English
It is also necessary to do so. The twenty-seventh root section has six subdivisions. The root is: Twenty-seventh, the six key points are: The location is the bank of the Nairanjana River. The teacher is Shakyamuni Buddha. The retinue is the Bodhisattva Dondrup. The Dharma is the vehicle of gods and humans. The empowerment is ka, kha, etc. The necessity is to transcend worldly activities. This is also connected to the vehicle of characteristics. The scripture says: Who to whom, why, what is needed? These are the six key points of the vehicle of gods and humans. So it is said. The key instructions and meditation are: The root is: Twenty-eighth, natural meditation is: If guiding, the name is small natural meditation. The key instruction is to let go. For example, like a fly stuck on glue. The key is to cut off the confusion of past and future thoughts. The mind absorbed internally is life. External appearances are dangerous paths, they are detours. This is also first placed on something with support. Then, do not rely on anything. Do not focus on any object. Relax the body and speech. The mind is like an undisturbed wild animal, or like a self-grinding mill that cuts off water, or like an arrow that hits the target. If explained in detail, relax the body like a new bride. Relax the breath like a fly on glue. Not being confused before and after is relaxing the mind, that is the self-nature of the mind absorbed internally. Recognizing emptiness is life. The appearance of the mind in objects is the three realms and nine grounds, which are dangerous paths. Self-appearance arises as the power of emptiness, but because it is not recognized as the self-nature of emptiness, grasping and rejecting with attachment and aversion occurs, therefore falling into the three lower realms is a detour. This is also said in the Lamrim: The first world is the four dhyanas, the four formless absorptions, the nine detours. Thus, the first ground is the desire realm, the form realm is the first dhyana, second dhyana, third dhyana, fourth dhyana, the formless absorptions are the four formless realms, totaling nine. The mind is clear and unattached, even if it arises in the nine grounds, it will not be bound. Like the vast expanse of space: Appearance does not bind, attachment binds. Non-attachment is said to be practicing the Dharmakaya. This is the natural meditation of gods and humans. So it is said. The meaning of these is, according to the rules of this precious lineage, it is said that this is the intention of the scripture empowerment guidance of the great Rigdzin Ngari Rinpoche father and son, and it is customary to definitely do this for about three months. This path is also practiced as the complete teachings, therefore all scriptures appear as key instructions, so both teacher and student
Chinese
虽然应当断除散乱，同时讲授灌顶和引导，但如今普遍将灌顶视为不重要的法，因此对殊胜之法听闻的意愿很小。即使有人想要听闻，也因为追求名利，如同用唾液沾湿干枯的皮革一样，认为这样就能理解，所以说得再多也收效甚微。正如布敦仁波切所说：我说的不是佛法，说出来就与佛法相违背；如果按照佛法去做，藏人就会像敌人一样反抗；什么也不说，大家又会嘲笑我是傻瓜。唉，现在我该怎么办呢？ 实际上就是落到了他所说的这种境地。然而，如果对上师和佛法没有怀疑，有强烈的信心和意愿，并且决心从轮回中解脱，一心追求菩提，那么就必须调伏心的根本。如云：调伏自心即是佛陀教法。 龙树菩萨说：请您调伏自心，世尊曾说，心是佛法的根本。 因此，通过多种方法来调伏自心非常重要。佛法的目的无非是调伏自相续，而这又依赖于特殊的窍诀。那么该怎么做呢？ 根本文中说：首先安住于有缘之境，然后不依赖任何事物。 因此，在寂静之处，身体具备毗卢七法。在自己面前放置大小适中的石子或木块等，颜色为黑色，以免伤害眼睛；形状不要太复杂，以减少分别念的产生。在最初的阶段，将过去、现在、未来三时的所有念头完全放下，眼睛不要看向别处，心和眼睛一起放松地安住在所缘境上。 这样安住时，仔细观察分别念的活动情况。如果分别念很多，就将注意力集中在所缘境上，放松地安住。如果分别念很少，就扩展觉知，保持警觉地观察。如果因此感到厌倦，就不要特意去看所缘境，而是让觉知自然地放松。或者交替进行安住于有缘之境等修法。 总之，通过经部所说的多种安住心的方式，来寻找止的境界。从这里开始打下禅修的基础，最终达到圆满。
English
