Chinese
的光明，以及世间不辨善恶等取舍的黑暗，作为内在的光明，那些是：首先发起菩提心，于无数劫中次第修持菩提行，如实证得菩提，获得圆满正等觉佛果。对于不执着于轮回与涅槃，不住于任何一方，证得寂灭之最胜，却未曾说法，安住于菩提树下的诸位怙主，我为了利益和安乐一切有情，于其座前双膝跪地，合掌，劝请转动无上法轮。第六支是请转法轮：于十方世界中，诸佛凡示现涅槃者，为了利益和安乐一切有情，为了产生无量利益与安乐，为了暂时和究竟的利益安乐，劝请如三世诸佛刹土微尘数般安住。我以身合掌，从内心深处祈请。第七支是回向：如此以三门顶礼的福德，以及对诸佛菩萨以实物和意幻供养的福德，以及忏悔此世和前世的一切罪业，以及随喜一切圣者之福德，以及劝请转法轮，以及祈请不入涅槃之福德等等，总之，我从无始劫至今，乃至布施畜生一口食物，或一次顶礼，或一次绕转，乃至我所积的一切微小善根，皆为利益一切有情，为了获得无上菩提而回向。如是积聚七支供。之后，为了获得暂时的梵天神和究竟的梵天佛陀薄伽梵，修持四梵住，即四无量心：出自《莲花深奥续》：以慈爱与悲悯，喜悦与舍离，摧毁烦恼邪见的怨敌。以及，胜者如海九尊神的...ྱ་的论典中说：为了首先摄受大慈悲的众生，修慈爱、悲心、欢喜和舍心。以及《自生九神论》中说：之后对于一切众生修慈爱、悲心、欢喜和舍心这四梵住。以及《金刚帐续》中说：以四梵住，心得以休息。这样宣说了。修习的次第也是，首先修慈爱容易生起悲心，生起悲心后，对于众生的安乐生起欢喜，因为视一切众生为父母，对于一切安乐和欢喜没有偏袒，所以舍心自然生起。因此《二观察续》中说：首先应当修慈爱，其次修习诸悲心，第三修习欢喜，一切的终极是舍心。这样宣说了。所谓悲心三种，指的是缘众生的悲心，是希望众生从痛苦中解脱；缘法的悲心，是见到一切有情如水中月般显现而无自性，对于没有证悟这些的有情自然生起悲心；无缘的悲心，是指修悲心者和所修的对境，以及所修之物的自性没有成立的状况中，悲心明显生起。这些是经部的修法。希望一切众生获得安乐之因和安乐果的慈爱，希望一切众生远离痛苦之因和痛苦果，并且希望从痛苦中救护，主要是缘众生的悲心。希望不离安乐之因，与清净相遇的欢喜，以及希望一切众生结合于平等性的法性的舍心。修习的方式，用论典本身的语句就足够了。密宗的无量修法有两种：从自己心间的种子字发出蓝色光芒，安置一切众生于无量慈爱中。同样，以白色光芒安置于无量悲心中，以红色光芒安置于无量欢喜中，以各种颜色的光芒安置于无量舍心中而修习。或者，以铁钩母或者金刚空行母的众发出光芒，一切众生慈
English
of light, and those who dispel the darkness of not knowing what to accept or reject, such as good and evil, in the world, becoming inner lights, are: First, having generated the mind of enlightenment, gradually practicing the conduct of enlightenment for countless eons, truly accomplishing enlightenment, and attaining the perfect Buddha. To all those protectors who do not cling to either samsara or nirvana, do not abide in either, attain the supreme state of passing beyond sorrow, yet do not teach the Dharma, and abide under the Bodhi tree, I, for the sake of benefiting and bringing happiness to all sentient beings, kneel before them, join my palms, and urge them to turn the unsurpassed wheel of Dharma. The sixth branch is requesting to remain: In whatever ten directions of the world, all those Buddhas who wish to show passing beyond sorrow, for the sake of benefiting and bringing immeasurable happiness to all sentient beings, for the sake of temporary and ultimate benefit and happiness, I urge them to remain as many as the dust motes in the realms of the Buddhas of the three times. I join my body and palms together and pray from the depths of my heart. The seventh branch is dedication: Thus, the merit of prostrating with the three doors, and the merit of offering to the Buddhas and their sons with real and imagined offerings, and confessing all the sins of this and previous lives, and the merit of rejoicing in all the merits of the noble ones, and urging to turn the wheel of Dharma, and the merit of praying not to pass beyond sorrow, and so on, in short, whatever little virtue I have accumulated from beginningless lifetimes until now, even giving a mouthful of food to an animal, or one prostration, or one circumambulation, or even a little bit of virtue, all of that I dedicate for the sake of all sentient beings, for the sake of attaining unsurpassed enlightenment. Thus, the seven-branch accumulation is gathered. Then, the method for attaining the temporary Brahma, the god Brahma, and the ultimate Brahma, the Buddha Bhagavan, is to meditate on the four Brahma abodes, the four immeasurables: From the Profound Lotus Tantra: With love, compassion, joy, and equanimity, destroy the enemies of distorted views of afflictions. And, the victorious ocean, the nine deities of the gods...
