English
Tenth, the Spontaneous Accomplishment Vidyadhara and the eleventh, Kuntu O, are the same in view and conduct. The way of obtaining subsequent qualities is different from the Characteristic Vehicle. In the Stages of the Path, it says: Without moving from equipoise, In hundreds of thousands of trillions, Worlds like the dust of ten directions, In countless hundreds of thousands of trillions, Lands like the dust of ten directions, To hunters and prostitutes, etc., They tame with bodies of emanation. Thus, their view is in the equal and inseparable truth, without moving from equipoise. In each moment, they see the faces of Buddhas as numerous as the dust of a hundred trillion lands of the three thousand great thousand worlds, show that many bodies, have that many retinues, tame that many sentient beings, enter that very gate of samadhi, show that many doors of Dharma, shake that many lands, and radiate that many rays of light. These are the qualities of the Ripening Vidyadhara. The Life Empowerment Vidyadhara sees the faces of Buddhas equal to the dust of a thousand worlds based on a hundred trillion three thousand worlds, and so on. The Great Seal Vidyadhara, in one moment, sees a hundred thousand trillion worlds of the ten directions based on the former. The Spontaneous Accomplishment Vidyadhara, in one moment, sees countless hundred thousand trillion Buddha fields of the ten directions, and so on. Know that these are very different from the Characteristic Vehicle. Now, the third of the root, the subsequent activity of practice, is to take the accumulation practice as the main thing on the uninterrupted path. Preparing the preliminaries and entering the recitation starting from the first night is recitation. Up to half of the number of days of practice is near recitation. From these two, the white light radiates, making the vessel of accomplishment suitable. More than half of the time, except for the last night, the interlaced projection and gathering of red light urges and gathers accomplishment, purifying the essence. This is practice. After seeing the signs, on the last night, the blue light is gathered back, purifying the continuum. This is great practice. These are the four branches of recitation and practice of the Recitation School.
Chinese
行为方面，例如以一个月为例，在道次第中说：半月半月面容渐近，本尊明观摄入堪为器，十五渐亏修持，摄入交替而修持。时日圆满征相生，成就摄取大修持。因此，如果以一年来计算，从修持的准备工作到第一个晚上开始修持为止，是修持的支分。从那以后到六个月之间，主要修习三摩地，修持的月份是近修。然后，在那六个月里，主要进行修持，分开念诵室，进行坛城仪轨的观想，如虚空等，进行念诵的催促，清晰地观想本尊生起，这就是修持。最初在学习生起次第的时候，观想前面的唐卡佛像，这是因为对于根器中等和下等的人来说，为了更容易产生生起次第的明观，所以最初这样练习。当明观产生时，将其转移到自己的身体上进行观修。因此，主要的是自生本尊。而在这个修持的时候，要知道自生本尊和前生本尊都需要产生明观的差别。然后，在最后七天之前，重新布置供品，放置成就的物品。在念诵的时候，在根本咒语后面加上祈请成就的咒语，即ཀཱ་ཡ་ཝཱཀ་ཙིཏྟ་སརྦ་སིདྡྷི་ཕ་ལ་ཧཱུྃ་（藏文，kāya vāk citta sarva siddhi phala hūṃ，梵文天城体，काय वाक् चित्त सर्व सिद्धि फल हूँ，梵文罗马拟音，身语意 一切 成就 果 吽，汉语字面意思），然后念诵。在最后一个晚上的黎明时分，必须祈请成就，这是时间的关键差别。也就是，从天亮到中午是显现的时间，从中午到黄昏是增长的时间，从黄昏到午夜是获得的时间，从那以后到黎明是近得或光明的时间。因此，释迦牟尼佛在黎明时分，当快要敲响胜利之鼓时，证悟了了知灭尽和不生的智慧。宁玛派的密咒经典中说：如今第一道曙光升起，金刚萨埵永不眠。以及金刚食肉永不眠。这些都是指这个具有时间关键差别的时刻。其方式是：在最后一个晚上的半夜左右起床，完成一次完整的仪轨，包括修持、供养和赞颂。不要收起前生本尊，而是放置着，进行会供的
English
