English
Having dissolved into the mandala and wheel, everything merges into one taste. From the clear mandala's exterior, surrounded by eight great charnel grounds, on the central lotus seat, from the melting of the two shoulders of the white A-character (Tibetan: ཨཱ་, Sanskrit Devanagari: आ, Sanskrit Romanized: ā, Chinese literal meaning: A) which is the essence of auspicious signs, arises the moon disc. Upon it, from the melting of the two shoulders of the forty red letters, which are the thirty-four signs of excellence plus Ya, Ra, La, Wa, Da, and Dha, arises the sun disc. Between these two, marked by hand-seal seed syllables. From all these melting red and white bindus, the root Vajradhara father and mother appear clearly, blessing the secret space, entering into equanimity. From the secret space, sounds of great bliss such as Ha, Sa, etc., emanate, inviting all the Tathagatas to dissolve into the father's mouth, passing through the form, through the vajra path, transforming into eight bindus in the mother's womb, from which transform into eight seed syllables, then transform into eight light-melting goddesses, seated on their respective lotus seats. Again, the father and mother enter into equanimity, and from the space, the intermediate state consciousness surrounded by the three syllables (Tibetan: ཧོཿ, Sanskrit Devanagari: होः, Sanskrit Romanized: hoḥ, Chinese literal meaning: Hoh) and two syllables (Tibetan: ཧོཿ, Sanskrit Devanagari: होः, Sanskrit Romanized: hoḥ, Chinese literal meaning: Hoh), enters from the father's mouth, and because of reaching the mother's womb, the father and mother transform into a bindu of light, and one's own consciousness transfers into the four directional goddesses, and due to the urging of song, the bindu transforms into a seed syllable, and upon melting, arises as the fruition Vajradhara. On the respective sense-gates of all the main deity retinue, seals are applied with divine hand-seals, and the wisdom beings are invited to merge with the samaya beings, merging inseparably. Again, the empowerment deities are invited, granting empowerment. After that, the nectar is blessed and consumed. From one's own heart, the emanated goddesses make offerings and praises, remembering purity, entering into the yoga of recitation. After that, one prays for wishes, performs the gathering, and adorns the end with auspicious verses and prayers. Third, explaining the generation stage of purifying heat and moisture born: For those with sharp faculties and minds that are workable, it is not that they cannot meditate from the beginning, but in general, for those who have gained great familiarity with the two elaborate generation stages, they mainly meditate on the Anuyoga generation stage of purifying heat and moisture born. As it says in "The Treasury Key of Illusion": "In the vehicle of Anuyoga, only the essence is briefly stated, unarisen
Chinese
如是观想圆满之神。如是，从湿热中出生的众生，是二者聚集时，当意识进入的那一刻，就像胎生一样，不需要长时间成熟，而是像圆满成就色身一样。从空性和智慧双运的见地中，仅仅依靠大悲的妙力显现，不依赖五种现观等相和语言的戏论，为了清净对实有的贪恋和执着的习气，念诵所要生起之神的精华，仅仅忆念名号和现观之相，从智慧的空性界限，普贤佛母的虚空中，观想圆满世俗谛的所依和能依之神的印，这是无二乐空的伟大生起次第。如《自显现》中所说：“何为渐次进入？空性和智慧渐次进入。”就是这样。因此，对此，了知所见之境无实，也称为幻化生起次第。第四，宣说清净化生之生起次第：如是，化生之有情，仅仅是明空之分中进入意识，身体就圆满成就，比从湿热中出生还要快，就像一瞬间习惯了见地，仅仅忆念心髓的那一刻，坛城的轮圆满，不依赖念诵名号或心髓，以及对本尊形象次第用心等戏论，就像鱼从水中跳出一样，所依和能依一切都清晰显现。如《自显现》中所说：“何为同时进入？不生诸佛，忆念心髓而圆满。”以及《律生》中所说：“仅一瞬间之瑜伽，观想圆满次第者，三界宫殿自性，众生乃坛城之，其中心瞬间之，坛城之主瑜伽士。”就是这样。如果认为这瞬间忆念圆满，因为不具足生起次第的支分，所以与佛陀的教言相违，那么，《现观上师续》中说：“以同时进入之瑜伽，观想自身为…”，以及《秘密殊胜
