English
They do not act accordingly. Many people talk about signs of accomplishment without grasping the essence of a single experience. The root of activities lies in secret mantra, but they chant Bön in the homes of black people, and cannot even satisfy a small amount of offering and torma. For everything, the arising of bodhicitta is merely the initial words, and to expect that the benefit of others can be easily accomplished while one's own benefit is not achieved is a wrong expectation. Therefore, it seems that the time has come when the practice of secret mantra goes wrong, the dakinis and dharma protectors are angry, and the country is filled with inauspicious signs of fire. No matter how much practice activity is done, the power cannot be produced as it should be, just as water flowing from a muddy puddle cannot quench thirst, there is no need to say more. For this kind of person, if the study and mind training of the Great Vehicle's bodhicitta can become the key, then there is no need to say more. If one merely protects the pure vows of body and speech of individual liberation, then the benefit is great and the danger is small, that seems better. However, if one protects the root vows of secret mantra and has no doubt about the deity and mantra, it is said that even in this way, one will obtain accomplishment in no more than sixteen lifetimes, therefore, compared to studying the common vehicle for a long time, the characteristic of mantra is that it is very quick to produce results. May qualified teachers and disciples meet. Having matured by relying on and receiving empowerment in the proper way, and if the vows are not broken, even if wisdom and diligence are lacking, merely the continuous stream of faith and meditation, in short, one will certainly attain the supreme fruit in no more than seven lifetimes, therefore, compared to the common dharmas, it is superior in terms of necessity and benefit. If one practices the generation stage properly, one should first start with a single deity hero, and also like Avalokiteśvara, practice clear appearance one by one. After that is accomplished, one should also gradually become accustomed to holding pride and pure recollection one by one. After the former has gained stability, one should gradually learn the retinue, palace, body deity, etc., for example, just like learning to write, one should first start writing from the letter "ka", and then gradually become accustomed to it, and eventually become a qualified writer. However, nowadays, even for the extremely simple generation stage, there are few who can practice firmly. Therefore, even the common activities are not seen to be accomplished properly. During the recitation of activities, even if one tries to clarify the path slightly, clear appearance and pride...
Chinese
由于心识的相续不稳定，导致在后面的观修中忘记前面的内容，这种情况似乎不能算是生起次第。然而，一旦进行密咒本尊的观修念诵，最好是生起次第、圆满次第、双运。即使是最差的情况，也必须要有本尊的明观。首先，像在食物上放一根头发一样，对每个词义都毫不散乱地进行明观。在念诵等时候，以坚定的本尊慢，将本尊的形象观想为明空无执，主要专注于此，不让心识散乱，这样就能清净业障，逐渐生起禅定，从而成就目标。这种有相圆满次第的修持，一般来说，需要具备良好的身体和脉络，不懈的精进，以及少许的业力和福报，否则大多数情况下，无论怎么努力都不会有结果。对于所有根器的人来说，似乎修持无相大手印和大圆满稍微好一些。 杰尊噶玛巴说：总的来说，现在修行的人非常多，但如果这种修行不是由信心所驱动，就连善业也算不上。如果不能证悟无我，没有不执着三轮的智慧，那就永远无法走向解脱。 就像他所说的那样，大多数没有抓住要点的修行，反而成了削减口头善行的原因。然而，仅仅是对空性稍有兴趣，其利益也是无量的，因此，安住于无所缘的境界，这一点非常深刻。大手印实际上是密咒的乐空双运，但现在，适合根器的引导方式很少见，在众多引导中，即使按照无等达波仁波切的俱生和合之法，也必须以具备完整的修行基础为前提。如果没有良好的止观作为基础，一开始就说要守护自性，然后只是追逐分别念等等，这种无法承受因缘的心识是无法成就的，因此必须对符合经典的摄心之法精进修持。在这个时候，如果不能做到时间短而次数多，松紧适度，不被掉举和昏沉所控制等等，没有成为一个善于修持的人，那么即使生起少许的禅定，最终也会退转到普通状态。
English
Because the mind's continuity is unstable, leading to forgetting the previous content in later meditations, this situation doesn't seem to qualify as the generation stage. However, once engaging in the mantra deity's meditation and recitation, it's best to have the generation stage, completion stage, and union. Even in the worst case, there must be a clear appearance of the deity. First, like placing a single hair on food, clearly visualize each word's meaning without distraction. During recitation and so on, with firm deity pride, visualize the deity's form as clear and empty, without grasping, mainly focusing on this, not letting the mind wander. This will purify obscurations and gradually generate samadhi, thereby accomplishing the goal. This practice of the completion stage with signs, in general, requires good physical constitution and channels, tireless diligence, and a bit of karma and merit, otherwise, in most cases, no matter how hard one tries, there will be no result. For all capacities, it seems that practicing signless Mahamudra and Dzogchen is slightly better. Jetsun Karmapa said: In general, there are very many practitioners nowadays, but if this practice is not motivated by faith, it doesn't even count as virtuous. If one cannot realize selflessness and doesn't have the wisdom of not clinging to the three spheres, then one can never go to liberation. Just as he said, most practices that don't grasp the essential point become a cause for diminishing verbal virtue. However, even just having a slight interest in emptiness, its benefits are immeasurable, therefore, abiding in the state of non-elaboration is very profound. Mahamudra is actually the bliss-emptiness union of mantra, but nowadays, guidance methods suitable for capacities are rare. Among the many guidances, even according to the Coemergent Union method of Peerless Dagpo Rinpoche, it must be based on having a complete foundation for practice. If a good calm abiding is not established as the foundation, saying from the beginning that one is guarding the nature, and then just chasing after conceptual thoughts and so on, this mind that cannot withstand conditions will not accomplish anything, therefore one must diligently practice the methods of mind-holding that accord with the scriptures. At this time, if one cannot do short sessions with many repetitions, moderate tension and relaxation, not being controlled by excitement and dullness, and so on, without becoming a skilled practitioner, then even if a little samadhi arises, it will eventually degenerate into an ordinary state.