In terms of activities, for example, taking one month as an example, the Lamrim says: Half a month, half a month, the face gradually approaches, the deity is clearly visualized, and the gathering is suitable as a vessel. Fifteen days waning is practice, practice by alternating gathering. When the number of days is complete and signs appear, taking accomplishment is great practice. Therefore, if we take one year as the basis, from the preparatory work of the retreat until the first night when the retreat begins, it is a branch of the retreat. From then until six months, mainly meditate on samadhi, and the month of retreat is the near retreat. Then, for those six months, mainly practice, separate the recitation room, and visualize the mandala ritual, such as space, etc., urge recitation, and clearly visualize the front generation, which is practice. Initially, when learning the generation stage, meditate by focusing on the thangka image in front. This is because for people of medium and lower faculties, in order to make it easier to produce clarity in the generation stage, practice like this at first. When clarity arises, transfer it to your own body and meditate. Therefore, the main thing is self-generation. And during this practice, it is necessary to know the difference that both self-generation and front-generation need to produce clarity. Then, seven days before the last day, arrange new offerings and place the substances of accomplishment. During recitation, add the mantra that urges accomplishment to the root mantra, that is, ཀཱ་ཡ་ཝཱཀ་ཙིཏྟ་སརྦ་སིདྡྷི་ཕ་ལ་ཧཱུྃ་ (Tibetan, kāya vāk citta sarva siddhi phala hūṃ, Devanagari, काय वाक् चित्त सर्व सिद्धि फल हूँ, Romanized Sanskrit, kāya vāk citta sarva siddhi phala hūṃ, literal meaning, body speech mind all accomplishment fruit hūṃ), and then recite. It is necessary to request accomplishment at dawn on the last night, which is a special key point of time. That is, from dawn to noon is the time of appearance, from noon to dusk is the time of increase, from dusk to midnight is the time of attainment, and from then until dawn is the time of near attainment or clear light. Therefore, Prince Siddhartha realized the wisdom of knowing cessation and non-arising at dawn when the victory drum was about to be struck. The Nyingma tantric texts say: Now the first ray of dawn rises, Vajrasattva never sleeps. And Vajra Rakshasa never sleeps. These refer to this moment with a special key point of time. The way is: Get up around midnight on the last night and complete one full ritual, including retreat, offerings, and praise. Do not put away the front generation, but leave it there, and perform the feast of
Chinese
圆满地转法轮后，完成剩余和稳固的部分，然后忏悔成就的障碍、罪恶和过失，念诵三遍智慧身圣尊，为了消除成就的障碍和魔障，念诵吽吽吽 毗湿瓦金刚，以四个吽字驱逐魔障，观想稳固的守护轮。对于成就的物品，汇集遍布虚空的诸佛菩萨的加持，祈请圣观世音等六降四超降临加持。然后，在根本咒语上加上祈请成就的下文，念诵一百零八遍。手持装满药酒的颅器，从仪轨的药供“嗡 吽 诸佛一切”等开始，供养上师传承和坛城的所有本尊，以甘露咕雅的手印抛洒，从智慧甘露的微粒如云般在虚空中形成，降下甘露大雨，观想所有本尊都感到欢喜，并获得身语意的所有成就。然后享用朵玛和成就的物品，各种食物和饮料，观想这些物品是本尊的体性，因此三处的光芒融入自身，观想获得身语意功德事业的所有成就，念诵“嗡 班杂 萨玛”等，以及“嗡 智慧国王”等，观想前方生起的坛城融入自身，获得无二的成就，安住于平等舍中。然后，进行供养赞颂、简略收摄、分摊利益、护身等后续仪轨，并加以扩展。从那天起，在几天内保持闭关，并向上师本尊供养力所能及的酬谢荟供。进行各种补充的息灾火供。然后，进行大天祭祀朵玛，解除禁制，停留几天。然后，逐渐与誓言清净的金刚道友会面，如果解除禁制，与很多人会面等，据说会像被鬼压床一样突然死亡，所以要适度。这些是按照道次第圆满次第的权能而做的，对于初学者来说，仅仅是亲近即可，白天两座，晚上两座，共四座容易进入，因此白天座的早晨进行广大的事业仪轨，打开念诵室，以及坛城仪轨的念诵催请等。
English
