English
I did not understand the groundlessness, if one abides in the four places of birth, one will be born up to the peak of existence. Thus it is said. Therefore, as it is said: The first world is the four dhyanas, the four formless absorptions are the nine places. Thus, on top of the eight dhyanas and formless absorptions, adding one place of the desire realm, the nine places are taught in the stages of the path. Even so, it is not contradictory to become a basis for samadhi that transcends the world, and especially in order to become a basis for the qualities of the higher path, one should strive to cultivate the samadhi of the four dhyanas. In general, the tradition is to empower those with the wisdom of hearing the scriptures, to explain to those with the wisdom of thinking, and to guide those with the wisdom of meditation, and from the perspective of the latter, everything above and below should be understood. Thus, after the nature of the meditation of the vehicle of gods and humans is completed, the second is the nature of the meditation of the vehicle of the Hearers: among them are two methods of cultivating calm abiding and insight. First, calm abiding is to abandon the mind of distraction and non-virtue with weariness arising from disillusionment with the perfections of this life and samsara. The essence of what is to be meditated upon is: to visualize a bone point the size of a mustard seed on one's forehead. By focusing the mind on this, the point gradually increases in size, and all appearances become a white skeleton, on which one focuses single-pointedly. Then, through the practice of reverse absorption, one meditates by focusing on one's own body as a skeleton. As the Treasury of Knowledge says: For all with attachment to the skeleton, etc., up to the ocean of bones, expanding and contracting is the first. Therefore, this is the practice of meditating on ugliness for beginners. Relying on this, expanding as before, and then contracting in reverse, the skeleton gradually disappears, until only half a skull remains. When it is very stable, even half a skull is absorbed, and the mind is held between the two eyebrows. This is also: From the skeleton to half a skull, it is said that one purifies by releasing. By holding the mind between the eyebrows, the mental activity is completed. Thus it is said. In this way, through the samadhi of ugliness, attachment and aversion cease, the mind becomes workable, and thus calm abiding is accomplished. After that, the meditation on insight is: although one can divide the five paths into thirty-seven factors of enlightenment, or divide the four truths into sixteen aspects and meditate.
Chinese
现在将要展示在上等道位中，关于修持人无我的观修引导。也就是，对于自身由五蕴聚合而成的身体，执着为“我”并产生我执，为了驳斥这种执着，应如此修持：观想被命名为“我”的对境，如果探究“我”是否存在，则无法成立，因为身体会被分解为微尘，心念也会被分解为刹那。如此，身体和心念都不是“我”，二者的集合也无法成立，因为它们不是“我”。由于二者是分离的，或者无法确定，因此确信无我，并安住于这种状态中。如此确定并修持，就能消除对“我”的执着，从而消除对“我所”的执着，进而止息烦恼。烦恼止息，业力就会耗尽。业力和烦恼耗尽，生死轮回就会止息，因此能够获得解脱。《中论》中说：“业与烦恼尽，故得解脱。”所以要努力精进。第二，关于独觉的安住修法：观想在自己的头顶上方有一个红色的明点，在红点上方一箭之高的地方，观想一个白色的明点。两个明点的大小都如豌豆一般。如此清晰观想后，将意识专注于红色的明点上。明点逐渐增大，直到整个显现都变成红色，然后专注地安住于此。同样，将意识专注于白色的明点上。明点逐渐增大，直到整个显现都变成白色，然后专注地安住于此。要知道这红白二者是缘起顺逆之法。然后，观想红白二者混合，从头顶降下，融入心中，并安住于这种状态中，不加任何造作。当这种状态稳定后，观修的引导是，像声闻乘那样将身心分解为微尘和刹那。实际上，将显现分解为微尘，也是一种分解，最终会变得无限，从而安住于一无所成的状态中。如此修持，在证悟人无我的基础上，也能证悟所执之法无我。第三，关于菩萨的安住修法：以具足七支坐法的禅定姿势，在自己的心间中央，观想一个如鸟蛋大小的光
English
