Chinese
能迅速成办的方便是密咒道，因此，以这二者所摄持的生起次第是殊胜的方便。这样，空性和慈悲二者是**大乘**道的支柱，因此，无论是修习显宗还是密宗的道，都不可或缺。然而，现在末法时代的许多密咒行者不明白这样的道理，声称密咒道不需要空性和慈悲，只是珍爱自己，修习本尊，念诵咒语等，为自己一方谋取利益，对他人则怀着嗔恨心施以诅咒和恶咒等，并以此自诩为殊胜，这实际上是邪咒魔的教法。考虑到这一点，诸位圣上师们在讲解密续经典时，特别强调生起次第和圆满次第这两个主要部分。他们反复强调这二者，我也没有忘记。生起次第的难点解释等法本中也写明了这一点，因此，凡是进入密宗的初学者都应牢记在心。如此，修习真如是如金刚般的等持，修习慈悲是如幻术般的等持，从这二者的状态中修习任何本尊的生起次第之因的种子，是勇猛行走的等持，即以三种等持为基础的所有生起次第，连同三门行为，都依靠将诸佛的**身语意**三密连同事业融入其中的四钉命根的口诀来修习，并且从一开始就与近修和修持相结合地进行意念修习的人们，正如“对于已完成的法，必须有成就的究竟”所说的那样，也必须在相续中产生与自己的智慧相符的各种功德。因此，法王上师的教言，言简意赅，易于理解且果断，加持力大，能够转变现象。像我这样卑劣的人，如果以信心恭敬地拜见，也能暂时得到慈悲的加持，被教言的清凉光芒所安慰，摆脱对事物的执着和烦恼的折磨。
English
The expedient to accomplish quickly is the path of secret mantra, therefore, the generation stage embraced by these two is a supreme expedient. Thus, emptiness and compassion are the pillars of the **Mahayana** path, so whether one practices the path of Sutra or Tantra, both are indispensable. However, most mantra practitioners in this degenerate age do not understand such reasons, claiming that the mantra path does not require emptiness and compassion, but only cherishes oneself, meditates on deities, recites mantras, etc., to seek benefits for one's own side, and harbors hatred towards others, casting curses and evil spells, etc., and boasting of oneself as superior, which is actually the teaching of evil mantra demons. Considering this, the venerable gurus, when explaining the tantric scriptures, especially emphasize these two main parts: the generation stage and the completion stage. They repeatedly emphasized these two, and I have not forgotten them either. This is also written in the difficulty explanations of the generation stage and other Dharma texts, so all beginners who enter the tantric tradition should keep this in mind. Thus, meditating on suchness is a samadhi like a vajra, meditating on compassion is a samadhi like an illusion, and meditating on the seed of the cause of the generation stage of any deity from the state of these two is a samadhi of courageous going, that is, all generation stages based on the three samadhis, together with the actions of the three doors, rely on the instruction of the four nails of the life force that integrates the three secrets of body, speech, and mind of the Buddhas together with their activities, and those who practice with devotion from the very beginning in conjunction with approach and accomplishment, as it is said, "For a completed Dharma, there must be an ultimate accomplishment," must also generate various qualities in the continuum that match their own wisdom. Therefore, the words of the Dharma Lord Lama, are concise and to the point, easy to understand and decisive, and have great blessings that can transform phenomena. Even a lowly person like me, if I meet with faith and reverence, can also temporarily receive the blessings of compassion and be comforted by the cool rays of the teachings, freeing myself from the torment of attachment to things and afflictions.