Chinese
总的来说，这种与散乱相混杂的虚假禅修，永远不会产生稳固的止观。因此，当觉察到是否散乱，并且生起忆念和正知变得稳固舒适的时候，对于当下的每一个刹那的觉知，不要进行改造和伪饰，无论生起好坏的分别念，都安住在不做作、仅仅认识自性的状态中。如果散乱，则心中不悦；如果不散乱，则对快乐感到欢喜和痛苦。不要对是与否抱有希望和怀疑，要始终以正念摄持，不要过于紧绷，而是安住在宽松的状态中。所有粗大的分别念都要当下认识，认识，从而获得对自解脱的稳固。无法认识的细微分别念，会从深处搅动心的浑浊，因此仅仅是认识到它们，就能逐渐变得清澈。无论修习止观等任何法门，正念和正知都至关重要，因此不仅在入定中，而且在所有的座间休息时，都不要停留在庸常的状态，这一点非常重要。身要方面，大手印的皈依境中，主要宣说了七支坐法。其中之一是双手结等持印，置于脐下。握拳置于大腿上，是那若巴传承的拙火瑜伽的修法。如果不混淆这些，当然很好，但如果一开始就握拳置于大腿上，那似乎是那若六法中的一种特殊修法。总的来说，因为目的相似，所以似乎没有矛盾。一般来说，无论修习什么，都要从各自的经论和具足传承的上师口诀中如实宣说的那样去做，不要出错。如果不能从最初的观修要点开始，逐渐生起体验，那么，像那种只抓顶端、半途而废、急于求成的修法，是不会有让体验融入自心的机会的。因此，对于大手印俱生和合之修，也要以将前行融入自心为基础。正行方面，似乎必须生起如本论所说的那种止观略微生起的体验。在此基础上，对于寻心的 观察，要做到不再产生怀疑的坚定决断，然后专注于修习胜观自性。以前的修行者们，为了断除散乱，仅仅是止观，也作为道之究竟，修持了三年左右。因此，生起了广大神通等功德。后来似乎生起了稳固的证悟，因此现在这种与散乱相混杂，仅仅是装模作样地修习片刻的做法，怎么可能生起真实的体验呢？
English
In general, this sham meditation mixed with distraction will never produce stable tranquility. Therefore, from the moment you sense whether you are distracted or not, and when mindfulness and awareness become stable and comfortable, do not modify or falsify the present moment of awareness. No matter what good or bad thoughts arise, rest in a state of non-fabrication, simply recognizing your own nature. If distracted, the mind is uneasy; if not distracted, there is joy and sorrow in happiness. Do not have hope and doubt about whether it is or is not, but always hold it with mindfulness, and do not be too tense, but rest in a relaxed state. Recognize all gross thoughts as they arise. Recognize them, and gain stability in self-liberation. The subtle thoughts that cannot be recognized are what stir up the turbidity of the mind from the depths, so simply recognizing them will gradually become clear. Whether you are practicing tranquility, insight, or anything else, mindfulness and awareness are essential. Therefore, it is important not only in meditation but also in all breaks between sessions to not remain in an ordinary state. Regarding the physical posture, the seven-point posture of Vairochana is mainly taught in the refuge of Mahamudra. One of them is placing both hands in the meditation mudra below the navel. Clenching the fists and placing them on the thighs is done during the practice of Tummo in the Naropa tradition. It is good if these are not confused, but if one clenches the fists and places them on the thighs from the beginning, it seems to be a special practice in the Six Dharmas of Naropa. In general, because the purpose is similar, there seems to be no contradiction. In general, whatever practice you do, do it without error, as it is truly taught in your own scriptures and from the qualified instructions of the lineage masters. If you cannot gradually generate experience from the initial point of meditation, then that kind of practice that only grabs the top, gives up halfway, and is eager for quick results will not have the opportunity to integrate experience into your mind. Therefore, for the Mahamudra co-emergent union practice, it is also based on integrating the preliminaries into your mind. In terms of the main practice, it seems necessary to generate an experience of tranquility and insight that is slightly arisen, as stated in this text. On top of that, regarding the investigation of the mind, make a firm decision that no doubt will arise, and then focus solely on cultivating the nature of insight. In the past, practitioners, in order to eliminate distraction, practiced only tranquility as the ultimate path for about three years. Therefore, vast qualities such as clairvoyance arose. Later, it seems that stable realization arose, so how can this practice of mixing with distraction and pretending to meditate for a moment generate real experience?