Chinese
此外，有法之显现，其法性空性无别而住之义。如《决定语上师》云：“种种法之自性，空性即说为色。”又如《般若心经》云：“空性即是色。”以五蕴用大种之语表达，乃五部种姓之父之如是性，即色空之自性，如镜中之影像。彼等实有之大种，乃以内蕴所摄之自性，即坚硬、湿润、温暖、轻盈且动摇、以及空隙。而外在之此等，则称为生起或大种之色，如面容与镜子之影像般，内之相貌显现于外。如是，五蕴之有法，以自性空性，乃显现而无自性之法性。所谓色即是空等。如《中观论》云：“色之自性为何，彼即说为空性。”如是。觉性菩提心，无基无根之自性，本来自性不分别对境，乃金刚自性普贤王如来父母双运。彼觉性光明与空性无二之界，不可言说，乃超越数量之诸般智慧之生处，故名普贤王如来父母双运。眼等诸根，色等诸境，过去等诸时，以及眼识等诸识，亦于勇士与明妃及门卫之间清净。彼等之自性亦显现而无体性，一切法之体性于空性中成为一味，故善妙之法性，于无成无毁之坛城中本自安住，如是了悟即为见。如《中观论》云：“一物乃万物之体性，何人见一物之如是性，彼亦见万物之如是性。”又如《中观母经》云：“知一法即是遍知，此乃法性寂静之相。”第二，以修持而实修，乃显有之诸法，于显现之时即无自性，于普贤王如来之坛城中
English
Furthermore, the meaning is that the nature of phenomena, emptiness, abides inseparably in appearance, which is a phenomenon. As the "Definitive Word of the Lama" states: "By the nature of various phenomena, emptiness is expressed as form." And as the Heart Sutra says: "Emptiness is form." Expressing the five aggregates with the term "great elements" refers to the suchness of the five fathers of the lineages, which is the nature of form and emptiness, like a reflection in a mirror. The actual elements are the nature gathered by the inner aggregates, which are solidity, liquidity, warmth, lightness, movement, and space. These external ones are called "arising" or "elemental forms," like the reflection of a face in a mirror, where the inner appearance manifests externally. Thus, the phenomena of the five aggregates, being empty of their own nature, are the nature of phenomena that appear but lack inherent existence. This is what is meant by "form is emptiness," and so on. As the Madhyamaka states: "Whatever is the nature of form, that is said to be emptiness." Like that. The nature of awareness, bodhicitta, without basis or root, is primordially non-conceptual towards objects, which is the vajra nature of Samantabhadra in union. That awareness, the indivisible sphere of clarity and emptiness, which is inexpressible, is the source of all wisdoms beyond enumeration, hence it is named Samantabhadra in union. The faculties such as the eye, the objects such as forms, the times such as the past, and the consciousnesses such as eye-consciousness are also completely pure as heroes, heroines, and gatekeepers. Their nature is also appearance without essence, all things, the essence of various dharmas, are of one taste in emptiness, therefore the nature of goodness, abiding primordially in the mandala of no establishment and no destruction, realizing it in that way is like seeing. As the Madhyamaka states: "One thing is the essence of all things, whoever sees the suchness of one thing, also sees the suchness of all things." And as the Intermediate Mother Sutra says: "Knowing one dharma is called omniscience, this is the peaceful aspect of the nature of phenomena." Secondly, to practice through meditation is that all phenomena of existence and appearance, from the moment they appear, are without essence, in the mandala of Samantabhadra.
