English
Like a crack, the speech syllable is proclaimed, like a charred state of hardness, like the ritual of the hand symbol in the heart, like being born with a complete body from turtles, fish, and tortoises, like the complete perfection of the body, it is a unique example and basis for learning of the hand symbol. As the Hevajra Tantra says: "The intermediate state of self-awareness is a part of bliss, the letter ཧཱུྃ (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) abides within. The fragmented parts of the parents, the hand symbol itself becomes the vajra. The body is formed from the five great elements, it is called complete perfection." Thus it is said. Also, when the two parents are in equal union, first the touch is solid, which is earth; then gradually, the liquid is water; warmth is fire; the movement of bodhicitta is wind; the experience of bliss is the realm of space. Thus, it is formed from the union of the five elements and the six wisdom realms. The semen and blood of the parents, along with the consciousness of the intermediate state and the wind, give rise to three rituals from the nature of body, speech, and mind. Furthermore, from the nature of the five wisdoms, the five manifest enlightenments arise, etc., which are extensively taught in the unsurpassed tantra systems. Thus, after being born, the body is complete, and the offspring and retinue flourish, which corresponds to the expansion of the hand symbol. The Six Successive Stages say: "The fortunate offspring and others flourish, causing the lineage and others to flourish." Thus it is said. Then, dividing shares with land and wealth, accomplishing benefits and fame, etc., are examples and bases for learning of accumulating merit. It says: "To have power over land, companions, food, and wealth, entering into two parts, etc." Thus it is said. Like the essence, in accordance with the order of formation of the external world, the way to gradually meditate on the mandala of the support is also taught. The Garland of Importance says: "According to the way the external world arises in order, gradually build up the celestial mansion as in the scriptures." Thus it is said. Thus, the gradual formation of the wheel of existence is the generation stage. In order to purify the clinging to it and the habitual tendencies, meditating in accordance with the order of the path of yoga is purification. Alternatively, the wheel of existence itself is the basis for learning the samadhi of the path, and because the manner is the same, it is the basis for learning, or the reason for becoming an example and learning is also thus. The Six Successive Stages say: "Even the Buddha, pure in nature, if not together with skillful means, will be bound by the bonds of grasping and being grasped. That itself is the entry of the stages, etc., the stages are completely perfected. The way of the path is also known in the same way." Thus it is said.
Chinese
索。第二种是一蹴而就，如化生一般刹那间成就身体，生起圆满的忆念。如本尊观修诀窍中所说：觉性圆满为本尊之理明显。如是说。对此，印札菩提说：生起次第的圆满次第和圆满次第的生起次第。在二次第中说：如是生起诸本尊，是为生起次第所说。于彼禅定善安住，以欲求圆满次第，刹那间诸本尊显现，是圆满次第的生起次第，是生起次第的圆满。如是说。总而言之，将不清净的显现转化为清净的显现，观修坛城的轮转是生起次第。为了证悟其为空乐的智慧，观修有相的脉、气、明点和无相的真如禅定是圆满次第。全知大师说：生起次第遮止此显现的实执，圆满次第舍弃执着幻化的分别念，于何者显空无实执，生起圆满无二自性清净。如是说，前者是调伏对器情自相的实执，后者是调伏对观修生起次第等如幻的执着。第二，修法方面：于何处修，依何而修的助缘，修何之真实方法，于何时修的时间。第一，如《道次第》中所说：如雄狮般行走的士夫，因此要舍弃喧嚣和散乱，于适意之处寂静修习。如《宝鬘论》中所说：于边地的寂静处，善安住，自己将自己隐藏，如死亡的野兽尸体般，无有贪着而安住。如是说。又如《六法禅定》中所说：众多恒时争斗，二者亦成竞争者，如少女之环，自己一人安住。如是说。第二，如《道次第》中所说：汇集界和禅定的因缘，因此汇集与蕴界相合的药物等，以及作为禅定因缘的上师或道友等具证悟者，以及有益于禅定的诀窍等，具足十法
