English
The supreme empowerment of Lapo Namtösé. Homage. Of those worthy of offerings. In the east is the lord of the gods, Indra, and his consort, who gives happiness to all sentient beings, may you receive their supreme empowerment. Homage. Of those worthy of offerings. On the right side of the eastern continent, the messengers are sent to fulfill the wishes of all beings, cutting off the afflictions of living beings, may you receive their supreme empowerment. Homage. Of those worthy of offerings. On the left side of the eastern continent, the messengers have swift power, liberating from the suffering of the three lower realms, may you receive their supreme empowerment. Homage. Of those worthy of offerings. In the south, in Jambudvipa, is the god Brahma and his consort Brahmani, free from the suffering of the desire realm, and the cycle of existence is like a lawsuit, without the stain of faults, may you receive their supreme empowerment. Homage. The sacred place of offering of those worthy of offerings. On the right side of the southern continent, the messengers are sent to fulfill the wishes of beings, cutting off the net of afflictions, may you receive their supreme empowerment. Homage. Of those worthy of offerings. On the left side of the southern continent, the messengers have swift power, liberating from the suffering of the three lower realms, may you receive their supreme empowerment. Homage. Of those worthy of offerings. In the west is the god Vishnu and his consort, the goddess Shri, whose activities pervade all, may you receive their supreme empowerment. Homage. Of those worthy of offerings. On the right side of the western continent, the messengers Vajrasattva cut off afflictions with bliss, may you receive their supreme empowerment. Homage. Of those worthy of offerings. On the left side of the western continent, the messengers Vajra Lord turn the wheel of Dharma for beings, may you receive their supreme empowerment. Homage. Of those worthy of offerings. In the north is the god Mahadeva and his consort, the ascetic woman who averts and destroys the three poisons, may you receive their supreme empowerment. Homage. Of those worthy of offerings. On the right side of the northern continent, the messengers Vajra Sharp One act to cut off the afflictions of beings, may you receive their supreme empowerment. Homage. The sacred place of offering of those worthy of offerings. On the left side of the northern continent, the messengers, the hermits, have an angry appearance, appearing in various forms to all beings, may you receive their supreme empowerment. Thus, the empowerment is given. In this way, through the empowerment of the vehicle of gods and humans, relying on the path of accumulation of the Sutra system, first the yoga of aspiration and intention, stabilizing the uncertain ground, and nourishing the qualities of the same kind, thereby, the gross imprints of ripening karma are purified, liberated from the karma of being born in the lower realms, entering the door of the vehicle of liberation, the Bodhicitta on the wavering foundation
Chinese
已经完成。已经成为了肯定能获得殊胜增上生果位之有缘者。后续的行持有三个总义：宣说四种取道，讲解六个关要，给予心性禅修的窍诀引导。第一个总义，四种取道，其中第一个是道之取道：天人的道。对此进行区分，在《乐集总纲》中说：进入之门、见解、戒律，禅修、事业、果，应当次第了知。如是共有六个方面。进入之门是：畏惧恶趣的痛苦，希求善趣的安乐果报，通过断除十不善业而进入。其中的十不善业是：身体的业有杀生、不予取、邪淫三种；语言的业有妄语、离间语、恶语、绮语四种；意念的业有贪心、害心、邪见三种。导师马鸣说：身体的分类有三种，语言的分类有四种，意念的分类有三种，这些被认为是十不善业。如是宣说了。见解是：相信后世和业果。在《特意宣说汇集》中说：具有世间人的正确见解，无论何者拥有，那怕经历千百世，也不会堕入恶趣。如是说。戒律是：断除十不善业的永恒誓言，或者有时限的八支斋戒。禅修是：总的来说，是指在能够产生自己果报之前不断地串习。具体而言，为了投生到更高的界，观察各自下界的粗重，观察自地的寂静，从而修习断除下界贪执的四无量心，以及四禅和四无色定。行为是：以具有染污的十善业之道及其相关行为来行事。也就是身体的业：救护有情生命、布施、守护戒律三种；语言的业：说真实语、调解不和、说温和悦耳之语、称赞他人功德四种；意念的业：知足少欲、慈爱他人、对业果生起信心三种。果报是：根据善业力量的大小，可以获得四大部洲的人和欲界六天的果报，最终