English
Meditate on the complete deity. As it is said, those born from heat and moisture, when the two come together, and consciousness enters, like those born from a womb, do not need to mature for a long time. Just as the physical body is completely accomplished, from the view of uniting space and wisdom, merely by directing the manifestation of great compassion, without relying on the aspects of the five Abhisambodhis and so on, or the elaboration of words, in order to purify the habitual tendencies of craving and grasping at reality, by reciting the essence of the deity to be generated, merely remembering the name and the aspects of the Abhisambodhi, from the expanse of wisdom, the emptiness, from the realm of Samantabhadri, the completely perfect generation stage of the deity's mudra, the support and the supported, is the great generation stage of indivisible bliss and emptiness. As it says in Rangshar: What is gradual entry? Space and wisdom enter gradually. That's how it is. Therefore, understanding that the perceived object is unreal, this is also called the illusory generation stage. Fourth, explaining the generation stage for purifying miraculous birth: Like this, beings who are born miraculously, merely by the entry of consciousness into the aspect of clarity and emptiness, the body is completely accomplished, which is even faster than being born from heat and moisture. Like a flash, from the state of being accustomed to the view, merely by remembering the essence, the wheel of the mandala is completely perfected. Without relying on elaborations such as reciting the name or essence, or gradually focusing the mind on the form of the deity, everything, the support and the supported, becomes clearly visible, like a fish jumping out of water. As it says in Rangshar: What is simultaneous entry? Without generating the deities, it is perfected by remembering the essence. And as it says in Domjung: With a yoga of just a moment, meditating on the complete stage, the nature of the three realms is the palace, the beings are the mandala, in the center of that, in an instant, the lord of the mandala is the yogi. That's how it is. If you think that this instantaneous remembrance and completion, because it does not have all the limbs of the generation stage, is contrary to the Buddha's teachings, then, in the Abhisambodhi Lama Tantra, it says: With the yoga of simultaneous entry, contemplate your own body as... And the Secret Supreme
Chinese
至尊无上！ 刹那间观自身，化为黑汝嘎本尊身。如《集经》所说：利根者刹那间，以形象唯心观坛城。又如金刚铃论师所说：如众生虚假受生般，无种子而观想。如是等等所说，并非必须具备一切圆满具足生起次第的支分。一般而言，生起、圆满、双运这三者，每一个都具有从生起次第的生起次第到双运的双运之间的三个阶段，因此，显现的任何一种本尊形象，都不一定是生起和圆满二者所区分的生起次第。因此，分为二次第的生起次第，是指尚未在相续中生起二次第智慧的补特伽罗，为了成熟之，首先修习，即在确定咒语的见解后，习惯于将分别念的影像显现为本尊的形象。而圆满次第的特殊证悟生起后，智慧的自性显现为本尊的形象，因此是学习双运的真实因。因此，初学者修习生起次第，即使只是分别念的影像，但如果被见解的把握所摄持，并且与真实智慧相符，那么它不会成为其因和成熟之因，因此，如未曾阐述的，彼定和意之钉非常重要。因此，仅仅通过在经文和仪轨中展示要修持的二种次第，并不会仅仅因此就成为那样，即使初学者安住于圆满次第的智慧中，也不会超出心的所缘。而具有殊胜证悟者，即使修习生起次第的显现，也是智慧的自性。对于尚未生起圆满次第智慧的补特伽罗，在修习气脉明点和拙火等时，显现的本尊形象实际上是生起俱生智慧之因，因此，即使是分别念的影像，也被归摄于圆满次第的本尊身。那些见解和意境高远者，修习生起次第的广大显现，是为了调伏所化众生，特别是为了不舍弃将弟子引入彼坛城并使其成熟的殊胜缘起。