Now, a brief instruction on the view of meditating on the selflessness of the individual in the superior path will be shown. That is, clinging to these five aggregates of one's own body as the self and engaging in ego-grasping, in order to refute that, one should meditate like this: Focusing on the object nominally designated as "I," if one examines what is called "I," it cannot be established, because the body is broken down into particles, and the mind is also examined in terms of moments and broken down. Thus, neither the body nor the mind is "I," and the collection of the two is also not established, so it is not. Since the two are separate or cannot be pinpointed, one is certain that there is no self, and one should remain in that state. By establishing and meditating in this way, grasping at "I" as the self is reversed, so grasping at "mine" or grasping at what belongs to the self is reversed, and afflictions are turned back. When that is turned back, karma is exhausted. When karma and afflictions are exhausted, birth is exhausted, so liberation is attained. As it is said in the Madhyamaka, "Karma and afflictions exhausted, one is liberated." Therefore, strive diligently. Second, the meditation on the state of the Pratyekabuddha: Visualize a red bindu on your crown, and a white bindu about one cubit above that. Meditate on both being about the size of a pea. Once that is clear, direct your awareness to the red bindu. As it grows larger and larger, until all appearances are red, remain single-pointedly in that state. Again, direct your awareness to the white bindu. As it grows larger and larger, until all appearances are white, remain single-pointedly in that state. Understand that these two, white and red, are the dharmas of dependent origination arising and ceasing. Then, visualize the white and red mixing together, descending from the crown and dissolving into the heart, and remain in that state without fabrication. Once that is stable, the instruction on the view is that the body and mind are broken down into particles and moments, as in the Hearers' path. In essence, even the appearance of being reduced to particles is a breakdown, so it becomes limitless, and one remains in a state where nothing is established. By meditating in this way, on top of realizing the selflessness of the individual, one will also realize the selflessness of phenomena that are grasped at. Third, the meditation on the state of the Bodhisattva: With the seven-point posture of meditation, in the center of one's heart, visualize a bindu the size of a bird's egg, a light
Chinese
供养令诸如来身喜悦之供品。彼光芒收摄融入自身顶轮，于顶轮观想金色妙音，持有宝剑与乌巴拉经函为标志。又从红色明点放光，净化一切有情之语障，乃圣者之语供。收摄融入自身喉间，观想白色观世音菩萨，四臂之前二臂于胸前合掌，下方二臂持水晶念珠与白莲。又从蓝色明点放光，净化一切有情之意障，乃圣者之心供。收摄融入自身心间，观想蓝色金刚手，持金刚杵与期克印，具忿怒之相。如是，以如来之身语意加持身语意三门，安住于平等之中，乃有相瑜伽。无相瑜伽者，彼天尊之显现亦不作意而净化，于心性清净空明之智慧，修持远离四边之状态，无破立。如拉善云：当次第修持显空。如是，交替修持二谛。如是，以共同方式宣说行续与事续后，第六为瑜伽之状态而修持，自身刹那间观想为金刚萨埵或毗卢遮那之身。彼明观后，于自身心间，五种不坏精华，本初即是五部如来五智之自性。形象为芥子大小之五色光团，令其明晰稳固后，于自身顶轮观想如豌豆大小之白色明点。如云：从虚空之中，明点降临。如是，彼白色明点下降，与心间之不坏精华明点混合，安住于无二之状态，无破立而安住，于任何自性亦不成立之空明中，清晰显现，乃胜义无相之自性。彼之加持，无论显现任何现象，皆如安住于五部如来金刚界坛城般，取为道用，故天尊之显现乃世俗智慧之显现。如是，于无二之状态中，安住于不作意
English
Offerings that please the bodies of the Tathagatas. That light gathers and dissolves into one's own crown chakra, at the crown of the head, visualize a golden-hued Manjushri, marked by a sword and an Utpala scripture. Again, light radiates from a red bindu, purifying the speech obscurations of all sentient beings, an offering of the speech of the noble ones. Gathering back, visualize at one's own throat a white Avalokiteshvara with four arms, the first two joined in prayer at the heart, the lower two holding a crystal rosary and a white lotus. Again, light radiates from a blue bindu, purifying