English
It has been completed. It has become a fortunate one who will surely obtain the excellent state of higher realms. The subsequent activities have three general topics: explaining the four ways of taking the path, explaining the six crucial points, and giving instructions on the key points of natural meditation. The first general topic, the four ways of taking the path, includes the first one, which is the path of gods and humans. To differentiate it, the "General Principles of Bliss Gathered" states: "The gate of entry, view, discipline, meditation, activity, and results, should be known in order." As such, there are six aspects. The gate of entry is to enter by fearing the suffering of the lower realms and desiring the happiness of higher realms, abandoning the ten non-virtuous actions. The ten non-virtuous actions are: the actions of the body are killing, stealing, and sexual misconduct; the actions of speech are lying, divisive speech, harsh speech, and idle chatter; the actions of mind are covetousness, malice, and wrong view. The teacher Ashvaghosa said: "The divisions of the body are three, the divisions of speech are four, the divisions of mind are three; these are known as the ten non-virtuous actions." Thus he spoke. The view is to have faith in the afterlife and the law of cause and effect. In the "Collection of Specially Stated Verses" it says: "The correct view of worldly people, whoever possesses it, will not fall into the lower realms even in thousands of lifetimes." Thus it is said. Discipline is the permanent vow to abandon the ten non-virtuous actions, or the temporary eight-branch purification vow. Meditation is generally to familiarize oneself until one can produce one's own result. Specifically, to be born in a higher realm, one observes the grossness of the lower realms and the peace of one's own realm, and thus meditates on the four immeasurables, which separate attachment to the lower realms, as well as the four concentrations and the eight formless absorptions. Activity is to engage in the ten virtuous actions with defilements and their related activities. That is, the actions of the body are saving the lives of sentient beings, giving generously, and keeping vows; the actions of speech are speaking truthfully, reconciling those who are unfriendly, speaking peacefully and pleasantly, and praising the virtues of others; the actions of mind are being content, loving others, and developing faith in the law of cause and effect. The result is that, according to the strength of virtuous actions, one can obtain the results of humans in the four continents and the six desire realms, ultimately
Chinese
在人的转轮王和欲界他化自在天的天主之间行走，没有获得对色界的离贪，却贪执四禅的滋味，所以转生为色界的天神。因为执持与四种无色定相应的等持，所以转生为无色界四空天的天神。第二，修持天道：净化恶趣之神为毗卢遮那佛，净化佛土之神为不动佛，三时善妙之神为空性之神释迦牟尼佛，初八之神为无量光佛，二十八之神为药师佛。忆念和信仰这些神，应当学习不违背佛陀的教诲。第三，修持心要：毗卢遮那佛的度尔嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），不动佛的康卡尼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），释迦牟尼佛的牟尼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），无量光佛的莲花达日（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），药师佛的贝夏匝耶（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的陀罗尼，如果不会念诵陀罗尼，就努力念诵诸佛的名号来皈依。其中，三时善妙之神是指在那段时间的早晨受持斋戒，学习各自的两种修持方法。因此，通常将毗卢遮那佛和不动佛的修持方法作为主要内容就足够了。第四，将应学之处融入道中：总的来说，要由羞耻心和惭愧心引发，学习身语行为符合高尚行为的三种行为。如《圣者之庄严》中所说：应当承担值得尊敬者的重任，尤其要慈爱无依无靠者，不忘所受之恩，这是圣者们的行为。特别是要学习十六种人法。在《分别小品》中说：对三宝的信仰没有厌倦，真正寻求圣法，精通优秀的论典，无论什么事都要有记忆和节制，不做不被委托的事情，眼睛要往高处看，追随前辈的脚步，报答过去、现在、未来父母的恩情，兄弟和亲戚之间要宽容大度，尊敬长辈，友善对待邻居，帮助亲友的善知识解决困难，对与政治有关的亲疏远近一视同仁，精通工艺技术以利益他人，依靠恩情来保护他人。