English
So. The second is instantaneous, like a miraculously born being whose body is completed in an instant, generating complete recollection. As it is said in the instructions for visualizing the deity's form: "The way awareness is perfected as a deity is clear." So it is said. To this, Indrabhuti said: "The completion stage of the generation stage and the generation stage of the completion stage." In the two stages, it is said: "Thus, the generation of all deities is said to be the generation stage. From being well-established in that samadhi, with the desire for the completion stage, all deities are clear in an instant. It is the generation stage of the completion stage, it is the completion of the generation stage." So it is said. In short, transforming impure appearances into pure appearances and meditating on the wheel of the mandala is the generation stage. In order to realize it as the wisdom of bliss and emptiness, meditating on the channels, energies, and bindus with characteristics, and the samadhi of suchness without characteristics, is the completion stage. The Omniscient Great One said: "The generation stage prevents the clinging to the truth of this appearance, the completion stage abandons the conceptual thought of clinging to illusion. When there is no clinging to the truth of appearance and emptiness, the self-nature is pure, without generation or completion." As it is said, the former tames the clinging to the truth of the self-characteristics of the vessel and its contents, and the latter tames the slight attachment of meditating on the generation stage and so on as illusory. Second, regarding the method of meditation: where to meditate, the conditions on which to rely for meditation, the actual method of what to meditate on, and the time when to meditate. First, as it is said in the Lamrim: "Since the person walks like a lion," therefore, one must abandon the crowd and distractions and meditate in a pleasant and secluded place. As it is said in the Garland of Jewels: "In a remote hermitage at the edge of the world, abide well, hide yourself, like the corpse of a dead animal, abide without attachment." So it is said. Also, as it is said in the Six Dharmas of Meditation: "Many always fight, even two become rivals, like a young girl's bracelet, abide alone." So it is said. Second, as it is said in the Lamrim: "Gather the conditions of the elements and samadhi," therefore, gather medicines and so on that are compatible with the elements of the aggregates, and as conditions for samadhi, a lama or spiritual friend who has realization, and instructions that are beneficial for samadhi, possessing ten dharmas.
Chinese
应当通过……的方式来修持。哪十个呢？拉杰祖琼巴的指引禅定中说：以信心供养，以精进拉满弓，彻底断除轮回，斩断心之骨，像神一样尊敬上师，像生命一样珍惜口诀，像边境城堡一样守护誓言，像毒药一样抛弃喧嚣，像朋友一样依止寺庙，以成就菩提果的大丈夫气概来精进修持。如是说。第三是生起次第和圆满次第两种。第一是：观想本尊身相大手印，一心专注地修持，这是有分别的本尊瑜伽。那么，如何安住心的方法呢？从本尊身相的观修中，有两种观修次第的方法：共同和特殊之区分。如是说，从共同和特殊两种中，第一种是：在舒适的坐垫上，以具足身要光明七法的方式安坐，面前陈设着画像或塑像等所依物，先行八支供养和生起两种心，然后眼睛直直地盯着面前画像的形象，当心中生起清晰显现的景象时，就对它进行一心专注的止观修持。这也是首先观想面前的本尊身相，然后从熟悉到观想自己为本尊的方式。前者中说：对于具有加持的形象，要反复观察并专注，用人的眼睛去看，要非常熟悉。如果所有空旷的地方，都能在心中清晰地看到形象，这就是共同止观的清晰程度。专注并观察对境，对此要非常熟悉。如是说。在《显宗经》中说：将具有加持的本尊像放在面前，首先进行断除戏论的修持，清晰地观察整体和局部，思考它是什么样子。非常熟悉之后，将成熟的形象转化为坚定不移的。如是说。第二种是：是否以画像等作为观修的所依都可以，从一开始就观想自己为本尊。对此也有，《道次第》中说：根据智慧的大小。如是说。在《本尊观修》中说：观想自己为手印本尊，有次第的和顿时的。如是说。从次第和顿时的两种中，第一种是：在《显宗经》中说：次第
