English
Or, contemplate it as being filled with the dense clouds of limitless victorious ones, or like an opening sesame pod. Inside all the channels are the light points of the wisdom lamp. Like a vajra rosary, like pearls strung on a horse's tail, the visions of Tögal are not merely illusions of the external eye. Rather, the rainbow lights, light points, deities, peaceful and wrathful aspects that are inherently present in one's own body, are visualized in all the channel petals, unbearable to look at with the eyes. ༈. In the Kalachakra, by focusing on the yoga of cloudless sky, the images of the three realms appear in the black lines of the empty form. In Dzogchen, all the visions guided by the Tögal instructions are signs of the inner abiding manifesting externally. But ultimately, ten luminous signs appear at the center of each chakra. In particular, the awareness rosary naturally appears in the center of the eyes and heart. Some later Kalachakra scholars negated the external space, asserting that it is only the inner central channel space. Although both external and internal are possible, in this case, internal contemplation is the ultimate essential point, as spoken by the great treasure revealer, the supreme vidyadhara. ༈. If visualizing according to the colors of the chakra deities, the crown chakra is red and the throat chakra is white, but one should not reverse the visualization. The crown chakra is white, with thirty-two channel petals; the throat chakra is red, with sixteen channel petals; the heart chakra is blue, with eight channel petals; the navel chakra is yellow, with sixty-four channel petals; and the secret place chakra is green, with thirty-two channel petals. In the center of these bright lights, the deities reside according to the scriptures. The consort of Amitabha, wearing white and red clothes, holding an arrow, banner, and long-life vase. The consort of Lokeshvara, the secret wisdom mother, wearing white clothes, holding a lotus rosary and vase. The consort of Padmasambhava, Mandarava, wearing white and bright clothes, holding an arrow, banner, and vase. Yeshe Tsogyal, golden in color, holding a vajra and arrow, banner, and yak tail fan in her right hand, and a skull cup and long-life vase in her left hand. The father, Padma Vajra Tsal or Padmasambhava, wearing yellow clothes, holding a vajra and bell, embracing the consort, which is called reversal. In the secret wrathful deity generation stage, although there is only the father deity without the appearance of the mother deity, one must clearly visualize it during the practice. Holding a spear, banner, demon lasso, iron hook, and enemy's heart, clearly establish them. ༈. Thus, the deities of the basic body and the deities of the channel places
Chinese
将所有（本尊）刹那间观想清楚圆满后，再次将外坛金刚橛父母的装饰、服饰、法器，乃至眼睛的黑白都清晰地观想出来。父亲的咒语是Śrī Heruka（藏文，梵文天城体：श्री हेरुक，梵文罗马拟音：Śrī Heruka，汉语字面意思：吉祥黑汝迦），母亲的咒语是Ḍāki Jñāna（藏文，梵文天城体：डाकि ज्ञान，梵文罗马拟音：Ḍāki Jñāna，汉语字面意思：空行智慧），将两者结合念诵，这就是明观为本尊的身之修持。然后是语的念诵，即咒语的修持。 贤哲多丹彭（mkhas grub rdo bstan 'phel）和噶玛蒋扬南嘉（karma 'jam dbyangs rnam rgyal）的笔记中记载：在心间的莲花生大师心间下部，位于日轮上的吽（ཧཱུྃ，hūṃ，种子字）字周围，环绕着Śrī Heruka（藏文，梵文天城体：श्री हेरुक，梵文罗马拟音：Śrī Heruka，汉语字面意思：吉祥黑汝迦）和Ḍāki Jñāna（藏文，梵文天城体：डाकि ज्ञान，梵文罗马拟音：Ḍāki Jñāna，汉语字面意思：空行智慧）。莲师心间的月轮座上，吽（ཧཱུྃ，hūṃ，种子字）字周围环绕着托程擦（thod phreng rtsal）。从Śrī Heruka（藏文，梵文天城体：श्री हेरुक，梵文罗马拟音：Śrī Heruka，汉语字面意思：吉祥黑汝迦）的咒语链中，发出如香柱般的烟雾。莲师心间的托程擦（thod phreng rtsal）咒轮一起向右旋转三圈。寂静莲师托程擦（thod phreng rtsal）的光芒与莲师一起从头顶发出。融入喉间的世间自在（观音）咒轮，依次从头顶和空坛的右鼻孔发出。在头顶的长寿佛周围旋转等等。这与生起次第玛哈瑜伽相符，据说这是索热多（sdom re mdo）持咒者的口头传承，如果想了解更多，请查阅笔记中的秘密词语。 莲花日光（padma nyin byed）的笔记中没有观想心间下部的Śrī Heruka（藏文，梵文天城体：श्री हेरुक，梵文罗马拟音：Śrī Heruka，汉语字面意思：吉祥黑汝迦）咒语链。首先观想心间莲师父母的种子字吽（ཧཱུྃ，hūṃ，种子字）字周围，咒语链向右旋转。从中发出光芒，供养诸佛等等。还说，对于东康无量光（dung khang snang ba mtha' yas）的种子字赫利（ཧྲཱིཿ，hrīḥ，种子字）和咒语链等等，以及其他本尊，也要普遍运用类推的观想。因此，似乎有一种传统，即便是对于地方神祇，也要清晰地观想种子字和咒语链的旋转，然后进行念诵。 我们的大导师、大伏藏师法王秋吉林巴（chos kyi rgyal po mchog gyur gling pa），我们曾向他请教过铜管的引导，并告诉他多丹彭（rdo bstan 'phel）的笔记中咒轮从各个处所运行的方式。他说：“我不知道，问问安康仓（ang kam tshang）的母猪，她那里有没有这样的说法。” 当我们告诉他莲花日光（padma nyin byed）的笔记中分别列出了地方神祇时，他说：“那是普遍性的说法。” 这其中的真实意图是，外