After turning the Dharma wheel completely, complete the remaining and stable parts. Then, confess the obstacles, sins, and shortcomings of accomplishment, and recite the wisdom body deity three times. To eliminate the obstacles and hindrances to accomplishment, recite Hūṃ Hūṃ Hūṃ Viśva Vajra, and dispel the hindrances with four Hūṃs. Meditate on the stable protective wheel. For the substances of accomplishment, gather the blessings of all the Buddhas and Bodhisattvas pervading space. Request the blessings of the noble Avalokiteśvara and others through the six descents and four transcendences. Then, add the following text to the root mantra to urge accomplishment, and recite it one hundred and eight times. Holding a skull cup filled with medicinal alcohol, starting from the medicinal offering of the ritual, "Oṃ Hūṃ All Buddhas," etc., offer it to the lineage of gurus and all the deities of the mandala. Scattering with the hand gesture of nectar Guhya, from the particles of wisdom nectar forming like clouds in the sky, a great rain of nectar falls. Contemplate that all the deities are pleased and that all the accomplishments of body, speech, and mind are obtained. Then, enjoy the torma and the substances of accomplishment, various foods and drinks. Contemplate that these substances are the nature of the deity, so the rays of light from the three places dissolve into oneself. Contemplate that all the accomplishments of body, speech, mind, qualities, and activities are obtained. Recite "Oṃ Vajra Sama," etc., and "Oṃ Wisdom King," etc. Contemplate that the mandala generated in front dissolves into oneself, and that one obtains the non-dual accomplishment, abiding in equanimity. Then, perform the subsequent rituals of offering and praise, brief collection, distribution of benefits, and body protection, and expand them. From that day on, maintain retreat for a few days, and offer as much as possible of the feast offering as gratitude to the yidam. Perform various supplementary peaceful fire offerings. Then, perform the great king's offering torma, lift the restrictions, and stay for a few days. Then, gradually meet with vajra brothers and sisters who have pure samaya. If the restrictions are lifted and one meets with many people, etc., it is said that one may suddenly die as if being pressed by a ghost, so one should be moderate. These are done according to the empowerment of the complete stage of the path. For beginners, it is sufficient to just get acquainted. Two sessions during the day and two sessions at night, a total of four sessions, are easy to enter. Therefore, in the morning session of the day, perform the extensive activity ritual, open the recitation room, and urge the recitation of the mandala ritual, etc.
Chinese
尽力念诵后，最后的结尾包括：赞颂、忏悔、迎请智慧尊这三者，如经中所说，首先应进行四种赞颂。吽。以“清净识，薄伽梵”等语进行赞颂。其次，以“本来无二”等语忏悔过失。第三，自性与三摩地的坛城二者，为了证悟自性无别，念诵 嗡 班匝 萨玛雅 嗡 等。嗡。以“智慧之王”等语抛掷智慧之花，祈请成就后，念诵 嗡 班匝 萨玛雅 吽。由此，智慧之轮与誓言者如水入水般无别融入。嗡 班匝 萨玛雅 霍，由此获得自在，心生欢喜与贪恋。匝 吽 班 霍，以四手印使其稳固而明晰，然后念诵百字明。之后进行收摄、穿甲、护身。同样，这在所有座次中都是必须的。之后在后三个座次中，如果无法详细念诵仪轨和生起次第的经文，那么按照全知大尊的《休息引导》的意旨来念诵即可，即“我与无边众生”等。唉玛霍！稀有奇妙之法！等，生起世俗和胜义菩提心后，念诵三摩地三种，“诸法自性”等偈颂。舍弃中间的散文部分，念诵“殊胜之字应修持”，以及“阿，极稳固”之后，“稳固生起是智慧因”。然后，从“心性阿白色无垢”开始，直到“如虚空般无边燃烧”。以及“须弥山顶上，从根本的阿字生起 勃隆”，斯帕ra纳 帕特，桑哈ra纳 吽，勃隆 维夏 维秀提 班匝 嘉纳 匝克ra 曼达拉 勃隆。念诵后，观察智慧四方与中央，从“智慧四方与中央”等，直到“乐器如云聚”。念诵后，“狮子、大象、马和琼鸟，于虚空飞翔之大座上，日月莲花珍宝”，以及“阿自显现为种种”，等，直到“确是圆满正觉之王。阿 斯帕ra纳 帕特”。以及“座上圆满与勇士之相”，等，直到“坛城不可思议自然成就”。以此进行明观，然后通过咒语进行迎请、安住、降临、引导、融入、稳固、供养等，以及经文的