English
Je Bazhaba said: If one masters the dependent Tara, by the power of the wisdom kila, one will also become imperceptible, and that will cause the sun and moon to run amok. After saying that, if one meditates on the bindu, the others are as before, from the four chakras of the general, throat, heart, and navel, and in the center of the fire wheel below the navel, visualize the essence of fire, the letter Ram (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Literal Chinese meaning: Ram) blazing. In the lower area, visualize the wind wheel, and on the crown of the head, visualize the white letter Hum (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese meaning: Hum), which has the nature of bliss. Then, hold the wind as before. The empty wind comes through the solitary channel, and the wind center of the lower area moves. When it strikes the Ram (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Literal Chinese meaning: Ram) in the fire center, the flame becomes hot, sharp, subtle, and clear, and burns upward from within the central channel, touching Hum (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese meaning: Hum). The guru at the crown of the head is pleased with the offering of bliss and warmth, and dissolves into nectar into Hum (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese meaning: Hum). From Hum (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese meaning: Hum), the clear and bright bodhicitta with the nature of bliss descends like a spiderweb and dissolves into Ram (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Literal Chinese meaning: Ram), fueling the fire and blazing even more intensely. By this, the essence of the moon dissolving nectar fills the entire body, and by focusing single-mindedly on the burning and dripping, great bliss naturally arises. Again, by guiding with Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) and the four changes, the moon is guided upward, gradually returning from the navel to the crown of the head, and by contemplating the experience of the co-emergent wisdom of self-nature and abiding in a non-conceptual state, one overcomes the distinctions. Second, training in the ultimate bodhicitta is divided into two types: with support and without support. Among them are the practices of Dong and, Lan Vajra Light, recorded by Gos, and the practices of Zur Hum, recorded by Nyal. From the oral instructions of the master Dorje Bazhaba, relying on the indestructible bindu in the heart, practicing the co-emergent, unchanging great bliss of clear light, three traditions arose. Here, according to the latter, the body posture and gaze are held still, as if erecting a tent in one's own heart, in the empty center, the eight channels are like a white lotus, divided into eight petals, and in the center, the essence of the channels is like a crystal spiderweb, in which there is the bindu of the essence of wisdom, the size of a mustard seed, with five-colored light, clear, bright, and blazing. Focus on this, without distraction, and abide calmly and evenly, so that all the essence of wind and mind dissolves there. The sphere of reality and wisdom are non-dual, appearing as the wisdom of great bliss, and the clinging to bliss as object and subject dissolves, the three realms are blissful.
Chinese
金刚厉猛永时起，成就努力之时至。如是说。其中最初成就之障碍衰损，为此作圆满仪轨之集摄，则修诵金刚萨埵。于取成就之前，对修物以经之加持，以息增怀诛六除四加持，使成具力。遣除随行之障碍。其后取成就，观想修物于前生起，从其三处以白红蓝三光之相融入我之三处，得身语意之成就。复次，前生起之坛城融入自性三昧耶之坛城，思惟得无二之成就而入于等持。其后，作完仪轨之结尾等。于当日之早晨，或作补充之火供，或不作亦作酬补之会供，广作之，解开诸誓言，当日一部分不与人相遇。其后，与一二清净誓言者相遇，逐渐解脱禁制。总而言之，乃心髓意集续部之义。乃努钦波之心要。乃持明传承之口诀。乃修持无欺之所有。唉玛，缘分不好吗？于前译传承之秘密藏中，享用所需之九宝，非空行母之爱子又是谁？于甚深之唐玛拉展开，然从法界三根本不喜悦，以恐口耳相传之诀窍断绝，故以清净之文字书写。萨玛雅，印。手写本上誊写。 上一页 努钦大士修法静虑之引导文，续义明镜。 下一页
English
The Vajra Wrathful One ever arises. The time to strive for accomplishment has arrived. Thus it is said. Among these, the first is the obstacle of accomplishment, decline and damage, so to gather the fulfillment ritual for that, practice the meditation and recitation of Vajrasattva. Before taking accomplishment, bless the substances of practice with the blessing of the scripture, bless with the six pacifying, increasing, subjugating, and wrathful actions, and the four removals, making them powerful. Remove the obstacles of the followers. Then, to take accomplishment, visualize the substances of practice clearly as the front generation, and from the three places of that, the three lights of white, red, and blue dissolve into the three places of myself, and obtain the accomplishment of body, speech, and mind. Again, the mandala of the front generation dissolves into the mandala of the self-nature samaya, thinking that one has obtained the non-dual accomplishment, and remain in equipoise. Then, complete all the endings of the ritual. From the morning of that day, either perform a supplementary fire offering, or even if not, perform a vast ganachakra offering of atonement, and release all the vows, and do not meet with people for part of the day. Then, meet with one or two who have pure samaya, and gradually release the restrictions. In general, it is the meaning of the Mind Treasure Gathering Tantra. It is the heart essence of Nubchenpo. It is the oral instruction of the vidyadhara lineage. It is all the practice that is unerring. Ema, isn't the fortune good? From the secret treasury of the Early Translation lineage, who else but the cherished child of the dakinis enjoys the nine treasures of needs? To spread out the profound Thangmal, yet the three roots do not rejoice from the dharmadhatu, fearing that the whispered instructions will be cut off, so write it down in pure letters. Samaya, seal. Copied from the handwritten manuscript. Previous: The Guiding Text on the Ngang-gom of Nubchen Lama Sadhana, The Mirror Clarifying the Tantric Meaning. Next