Chinese
降阎魔尊观修法之次第窍诀总纲 降阎魔尊观修法之次第窍诀总纲 降阎魔尊观修法之次第窍诀总纲如是安住。 顶礼薄伽梵降阎魔尊！ 此处，首先是文殊身之修法，即以四轮之意而示现成佛。彼亦汇集于文殊之究竟轮。轮有十法：一者，轮之自性；二者，定义；三者，分类；四者，必要；五者，见；六者，修；七者，行；八者，誓言；九者，事业；十者，究竟之果。其中，第一，轮之自性，乃指意义，法性，无生之一。轮者，一切于法界中为一而轮转。 罗者，一切无生而为罗。然，轮者，一切于菩提心中为一而轮转。罗者，一切无灭而为罗。轮之定义：无有烦恼之过失，且离能取所取之分别，故为定义。然，轮之名为，一切断除之故，亦为定义。其中，轮之分类有四种：安住，从原始以来即为安乐之先。 遍布，基之事物之实相遍布于一切，是为智慧自证之智慧轮。一者，有寂，秘密菩提心之轮。二者，化身，无量大悲之轮。三者，欢喜，相，物质之脉轮。四者。其中，安住遍布智慧之轮的因和一。相为菩提法界。轮安住菩提法界。所绕之境和二。轮之量，界智慧二无别，若以增上而证悟，则为增上慧之智慧，即为不分别。和三。轮未绕之过失和四。有寂菩提心之脉轮的因和一。 胜阎摩敌金刚所生之增上菩提心。轮绕，母食者贝它丽
English
The General Outline of the Practice Stages, the Instructions on the Visualization and Meditation of Yamari The General Outline of the Practice Stages, the Instructions on the Visualization and Meditation of Yamari
Chinese
在……的虚空中旋转。旋转的处所和二。轮的量度是佛母的虚空中，佛子能够逐渐生起。和三。不旋转的过失是佛子不能逐渐生起。和四。化身无量大悲轮的因是自证的智慧。和一。轮所旋转的处所是六道众生。和二。轮的量度是垂下慈悲的绳索。和三。不旋转的过失是慈悲的绳索断绝。和四。有相物质轮的因是肉、布、田皮或头盖骨。和一。轮所旋转的处所是对自己怀恨的怨敌和魔障二者。和二。轮的量度是降伏怨敌，平息魔障。和三。不旋转的过失是怨敌未降伏，魔障未平息。和四。经文中也说轮有两种必要：轮具有五种智慧的必要和一。轮具有身语意的必要和二。其中轮具有五种智慧是：一切轮中最殊胜的是法界体性智之轮。具有法界体性智的身语意之轮，是如来佛的心意，具有一切相智，因此具有法界体性智的必要。法界体性智譬如镜中显现影像，或水中出现水泡一般，显现而无自性，因此具有如镜子般的智慧的必要。这两种智慧平等且无散乱，因此具有平等性智的必要。这两种智慧归纳为一个意义，而分别安立名称，因此具有妙观察智的必要。这四种智慧安住于如是的意义，为了使利他达到究竟，为了自利任运成就，因此也具有成所作智的必要。这显示了具有五种智慧的必要。经文中也说轮具有身语意的必要是：一切法显现为非实有，因此身无自性，因此意无二元。语无二元，因此意也……
English
Rotating in the sky of... The place of rotation and two. The measure of the wheel is in the sky of the Mother, where the son of the Victorious One is able to gradually arise. And three. The fault of not rotating is that the son of the Victorious One is unable to gradually arise. And four. The cause of the immeasurable compassionate wheel of manifestation is the wisdom of self-awareness. And one. The place where the wheel rotates is sentient beings of the six realms. And two. The measure of the wheel is the lowering of the rope of compassion. And three. The fault of not rotating is the severing of the rope of compassion. And four. The cause of the wheel of material signs is meat, cloth, field skin, or skull. And one. The place where the wheel rotates is the two enemies and obstacles who hate oneself. And two. The measure of the wheel is subduing enemies and pacifying obstacles. And three. The fault of not rotating is that enemies are not subdued and obstacles are not pacified. And four. The scriptures also say that the wheel has two necessities: the necessity of the wheel having five wisdoms and one. The necessity of the wheel having body, speech, and mind and two. Among them, the wheel having five wisdoms is: the most supreme of all wheels is the wheel of the wisdom of the Dharmadhatu. The wheel having the body, speech, and mind of the wisdom of the Dharmadhatu is the mind of the Thus Come One, possessing all-knowingness, therefore having the necessity of the wisdom of the Dharmadhatu. The wisdom of the Dharmadhatu is like an image appearing in a mirror, or a bubble appearing in water, appearing but without self-nature, therefore having the necessity of wisdom like a mirror. These two wisdoms are equal and without distraction, therefore having the necessity of the wisdom of equality. These two wisdoms are summarized into one meaning, and separate names are established, therefore having the necessity of the wisdom of discernment. These four wisdoms abide in such meaning, in order to bring benefit to others to ultimate completion, in order to spontaneously accomplish self-benefit, therefore also having the necessity of the wisdom of accomplishing activities. This shows the necessity of having five wisdoms. The scriptures also say that the necessity of the wheel having body, speech, and mind is: all phenomena appear as non-substantial, therefore the body is without self-nature, therefore the mind is non-dual. Speech is non-dual, therefore the mind also...