English
In the scriptures of kya, it says: "In order to initially take care of sentient beings with great compassion, meditate on loving-kindness, compassion, joy, and equanimity." And in the scriptures of the Nine Self-Arisen Deities, it says: "Then, for all sentient beings, cultivate loving-kindness, compassion, joy, and equanimity, the four abodes of Brahma." And in the Vajra Tent Tantra, it says: "With the four abodes of Brahma, the mind finds rest." It is said that the order of meditation is such that, first, meditating on loving-kindness makes it easier to generate compassion. When compassion arises, joy arises for the happiness of sentient beings. Because all sentient beings are known as parents, there is no partiality towards all happiness and joy, so equanimity arises naturally. Therefore, in the Two Examinations Tantra, it says: "First, one should meditate on loving-kindness. Second, one should meditate on compassion. Third, one should meditate on joy. The ultimate of all is equanimity." It is said that the three types of compassion are: compassion focused on sentient beings, which is the wish for sentient beings to be liberated from suffering; compassion focused on the Dharma, which is seeing all beings as appearing like reflections of the moon in water, without inherent existence, and naturally generating compassion for those who do not realize this; and compassion without focus, which is the clear appearance of compassion in a state where the nature of the meditator, the object of meditation, and the object being meditated upon are not established. These are the methods of meditation according to the Sutra system. Loving-kindness is the wish for all sentient beings to obtain the cause and effect of happiness. Compassion, primarily focused on sentient beings, is the wish for all sentient beings to be separated from the cause and effect of suffering and to be protected from suffering. Joy is the wish to be separated from the cause of unhappiness and to encounter purity. Equanimity is the wish to unite all sentient beings with the Dharma nature of equality. The method of meditation is sufficiently explained by the words of the scriptures themselves. There are two ways to meditate on the immeasurables according to the Tantric system: From the seed syllable at the heart of oneself, blue light radiates, placing all sentient beings in immeasurable loving-kindness. Similarly, with white light, place them in immeasurable compassion; with red light, place them in immeasurable joy; and with various colors of light, place them in immeasurable equanimity. Alternatively, by radiating the assembly of Iron Hook Mothers or Vajra Dakinis, all sentient beings are
Tibetan