Although one should cut off distractions and teach empowerment and guidance together, nowadays, empowerment is generally regarded as a minor Dharma, so there is little desire to hear the sacred Dharma. Even those who want to hear it are seen to be cutting off understanding with things like obtaining fame and gain, like wetting dry leather with saliva, so even if one speaks a lot, the benefit is small. As Buton Rinpoche said: 'My words are not Dharma, speaking them contradicts the Dharma; if I act according to the Dharma, the Tibetans will rise up as enemies; if I say nothing, everyone will despise me as a fool. Alas, what should I do now?' It seems that we have fallen into the very situation he described. However, if one has great faith and devotion without doubt in the lama and the Dharma, and if one wishes to definitely escape from samsara and seeks only enlightenment, then one must tame the root of Dharma, which is the mind alone. As it says: 'Taming one's own mind is the teaching of the Buddha.' Nagarjuna said: 'Please tame your mind, the Bhagavan said that the mind is the root of Dharma.' Therefore, it is important to approach the mind through various methods, and since the purpose of Dharma is none other than taming one's own mind-stream, that depends on special instructions. So how should one do it? The root text says: 'First, abide with a support, then do not rely on anything.' Therefore, in a secluded place, one should possess the seven qualities of Vairochana's posture. In front of oneself, place a pebble or a piece of wood, etc., of a suitable size and black in color so as not to harm the eyes, and of a shape that is not diverse in order to reduce conceptual proliferation. In the initial stages, completely abandon all the thoughts of the three times, do not let the eyes wander, and let the mind and eyes together rest relaxed on the object of focus. When you have placed it in this way, carefully examine how the proliferation of thoughts is occurring. If there are many proliferations, gather them together on the object of focus and rest relaxed. If there are few proliferations, expand the awareness and look with alertness. If you become weary from this, do not deliberately look at the object of focus, but let the awareness relax naturally. Again, meditate alternately on abiding with a support, etc. In short, seek the state of calm abiding through the various ways of abiding the mind as explained in the sutras. From here, establish the basis of meditation and ultimately reach completion.
Chinese
因此，在阿底瑜伽的灌顶之时，会介绍见解，请好好禅修。这样教导说。对于初学者来说，如果心性的详细解释过多，会感到困惑，从而妨碍禅修，因此只讲一点要点。对于智者，则通过教理和理证，结合各自的根器，进行分段禅修的讲解。在此之前，世间天人的乘的入门，近住和，正行灌顶引导全部圆满，因此认为要好好守护其中所说的教诲等，所以请复诵这些。上师如何做，供养曼荼罗。从今天开始等，后面的三个法按照金刚手的方式做。请将此功德回向给众生。以此福德，愿能普见一切。等等，做回向。根本颂中说：然后，以上面所示的仪轨，布施三份。对坛城本尊做供养赞颂。以及，在妙音父子的注释中说：之后念诵耶达，说吉祥语。献曼荼罗。供养，洒扫，供赞，念百字明。回向善根。收摄坛城。说随心所欲地行持。这样说，因为三份已经在上面完成了，所以这里不需要。坛城的供品都加持祝圣。在前生起修供时，供品陈设可以广可以略，咒供和赞颂也同样可以广略。用金刚萨埵的百字明念诵三遍，弥补所缺。未获得和损坏的。等等的偈颂，祈求宽恕。为了让拥有察克力（Tcakli）的坛城本尊的智慧尊安住于察克力（Tcakli）中。于此与形象一起。等等的偈颂，并以苏帕拉提斯塔（藏文，梵文天城体：सुप्रतिष्ठ，梵文罗马拟音：Supratiṣṭha，汉语字面意思：善安住）的咒语撒花，使其稳固安住。对于誓言尊和没有所依的彩粉坛城本尊。嗡。您成办一切有情义。等等的偈颂，同时摇动钖杖，做请回。上师用金刚杵从有权者开始收摄彩粉。抹去线条。也将自生本尊的智慧尊以班杂 穆（藏文，梵文天城体：वज्र मु，梵文罗马拟音：Vajra Mu，汉语字面意思：金刚 穆）遣返。第二十九 祈愿。根本颂中虽然开头有吉祥，结尾有回向祈愿，但这里取祈愿文。也就是根本颂中说：善
English
Therefore, at the time of the empowerment of Ati Yoga, the view is introduced, so please meditate well. Thus he advised. For beginners, if there are too many detailed explanations of the mind, it will be confusing and hinder meditation, so only a few key points are explained. For the wise, explanations of sectional meditation are given through reasoning and scriptures, combined with their respective aptitudes. Before that, the entry point of the worldly gods and humans vehicle, the practice of retreat and, the main empowerment guidance are all completed, so thinking that the teachings and so on spoken from them should be well protected, please repeat these. How does the master do it? Offer the mandala of thanksgiving. Starting from today, etc., the following three dharmas should be done like Vajrapani. Please dedicate the merit of that to sentient beings. By this merit, may all see. And so on, make dedications. In the root text: Then, with the ritual shown above, give three portions. Make offerings and praises to the deities of the mandala. And, in the commentary of Jamyang and his sons: Afterwards, recite