Chinese
宣讲说，因此，法轮具有身不变异、语不间断、意不迷乱这三者。为了法轮具有身语意，经文中阐述了法轮的见解：外在显现的境，确定为法界智慧的法轮；内在执着的自心，确定为明觉智慧的法轮，由于法界和智慧二者无别，因此自心于自性中解脱而得以确定。这即是究竟的法轮见解。经文中也阐述了法轮的修法：于上述的见解之上，或于自性之上修持，对于事物自性的实相，没有丝毫可修之物，刹那也不散乱，于未作造作的本然状态中，不间断地忆念而逐渐修持。又如何修持呢？不散乱于如虚空般空性、如日光般明澈的心之自性，坦然开阔，于此状态中，不间断地于平等性中安住而修持。如果生起沉掉、掉举这三种违缘，也不要失去修持。啊！不要这样，这没有用处。不要散乱于沉掉、掉举即是基之实相法身之自性，于平等性中安住而修持，从而从之前的想法中转变，沉掉、掉举即于自性中解脱，因此不要散乱而修持。经文中也说，一天之中有两次入定和出定，入定时修持十二座、八座或六座。经文中也说，从修持中出定时，不要对显现之法生起定解，例如如同睡醒之人的觉性，在迷茫混沌中见到一片时，最初是没有认识到的，但征兆和结果从一开始就自然显现。这就是所阐述的法轮修法。经文中也阐述了轮的行持，有两种：一是见解事物自性的行持，二是正直身体的行持。其中，见解事物自性的行持是无取舍，无破立。正直身体的行持是既有取舍，也有破立。这就是所阐述的法轮行持。经文中阐述了轮的三昧耶，三昧耶有两种：见解和事物自性的
English
It is said, therefore, that the wheel possesses the three qualities of unchanging body, uninterrupted speech, and unconfused mind. For the purpose of the wheel possessing body, speech, and mind, the view of the wheel is shown in the scriptures: the outer appearing realm is determined to be the wheel of wisdom of the Dharmadhatu; the inner grasping mind itself is determined to be the wheel of wisdom of awareness, and since the Dharmadhatu and wisdom are inseparable, the mind itself is liberated in its own nature and is determined. This is the ultimate view of the wheel. The scriptures also explain the practice of the wheel: meditate on the above view, or on the nature, on the reality of the nature of things. There is nothing to meditate on, not even a particle. Without distraction for even a moment, gradually meditate with continuous mindfulness in the unaltered, natural state. Again, how to meditate? Do not be distracted from the nature of the mind, which is empty like the sky and clear like the sun. Be relaxed, open, and expansive. In this state, continuously meditate in equanimity in its own place. If the three enemies of sinking and excitement arise, do not lose your meditation. Ah! Do not do that, it is not helpful. Do not be distracted from the fact that sinking and excitement are none other than the reality of the ground, the Dharmakaya itself. Meditate in equanimity in its own place, thereby transforming from the previous thought, sinking and excitement will be liberated in their own nature, therefore, meditate without distraction. The scriptures also say that in one day there are two sessions of entering and exiting meditation. During the entering time, meditate for twelve, eight, or six sessions. The scriptures also say that when rising from meditation, do not have a fixed idea about this appearing phenomenon. For example, like the consciousness of a person waking up from sleep, when seeing everything as a blur and a haze, it is not recognized at first, but the signs and results are naturally clear from the beginning. This is what is explained as the practice of the wheel. The scriptures also explain the conduct of the wheel, which has two aspects: one is the conduct of seeing the nature of things, and the other is the conduct of straightening the body. Among these, the conduct of seeing the nature of things is without acceptance or rejection, without negation or affirmation. The conduct of straightening the body is with both acceptance and rejection, and with both negation and affirmation. This is what is explained as the conduct of the wheel. The scriptures explain the samaya of the wheel, which has two aspects: the view and the nature of things.