Chinese
如果能够得到土地的加持，其他有缘者更不用说了。将寿命扼要归纳为四钉的口诀，在这些章节中，无论直接或间接，都应大致引用。像这样，就见、修、行、果四者而言，即使首先讲述不变的意旨或法性的钉也可以。就身、语、意、事业四者而言，有天、咒、法性、事业四钉。首先，禅定天之钉，与净化任何四生处的习气相关联，外观上，外部是宫殿，内部是本尊和本尊母，自身如幻化的本尊身般显现，从显现的角度来看，从中央的主尊到边缘的火焰山，一切都各自不混杂，甚至连衣服的纹路都完整地显现，但在显现之时，就以其自性不成立的大双运道来显现。五智灌顶，身语意加持等支分圆满。而且，如果是寂静的，就具有九种姿态，如果是忿怒的，就具有九种舞姿。寂静的九种姿态是：身、面、手等不是像木头等那样僵硬的形态，所以是柔软的；粗细等依次适宜，所以是纤细的；身体不松弛，所以是紧凑的；关节等具有变化的灵活性，所以是灵活的；身体丰满，皮肤薄，所以是年轻的姿态；颜色不混杂，所以是清晰的；那些也具有无限的光芒，所以是闪耀的；身体具有大丈夫相的庄严，所以是秀丽的；具有压倒一切的威严，总共是九种。舞蹈的九种姿态是：情欲的姿态是娇媚，愤怒的姿态是勇猛，愚痴的姿态是丑陋，这是身的姿态三种。发出欢笑的笑声是喜悦，发出威胁的声音是斥责，声音大且难以忍受是猛烈，这是语的姿态三种。以慈悲心摄受愚痴的众生界，以愤怒调伏凶暴的众生，一切在法性中味如一的寂静，这是意的姿态三种，总共是九种。像那样的本尊，寂静的具有圆满报身装束，深蓝色
English
If one can obtain the blessing of the earth, what need is there to mention other fortunate ones? The essential instructions that condense the vital points of the four life-sustaining nails should be mostly cited in these sections, either directly or indirectly. Thus, in terms of the four: view, meditation, conduct, and result, it is permissible to first explain the unchanging intention or the nail of dharmata. In terms of the four: body, speech, mind, and activity, there are four types of nails: deity, mantra, dharmata, and activity. First, the nail of the deity of samadhi involves purifying the karmic imprints of any of the four birthplaces. Externally, the environment is visualized as a celestial palace, and internally, the essence is visualized as deities, both male and female, with one's own body appearing as an illusory deity form. From the perspective of appearance, everything from the central main deity to the fire mountains at the periphery is distinctly clear, without any mixing, down to the patterns on their robes. However, at the moment of appearance, it is clarified as the great union that is not inherently established. The five wisdoms bestow empowerment, and the body, speech, and mind seal it, completing all the necessary aspects. Furthermore, if it is peaceful, it possesses nine qualities, and if it is wrathful, it possesses nine aspects of dance. The nine qualities of peace are: the body, face, hands, etc., are not stiff like wood, etc., so they are supple; they are slender because they are appropriately proportioned in terms of thinness and thickness; the body is not loose, so it is compact; the joints, etc., possess transformative flexibility, so they are flexible; the body is full and the skin is thin, so it has a youthful appearance; the colors are not mixed, so they are clear; they also possess limitless rays of light, so they are radiant; the body is adorned with the majesty of the marks of a great being, so it is beautiful; and it possesses the power to overwhelm everything, making a total of nine. The nine aspects of dance are: the seductive aspect of desire, the courageous aspect of anger, and the unattractive aspect of ignorance, these are the three aspects of the body. Uttering laughter of joy is delight, proclaiming a threatening sound is scolding, and being loud and unbearable is ferocity, these are the three aspects of speech. Compassionately holding onto the realm of ignorant beings, subduing unruly beings with wrath, and the peace in which everything is of one taste in dharmata, these are the three aspects of mind, making a total of nine. Such deities, the peaceful ones, have the ornaments of the enjoyment body, dark blue silk.
