereafter, reciting one hundred thousand times each is sufficient for the recitation practice to be considered complete. Secondly, meditating on the completion stage. When the five experiences of samadhi beyond the one-seal samadhi are perfected, then one can enter the completion stage. If one meditates on the completion stage from the beginning, it is a mistake due to not understanding the essential instructions of the Early Translation School's path. Therefore, after gaining stability in the generation stage or gaining a slight degree of stability, then meditating on the completion stage. There are three essential points of the preliminary path. The essential point of purifying the channels and the empty wheel is: visualizing oneself as the main deity, in the center of the four chakras, there are the three, Ro, Kyang, and Kundali, existing like pillars.
Chinese
观想中脉内部空空荡荡，主要观想在中脉内插入芦苇之类的东西。首先像箭杆那么细，然后像香孔那么粗，然后像酸奶桶那么大，然后观想整个身体都在中脉内。这有使所有气和心都进入中脉的要点。然后是调理气脉的命脉要点：像这样，观想中脉和四个脉轮清晰显现，左右两脉向上延伸的两端从眉间插入两个鼻孔内，向下延伸的两端在肚脐下方四指处，在精血脉处，以孔洞的形式进入中脉。用嘴呼气时，观想疾病和罪障都随着气息消散。然后吸气时，观想器情世界稳固不动的实执，以及诸佛菩萨的功德，都化为气的形式，从鼻孔经由左右脉进入，从中脉的下端进入。然后上气压在肚脐处，下气稍微收缩，用缓和的气息保持瓶气，无法忍受时再缓缓呼出。比起自然呼吸，有节制地保持气息才是真正的要点。这样做了，气的过失自然消除，并且能够熟练运用。然后是调理明点的要点：修习拙火瑜伽时，在肚脐正下方的化身轮中央的中脉内，观想火的精华如针尖或白芥子般清晰，其形状如红豆，触感非常炽热。然后用左右脉的气点燃进入中脉下端的火焰，观想火焰如马尾上的毛发般燃烧，并调理气息和专注。这样习惯后，中脉下端内充满气息，便会新产生一股智慧之气。凭借这股力量，火焰也更加旺盛。如果肚脐和腰部感到温暖，那就开始点燃拙火，逐渐地，从梵穴的（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： 吽）中滴下明点，充满中脉。观想精华充满四个脉轮的空脉瓣，不要让心散乱。当甘露从中脉滴落时，身体和心灵都会体验到，心中自然会生起大乐空。