English
Having clearly visualized all (deities) in a single moment of complete recollection, again clearly generate the ornaments, attire, hand implements, and even the black and white of the eyes of the outer mandala Vajrakilaya father and mother. The father's mantra is Śrī Heruka (藏文，梵文天城体：श्री हेरुक，梵文罗马拟音：Śrī Heruka，汉语字面意思：Glorious Heruka), and the mother's mantra is Ḍāki Jñāna (藏文，梵文天城体：डाकि ज्ञान，梵文罗马拟音：Ḍāki Jñāna，汉语字面意思：Dakini Wisdom), reciting them together is the body practice of clearly visualizing the deity. Then, the speech recitation is the mantra practice. In the notes of the wise and accomplished Do Tendar Phel (mkhas grub rdo bstan 'phel) and Karma Jamyang Namgyal (karma 'jam dbyangs rnam rgyal): At the lower part of the heart of Guru Padmasambhava in the heart, around the Hūṃ (ཧཱུྃ，hūṃ，seed syllable) situated on the sun disc, are Śrī Heruka (藏文，梵文天城体：श्री हेरुक，梵文罗马拟音：Śrī Heruka，汉语字面意思：Glorious Heruka) and Ḍāki Jñāna (藏文，梵文天城体：डाकि ज्ञान，梵文罗马拟音：Ḍāki Jñāna，汉语字面意思：Dakini Wisdom) encircling. On the moon seat in the center of Padmasambhava's heart, the Hūṃ (ཧཱུྃ，hūṃ，seed syllable) is surrounded by Thötreng Tsal (thod phreng rtsal). From the mantra garland of Śrī Heruka (藏文，梵文天城体：श्री हेरुक，梵文罗马拟音：Śrī Heruka，汉语字面意思：Glorious Heruka), light rays like incense smoke arise. The mantra wheel of Thötreng Tsal (thod phreng rtsal) in the center of the Guru's heart rotates three times to the right. The light rays of the peaceful Guru Thötreng Tsal (thod phreng rtsal) emerge from the Guru's crown. Absorbing into the mantra wheel of Lokeshvara at the throat, they gradually emerge from the crown and the right nostril of the empty space. Rotating around Amitayus at the crown, and so on. This is in accordance with the generation stage Mahāyoga, and it is said to be the oral tradition of the mantra holders of Domre Do (sdom re mdo). If you wish to know more, please refer to the secret words in the necessary notes. In the notes of Padma Nyinje (padma nyin byed), there is no meditation on the mantra garland of Śrī Heruka (藏文，梵文天城体：श्री हेरुक，梵文罗马拟音：Śrī Heruka，汉语字面意思：Glorious Heruka) in the lower part of the heart. First, focus on the seed syllable Hūṃ (ཧཱུྃ，hūṃ，seed syllable) of the Guru father and mother in the heart, with the mantra garland rotating to the right. From that, light radiates, offering to the Buddhas, etc. It is also said that for the seed syllable Hrīḥ (ཧྲཱིཿ，hrīḥ，seed syllable) and mantra garland of Dungkhang Namthaye (dung khang snang ba mtha' yas), and for others as well, the analogy visualization should be applied universally. Therefore, there seems to be a tradition of clearly visualizing the rotation of the seed syllable and mantra garland even for the local deities, and then reciting. We requested the copper tube guidance from our great guide, the great treasure revealer Dharma King Chokgyur Lingpa (chos kyi rgyal po mchog gyur gling pa), and told him that the way the mantra wheel travels from various places is similar in the notes of Do Tendar Phel (rdo bstan 'phel). He said, "I don't know, ask the sow of Angkam Tsang (ang kam tshang) if she has such a thing." When we told him that the local deities are listed separately in the notes of Padma Nyinje (padma nyin byed), he said, "That is a general statement." The actual intention here is that the outer
