English
It is not because one particularly needs it for oneself, but because it is so. Here, let me say a little something extra. This seems to be the oral tradition of the Lama, but because the meaning is profound, it cannot be completely determined, so I hope that wise people will study it. Second, to conclude: For example, just as one person has three stages: infancy, youth, and old age. The practice of the generation stage, that is, the four places of birth, is shown as a method of practice. These four are also, first, for those who are new to the generation stage, they should mainly practice the generation stage of egg-born beings. Then, gradually, as the habit becomes more stable, gaining greater stability, and a very stable stage, learning according to the strength of the mind, that is, for those who cannot immediately manifest the gross mandala, practicing the generation stage of womb-born beings, until one can clearly see the white and black of the eyes of the subtle mandala, practicing the generation stage of moisture-born beings, and when the wheel of the mandala is completed in an instant, practicing like a miraculously born being, that is, the first two of these four are like infants, the next two are like youth, and the old age stage is like the difference between being unfamiliar and familiar with samadhi. As it is said in the Sutra of the Origin of the Vinaya: Through the generation stage, practice the mandala, the dull and the mediocre should contemplate, the yogi is an instantaneous image, the mandala of the Mind-Only, through the yoga of the instantaneous image, one should practice the completion stage. So it is said. Third, explaining the method of practicing the three samadhis that are the basis of generation: Such a generation stage is also only a means of making the appearance a method, but in reality, the method of practicing the inseparable generation and completion stages is: Those who practice the generation stage of Anuttarayoga Tantra must first enter the first two generation stages with elaboration in sequence, and these three samadhis are the prerequisites for those two, which is the unique explanation of the Early Translation Nyingma school. That is, for the latter two methods of practicing birth and existence, even if these three samadhis are not practiced sequentially beforehand, the power of habit will naturally make emptiness and compassion coemerge. Therefore, in the secret mantra
Chinese
原始心性是空性法身的精华，因此像虚空一样可以理解。光明是报身的自性，因此像日月一样自身光明照耀。显现方式是化身的本体，因此像如意宝一样，无需努力即可成就一切所愿，因此是如来藏，或者说是本自具有成佛之三身的蓝图。 像这样，安住于已确定之义上的如是性之三摩地，对于凡夫而言，仅仅是事后推测而已。因此，当一切法显现为不可思议之如是性的影像时，如同三摩地一般，如是性的光芒，以普遍显现的大悲而生起的力量，将三处观想为本尊坛城之生起次第，无有错谬地显现。
English
The primordial mind is the essence of the emptiness dharmakaya, so it can be understood like the sky. Clarity is the nature of the sambhogakaya, so it shines with its own light like the sun and moon. The way it appears is the essence of the nirmanakaya, so like a wish-fulfilling jewel, it spontaneously accomplishes all desires, so it is the essence of the Sugata, or the blueprint for the three bodies of the Victorious Ones, which is inherently present. Like this, the samadhi of suchness, which settles on the meaning that has been ascertained, is only a post-inference for ordinary beings. Therefore, when all phenomena appear as a mere image of the inconceivable suchness, like a samadhi, the radiance of suchness, with the power of the great compassion that universally appears, the generation stage of meditating on the three places as the mandala of the deity arises without error.
Chinese
从大乘一切方便道中，最殊胜的是无误的密咒方便。如此修习，即使在不清净的轮回时期，任何能牵引到生处的业，若不以贪著滋养，便无法入胎，如以贪著滋养后入胎一般，以慈悲的牵引滋养后，从光明空性的状态中，执持坛城本尊的生起，与所净相符。即使在究竟果位的阶段，也与无分别的大悲从法身状态中显现为色身，行遍虚空边际的利生事业相合。像这样的三种等持，如果像道决定圆满一样修习，首先安住于灌顶和誓言，认识所知见之真如，依靠理证生起信解，在见解之后安住，以任运安住或总集安住这两种方式中的任何一种，将心不作改造，放松于离戏的自然状态，切断念头流动的线索，安住于无沉掉的状态，习惯之后，气脉明点融入中脉，十相的景象圆满，如果殊胜，也能生起依靠三现分的譬喻智慧。即使不是这样，如果获得安住于具有空性离戏之义的心之所缘的稳固，观察如无而显的轮回，修习无执如幻的遍空慈悲。习惯之后，当心安住于空性时，对未如是证悟的众生，因无明幻觉所欺骗，无勤生起慈悲。即使习惯了慈悲，也不会迷失于自他混淆，从缘起如幻的显现中，生起实际上无自性的空性之定解，称为空性具慈悲之精华。对此要习惯，因为这里是止观和一切显现二者的意义，所以仅凭这二者中的任何一个都无法成就圆满菩提，何况是脱离二者呢？萨ra哈说：若离慈悲而观空性，不能由此获得殊胜道。若仅修习慈悲，则会停留在轮回中，无法解脱。
English
Among all the skillful means of the Great Vehicle, the most supreme is the infallible means of mantra. Practicing in this way, even in the impure cycle of existence, any action that propels one into a place of birth cannot enter the womb unless nourished by craving and grasping. Just as one enters the womb after being nourished by craving and grasping, so too, by nourishing with the propulsion of compassion, one grasps the birth of the deities of the mandala from the state of clear light emptiness, which is in accordance with what is to be purified. Even in the state of ultimate fruition, it is in accordance with the Dharma that great compassion, free from conceptualization, arises from the state of the Dharmakaya into the Form body, and performs the welfare of beings pervading the ends of space. If these three samadhis are practiced as the definitive and complete path, first, by abiding in empowerment and vows, one is