English
Traveling between the human Chakravartin and the lord of the Paranirmita-vasavartin gods of the desire realm, without having attained detachment from form but clinging to the taste of the four dhyanas, one is born as a god of the form realm. Because of holding the samadhi that possesses the four formless attainments, one is born as a god of the four formless realms. Second, taking the path of the gods: the god who purifies the lower realms is Vairochana; the god who purifies the fields is Akshobhya; the god of the three auspicious times is the emptiness of Shakyamuni; the god of the eighth day is Amitabha; the god of the twenty-eighth day is Medicine Buddha. Remembering and admiring these gods, one should study without transgressing the Buddha's teachings. Third, taking the essence as the path: the dharani of Durga (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) of Vairochana, the Kamkani (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) of Akshobhya, the Muni (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) of Shakyamuni, the Padma Dhari (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) of Amitabha, and the Bhaishajye (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) of Medicine Buddha should be recited. If one does not know the dharani, one should strive to take refuge by reciting the names of the respective gods. Moreover, the gods of the three auspicious times are those who take the sojong vows in the morning of those times and study the two paths of each. Therefore, it is sufficient to mainly combine the paths of Vairochana and Akshobhya. Fourth, taking the precepts as the path: In general, one must be motivated by shame and embarrassment and learn the three actions of body, speech, and mind that conform to noble behavior. As it is said in "The Ornament of the Holy Ones": 'One should bear the burden of those who are worthy of respect, especially cherish those who are without protectors, and not forget the kindness received. This is the conduct of the holy ones.' In particular, one should learn the sixteen human dharmas. In the "Discrimination of Small Matters," it says: 'Having unwavering faith in the Three Jewels, truly seeking the holy Dharma, learning to be proficient in excellent treatises, being mindful and restrained in everything, not wanting to engage in unassigned tasks, looking high and following in the footsteps of superiors, repaying the kindness of parents of the three times, being generous and tolerant among siblings and relatives, respecting elders, being kind to neighbors, helping the virtuous teachers of relatives and friends with difficulties, treating those close and distant related to politics equally, benefiting others by being skilled in arts and crafts, and protecting those who rely on kindness.'
Chinese
置于之下，阻止作恶的计谋，建立国家安宁的方案，将一切事业托付于佛法，使后世子孙获得菩提之基。如是，应学习清净的人道。第二个要点是解释六个关键。经文中说：何处、何人、为谁、为何需要？这是天人乘的六个关键。如是说，何处宣说之处是：在尼连禅河边。何人宣说的导师是：圆满正等觉的释迦牟尼佛。为谁宣说的眷属是：菩萨一切义成。宣说的乘是：增上生天人乘。为何呢？因为通过阿黎嘎里文字的灌顶，从恶趣中解脱，为了获得高处的依处。如此教导的必要是：有走向解脱乘的阶梯的必要。第三个要点是口诀自生禅的引导：观想在自己的头顶上，满月的中央，世尊释迦牟尼佛恒常安住。反复清晰地观想，并通过忆念，自己的一切行为取舍，都不违背他所教导的教言，应如是学习，以正念和正知安住。然后，观想一切众生都具有无量的安乐，以专注一境的心安住等，修持四无量心。然后，如自生禅从小处生起一样，修持思择的等持，如此：了知欲妙的过患和禅定的利益后，在舒适的坐垫上，身体稳固不动。专注的要点是，心不向外散乱，向内收摄，首先专注于所缘。然后，不让分别念生起，不加改造地安住于其上。如是，了知心安住的九种方法等后，安住于禅定，生起远离对欲妙的贪嗔的专注一境的等持，以及身心获得轻安的喜乐，以及被细微的欲妙所染或未染的思辨，即是初禅。稳固此禅后，内在的觉知自然