Ye Dharma and speak auspicious words. Offer the mandala. Offerings, cleansing, offerings, praises, recite the hundred-syllable mantra. Dedicate the merit. Dissolve the mandala. It is said to act as one pleases. It is said that since the three parts have been completed above, it is not needed here. Bless the offerings of the mandala. During the generation stage of self and others, the arrangement of offerings can be extensive or concise, and the mantra offerings and praises can also be extensive or concise accordingly. Recite the hundred-syllable mantra of Vajrasattva three times to make up for any deficiencies. Unattained and damaged. And so on, with verses, ask for forgiveness. In order for the wisdom beings of the mandala deities who possess Tcakli to reside permanently in Tcakli. Here together with the form. And so on, with verses, and scatter flowers with the mantra of Supratiṣṭha (Tibetan, Sanskrit Devanagari: सुप्रतिष्ठ, Sanskrit Romanization: Supratiṣṭha, Chinese literal meaning: Well Established), making them firmly reside. To the Samaya beings and the deities of the colored powder mandala without support. Om. You accomplish all the meanings of sentient beings. And so on, with verses, while shaking the hand drum, make the request to depart. The master uses the vajra to collect the colored powders, starting from the empowered one. Erase the lines. Also, request the wisdom being of the self-generation deity to depart with Vajra Mu (Tibetan, Sanskrit Devanagari: वज्र मु, Sanskrit Romanization: Vajra Mu, Chinese literal meaning: Vajra Mu). Twenty-ninth Aspiration. Although there is auspiciousness at the beginning and dedication and aspiration at the end in the root text, take the aspiration here. That is, in the root text: Good
Chinese
回向于无上菩提。如是说后，发愿清净善妙行等。三十颂吉祥为：根本中说吉祥是：导师胜妙等所说。如从大千摧毁中所说，导师胜妙人天应供养，佛陀敬礼今此愿吉祥。有情无论行与不行者，彼等一切今此愿吉祥。寂静离贪人天应供养，于法敬礼……有情无论……彼等一切…… 众之胜妙人天应供养，于僧敬礼……有情无论……彼等一切今此愿吉祥。如是，又说各种吉祥偈颂，并以缘起心要抛洒鲜花。是天人的仪轨。夜晚寂怒本尊的事业会供等与前相同。于善妙所成之增上生殿宇中，依于天人道之阶梯，行持仪轨之珍宝众多，如线串联般，此乃具慧者之庄严。无论何者，殊胜、低劣、中等之众生，决定引导至彼珍宝之洲，以亲近处之种子，十善之暖湿，成熟菩提果之此方便甚深。此世后世之意愿成就，依于三宝，以增上神，积累修习法行，念诵、寂止、胜观、双运、三摩地等，多种道路之进入方式，此乃稀有。此为中间的偈颂。
English
Dedicate to unsurpassed enlightenment. Having said this, make pure aspirations such as the Good Conduct. The thirty-verse auspiciousness is: In the root, saying auspiciousness is: The supreme teacher is said, etc. As said from the Great Thousandfold Destruction, The supreme teacher, worthy of offerings from gods and humans, I prostrate to the Buddha, may there be auspiciousness here and now. Whatever sentient beings, whether they go or do not go, May all of them have auspiciousness here and now. Peaceful, free from attachment, worthy of offerings from gods and humans, I prostrate to the Dharma... Whatever sentient beings... May all of them... The supreme of the assembly, worthy of offerings from gods and humans, I prostrate to the Sangha... Whatever sentient beings... May all of them have auspiciousness here and now. Thus, also recite various auspicious verses, and scatter flowers with the essence of dependent arising. This is the ritual of gods and humans. At night, the peaceful and wrathful activities, gathering and fulfilling, etc., are the same as before. In that excellent mansion of well-done higher realms, Relying on the ladder of the path of gods and humans, Many jewels of the rituals to be traversed, Like beads strung on a thread, this is the ornament of the wise. Whoever, superior, inferior, or intermediate beings, Surely leads to that precious island, With the seeds of closeness, the warmth and moisture of the ten virtues, This method of ripening the fruit of enlightenment is profound. The intentions of this life and the next are accomplished, Relying on the Three Jewels, As the supreme deity, accumulating and practicing Dharma, Recitation, quiescence, insight, union, samadhi, etc., The way of entering the many paths, this is wonderful. This is the intermediate verse.