པ་ཚད་མེད་ལ་བཀོད། ཞགས་པ་མའམ་རིན་ཆེན་མཁའ་འགྲོའི་ཚོགས་འཕྲོས་པས་སྙིང་རྗེ་ཚད་མེད་ལ་བཀོད། ལྕགས་སྒྲོག་མའམ་པདྨ་མཁའ་འགྲོའི་ཚོགས་སེམས་ཅན་ཐམས་ཅད་ཀྱི་གྲངས་དང་མཉམ་པར་འཕྲོས་པས་དགའ་བ་ཚད་མེད་ལ་བཀོད། དྲིལ་བུ་མའམ་ལས་ཀྱི་ཊཱཀི་མ་དཔག་ཏུ་མེད་པ་འཕྲོས་པས་བཏང་སྙོམས་ཚད་མེད་ལ་བཀོད་པར་བསྒོམ་མོ། །དེ་ལྟར་ཡན་ལག་བདུན་པ་དང་། ཚད་མེད་བསྒོམས་ནས་བསོད་ནམས་ཀྱི་ཚོགས་བསགས་པ་ལ་བརྟེན་ནས་མདུན་གྱི་ནམ་མཁར་བཞུགས་པའི་ཚོགས་ཞིང་རྣམས་ཀྱི་ཞལ་ནས་རིགས་ཀྱི་བུ་ཁྱོད་ཀྱི་མཆོག་གི་དངོས་གྲུབ་ཐོབ་པའི་ སྐལ་བ་ཡོད་པས་བསྐྱེད་རྫོགས་ཀྱི་ལམ་རིམ་པ་གཉིས་སྒོམས་ཤིག་ཅེས་གནང་བ་བྱིན་པས། ལྷ་ཚོགས་ཐམས་ཅད་འོད་ཟེར་དཀར་དམར་མཐིང་གསུམ་གྱི་རྣམ་པར་ཞུ་ནས་རང་ལ་ཐིམ་པར་བསྒོམས་ཏེ། རང་བྱུང་བའི་ལྷ་དགུའི་ཚོགས་ཞིང་རྣམས་ཨོཾ་ཨཱཿཧཱུྃ་གིས་ལྷ་ཚོགས་ཐམས་ཅད་བདག་ཉིད་ལ་བསྡུས་ཏེ། ཞེས་གསུངས་སོ། །དེ་ཡན་བསོད་ནམས་ཀྱི་ཚོགས་བསགས་པ་སྟེ། རྒྱ་གཞུང་ལས་ཀྱང་། དེ་ནི་བསོད་ནམས་ཚོགས་བསགས་པའོ། །ཞེས་གསུངས་སོ། །དེ་ལྟར་ཚོགས་བསགས་པའི་དགོས་པ་ཡང་ཟས་བཟང་པོ་འདྲེན་པའི་ཐོག་མར་སྣོད་བྱི་དོར་བྱེད་པ་ལྟར་རང་རྒྱུད་དག་པར་འགྱུར་བ་དང་། སྔོན་གྱི་སངས་རྒྱས་རྣམས་ཀྱིས་མཛད་པ་དང་མཚུངས་ཏེ། སངས་རྒྱས་རྣམས་དང་པོ་བྱང་ཆུབ་ཏུ་ཐུགས་བསྐྱེད་པ་ལྟར་འདིར་ཡང་སྐྱབས་སེམས་བར་དུ་བྱང་ཆུབ་ཀྱི་སྤྱོད་པ་རླབས་པོ་ཆེ་སོགས་ཚོགས་བསགས་པ་ལྟར་འདིར་ཡང་བར་དུ་ཡན་ལག་བདུན་པས་ཚོགས་བསགས་ཐ་མལ་ཞིང་སྦྱོང་ནས་སངས་རྒྱས་པ་དང་མཚུངས་པར་གཞལ་ཡས་ཁང་བསྐྱེད་ནས་ལྷའི་སྐུར་བསྒོམ་པ་ནི། ཕར་ཕྱིན་ཐེག་པས་བསྐལ་པ་གྲངས་མེད་གསུམ་དུ་ཚོགས་བསགས་ནས་མཐར་བྱང་ཆུབ་ཐོབ་ཚུལ་ཏེ། གསང་ སྔགས་བླ་མེད་ཐེག་པ་འདིར་སྟན་ཐོག་གཅིག་ཏུ་བསྒོམ་སྟེ་དང་པོ་ཚོགས་བསགས་པ། དེ་ནས་ལྷར་བསྐྱེད་འགྲོ་བའི་དོན་བྱེད་པ་འོད་ཟེར་སྤྲོ་བསྡུ་སོགས་ཕྲིན་ལས་སྣ་ཚོགས་བསྒྲུབས་ནས་མཐར་མྱ་ངན་ལས་འདའ་བ་དང་མཚུངས་པར་རྫོགས་རིམ་དུ་བསྡུས་པ་ཡིན་ནོ། །དེ་ནས་སྭ་བྷ་ཝས། ཨོ་རང་བཞིན་གྱིས་དག་པའི་ཆོས་ཐམས་ཅད་རང་བཞིན་གྱིས་དག་པའོ། །ཞེས་བྱ་སྟེ། རྒྱ་གཞུང་ཛ་ལན་རའི་གསུངས་ལས། ཡར་མཆོད་པའི་ཡུལ་དང་མཆོད་པ་དང་མཆོད་པ་པོ་ཐམས་ཅད་མི་དམིགས་པར་སྟོང་པ་ཉིད་དུ་བསྒོམས་ལ། ཨོཾ་སྭ་བྷ་ཝ་སོགས་ཧཾ་གིས་བར་བརྗོད་པས་སྟོང་གསལ་ནམ་མཁའ་ལྟ་བུ་བསམ་པའི་ངང་ལས་ཞེས་དང་། ཨོ་རྒྱན་རིན་པོ་ཆེས་ལྷ་ལྔ
Chinese
被安置于无量之中。以绳索母或珍宝空行母的众会散发，被安置于慈悲无量之中。以铁钩母或莲花空行母的众会与一切有情众生的数量相等地散发，被安置于喜无量之中。以铃铛母或事业的瑜伽母不可估量地散发，观想被安置于舍无量之中。如是修习七支和四无量，依靠积累福德资粮，祈请安住于前方虚空的诸位福田尊众开示说：‘种姓之子，你具有获得殊胜成就的 缘分，修习生圆次第的两种道次第吧！’赐予加持。观想诸位本尊众会化为白、红、蓝三种光芒融入自身。以嗡啊吽（藏文：ཨོཾ་ཨཱཿཧཱུྃ།，梵文天城体：ओम् आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽）将自生九尊的福田尊众一切本尊众会摄集于自身。’如是宣说。以上是积累福德资粮。印度经论中也说：‘这是积累福德资粮。’如是积累资粮的必要是，如同迎请美味佳肴之初先要清洁器皿一样，是为了使自相续得以清净。与往昔诸佛的行持相同，如同诸佛最初发起菩提心一样，此处也是在皈依发心之间修习菩萨的广大行等积累资粮，如同此处也是在中间以七支积累资粮，清净庸俗的处所，与成佛相同，生起宫殿并观想为本尊之身，这是波罗蜜多乘于三大阿僧祇劫积累资粮最终获得菩提的方式。密 咒无上乘在此一座上修习，首先积累资粮，之后生起本尊，利益有情，修习散发和收摄光芒等各种事业，最终与涅槃相同地摄集于圆满次第之中。之后是自性（藏文：སྭ་བྷ་ཝས།），嗡（藏文：ཨོཾ།，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）一切法自性清净，自性清净。’如此说道。印度经论扎兰ra（音译）的论述中说：‘向上供养的对境和供品以及供养者一切都观想为不可得的空性，以嗡（藏文：ཨོཾ།，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）自性等以吽（藏文：ཧཾ།，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字间隔念诵，在如虚空般的空明状态中思维。’邬金仁波切说五部
English