English
It should be practiced through... Which are the ten? In the pointing-out meditation of Lha Je Zur Chungpa, it says: Offer with faith, draw the bow of diligence, completely eradicate samsara, sever the bone of mind, revere the lama as a deity, cherish the instructions like life, protect the vows like a fortress on the border, abandon distractions like poison, rely on the monastery like a friend, and strive to accomplish the fruit of enlightenment with the spirit of a great person. Thus it is said. The third is the two, generation and completion stages. The first is: Meditating single-pointedly on the deity's body, the great mudra, is the yoga of the deity with conceptualization. So, how to settle the mind? From the meditation on the deity's body, there are two methods of meditation: common and special distinctions. As it says, from the two, common and special, the first is: Sit on a comfortable cushion, possessing the seven qualities of Vairocana's posture, arrange painted images or statues in front, perform the eight-limbed offering, and generate the two minds beforehand. Then, staring intently at the image in front, when a clear appearance arises in the mind, practice single-pointed calm abiding on it. This is also first meditating on the deity's body in front, then from familiarity, meditating on oneself as the deity. From the former, it says: For the image endowed with blessings, examine and focus on it repeatedly. Look at it with human eyes, and become very familiar with it. If the image can be clearly seen in the mind in all empty places, that is the extent of clear common calm abiding. Focus and look at the object, and become very familiar with it. Thus it is said. In the 'Nambkod' it says: Place the blessed deity image in front, first do the practice of cutting off elaboration, clearly examine the general and the specific, and contemplate what it is like in front. After becoming very familiar, transform the ripened image into a firm one. Thus it is said. The second is: Whether or not to use painted images etc. as a support for meditation is fine, from the beginning, meditate on oneself as the deity. Regarding this, in the 'Lamrim' it says: According to the size of the mind's wisdom. Thus it is said. In the 'Deity Meditation' it says: Meditate on oneself as the mudra deity, gradually or simultaneously. Thus it is said. From the two, gradual and simultaneous, the first is: In the 'Nambkod' it says: Gradually
Chinese
于刹那间断绝戏论，之后依次观想字形手印和大手印。迎请、融入、安住、供养具足九种功德的本尊等殊胜之神，之后进行十种舍弃的念诵。变得明晰、具足三种特征，获得暖相转变。如是。如果智慧浅薄，首先观想思择之身，然后观想幻化之身，之后观想无二之身。如果智慧广大，则从一开始就观想无二之身。这些作为明晰稳固的支分，对于各种不同的形象和不确定的数量，应当摄持心意。相比于观想本尊身相，首先要明晰头顶的顶髻，然后学习面容的光彩，然后观想心间的莲花，然后观想肢体的坐垫，然后观想本尊的数量和环绕的程度。如同芥子般微小，或者如同须弥山般广大，无论安住于何处，都是禅定在某一方面明晰的征象。如是。此外，还要了解动摇等五种过患，并且认识到沉没和掉举等过失，通过改正的方法来使其稳固。第二，将本尊身相刹那间观想圆满，不散乱地安住。如《道次第》所说：又如大手印，如鱼出水。如是。无论是次第生起还是顿然生起都可以，通过圆满次第的印持，在那里观想无执的本尊身相，如同镜中的影像。如是《摄略释》中也说：观想本尊身，将获得广大的福德资粮。了解其为影像之理，将获得广大的智慧资粮。如是。应当如是了解，观想本尊身相、大手印、单手印等，通过念诵等方式努力成办成就。总而言之，这些有相瑜伽也包含在加持、完全观察和圆满瑜伽这三种之中。第一，以我的自性被本尊的自性所加持，从而将我的身体观想为本尊的身相大手印，如同用金粉涂抹铁器一般。第二，从无二菩提心的自性光明中，不动的专注中生起本尊，如同从黄金中