Chinese
嗡啊清晰观想，在进行本尊修法和念诵咒语时，观想于心间莲师心轮的月亮上，有蓝色吽字，其外围绕着吉祥黑汝嘎和空行母智慧的咒语连，左旋。猛修时，月轮观为日轮，咒语为阿日杂（ཨརྩིག་），阿啊嘎萨玛ra（ཨཿཀཿསཿམཿརཿ）。念诵长咒时，如蛇盘绕一般，蛇头在中间。咒语的结尾必须在外面。伏藏文中说，秘密咒语安放在心间的莲师父母处是关键，除此之外别无他求。观想处所神灵的装饰、服饰、脉轮、明点、细微明点及其周围，念诵此咒是本尊与自心融为一体，气、咒、心三者合一清净的关键。这是母续隆阿努瑜伽无误的观点。大圆满普贤总集（དཀོན་མཆོག་སྤྱི་འདུས）中，早期修行者不讲咒鬘清晰观想等，而是在生圆无别的状态中主要进行念诵。后来，根据玛哈瑜伽的观点，主要强调生起次第，将所有本尊修法都与之结合。正如他们所说，我们倾向于选择后者这种易于实践且充满加持的方式。也就是说，从外器内情、轮回涅槃、显有世间六道众生的所有处所，都观想为金刚橛的自性，念诵咒语，这就是器情加持、轮回涅槃降伏、六道处所空性的观想念诵。༈ །།正行大圆满的意义修习方面：昆桑益西的小品第三章要通达基、道、果的分类，第四章修习死亡无常，以从轮回中解脱的决心来激励自心，轮回没有实义，就像牧人放牧的痛苦和乞丐乞讨不到的痛苦一样，两者相同。临死时国王贪恋宝库和乞丐贪恋破衣没有区别，因此务必从内心深处舍弃不必要的执着。第五章，密咒的根本是誓言，从外、内、密、极密，直到心密、隐密，永不违越其意义。第六章，通过四力忏悔罪业。
English
When visualizing the syllables and reciting mantras during deity practice, visualize a blue Hūṃ (ཧཱུྃ) on a moon disc at the heart of Guru Padmasambhava in your heart, surrounded by the combined mantras of Śrī Heruka and Ḍākinī Jñāna, rotating counterclockwise. During wrathful practice, visualize the moon disc as a sun disc, and the mantras should be Arjik (ཨརྩིག་) and Āḥ Kāḥ Saḥ Maḥ Raḥ (ཨཿཀཿསཿམཿརཿ). When reciting long mantras, it should be like a coiled snake, with the snake's head in the center. The end of the mantra must be on the outside. The treasure text states that the key is to place the secret mantra at the heart of the Guru yab-yum, and nothing else is needed. Visualize the ornaments and attire of the local deities, the chakras, bindus, subtle bindus, and their surroundings. Reciting this mantra is the key to merging the deity and one's own mind, and purifying the three—wind, mantra, and mind—into one. This is the unerring view of the Mother Tantra Lung Anu Yoga. In Dzogchen Könchok Chidü (དཀོན་མཆོག་སྤྱི་འདུས), early practitioners did not speak of visualizing the mantra garland, but mainly recited mantras in a state of inseparability of generation and completion stages. Later, according to the view of Mahāyoga, the generation stage was emphasized, and all deity practices were combined with it. As they said, we tend to choose the latter method, which is easy to practice and full of blessings. That is, from all places of the outer vessel, inner essence, samsara, nirvana, phenomena, existence, and the six realms, visualize the nature of Vajrakīla, and recite the mantra. This is called the visualization and recitation of blessing the vessel and essence, subduing samsara and nirvana, and emptying the places of the six realms. ༈ །། As for practicing the meaning of the main practice of Dzogchen: Kunsang Yeshe's Small Chapters, the third chapter should be understood to classify the basis, path, and result, the fourth chapter should meditate on death and impermanence, and encourage the mind with the determination to be liberated from samsara. Samsara has no essence, just like the suffering of a herdsman herding livestock and the suffering of a beggar not being able to beg are the same. There is no difference between a king clinging to his treasury and a beggar clinging to his rags at the time of death, so it is necessary to abandon unnecessary attachments from the depths of the heart. The fifth chapter, the root of secret mantra is the samaya, from outer, inner, secret, very secret, to heart secret, hidden secret, never deviating from its meaning. The sixth chapter, confessing sins and downfalls through the four powers.