English
Two. Third, these three, which are just sound, first become familiar with the former and then learn the latter. As it is said: Rely on sound, mind, and basis. The unchanging mantra abides in the basis. Without diminishing the limbs, pronounce the secret mantra. When tired, rest in me. The unchanging is contained in the letters. Transforming from basis to basis is suchness. Whatever is examined outside of one's own mantra, one should contemplate the purity of mind. Again, having summoned with gathering, the mind bound by life and effort. Combine secret mantra wisdom with mantra, begin the recitation of the mind. Thus it is said. Second, the ultimate samadhi, is accomplished solely through meditation, in places such as vases, contemplate the form, sound, and ultimate deity previously described. However, here, the garland of mantras of the nature of the form deity contemplated by the mind. Sound is the very letters of the knowledge mantra, the nature of sound. Ultimate is the completely pure nature of the dharmadhatu, abiding in the wisdom that is not established in anything. Then the main part is: The secret mantra abides in fire, bestowing accomplishment. Abiding in sound, it bestows yoga. The end of sound, it bestows liberation. These are the third of thatness. As taught in the later meditation, the first of the three is: Having realized one's own suchness, then, having attained the nature of sound, contemplate the suchness of the deity. And focusing the mind on it abiding in the center of the flame or rays blazing in the heart, abandoning the obstruction, sinking, and agitation of life and effort, engage in meditation. Until signs such as the absence of hunger appear, such as being able to accomplish what is thought, until the attainment of accomplishment, that is the end of recitation. And it should also be known in other ways, from the latter it says: The things that arise from non-discrimination, the great wise one binds to me. The mantra practitioner abides beyond the limbs, contemplating without attachment. Sound is called combining the mantra garland, letters strung together that do not change, uninterrupted like the sound of a bell, when the mind is attached, abiding in the fire is peaceful, the words are pure and possess truth. The self obstructed by life and effort, having abandoned the two, contemplates in this way. Second, in the heart abiding in one's own suchness, the moon abides within its own flame. Or the moon itself, together with the mantra garland, is made clear.
Chinese
此后，舍弃明咒的字形，专注于声音的韵律而禅修。如《后经》所说： “于心间安住之微细， 乃无垢月亮之坛城， 其中极为寂静者， 乃火焰极为光亮。 不变之基安住于彼， 安乐而住思维声音。 不变者安住于文字， 唯独思维声音本身。” 如是说。第三，以具有佛像面容和手势的极其粗大的三摩地，舍弃庸常的分别念。以专注于低语念诵的声音的粗略三摩地，舍弃前者。又以微细的意念念诵的三摩地，舍弃前者，并且仅仅是那一点也以极度秘密明咒的分别念的三摩地舍弃，甚至连那一点也舍弃，而安住于光明法界自性之中。简而言之，是安住于声音的瑜伽。在三摩地中获得心的稳固之后，如果归纳声音的边际如是次第的五种说法，则考察声音从何处产生，去向何处等等，然后也舍弃那样的分别念，在什么也找不到的状态中反复安住心，那会给予解脱。也如是说： “专注于声音的禅定， 仅仅是做到这一点， 一切事物殊胜之吉祥， 成就之士将获得。 依赖支分显现， 声音之名以意念， 词语清净明咒力， 舍弃支分胜者智。” 如是，在获得了持明者的律仪和苦行之后，以不退失明咒戒律者，以念诵等专注于彼性，精进修持，则无论三菩提中的哪一种，都会因与根器相符而获得。即，完全知晓明咒本身，以及自身之仪轨，以及念诵本身之殊胜者，将获得成就。如是《后禅定经》和《大军请问经》中也说：“如索卡树林火势蔓延之火焰，如不遮蔽般焚烧一切丛林，以戒律之风助燃念诵之火，以精进大火焚烧罪恶。”从“于千百世安住之罪恶黑暗，以念诵之灯
English
Then, abandoning the form of the mantra's script, one should meditate by focusing single-pointedly on the sound's melody. As it says in the Uttaratantra: "The subtle one residing in the heart, Is the mandala of the stainless moon. Within it, the supremely peaceful one, Is the flame of exceedingly good light. Having placed the unchanging ground there, Residing in bliss, contemplate the sound. The unchanging is placed in the letters, One should contemplate only the sound itself." So it is said. Thirdly, abandon ordinary conceptualization with the extremely coarse samadhi that has the form of the deity's face and hands. Abandon that with the coarse samadhi that focuses on the sound of mumbling