English
Visualize that the nectar, along with the seed syllables, falls into the vessel. Recite the mantra one hundred and eight times or whatever is appropriate. Then, by saying "Kaya Siddhi Om," place the nectar on the tongue, and visualize that the seed syllable of the body above remains on the crown of my head, and from that, I receive the blessings of the body of the Buddhas of the ten directions. The same applies to speech and mind. Then, by saying "Vishuddhe Amrite Hum Phat," sprinkle the offerings to the assembly of offerings with the thumb and forefinger, and visualize that faults and errors are purified. Then, by saying "Dharma Amrite Hum Phat," sprinkle the offerings to the brothers and sisters, and visualize that vows and obscurations are purified. Then, by saying "Vajra Yaksha Krodha Hala Hala Hum Phat," sprinkle in all directions, and visualize that countless small wrathful ones emanate from the droplets of nectar, dispelling obstacles. In particular, to bless the torma with an extraordinary samadhi: From the heart of myself, visualized as a Kumara, emanate the three syllables Ram (藏文，梵文天城体：ram，梵文罗马拟音：ram，汉语字面意思：让), Yam (藏文，梵文天城体：yam，梵文罗马拟音：yam，汉语字面意思：扬), and Kham (藏文，梵文天城体：kham，梵文罗马拟音：kham，汉语字面意思：康), purifying the marks as before. From my heart, one syllable Bhrum (藏文，梵文天城体：bhrum，梵文罗马拟音：bhrum，汉语字面意思：勃隆) emanates and strikes the vessel. Visualize it as the previous Bhanda palace. From that, within it, on top of the lunar mandala formed by the syllable A, is Om (藏文，梵文天城体：om，梵文罗马拟音：om，汉语字面意思：嗡). Then, by reciting six times "Om Maha Balimta Tetejo Balimta Bala Bate Guhya Hri Sho Sa Maye Svaha," visualize that first appears the white goddess of form holding a mirror, second the white goddess of sound holding a lute, third the yellow goddess of smell holding an incense burner, fourth the red goddess of taste holding a platter filled with food, fifth the green goddess of touch holding garments, and sixth the blue goddess of dharma holding a vajra and bell. Visualize that countless goddesses of the six desirable qualities appear. To bless the rakta with a samadhi of compassion and attachment: From my heart, the syllables Ram (藏文，梵文天城体：ram，梵文罗马拟音：ram，汉语字面意思：让), Yam (藏文，梵文天城体：yam，梵文罗马拟音：yam，汉语字面意思：扬), and Kham (藏文，梵文天城体：kham，梵文罗马拟音：kham，汉语字面意思：康) emanate and strike the vessel of rakta, purifying the marks. The syllable Ma emanates and strikes the vessel. Visualize it transforming into a large Bhanda vessel like before, within which visualize red rakta. By reciting "Om Ah Hum Maha Rakta Jvala Mandala Hum Hrih Thah," the rakta melts into light, and from the ocean of rakta, turbulent and swirling waves arise. The waves of the east surge to the west, the waves of the west surge to the east, the waves of the south surge to the north, the waves of the north surge to the south, and finally, a great banner of fat is formed.