introduced to the suchness of knowable objects, and having relied on reasoning, one generates conviction and abides in the aftermath of seeing. By either the method of placing awareness in a general outpouring or by placing it in a natural state, one loosens the mind without fabrication, in a state of spontaneity free from elaboration, cutting the thread of the movement of thoughts and abiding free from the faults of sinking and excitement. By becoming accustomed to this, the winds and mind gather in the central channel, the visions of the ten signs are perfected, and if one is excellent, one can also generate the wisdom of example based on the three appearances. Even if it is not like that, if one gains stability in the object of mind that possesses the meaning of emptiness free from elaboration, then by looking at samsara, which appears as if it were not, one trains the mind in cultivating ungrasping, illusory-like compassion that pervades the sky. When one becomes accustomed to this, when the mind is placed on emptiness, compassion arises effortlessly for sentient beings who have not realized it in this way and are deceived by the illusion of non-existence. Even if one becomes accustomed to compassion, one will not be confused by the merging of self and other, and from the appearance of dependent arising, which is like an illusion, a definite understanding of emptiness, which is in reality without inherent existence, is born, and this is called emptiness possessing the essence of compassion. One should become accustomed to this, because here it is the meaning of both shamatha and vipashyana and all appearances. Therefore, one cannot accomplish perfect enlightenment by being separated from either of these two paths, let alone by being separated from both. Saraha said: "Looking at emptiness apart from compassion, one does not find the supreme path thereby. If one meditates on compassion alone, one remains in samsara, without liberation."
Chinese
如是说。因此，在进行意修时，不要在每次修法开始时只满足于念诵词句，而要圆满仪轨的各个部分，放松身心，保持平静，直到心专注于真如和万象。之后，按照次第修习因定等，实修的重点是与空性和慈悲二者不分离的生起次第，在未稳固之前，不要过于关注念诵和摄放等。如是，无论是意修还是决定圆满次第，在生起次第的所有阶段，都要修习三三摩地不分离，不能像轮流值班一样。例如，在墙上作画时，墙是基础，没有墙就无法作画。即使有墙，没有颜料也无法在墙上作画，所以颜料是使画和墙结合在一起的因缘。在画完成的时候，墙、画和颜料三者是聚集在一起的，同样，从因定中圆满修习坛城轮的时候，自性慈悲的力量显现为本尊，所以三者必须不分离，如果平凡的显现没有清净为空性，那么在哪里修习坛城轮？因此，因为一切法皆是空性，以及轮回与涅槃无二无别的缘故，才能通过修习身语意的坛城而证悟，空性是生起次第的基础。如颂云：若于空性理能安，则于一切皆能安。如果一切法不是空性，并且平凡的显现真实存在，那么修习生起次第就没有意义了。如颂云：即使以糠秕豆荚作灌顶，其中也不会有谷实的实相显现。如是，即使了知一切法皆是空性，如果与大慈悲的推动力分离，就无法为了利益他人而示现色身，就像声闻和独觉入于寂灭，不会有色身的利他事业一样。那么，如果只有空性和慈悲就足够了，修习生起次第有什么用呢？因为这如幻的缘起显现，从原始以来就是清净为诸佛身语意无尽庄严轮，能够迅速地
English
As it is said. Therefore, even when practicing devotional meditation, do not be satisfied with merely reciting words at the beginning of each session. Instead, complete all the aspects of the ritual, relax your mind and body, and remain in equanimity until your mind is focused on Suchness and all phenomena. Then, meditate on the causal samadhi and other stages in order. The main practice is the generation stage inseparable from emptiness and compassion. Until it is stable, do not pay too much attention to recitation and contraction, etc. Thus, whether you practice devotional meditation or definitive completion, in all stages of the generation stage, you must practice the three samadhis inseparable, and it is not sufficient to do it like taking turns. For example, when painting on a wall, the wall is the foundation, and without it, where would you paint? Even if there is a wall, without paint, you cannot draw on the wall, so paint is the condition that brings the painting and the wall together. Even when the painting is finished, the wall, the painting, and the paint are all together. Similarly, when fully meditating on the mandala wheel from the causal samadhi, the power of the essence of compassion manifests as the deity, so the three must be inseparable. If ordinary appearances are not purified into emptiness, then where will you meditate on the mandala wheel? Therefore, because all phenomena are emptiness and because samsara and nirvana are inseparable, we can realize the mandala of body, speech, and mind through meditation. Emptiness is the basis of the generation stage. As it is said: If emptiness is possible, then everything is possible. If all phenomena are not emptiness and ordinary appearances are truly established, then meditating on the generation stage is meaningless. As it is said: Even if you empower with chaff and bean pods, there will be no actual appearance of grain in them. Thus, even if you know that all phenomena are emptiness, if you are separated from the impetus of great compassion, you will not be able to manifest a form body for the benefit of others, just as shravakas and pratyekabuddhas enter cessation and do not perform activities of benefiting others with a form body. So, if emptiness and compassion alone are sufficient, what is the use of meditating on the generation stage? Because this illusory appearance of dependent arising is primordially pure as the inexhaustible wheel of adornment of the body, speech, and mind of the Buddhas, it can quickly