Chinese
颅骨饰，五种颜色的头冠，舞蹈的袖子，白色丝绸金色天鹅图案的上衣，用褶皱缠绕的下裙，五种丝绸服装，以及珍贵的头饰、耳环、项链、臂环、腰带、护身符、手镯、脚镯等八种装饰品，共十三种。化身形象以三种法衣等装饰。忿怒尊所穿的三种衣服，佩戴的两种装饰品，涂抹的三种涂料，即著名的八种尸林装束等装饰。其中，前三种是：人皮的披肩，象皮的上衣，虎皮的裙子。第二种是两种头骨蛇饰：五个干燥头骨的头饰，有些地方也说是腐烂的塞拉尔卡。五十个湿淋淋的血淋淋的项链，肉块的臂环，以及手脚的镯子等。龙王种姓白色头发的束发带，国王种姓黄色耳饰，婆罗门种姓红色项链，平民种姓绿色手脚镯，贱民种姓黑色腰带，所有这些都是凶猛蛇的形状。第三种是：大灰烬的堆，红色的斑点，油脂的图案。此外，观想包括坛城顶饰和墙饰等所有装饰形式，并具备清晰稳定的八种标准。其中，清晰的四种标准是：眼睛的黑白分明，清晰明亮；不带走智慧光彩的昏沉，而是具有清晰空明的觉性光彩；不像无情物体的彩虹，而是连毛孔和头发的末梢都为遍知智慧所摄持，感官意识清澈的功德显现出成百上千种，闪耀明亮；这样的本尊形象，不是仅仅是“是这样”或“存在”的推测，而是像在眼前一样显现，这就是四种清晰的标准。稳定的四种标准是：不被懒惰和遗忘等动摇，不被模糊和昏暗等改变，长时间保持不变。
English
Skull ornaments, a five-colored crown, dancing sleeves, a white silk upper garment with golden swan patterns, a lower skirt wrapped with pleats, five silk garments, and thirteen items in total including precious head ornaments, earrings, necklaces, armlets, belts, amulets, bracelets, and anklets, which are eight kinds of ornaments. The emanation body is adorned with three kinds of Dharma robes, etc. The three garments worn by wrathful deities, the two ornaments worn, and the three paints applied, which are known as the eight charnel ground adornments, etc. Among them, the first three are: a human skin shawl, an elephant skin upper garment, and a tiger skin skirt. The second two are two skull snake ornaments: a headdress of five dry skulls, which in some places is also said to be a decaying Seralka. A necklace of fifty wet, bloody skulls, armlets of flesh pieces, and bracelets and anklets, etc. A white hair band of the Naga king lineage, yellow earrings of the royal lineage, a red necklace of the Brahmin lineage, green bracelets and anklets of the commoner lineage, and a black belt of the outcaste lineage, all of which are in the form of fierce snakes. The third three are: a heap of great ashes, red spots, and patterns of grease. Furthermore, contemplate all the forms of decoration, including the top ornaments and wall ornaments of the mandala, and possess the eight standards of clarity and stability. Among them, the four standards of clarity are: the black and white of the eyes are distinct and clear; not dull with the clarity of intelligence gone, but possessing the clarity of awareness with clear emptiness; not like a rainbow of inanimate objects, but even the pores and ends of the hair are seized by the omniscient wisdom, the merits of clear sensory consciousness appear in hundreds and thousands, shining brightly; such a deity image is not merely a speculation of "it is so" or "it exists," but appears as if it were in front of one's eyes, these are the four standards of clarity. The four standards of stability are: not shaken by laziness and forgetfulness, not changed by blurriness and dimness, remaining unchanged for a long time.
Chinese
即使是细微的分别念也不动摇，所以不会显现。身色和面容手足，来去和光芒的收放等，无论如何观想，都会如是显现，共有四种。这些也被称为明相。这样反复串习，五种验相达到圆满，三种境成为一体时，就成就了。那么，三种境成为一体是什么呢？《大成就者口授》中说：一切智慧本尊之手印，最初于意之境中明现。心性极度调柔之究竟，自性于根识境中明现。最终二谛无别之，身心极调柔获得之本尊，于身之境中现量明现。如是，最初于本尊显现尚未生起串习之时，仅以思念的分别念或以意识述说，我即本尊，本尊也是如此这般，如此在分别思辨的意识面前明现，因此称为于思念之境中明现或于意之境中明现。如是串习，对本尊显现获得稳固之后，不需要像这样是如此这般的分别思辨来印证，如同以无缺的眼根观看对境一般，在无分别基位之根本智和未分离的状态中，不混杂地明现，这称为于所见之境中明现或于根识之境中明现。最终生起次第成为一体，在结合有学双运之时，显现分融入本尊坛城，自相上不再显现庸俗不清净的显现，幻身或双运之本尊身显现的阶段，称为于身之境中明现或于所触之境中明现。如是，最初于意之境中明现的阶段，清净的忆念是：不将所依的刹土和宫殿等视为实物自性，也不将所依的本尊等视为补特伽罗自性，而是将一切视为智慧唯一自性，以象征符号手印显现的方式来观察，也就是从宫殿下层地基的轮，以五种智慧断除五毒的象征显现，直到金刚宝顶之间的清净，以及内部的主尊三面六臂四足等为例，象征解脱三门或三身，以及五种智慧自生智慧和六