Chinese
认识到这一点后，就安住于此状态中禅修，也就是说，初学者和智慧能力较弱的人，首先要清晰地观修生起次第，然后逐渐地安住于无所缘的状态中。或者，对于已经熟练或者智慧超群的人来说，可以直接观察任何显现的心识的自性，本来就是空性，没有根本。或者，安住于生起次第本身，视其为无自性的影像。那时，没有对事物和相状的执着，心的本质是离戏的，这正是大自在者普贤父母的甚深密意。安住于此状态中，如镜子般观照，圆满具备五种智慧。其中，外境的显现不间断，这是如镜智。其本体是空性，这是法界体性智。在那里没有执着，这是平等性智。色声等各自显现，这是妙观察智。断除嗔恨等烦恼，这是成所作智。此外，当五毒生起时，仅仅认识到它们，不需断除，就在其本位上清净，这就是五种智慧。此外，当一心安住时，其本体空性即是法界体性智。觉性的明 clarity 不间断，是如镜智。没有二取执着，是平等性智。境相的显现不间断，是妙观察智。能取所取解脱，是成所作智。这里所说的是安住于生起次第本身的法性之中，而不是在谈论生起次第本身。有些人将生起次第与本尊坛城相结合，他们只是没有看到问题的某个方面，完全是混淆了。第二，内圆满次第分为两部分： общей смысл и смысл текста. 第一部分分为两部分：方便道和解脱道。第一部分是：出自《大海》：从风中产生的差别，智慧产生的上下之门，是吸引和被吸引的方法。三个脉轮的三根，火风运行于虚空，挤奶般向上升腾。三次弯曲的五种次第的心，出生后获得十六地，自性俱生之故，束缚本身就是解脱道。因此，这里有三个：上门是
English
Having recognized this, one meditates in that state, that is, beginners and those with weak intellectual abilities, first clearly meditate on the generation stage, and then gradually abide in a state of non-objectification. Or, for those who are skilled or have superior wisdom, they can directly observe the nature of any arising mind, which is originally emptiness, without root. Or, abide in the generation stage itself, viewing it as an insubstantial image. At that time, without clinging to things and characteristics, the essence of the mind is free from elaboration, which is the profound intention of the great self-existent Samantabhadra and Samantabhadri. Abiding in this state, one contemplates like a mirror, fully possessing the five wisdoms. Among them, the appearance of external objects is uninterrupted, which is mirror-like wisdom. Its essence is emptiness, which is the wisdom of the dharmadhatu. There is no clinging there, which is the wisdom of equality. Forms, sounds, etc., appear separately, which is discriminating wisdom. The liberation from afflictions such as hatred is accomplishing wisdom. Furthermore, when the five poisons arise, merely recognizing them, without abandoning them, they are purified in their own place, which is the five wisdoms. Furthermore, when the mind is single-pointedly abiding, its essence of emptiness is the wisdom of the dharmadhatu. The clarity of awareness is uninterrupted, it is mirror wisdom. There is no dualistic clinging, it is equality wisdom. The appearance of objects is uninterrupted, it is discriminating wisdom. The grasped and the grasper are liberated, it is accomplishing wisdom. What is said here is abiding in the dharmata of the generation stage itself, not talking about the generation stage itself. Some people combine the generation stage with the mandala of deities, they just haven't seen some aspect of the problem, it's completely confusing. Second, the inner completion stage is divided into two parts: general meaning and the meaning of the text. The first part is divided into two parts: the path of means and the path of liberation. The first part is: From the Ocean: The difference arising from the wind, the upper and lower gates of the arising of wisdom, is the method of attracting and being attracted. The three roots of the three chakras, fire and wind move in space, rising upwards like milking. The sequence of the five minds of the three bends, having been born, obtain the sixteen grounds, because of the co-emergent nature, bondage itself is the path of liberation. Therefore, there are three here: the upper gate is
Chinese