recitation. Again, abandon that with the samadhi of subtle mental recitation, and even that itself, abandon with the samadhi of the conceptualization of the extremely secret mantra. Even abandoning just that, one should remain equally in the nature of the clear light, the sphere of dharma. In short, it is the yoga of abiding in sound. After gaining stability of mind in samadhi, if one summarizes the five ways of speaking about the limits of sound in such a sequence, then examine from where that sound arises, where it goes, and so forth. Then, also abandoning such conceptualizations, repeatedly place the mind in the state of finding nothing. That will give liberation. It is also said: "The meditation focused on sound, Even by doing just that, The auspicious glory of all things, The accomplished person will attain. Dependent limbs appear, The name 'sound' with the mind, The words purified by mantra power, The Victor's wisdom abandoning limbs." Thus, having taken the vows and asceticism of a knowledge holder, if those who have not broken the vows of mantra diligently practice recitation and so forth, focusing on that very nature, then whichever of the three enlightenments is suitable to their faculties will be attained. That is, one who completely knows the mantra itself, the ritual of oneself, and the supreme recitation itself, will attain accomplishment. As it says in the Uttaratantra Samadhi and the Pungzang Asked Sutra: "Like the flames of a Soka forest fire spreading, burning all the thickets without obstruction, fan the fire of recitation with the wind of discipline, burn away sins with the flames of great diligence." From "The darkness of sins abiding in thousands of lifetimes, with the lamp of recitation
Chinese
智 萨瓦 巴拉 斯那那 吽！ 嗡 萨瓦 达塔嘎达 阿比谢卡达 萨玛雅 希利 吽！ 嗡 萨瓦 达塔嘎达 贝玛 瓦吉ra 纳 阿迪斯塔那 瓦吉ra 吽！ 念诵后沐浴和触摸。如果不能做到那样，就用丸药的水沐浴。然后坐在住所的门口，念诵“嗡 萨瓦 郭 班扎嘎 萨玛吉 洛嘎 咕利 达瓦南 嘎雅南 咕润度”，之后，在修行室等的中央，安放绘画的佛像或铸造的佛像等。用伞和胜幢、唐卡、幡幢等装饰。在八个方向都供养五种供品。水供不少于四份。以及《般若波罗蜜多》和《华严经》等经卷。以及装满珍宝的四个宝瓶。以及装满谷物、香、糖、牛奶粥和眼药的宝瓶。以及陈设包括坟墓在内的供品，用赞颂智慧之主的咒语的香水洒净。观想从嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）中生出的宽广的容器，生起所有供品。用各自的咒语手印和达玛ra尼达等加持。从清晰显现为本尊的佛像中发出光芒，迎请智慧尊并融入。之后，广做供养赞颂，祈请加持。然后，面向北方，以莲花跏趺坐姿安坐。皈依等之后，长久认真地专注于自己的真如。空性的本尊。嗡 虚空（藏文：ཨོཾ་ཤཱུ་ནྱ་ཏ་，梵文天城体：शून्यता，梵文罗马拟音：śūnyatā，汉语字面意思：空性）从空性之中，伴随着那达和所有秘密咒语的声音，声音的本尊。从那之中，在月亮上观想当（藏文：ཏཱཾཿ，梵文天城体：ताम्，梵文罗马拟音：tāṃ，汉语字面意思：当），文字的本尊。那两者融为一体，生起圣母，从她的心间化出两位天女，观想她们以微尘般的化身利益众生，形象的本尊。从这开始，在座间也持续忆念本尊显现，这是作为象征的相的本尊。这是由于忆念佛陀，将佛像视为本尊的缘故。如果知道一棵水树是空性的，那么一切都会像觉知一样显现，这是像昆达一样了知的甚深要诀。然后是手印的本尊。将莲花手印放在心间，念诵三遍明觉。观想自己的心和面前的本尊无二无别，这是本尊也属于心的方法。然后是怀业的本尊，迎请莲花部的
English
Tsi sarwa pala snana hum! Om sarwa tathagata abhishekata samaya shri hum! Om sarwa tathagata padma vajre na adhisthana vajra hum! Recite this and then bathe and touch. If you cannot do that, bathe with pill water. Then sit at the door of the residence and say, "Om sarwa go panchi ka samaji loka kuli da vanam kalya nam kurvantu." After that, in the center of the practice room, etc., place the painted or cast statue, etc. Decorate with umbrellas, victory banners, thangkas, and streamers. Offer the five offerings in all eight directions. No less than four water offerings each. And scriptures such as the Prajnaparamita and the Avatamsaka Sutra. And four vases filled with jewels. And vases filled with grains, incense, sugar, milk porridge, and eye medicine. And arrange offerings including tombs, and sprinkle with incense water praised with the mantra of the lord of knowledge. Visualize a wide container arising from Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), and generate all the offerings. Bless with their respective mantra mudras and Dharma ranita, etc. From the statue clearly appearing as the deity, radiate light, invite the wisdom being and merge it. Then, make extensive offerings and praises, and pray for blessings. Then, facing north, sit in the lotus position. After taking