English
Supreme! In an instant, contemplate oneself, transforming into the glorious form of Heruka. As stated in the Compendium of Principles: 'Sharp faculties, in an instant, contemplate the mandala with the mind alone through forms.' And as stated by Vajra Bell Master: 'Like beings falsely taking birth, contemplate without a seed.' As such, it is said that it is not necessary to have all the limbs of the generation stage complete with all elaborations. In general, each of the three—generation, completion, and union—is said to have three stages, from the generation stage of generation to the union of union. Therefore, not every appearance of a deity form needs to be a generation stage divided by the two, generation and completion. Thus, the generation stage divided into two stages is the first meditation for a person who has not generated the wisdom of the two stages in their continuum, in order to ripen it, that is, after gaining certainty in the view of mantra, to become accustomed to the appearance of the image of conceptual thought as a deity form. And after the arising of a special realization of the completion stage, the manifestation of the wisdom nature appears as a deity form, therefore it is the actual cause of the union of learning. Therefore, although the generation stage meditation of a beginner is only an image of conceptual thought, if it is grasped by the confidence of the view and is in accordance with actual wisdom, it will not become its cause and ripening factor, therefore, as has not been explained, that fixation and the nail of intention are very important. Therefore, merely by showing the two stages of dharma to be practiced in texts and rituals, it does not become just that, even if a beginner abides in the wisdom of the completion stage, it does not go beyond the object of the mind. And even if one with supreme realization meditates on the elaborations of the generation stage, it is the self-nature of wisdom. For a person who has not generated the wisdom of the completion stage, the appearance of the deity form during the practice of channels, winds, and inner heat, etc., is actually the cause of the arising of innate wisdom, therefore, even though it is an image of conceptual thought, it is included in the deity body of the completion stage. Those who have high views and intentions, meditating on the great elaborations of the generation stage, is for the sake of taming disciples, and especially for not abandoning the special dependent arising of introducing disciples into that mandala and ripening them.
Chinese
不是因为自己特别需要，而是因为这样。这里稍微说一点题外话，这似乎是上师的口头传承，但因为意义深刻，不能完全确定，所以希望聪慧的人们加以研究。第二，总结：例如，就像一个人也有婴儿、青年和老年三个阶段一样。将生起次第的修法，即四种生处作为修习的方法，这四者也是，首先，对于那些刚开始修习生起次第的人来说，主要修习卵生所生的生起次第。然后，按照次第，随着习气逐渐稳固，获得更大的稳固，以及非常稳固的阶段，根据心力的不同而学习，也就是说，对于无法立即显现粗大坛城的人来说，修习胎生所生的生起次第，直到能够清晰地看到微细坛城的眼白和眼黑，修习湿生所生的生起次第，当坛城的轮圆在瞬间完成时，像化生一样修习，也就是说，这四者中的前两者像婴儿，接下来的两者像青年，老年阶段，就像对禅定不熟悉和熟悉的区别一样。正如《律生经》中所说：通过生起次第修习坛城，迟钝和中等的人应该思考，瑜伽士是瞬间的形象，唯心主义者的坛城，通过瞬间形象的瑜伽，应该修习圆满次第。如此说。第三，讲述修习生起之基三种禅定的方法：像这样的生起次第，也只是将显现的一面作为方便，实际上，修习生起和圆满次第不可分离的方法是：修习无上瑜伽的生起次第的人，首先必须依次进入具有戏论的最初两个生起次第，而这三禅定是那两者的前提，这是旧译宁玛派不共的说法。也就是说，对于后两种生和有的修习方法，即使之前没有依次修习这三种禅定，也能凭借习惯的力量，使空性和慈悲自然而然地双运。因此，密咒内