is placed in the immeasurable. The assembly of the Rope Mother or the Precious Dakini is emitted, and it is placed in the immeasurable compassion. The assembly of the Iron Hook Mother or the Lotus Dakini is emitted equally to the number of all sentient beings, and it is placed in the immeasurable joy. The assembly of the Bell Mother or the Karma Dakini is emitted immeasurably, and it is contemplated to be placed in the immeasurable equanimity. Thus, practicing the seven branches and the immeasurable, relying on accumulating the merit accumulation, pray to the assembly fields residing in the sky in front to say: 'Son of the lineage, you have the fortune to obtain the supreme accomplishment, practice the two stages of the generation and completion stages!' Give blessings. Contemplate that all the deity assemblies dissolve into oneself in the form of white, red, and blue rays. With Om Ah Hum (Tibetan: ཨོཾ་ཨཱཿཧཱུྃ།, Sanskrit Devanagari: ओम् आः हूँ, Sanskrit Romanization: oṃ āḥ hūṃ, Chinese literal meaning: Om Ah Hum), gather all the deity assemblies of the self-born nine deities into oneself. ' Thus it is said. The above is the accumulation of merit accumulation. It is also said in the Indian scriptures: 'This is the accumulation of merit accumulation.' The necessity of accumulating such accumulations is that, just as one must first clean the utensils at the beginning of inviting delicious food, it is to purify one's own mind. It is the same as the actions of the Buddhas of the past. Just as the Buddhas first generated the mind of enlightenment, here also, between refuge and bodhicitta, practice the vast conduct of the bodhisattva, etc., accumulate the accumulation. Just as here also, in the middle, accumulate the accumulation with the seven branches, purify the mundane place, and be the same as becoming a Buddha, generate the palace and contemplate as the body of the deity. This is the way the Paramita Vehicle accumulates the accumulation for three countless kalpas and finally obtains enlightenment. Secret Mantra Supreme Vehicle practices on this one seat, first accumulating the accumulation, then generating the deity, benefiting sentient beings, practicing various actions such as emitting and collecting rays, and finally gathering into the completion stage in the same way as Nirvana. Then there is Svabhava. Om (Tibetan: ཨོཾ།, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) all dharmas are pure in nature, pure in nature. ' So it is said. In the Indian scripture, Zalanra's (transliteration) discussion says: 'All the objects of offering, the offerings, and the offerers are contemplated as unattainable emptiness. With Om (Tibetan: ཨོཾ།, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) nature, etc., recite with Hum (Tibetan: ཧཾ།, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Hum) in between, thinking in the state of emptiness and clarity like the sky. ' Orgyen Rinpoche said five parts