Chinese
是誓言，以及正直身体的誓言的两种阐述。其中，对于见解，事物自性的誓言，没有需要守护的，因为本来就具备守护的巨大力量。然而，不超出见、修、行三者的意义，专注于唯一的见解，就是事物自性的誓言。正直身体的誓言是需要守护的，像对待上师金刚阿阇黎如头顶的珍宝般敬重，像爱护眼珠一样珍爱，这是正直意义的誓言的核心。此外，还有“无上不舍上师，恭敬上师。咒语和手印不断绝。”这样的说法。经文中关于轮涅的事业的阐述是：对于真实意义，没有念诵咒语的必要。念诵是为了什么呢？是为了手印，是为了安住于本尊之身。没有必要。对于正直的意义，显现而无自性，例如镜中的影像。观想自身为怖畏金刚的身相，以大手印，口中念诵“སྐུ་ཀཱ་（藏文），का（梵文天城体），kā（梵文罗马拟音），身，ka”，心中念诵“ཝཱ་（藏文），वा（梵文天城体），vā（梵文罗马拟音），语，哇”，以及“ཙི་（藏文），ची（梵文天城体），cī（梵文罗马拟音），意，资”的心髓，不断绝地念诵，这就是事业。这就是对事业的阐述。经文中也阐述了最终的果实：领悟那本身的意义，以何种见解来领悟，完全领悟的那个见解不是修行，而是习惯。从修行道路和果实等方面熟悉，从这里熟悉，修行的最后阶段，就像习惯了树木的时候，瑜伽士自身昏厥，以及睡眠的时候，习气的意识流中断，但光明却不会停止。喝醉酒和坠入悬崖的时候，习气的意识流会中断，习气会彻底中断五种烦恼的习气流的意义。中断的时候，瑜伽士就从烦恼、习气和身体的束缚中解脱了。从烦恼、习气和身体的束缚中解脱的时候，就成佛了。《妙吉祥身之修法》的意义解释的口诀完毕。顶礼阎魔敌！意思是：从无生的法身中，由圆满报身光芒四射的阎魔罗阇的心中生起，了悟到与他无二无别，以身语意三门顶礼。不可不修的寂静本尊，童子妙吉祥
English
are the two explanations of the vows and the straightforward body vows. Among them, there is nothing to protect for the view, the vow of the nature of things, because it inherently possesses the confidence of great protection. However, without deviating from the meaning of the three aspects of view, meditation, and action, focusing on one view is the vow of the nature of things. The straightforward body vow is something to be protected, like cherishing the vajra master as the jewel on the crown of the head, and cherishing it like the apple of one's eye, which is the essence of the straightforward meaning vow. In addition, there is also the saying, "Do not abandon the supreme guru, respect the guru. Do not interrupt the mantras and mudras." The explanation of the activities of the chakras in the scriptures is: For the true meaning, there is no need to recite mantras. What is the recitation for? It is for the mudras, for abiding in the deity's body. There is no need. For the straightforward meaning, appearance is without inherent existence, like the reflection in a mirror. Meditate on oneself as the body of Yamantaka in the great mudra, and continuously recite the essence of the body, speech, and mind, saying “སྐུ་ཀཱ་（Tibetan）, का（梵文天城体）, kā（IAST）, Body, ka”, “ཝཱ་（Tibetan）, वा（梵文天城体）, vā（IAST）, Speech, wa”, and “ཙི་（Tibetan）, ची（梵文天城体）, cī（IAST）, Mind, tsi”, without interruption, which is the activity. This is the explanation of the activity. The scriptures also explain the ultimate fruit: Understanding the meaning of that itself, with what view to understand, that completely understood view is not meditation, but habituation. Familiarize oneself with the path, fruit, and so on from meditation, familiarize oneself from here, and at the final stage of meditation, just like when one is accustomed to trees, the yogi himself faints, and during sleep, the stream of habitual consciousness is interrupted, but the clarity does not cease. When drunk and falling off a cliff, the stream of habitual consciousness will be interrupted, and the habit will completely interrupt the meaning of the stream of habits of the five afflictions. When it is interrupted, the yogi is liberated from the afflictions, habits, and the bonds of the body. When liberated from the afflictions, habits, and the bonds of the body, one becomes a Buddha. The oral instructions explaining the meaning of "The Practice of the Body of Manjushri" are complete. Homage to Yamari! The meaning is: From the unborn Dharmakaya, from the heart of the radiant Yamaraja of the Sambhogakaya, realizing that he is inseparable from him, I prostrate with body, speech, and mind. The peaceful deity that must not be meditated upon, the youthful Manjushri