English
Having recited continuously, recite about a thousand times. In the evening, make a grand feast offering, complete all the concluding rituals, and then sleep. The next day, at dawn, get up from bed, dress neatly, and sit on the cushion. According to one's own tradition, purify the mindstream well with the common and uncommon preliminaries. If you want to complete the five sets of 100,000 practices, practice them here. Even if not, it is highly likely that the mindstream can be transformed through the four thoughts that turn the mind towards Dharma. For those seven days or three weeks, practice well. During that time, there is no need to recite the "Cleansing of Karma" text. Clearly establish the protective circle in your mind. In particular, in order to purify the obstacles to accomplishment and make the mindstream a suitable vessel, accumulate as much prostration and confession as possible in connection with the wisdom body deity. Thus, by purifying the mindstream in general through the preliminary stages, the benefits are that obstacles and hindrances are pacified, the deity is pleased, the mindstream is quickly blessed, the mind becomes easier to familiarize with the actual meditation, vast accumulations of the two accumulations, especially the accumulation of merit, are gathered, and the special connection of the ground, path, and result are made, maturing the mindstream, and in all lifetimes, one is taken care of by the supreme deity. Temporarily, one has the power over the various distinctions of activity and accomplishment, etc., there are countless necessities, so do not think that the preliminaries are unimportant and meaningless, but make them the essence. Second, to actually engage in the main practice, in the first of the two stages of generation and completion, recite a detailed "Cleansing of Karma" text in the morning session of each session. In the later sessions, the accumulation of the feast and the protective circle of the five weapons are only recited with mantras, and the offerings, medicine alcohol, and torma are also only recited with mantras. The main practice, from the meditation on suchness (dharmata) to the complete generation of the deity, is recited continuously. The empowerment and blessing are completed with only the recitation of mantras. The invocation and abiding include the words and mantras of the text. The Samantabhadra offering, the four mixed offerings, medicine alcohol, and torma are only recited with mantras. Since the praise is pure recollection, it is recited according to the text. Then, starting from the meditation on suchness (dharmata), gradually learn to focus the mind, and recite the mantra in the last two-thirds and the last part of each session.
Chinese
在荟供的结尾也要做乐善的朵玛供养。这是作为道次第圆满的灌顶来做的，因此教传和伏藏都可以加入这个仪轨的流程。首先是修习真如的等持，念诵经文中的“诸法自性中无实”等一颂。关于修习的方法有两种，一种是将觉性普遍倾注，另一种是跟随分析之后。如口耳相传所说，第一种是：如此显现的一切法，都以先前的理证确定为不可见且远离戏论的空性，因此，对于无生之境，心中无有造作地安住。第二种是：经续中说，无有根本的心性，非男非女亦非雌雄同体，无相无种姓，非颜色非形状，不在任何处所，什么也不是。因此，如果分析自己心中存在的理由，什么也找不到，无论是形状、颜色、男女、雌雄同体、无相，还是王族等种姓，即使考察生、灭、住三者，也一无所成。经续中说：诸法唯是假名安立。因此，除了以名言和概念来安立之外，确信没有自性成立，在确定无疑的基础上进行分析。之后，对于空性的总义，心要专注、放松、平衡地安住。觉知要放松。不要放松执空之力的强度。如果强度减弱，就要收紧心。如果念头纷乱，目标不清晰，就稍微放松，内心收紧。如果念头过于散乱，就中断禅修，立即将心专注于清晰的目标上。如果目标从意念中消失，禅修的内容不在心中，而是生起微细的念头，就应该进行下行。彻底切断念头的延续。如果念头漫无边际，问题就大了，要下定决心不再发生类似的情况。如果出现昏沉和昏睡等情况，就用冷水拍打脸部或洗澡，减少衣物，坐在高而凉爽的地方。如果觉知涣散，就食用营养丰富的食物，穿暖和的衣服，坐在黑暗和低矮的地方。如果这些方法都无法消除，就暂时中断禅修，休息一下，再禅修。
English
At the end of the tsok, the Torma offering of Lekden should also be performed. This is done as an empowerment for the completion of the Lamrim, so both Kama and Terma can incorporate this ritual procedure. First, meditate on the Samadhi of Suchness, reciting one verse from the text, such as "Things are non-things in themselves." There are two ways to meditate on this: one is to place awareness in a general outpouring, and the other is to place it after analysis, as stated in the oral tradition. The first is: All phenomena that appear in this way are determined by the previous reasoning to be emptiness, invisible and free from elaboration. Therefore, the mind rests without calculation on the aspect of the unborn realm. The second is: The tantra says that the nature of mind, which has no basis, is neither male nor female, nor hermaphrodite, neither nameless nor lineage, neither color nor shape, not in any place, nor anything at all. Therefore, if you examine the reasons that exist in your own mind, you will not find anything, whether it is shape, color, male, female, hermaphrodite, nameless, or lineage such as royalty. Even if you examine the three states of birth, cessation, and abiding, nothing is established. The tantra says: All things are merely labeled. Therefore, apart from being labeled by names and conventions, one should analyze with certainty, thinking that there is definitely no self-established truth. Then, focus on the general meaning of emptiness, keeping the mind focused, relaxed, and balanced. Keep awareness relaxed. Do not loosen the intensity of grasping emptiness. If the intensity is lost, tighten the mind again. If thoughts are turbulent and the object is not clear, relax a little and tighten the inner self. If thoughts are too scattered, interrupt the meditation and immediately focus the mind on the clear object. If the object disappears from the mind and the content of meditation is not in the mind, but subtle thoughts arise, then one should go downwards, completely cutting off the continuation of thoughts. If thoughts become boundless, the problem is great, so make a strong determination not to let such a thing happen again. If dullness and drowsiness occur, splash cold water on the face or take a bath, reduce clothing, and sit in a high and cool place. If awareness is scattered, take nutritious food and wear warm clothes, and sit in a dark and low place. If these methods do not eliminate the problem, temporarily interrupt the meditation and rest, then meditate again.