the mind obscurations of all sentient beings, an offering of the mind of the noble ones. Gathering back, visualize at one's own heart a blue Vajrapani, holding a vajra and a threatening mudra, possessing a wrathful demeanor. Thus, having empowered the three doors of body, speech, and mind with the body, speech, and mind of the Tathagatas, and remaining in equanimity, this is yoga with signs. Yoga without signs is purifying even the appearance of the deity without focusing on it. In the nature of the mind, which is pure, empty, and luminous wisdom, one should cultivate a state free from the four extremes, without acceptance or rejection. As Lashen says: "One should gradually cultivate appearance and emptiness." Thus, one practices taking turns with the two truths. Having taught the conduct and action tantras in a common way, the sixth is meditating in the state of yoga: instantly visualize oneself as Vajrasattva or the form of Vairochana. With that clarity, in the center of one's heart, the five indestructible essences, from the beginning, exist as the nature of the five families and the five wisdoms. Visualize a pea-sized mass of five-colored light, and once it is clear and stable, visualize a white bindu the size of a pea at the crown of one's head. As it says: "From the midst of the sky, a bindu arises." Thus, that white bindu descends and mixes intimately with the indestructible essence bindu in the heart center, remaining in a state of non-duality, without acceptance or rejection, clearly appearing as empty luminosity, not established in any nature. It is the nature of ultimate signlessness. By its blessing, taking all appearances as they arise as the path, as if abiding in the mandala of the five families of Vajradhatu, the appearance of the deity is the appearance of conventional wisdom. Thus, remaining in a non-dual state without fabrication
Chinese
是灌顶的修法要义。如果将这些与开门金刚手本尊的念诵结合起来修持，则较为简便，所以就这样。这里，在进行内三续的自性修持时，如果修持根本集经总集正行念诵，则生圆二次第关系非常密切，并且是道本身的体性。因此，第七个自性修持是后三个玛哈瑜伽的自性修持，即观修本尊和观修口诀。首先，观修本尊的方法是：经文中广说，这里以不多的根本科判来观修本尊，是小小的自性修持。像这样，所有显现的法都融入于我的蕴、界、处，而这一切的自性本来就是佛。这样稍作安住。在此状态中，无论是观修花供本尊，还是观修大殊胜等坛城主尊都可以。以自己的生起咒语，因其声响是法性本声的缘故，如清澈的湖水中显现影像般，清晰明亮地观想，并长久地练习本尊的显现执着。如果能清晰地显现，这就是圆满次第的前行，是身体空界中不可或缺的支分。当它变得清晰稳定时，观想在其头顶有红色明点，以及在其上方一肘高的位置有白色明点，二者都如豆粒般闪耀着光芒。当它清晰时，从左鼻孔射出一个豆粒大小的红色明点，击中头顶的红色明点，由此也放射出遍布虚空的光芒。供养诸佛，清净众生的罪障。观想轮回涅槃的一切显现都融化并与光一起汇聚，融入红色明点。它也融化为光，保持闪烁。再次，从右鼻孔射出一个豆粒大小的白色光芒明点，击中上方的白色明点，由此光芒四射，成办二利。轮回涅槃融化并一起汇聚，融入白色明点，它也融化为光。观想白色明点融入红色明点，从梵穴融入心间，并将心安住于乐空无二的状态。这是与生起次第相关的自性修持，是从容易修持的方法中修持圆满次第的具相道。
Chinese
不是的。如果是那样，就不会有任何触及脉、明点、气的关键点的方法被宣说。如果是圆满次第，由于脉和气的关键点的特殊性，气和心融入中脉，因此必须显现与气心污染分离的光明。第二，关于修持口诀，分为两部分。第一，与灌顶相关的玛哈瑜伽和共同的修持方法是中间的呼吸修持，通过口诀隐藏显现的灌顶。下部的三字金刚念诵，下部的心要道是气的圆满次第不共的。因此，在那之前，必须确定气入、住、融入这三种征兆已经圆满，然后才能进入明点的圆满次第，因为有特殊的关键点。心要道是，气生起、进入、安住这三种显现为三字的音声。ཨ（藏文，ā梵文天城体，a梵文罗马拟音，阿，无生）。ཨ（藏文，ā梵文天城体，a梵文罗马拟音，阿，无生）以ཨ（藏文，ā梵文天城体，a梵文罗马拟音，阿，无生）来认识一切显现和存在为无生。ཧཱུྃ（藏文，hūṃ梵文天城体，hūṃ梵文罗马拟音，吽，无碍）以ཧཱུྃ（藏文，hūṃ梵文天城体，hūṃ梵文罗马拟音，吽，无碍）来认识为无碍。ༀ（藏文，oṃ梵文天城体，oṃ梵文罗马拟音，嗡，二无别）以ༀ（藏文，oṃ梵文天城体，oṃ梵文罗马拟音，嗡，二无别）来认识为二无别。《总集经》中说：心性是文字的自性，各种文字安住在ཧཱུྃ（藏文，hūṃ梵文天城体，hūṃ梵文罗马拟音，吽，无碍）中，胜者是文字的自性，手印在ༀ（藏文，oṃ梵文天城体，oṃ梵文罗马拟音，嗡，二无别）中圆满，一切是文字的自性，无生的秘密文字是ཨཱཿ（藏文，āḥ梵文天城体，āḥ梵文罗马拟音，阿，无生）。修持这个，有修持三字的形状，修持颜色，修持声音三种。在圆满次第的这个阶段，是修持声音。也就是以自己身体的尺寸，观想本尊身，在中间正直的金刚宝顶端到上方的鼻尖之间，有三脉中脉，具有空明和四种特征。首先，观想气进入的声音是ༀ（藏文，oṃ梵文天城体，oṃ梵文罗马拟音，嗡，二无别）的自性，从上方的鼻尖进入，在脐部莲花日轮的座垫上，ཧཱུྃ（藏文，hūṃ梵文天城体，hūṃ梵文罗马拟音，吽，无碍）字像芥子一样清晰，轻轻地融入，同时安住在ཨ（藏文，ā梵文天城体，a梵文罗马拟音，阿，无生）的声音中，稍微延长安住的时间。如果不能忍受，就观想以ཧཱུྃ（藏文，hūṃ梵文天城体，hūṃ梵文罗马拟音，吽，无碍）的声音从中脉向上通过鼻尖出去，然后呼出气。在这些时候，观想生起、进入、安住这三种都只从中脉中生起和进入，这是一个特殊的关键点。从自性身体的房屋内生起和进入的金刚念诵，与圆满次第金刚念诵的方向不太接近。上方的金刚念诵