refuge, etc., focus diligently on your own suchness for a long time. The deity of emptiness. Om shunyata (Tibetan: ཨོཾ་ཤཱུ་ནྱ་ཏ་, Sanskrit Devanagari: शून्यता, Sanskrit Romanization: śūnyatā, Chinese literal meaning: emptiness) From within emptiness, accompanied by the sound of nada and all secret mantras, the deity of sound. From that, on the moon, visualize tam (Tibetan: ཏཱཾཿ, Sanskrit Devanagari: ताम्, Sanskrit Romanization: tāṃ, Chinese literal meaning: tam), the deity of letters. Those two become one taste, and the Holy Mother arises, and from her heart emanate two goddesses, and visualize them benefiting beings with dust-like emanations, the deity of form. Starting from this, even in the breaks between sessions, continue to remember the deity's appearance, this is the deity of characteristics that represents. This is because of remembering the Buddha, understanding the statue as the deity. If you know that one water tree is empty, then everything will appear like awareness, this is the profound key to knowing like Kunda. Then the deity of mudras. Place the lotus mudra at the heart, and recite awareness three times. Visualize your own mind and the deity in front as inseparable, this is the method by which the deity also belongs to the mind. Then the deity of empowerment, invite the lotus family of
English
Beseech for blessings. Bestow empowerment with vase water. Visualize your body as pure and stable, place the lotus mudra on your crown, and recite the vidya mantra once, bestowing the crown empowerment. Then, visualize a garland of mantras on the moon at the heart of the Holy Tara, and restrain the breath within. Focus single-pointedly on the mantra, the moon, and the three aspects of the deity, and perform mental recitation. Then, when exhaling, focus on your own slightly manifested deity and whisper the mantra: Namo Arya Avalokiteshvaraya, Bodhisattvaya, Mahasattvaya, Mahakarunikaya, Tadyatha, Om Namah Tare Namo Hare Hum Hare Svaha. Recite in this way. Once stability is attained, the deity visualization remains as before, but the visualization for recitation is to visualize yourself as a form deity from the state of emptiness deity, and the mantra garland at the heart of the deity in front remains as before. When visualizing the breath entering, it enters your own heart, and when exhaling, place it at the heart of the deity in front, and recite as before. Once accustomed to this, meditate once as before, focusing only on the sound and reciting, which is recitation and chanting. At the end of that, visualize only the mantra garland in the center of the blazing light at the heart of the deity in front, and without thinking of anything else, perform the retention of inhalation and exhalation, and mental recitation. When exhaling, do not think of anything. Once that is stable, first meditate on the King of Knowledge on the moon, and then do not even visualize that, but hold the mind only on the sound. Abandon sinking and excitement, and meditate. Once accustomed to that, examine where the sound comes from, such as the beginning and end of the body and mind, and if nothing is established, then remain in that state without thinking of anything, which is the reality of meditation. Then, arise with an ordinary body. Thus, for recitation and so on, in whatever state, perform the clearly visualized ablutions and proximities as previously described. During the breaks between sessions, read scriptures, offer tormas to the great elements and pretas, and make tsa-tsas, etc., as described in the request of Leksgrub. Offer three portions of torma during each session, and also observe silence, fasting, ablutions, and fire offerings, etc., enduring hardships as much as possible. When engaging in food, wash the five limbs and mouth, and eat clean food, avoiding impure foods such as meat, alcohol, radishes, garlic, and onions.