English
The Buddhas of the ten directions and the Vajra Holders, secondly, the deities of the mandala, thirdly, the Vidyadharas and the Damchen are invited. Visualize them residing in the sky in front. The third is the actual confession: Regretting the sins committed in the past, confessing from the bottom of one's heart now, and vowing not to do them again in the future. As a witness and basis for the vow, placing those who were invited earlier, etc., reciting something like "inexpressible" through the door of the four powers. The fourth is the result: Having confessed in this way, visualize that rays of light emanate from the hearts of all the deities and strike me, thereby purifying the obscurations of my body, speech, and mind. If the sins to be confessed are established as truly existing entities or not. If it is the former, then it should not be the object of confession, because it will not be exhausted or thinned, like the nature of reality itself. If it is the latter, then there is no need to confess, because it cannot perform the function of producing the fruit of suffering. Answer: Because it is not established as a truly existing entity, it is not suitable as an object of confession, but a false entity can produce temporary results, so confession is also necessary. Third, opening the symbolic door: The yogis join the vajra palms at their hearts, reciting "In the ten directions, without any boundaries," etc., and "CAKṢUḤ PRAVEŚAYA PHAṬ" (藏文，梵文天城体：चक्षुः प्रवेशय फट，梵文罗马拟音：cakṣuḥ praveśaya phaṭ，汉语字面意思：请进入眼), then separating the palms, visualizing that the door of the self-nature mandala is opened, in the ultimate sense, the Dharmadhatu is unborn, and in the conventional sense, the door to the mandala of deities and goddesses is opened. Fourth, symbolic prostration: Reciting "Primordially possessing all aspects," etc., visualizing prostrating to the supreme deity of the self-nature mandala, and the Vajra Master, Dharma brothers and sisters, etc., with the dance of non-dual delight. Fifth, making a vow: Reciting "HO! Wrathful deities of action, please listen," etc., from now until samsara is not empty, vowing to abandon sins and benefit sentient beings through performing virtuous deeds. Sixth, bestowing blessings: The Vajra Master, Dharma brothers and sisters, etc., holding various musical instruments, the mandala of
Chinese
属于道果三者中的哪一个？是三身中的哪一个？以及如何修习的方法。首先，本体是：心专注于法界无生。定义是：不错误、不改造，不从法性移动，不错误、不改造、不移动，不散乱地执持心。分类有四种：那是诸法真实之实相，不错误的真如。那也是不从因缘而生，不改造的真如。自然存在于所有众生的相续中，任运成就的真如。它遍及轮回和涅槃的一切法，平等性的真如。名称的类别是：真如，胜义谛，无生，称为法身。作用是：摧毁一切相的分别念。教导的功德是：见解被法性的计算所涵盖，一切行为都转变为正确的道路。未教导的过患是：见解未被法性的计算所涵盖，如果生起次第落入自续，就会落入歧途。也就是说，如果观修自续的种子字，就会生为有为的佛塔。如果观修寂静的慢心，就会生为长寿天。如果观修忿怒的形象，就会生为业力的罗刹。如果观修虚假的形象，就会生为坟场的狐狸。如果观修嗔恨，就会堕入地狱。所知的一切法都确定为基、道、果三者，由于与实相相符而进入，所以属于基。三身中的法身，仅仅在离戏的程度上与法相符，是显现法身的因，所以是安立为果之名的因。如果以真如的等持来显现法身，那么是否就不需要普遍显现等等的其他等持了呢？回答说，有些人说：即使通过这个获得了法身，但为了获得色身，仍然需要修习其他的等持。这样说是没有道理的，因为二身本体相同，获得一个而未获得另一个是不可能的。那也是因为色身是法身的事业。
English
To which of the three, Path, Result, and Fruit, does it belong? Which of the three Kayas is it? And how to practice it. First, the essence is: the mind focused on the unborn Dharmadhatu. The definition is: without error, without fabrication, without moving from the nature of reality, without error, without fabrication, without moving, holding the mind without distraction. There are four divisions: That is the very reality of all phenomena, the non-erroneous Suchness. That is also the unconditioned Suchness, as it does not arise from causes and conditions. The spontaneously accomplished Suchness, as it naturally abides in the continuum of all sentient beings. The Suchness of equality, as it pervades all phenomena of samsara and nirvana. The categories of names are: Suchness, ultimate truth, unborn, called Dharmakaya. The function is: to destroy all conceptualizations of signs. The benefit of teaching is: when the view is covered by the calculation of Dharmata, all actions are transformed into the correct path. The fault of not teaching is: because the view is not covered by the calculation of Dharmata, if the generation stage falls into self-continuum, it will fall into error. That is, if one meditates on the seed syllable as self-continuum, one will be born as a created stupa. If one meditates on peaceful pride as self-continuum, one will be born as a long-lived god. If one meditates on the wrathful form as self-continuum, one will be born as a karmic Rakshasa. If one meditates on a deceptive form as self-continuum, one will be born as a jackal in a charnel ground. If one meditates on hatred as self-continuum, one will be born in hell. All knowable phenomena are determined as the three, Basis, Path, and Result, and because they enter in accordance with reality, they belong to the Basis. Among the three Kayas, the Dharmakaya, because it conforms to Dharma only to the extent of being free from elaboration, it is the cause for manifesting the Dharmakaya, so it is designated as the cause with the name of the Result. If the Dharmakaya is manifested by the Samadhi of Suchness, then is it not necessary to have other Samadhis such as Sarvāloka-darśana? In response, some say: Even if one obtains the Dharmakaya through this, one still needs to practice other Samadhis in order to obtain the Rupakaya. This is unreasonable, because the two Kayas are of the same essence, it is impossible to obtain one without obtaining the other. That is also because the Rupakaya is the activity of the Dharmakaya. Our own system.
