English
One can also meditate in this way. The benefit is that both accumulations are perfected simultaneously. Thus, one should gradually train in the three kinds of objects of focus, and this gradual explanation is like introducing a child to something for the first time. In reality, the body itself is a manifestation of the mind, and the nature of the mind is the deity. Therefore, understanding that the nature of all phenomena, both internal and external, is the deity itself is the initial recognition of the deity. The intermediate understanding of the method of meditating on the deity is what is taught in various sadhanas, as well as the method of subduing one's own mind with the reasoning of meditation, as mentioned above. Finally, the indication of the degree to which one can actually practice is as follows: the degree of the formless deity has already been mentioned above. As for the degree of meditating on the form deity, there are also ten similes of the deity, which can be summarized into three: shimmering, steady, and clear. Among these, shimmering means unfabricated, steady means unmoved, and clear means unobscured. Unfabricated means appearing but without inherent existence, like a reflection or the moon in water. Unmoved means not being disturbed by excitement or dullness, like the light of a precious jewel. Unobscured means possessing the former two qualities, without the obscuration of non-realization and the obscuration of unclearness, appearing very clearly, so bright that the eyes cannot bear to look directly at it. These are explained for the sake of those who wish to study properly. Those who are distracted by attachment and activities and cannot practice properly should remember the meaning of the Great Perfection and the nature of the deity, and hold onto it. They can also generate the deity in stages according to the ritual, or in the manner of perfecting it in a single moment, or through the force of habit, or through faith and pride, grasping the mind without distraction, and engaging in recitation and meditation. During recitation, it is fine to visualize the deity in front of you, or not to visualize it. It is fine if there are interruptions, or if there are no interruptions. It is fine to focus on activity or result. In general, like striving with one-pointed focus, the power and blessing are greater. In general, within the suchness of the deity, there are the famous six deities, the nature of reality deity, the ultimate deity, and all others, the distinctions of mind.
Chinese
被称为岩石之神，被认为是神，通常被称为具有誓言之人的神。如果手印的象征被称为神，则有多种考察方式：考察为，到达彼岸的宗派，成熟之身的形状的差别。考察为，咒语的宗派，其本身是伟大者的象征之形。考察为，其本身具有加持众生等的神力。考察为，其本身被具有誓言之人认为是神。考察为，其本身是成熟之身的形状的差别，与大智慧的加持二者无别地混合。考察为，其本身是伟大者们的意秘密智慧，化现为象征之形，如同水因寒冷而变成冰。考察为，一切法皆是自然成就的手印之自性，因业力和福分而各自显现，其中对于极其清净调柔者，则显现为报身。对于从傲慢中清净的众生，则显现为化身出家者的形象。对于其下者，则显现为部分的印。对于其下者，则显现为依赖于共同形象的印，一切都与自然成就的印无有差别。如此认为。其中，前五个是就以实物看待的角度而说的。最后两个是就远离对实物的执着的角度而说的。虽然考察如此进行，但应该完全接受的是，应该按照后者来接受。简而言之，所有这些禅定的差别，如果都被大圆满的意义所掌握，就会变成善巧方便的行为。如果没有掌握，就会变成非善巧方便的行为。这是传承方法的指示，第六品。法皆如幻，虽然普遍流传于经典之中，但将幻术、阳焰等，作为同等之物来显示，为了要实修具有驳斥和区分的，以正理无害之方式的，
English
It is called the Rock God, considered a god, and generally known as the god contemplated by beings with vows. If the symbol of the mudra is known as a god, there are various ways of examining it: Examining it as the system of the Perfection of Wisdom, the particular form of the body of maturation. Examining it as the system of mantra, the very form of the symbols of the great beings. Examining it as having the power to bless beings, etc. Examining it as being considered a god by beings with vows. Examining it as the particular form of the body of maturation, and the blessing of great wisdom, indistinguishably mixed. Examining it as the secret wisdom of the minds of the great beings themselves, transformed into a symbolic form, like water turning into ice due to cold. Examining it as all phenomena being the nature of spontaneously accomplished mudras, appearing separately due to karma and fortune. For those who are extremely pure and tame, it appears as the Sambhogakaya. For sentient beings purified from arrogance, it appears as the Nirmanakaya in the form of a renunciate. For those below that, it appears as a partial mudra. For those below that, it appears as a mudra based on a common form, but all are no different from spontaneously accomplished mudras. This is the view. Among these, the first five are explained from the perspective of viewing things as real. The last two are explained from the perspective of being free from attachment to things. Although the examination proceeds in this way, what should be fully accepted is that it should be accepted according to the latter. In short, if all these differences in meditation are grasped by the meaning of Dzogchen, they will become skillful means of practice. If not grasped, they will become unskillful means of practice. This is the instruction on the method of transmission, the sixth chapter. All phenomena are like illusions, although it is commonly known in the scriptures, showing illusions, mirages, etc., as equal, in order to actually practice this way of definitive meaning Dzogchen, with refutations and distinctions, and in a way that is unharmed by reason.