修习气，修习下门明点，其友月官的禅修方法。初有二，自性当知者，金刚身之脉主有三，右路么白，左姜么红，中昆德么蓝，此三命脉乃三门与三毒之所依，以方便智慧双运修习，乃三身之所依。彼所出之三轮为顶轮大乐，喉轮受用，心轮法轮，乃智慧界与修气之权。于其上修习月官，则脐轮化身轮分为四。脉瓣亦次第为三十二，十六，八，六十四。若更分之，则智慧脉有七万二千，如《嘿汝嘎》云：七万二千脉，诸脉说种姓。如是。彼诸脉中，一日夜间，智慧气以迟缓之状，虽以等数而行，然不明晰故，殊胜功德未显现。若气得系缚，则烦恼气即转为智慧气而行，故瑜伽士生功德。总而言之，粗气二万一千六百于一日夜间运行。彼粗分运行者，乃业或烦恼之气，系缚彼者，则生明晰不分别之智慧，乃智慧之气。彼亦上行气、下泄气、平住气三者，于身之上中下三处运行，外出、入内、彼二平等安住三者亦如是称之。彼等亦有从右鼻孔行之男气，从左鼻孔行之女气，平等行之则称之为非男非女之气。气之五色者，地气黄，水气白，火气红，风气绿，大智慧虚空之气为蓝，依于心间脉瓣之四方与中央五处，彼诸气亦入于中脉时，则转为智慧气，故五气之声为烟、阳焰与空影。
English
Training in prana, training in the bindu of the lower gate, the meditation method of its companion, Chandragomin (月官). First, there are two parts: understanding the nature. In the vajra body, there are three main channels: the white Rasana on the right, the red Lalana on the left, and the blue Avadhuti in the middle. These three vital channels are the basis for the three doors and the three poisons. By practicing the union of skillful means and wisdom, they become the basis for the three kayas. The three chakras that arise from them are the crown chakra of great bliss, the throat chakra of enjoyment, and the heart chakra of dharma, which are empowered by the realm of wisdom and the practice of prana. By meditating on Chandali (月官) above that, the navel chakra, the manifestation chakra, is divided into four. The petals of the channels are also thirty-two, sixteen, eight, and sixty-four in order. If they are further divided, there are seventy-two thousand wisdom channels. As it says in the Hevajra Tantra: "Seventy-two thousand channels, the channels explain the lineages." Like that. In those channels, during one day and night, the wisdom prana flows in equal numbers in a sluggish manner, but because it does not flow clearly, special qualities do not manifest. When the prana is bound, the afflicted prana itself transforms into wisdom prana and flows, so qualities arise for the yogi. In general, the coarse prana flows twenty-one thousand six hundred times in one day and night. That which flows coarsely is the prana of karma or affliction, and by binding it, clear and non-conceptual wisdom arises, which is the wisdom prana. Also, the upward-moving, downward-clearing, and equal-dwelling three flow in the upper, lower, and middle parts of the body. Going out, entering in, and the two dwelling equally are also called that. Those are also called the male prana that flows from the right nostril, the female prana that flows from the left nostril, and the neuter prana that flows equally. The five colors of prana are: earth prana is yellow, water prana is white, fire prana is red, wind prana is green, and the great wisdom space prana is blue. They rely on the four directions and the center of the heart chakra petals, and when those pranas enter the central channel, they transform into wisdom prana, so the sound of the five pranas is like smoke, mirage, and empty form.
Chinese
会显现各种各样的现象。第二，了解后进行修持，有三点。第一，行为的次第是，将单根的两个鼻孔从眉间插入左右鼻孔，然后用微风吹拂，使遮障消除，并将一切显现观想为智慧的坛城。吸入时，智慧之风从那里进入，向下从两个鼻孔的黑毛处进入中脉，进入其中，观想四个脉轮和脉瓣都被智慧充满，并牢固地保持住。稍微稳定后，修持真正的口诀，要循序渐进地学习和习惯，然后一次性地进行，有四点：在心中修持普贤王如来的口诀，在脐间修持普贤王妃的口诀，在喉间修持清净结合的口诀，在顶轮修持广大遍布的口诀。第一点是：在心间法-轮珍宝的盒子里，将五种精华聚集的明点，如芥子般大小，观想为五部怙主的种子，调伏自心。稳定后，调伏自心于五个光团上。稳定后，调伏自心于五部佛的身相上。同样，要知道在脐间、喉间、顶轮也是如此。这样修持，暂时会获得神通、三摩地和神变等成就，最终会获得圆满的佛果。第二，学习下门明点也有两点：了解其自性，如《月密经》所说：没有贪欲就没有菩提。以及《广大经》所说：烦恼自身和共同宣说，如果不错认其体性而了悟其义，就会成为清净的道路。身语意的成就，也就在于此，没有其他。成为掌握幻术的方法，诸相不住，结合智慧。以及《明灯论》所说：为了有贪欲的男子，他的作者是金刚萨埵。因此，对此有分类和地道圆满的方式两种。第一种是：喜、胜喜、俱生喜、离喜四种。也就是各自的喜有喜之喜等十六种。这些也有三种，从所断的角度来说，四种喜是：入定的俱生智慧所生的父续分别念