Chinese
由于最初修行者的三摩地源于信解的真如而获得法身，因此不需要其他（三摩地）的论证尚未成立。由于无法生起如真如的三摩地，而显现的真如本身就能获得法身，因此最初修行者不需要其他三摩地的遍及性尚未成立。由于无法生起三种真如的三摩地，因此，如其显现般获得法身，所以，不需要修习其他三摩地是随意的臆测。如何修习的方法是：将心安住在法性离戏论的状态中。普遍显现的三摩地有十种，其自性是具有慈悲幻化的体性。其定义是：虽然显现，但以真实空性，并且遍及一切有情界，因此称为慈悲幻化或普遍显现。分类有六种幻化之法：对非彼执彼的颠倒分别幻化，暂时能成办义利的事物幻化，这也是依赖暂时因缘的缘起幻化，显现为天尊身像，在普通身体上增添光彩的手印幻化，遣除普通分别念的方便幻化，这也是如实显现而无自性的智慧幻化。名称的异名有：普遍显现，或大悲，或如幻的因果联系的三摩地。作用是作为真如和果位天尊身像修习的联系。教导的功德是：不会走向单方面的空性，而是空性转变为慈悲的精华。不教导的过患是：走向单方面的空性。从基、道、果三者来说，由于成为成办其他有情圆满利益的行境，所以是道。从三身来说是报身，与显现而无自性相符。是显现报身的因。修习的方法是：对那些没有如此证悟的人们，生起慈悲，修习普遍的慈悲。因的三摩地有十种，其自性是因的种子字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）深蓝色。其定义是：因为是生起天尊和宫殿的因。分类是（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）
English
The assertion that a beginner's samadhi, arising from faith in suchness, obtains the Dharmakaya and therefore does not need anything else, is not established. Since the samadhi of suchness cannot be generated as it is, the very manifestation of suchness obtains the Dharmakaya, so the pervasiveness that a beginner does not need another samadhi is not established. Since three samadhis of suchness cannot be generated, how can the Dharmakaya be obtained by what is clear? Therefore, the idea that one does not need to meditate on another samadhi is a mere assumption. The method of how to meditate is to keep the mind in the state of the nature of reality, free from elaboration. The samadhi of all-illuminating has ten aspects. Its essence is the nature of compassionate illusion. Its definition is: although it appears, it is empty of truth and pervades all realms of sentient beings, therefore it is called compassionate illusion or all-illuminating. Its divisions are the six illusions: the illusion of wrong conception because of clinging to what is not it, the illusion of things because of the ability to perform temporary functions, the illusion of dependent arising because it depends on temporary causes and conditions, the illusion of mudra that illuminates the deity's form and embellishes the ordinary body, the illusion of means that abandons ordinary conceptualizations, and the illusion of wisdom that appears perfectly but is without inherent existence. Synonyms include: all-illuminating, or great compassion, or the samadhi that connects the cause and effect of illusion. Its function is to connect suchness with the meditation on the deity's form as the result. The benefit of teaching it is that emptiness does not go to one extreme, but emptiness becomes the essence of compassion. The fault of not teaching it is that it goes to one extreme of emptiness. Of the three, ground, path, and result, it is the path because it becomes the object of engagement for all those who accomplish the complete benefit of others. Of the three kayas, it is the Sambhogakaya, which is in accordance with the Dharma in that it is merely appearance without inherent existence. It is the cause for manifesting the Sambhogakaya. The method of meditation is to cultivate compassion that pervades all those who have not realized it in this way, thinking of compassion. The samadhi of the cause has ten aspects. Its essence is the seed syllable of the cause, dark blue Hūṃ. Its definition is: because it is the cause of generating deities and palaces. Its division is Hūṃ.