Chinese
且， निश्चितार्थ बोधिचित्त（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的意义，自性与伟大，错谬与遮蔽以及安立之方法，连同传承之方法一同被阐述。诸缘虽然安住于近处，却说果不显现，因为未曾在任何处所作诽谤，故于此处未见诽谤之处。以因果缘起之方式，除了显现之外，不成立因果之实体，故于此处未见增益之处。其他任何远离增益与诽谤之意义，纵然以其他方式成立，然我依随 निश्चितार्थ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之语，心中生起如此之念。仅仅是进入大乘之方式，为了神之禅修之目的而作此，成为大乘之法器之众生们，是否得见？以世间共许之成立者，随顺教法之意，纵然为有执着者所见亦可。以大乘真谛之加持力，了悟远离取舍之意义，如大鹏于虚空中翱翔般，无有束缚，无有动摇，愿总界被浪潮所截断！阐述进入大乘之方式，连同进入之支分。完毕。由智者之自在荣尊大士所著。 第一章 烦恼之体性。第二章 辩驳。第三章 比较。第四章 以理不害之方式。第五章 大圆满之论典。第六章 阐述传承之方法。सर्व मंगलम्（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 शुभम्（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 往昔全知海生之后，降伏三有之魔，转法轮。心子荣尊法王亦，摄伏天魔，弘扬秘密教言。１。以彼之慈悲恩德，后世具缘之藏族孩童们，于八乘之舍弃与证悟达至究竟后，前往光明之顶乘之地。２。为那些以信心随行者，吾等五浊之有情众生们，为了解脱一切所系，舒缓气息，恭敬地造作语录法施。３。如是，于两位导师之教法传承末尾所生之莲花解脱者，以作白净之意乐而手书，善哉！मंगलम्（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 名为进入大乘之方式之论著。
English
Thus. The meaning of निश्चितार्थ बोधिचित्त (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) is that the nature and greatness, the errors and obscurations, and also the methods of establishing it, along with the methods of transmission, are explained. Although the conditions remain nearby, it is said that the result does not appear. Because no accusation has been made anywhere, no place for accusation is seen here. In the manner of cause and effect, dependent origination, other than mere appearance, the entity of cause and effect is not established, so no place for superimposition is seen here. Whatever other meaning is free from superimposition and accusation, even if it is established by other means, I, following the words of निश्चितार्थ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), have this thought arise in my mind. Merely the way to enter the Mahayana, this is done for the purpose of deity meditation. Have the beings who have become vessels of the Mahayana seen it? Even if it is seen by those with attachment, who follow the teachings and doctrines that are commonly accepted in the world, it is fine. By the blessing of the truth of the Mahayana, understanding the meaning of being free from taking and discarding, like a great garuda soaring in the sky, without bonds, without movement, may the general realm be cut off by the waves! Explaining the way to enter the Mahayana, along with the limbs of entering. Completed. By the master of scholars, Rongzom Chenpo. Chapter One: The Nature of Afflictions. Chapter Two: Refutation. Chapter Three: Comparison. Chapter Four: The Way in Which It Is Not Harmed by Reasoning. Chapter Five: The Doctrine of Dzogchen. Chapter Six: Explaining the Method of Transmission. Sarva Mangalam (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Shubham (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). In the past, after the all-knowing Ocean-Born subdued the demons of the three realms and turned the wheel of Dharma, the heart-son Rongzom Chökyi also subdued gods and demons and propagated the secret teachings. 1. By the kindness of his compassion, may the fortunate Tibetan children of later generations, having perfected the abandonment and realization of the eight vehicles, go to the heights of the clear light's supreme vehicle. 2. For those who follow him with faith, for us sentient beings of the five degenerations, in order to liberate all connections and relieve our breath, we respectfully create the Dharma gift of scripture. 3. Thus, Padma Kundrol, born at the end of the Dharma lineage of the two teachers, wrote this by hand with a pure intention. May it be virtuous! Mangalam (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). A Treatise Called "Entering the Way of the Great Vehicle."