Chinese
如果产生无能的懈怠，就忆念不精进的过患和精进的殊胜利益，以及往昔圣者的传记。如果内心被欲妙所扰乱，就忆念贪执欲妙和轮回果报的过患，从而彻底断除贪恋执着。如果生起特殊的明亮景象，就稍微休息一下，然后继续修习。有时出现无法明晰的困境，不要更加努力，停止修习，暂时休息。再次修习时，就会抓住修习的体验。修习禅定时，无论是修习本尊，在未获得前者的稳固之前，就转移到其他所缘进行修习，这是禅定的极大过失。不要让心散乱到其他地方，要专注于那个所缘进行修习。这对于初、中、后三个阶段的摄心都非常重要。关于以上的修习方法，法王麦彭在《总义光明藏》中说，要舍弃五种过失，依止八种作意，通过九种安住心的方法进行修习，这似乎是非常深奥的窍诀。如果这样修习，逐渐地心会越来越安住，从而依次出现五种体验，其方式是：不成就禅定的五种过失是：懈怠、忘失教言、掉举和昏沉、不运用对治、以及掉举和昏沉平息后仍然过于用力地造作。其中，前两种阻碍进入禅定的准备阶段，第三种阻碍正行，后两种阻碍禅定的增长，因此，舍弃这些过失的八种对治是：信心、欲乐、精进、轻安、正念、正知、作意、以及心行舍。前四种舍弃懈怠，即为了获得禅定，以信心生起欲乐，努力追求，从而获得轻安，舍弃懈怠。不忘失教言的正念，以及生起掉举和昏沉时，运用对治的作意，以及掉举和昏沉平息时，不住于分别念的舍，这些分别是忘失教言等过失的对治。以这样的方式修习禅定，能获得六种力量。
English
If laziness arises, remember the faults of not striving and the excellent benefits of diligence, as well as the biographies of past holy beings. If the mind is distracted by desirable qualities, remember the faults of attachment to desirable qualities and the results of samsara, thereby completely cutting off attachment and clinging. If a special clear appearance arises, rest a little, and then continue to practice. Sometimes, if a dense obscurity arises where clarity is not possible, do not try harder, but stop the practice and rest for a while. When you practice again, you will catch the thread of experience in meditation. When meditating on samadhi, or when meditating on a deity, if you have not gained stability in the former, and then switch to meditating on other objects, this is a very great fault of samadhi. Do not let the mind wander elsewhere, but focus on that object and meditate on it. This is very important for all three stages of mind-holding: beginning, middle, and end. Regarding the above method of meditation, Chöje Mipham said in the General Meaning, Light Essence, that one should abandon the five faults, rely on the eight applications, and meditate through the nine methods of abiding the mind, which seems to be a very profound instruction. If you practice in this way, gradually the mind will become more and more stable, and then the five experiences will appear in sequence, and the way of that is: The five faults that prevent the accomplishment of meditation are: laziness, forgetting the instructions, agitation and dullness, not applying the antidote, and even when agitation and dullness have subsided, still making too much effort. Of these, the first two hinder the preparation for entering samadhi, the third hinders the main practice, and the last two hinder the increase of samadhi, so the eight antidotes to abandon these are: faith, desire, effort, pliancy, mindfulness, awareness, attention, and equanimity of mental activity. The first four abandon laziness, that is, to gain samadhi, with faith, generate desire, strive to achieve it, and thus gain pliancy, abandoning laziness. Mindfulness that does not forget the instructions, and when agitation and dullness arise, the application of the antidote of attention, and when agitation and dullness subside, abiding in equanimity without conceptual thought, these are the antidotes to the faults of forgetting the instructions, etc., in sequence. By practicing samadhi in this way, one can obtain six powers.
Chinese
并且需要具备听闻、思维、忆念、正知、精进，完全融合的力量。由于需要次第修习四种作意状态的九种住心之法，所以四种作意是：令趣入之作意、间断而趣入之作意、无间断而趣入之作意、无功用而趣入之作意。如是，通过九种住心之法安住心，经中说：令安住、摄持而令安住、滋润而令安住、近而令安住、调伏、寂静、近而寂静、成一续流、成等持。也就是说，通过听闻令安住，通过思维令成续流，通过忆念令对所缘再次滋润而安住和令近而安住，通过正知调伏和寂静而安住，通过精进的寂静之相，以一心完全融合，使心远离沉掉而平等安住和成就，这也是通过四种作意的方式。最初两个心的阶段，主要需要第一个作意，即令紧摄而趣入之作意。从第三个到第七个之间，需要间断而趣入之作意。第八个阶段需要无间断而趣入之作意。第九个阶段需要无功用而趣入之作意。像这样，这九个阶段的状态，也有动摇之相如陡峭山崖的流水，获得之相如狭窄洞穴的水，习惯之相如河流，稳固之相如远离波涛的海洋，究竟之相如山岳，次第产生这五种状态。现在，为了以符合要点的方式修习这些方法，现在宣说窍诀：以未获得等持的过患、获得等持的功德、以及获得安住心之方便的窍诀的力量，对修习等持生起信心和意乐，以极其精进的努力舍弃懈怠等，将心安住在所缘的对境上，即是第一个方法。此时，即使一刹那也不停留，念头如闪电般摇动，也要发起精进，反复串习。如果念头增多，也并非过失，因为以前从未观察过心。