English
Staying in the eight kinds of bliss and protecting. That is the meaning. Especially, the activity of empowerment is to stabilize the samaya. Showing the samaya to stabilize the empowerment. That is the meaning. For the disciple, adorning with special ornaments is shown in the context of offering and requesting above. 6) There are two activities to please the deity: the activity of pleasing the peaceful deity and the activity of pleasing the wrathful deity. (1) First, for peace, the twelfth expedient is for near attainment. The peaceful mandala is practiced through the ritual of generation and completion stages with three samadhis and so on. Among the nine transmissions, it is the transmission of the mantra wheel near attainment. Among the nine mandalas, it is the 'da' of samadhi. Among the six boundaries, it is the boundary of samadhi. Both sets of equipment. There are two: the object to be focused on and the method to be accomplished. 1) Among them, the object to be focused on is: For the sake of attaining Buddhahood in this life, the three bodies should be familiar with the ground. It is said. For those of the lower vehicle, it is not like practicing for a long time and then later attaining Buddhahood. In this great yoga vehicle, in order to attain Buddhahood in this very life, the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya, and the three grounds of Samantaprabha, Padmanetra, and the great assembly of the mantra wheel, as well as Suchness, Samantabhadra, and the samadhi of the cause, should be practiced to become familiar with them. That is the meaning. Moreover, it is said in the tantra: Difficult to find in millions of kalpas, by the ritual of this mudra, one will be accomplished in this very life. 2) There are three methods of accomplishment: showing the meditation on the mandala of samadhi, the activity of inviting and offering the nature mandala, and the activity of offering near attainment. Among them, there are also three ways to show the meditation on the mandala of samadhi: showing the general outline of samadhi, showing the order of generating the deity, and the completion stage. Among them, showing the general outline of samadhi, in terms of linguistic meaning, there are four: meditating on samadhi, and the arising of
Chinese
观想次第和，观想所依宫殿和，观想坐垫共有四种。首先是观想定，有三种，即：如是性，普光明和，因之观想定。1）那么，如何观想如是之观想定呢？经中说：首先于法界性中，以无缘之义观想。观想如是性之观想定有四种意义：首先是观想之必要，决定义，观想之方法和，观想之果。其中1）首先观想之必要也有两种：众生从无始以来，受我执之影响而在三界中轮回。首先观修如是性是对治我执之对治法，密咒是果之法，果是三身，因为从如是性法身之状态中产生色身二者，所以首先应当观修法性。决2）定义是：因为心安住于诸法之如是性中，所以称为如是性之观想定。观想之3）方法是：轮回和涅槃之诸法都包含在自己的心中，心之自性是远离一切相的，不像任何物体有颜色形状大小等，所以心所假立的一切法也没有实体，是自性空性清净的，像虚空一样光明清净的时候，从法界性中产生智慧。应当这样，不离开那个意义的状态。又如何观想呢？从对治的角度，经中说：于无成之母胎中，于不可说之心性中明现。ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。观想一个白色ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，这是不分别的无缘之心的精华自性。也要使心续明朗，收摄诸根，气息运行，心识明朗地持于心中，在无有运行和动摇的状态中，观想如何显现。当它变得明朗时，从ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字中发出光芒，焚烧轮，再次融入，自身也被焚烧，只剩下ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，它也变得越来越小，越来越细，直到最后
English
There are four types of contemplation: contemplation of the order of stages, contemplation of the supporting palace, and contemplation of the seat. First, there are three types of contemplation of samadhi: Suchness, All-Illuminating, and the samadhi of cause. 1) How does one contemplate the samadhi of Suchness? It is said in the scriptures: "First, in the very nature of the Dharmadhatu, contemplate with the meaning of non-objectification." There are four aspects to contemplating the samadhi of Suchness: first, the necessity of contemplation; the definitive word; the method of contemplation; and the result of contemplation. Among these, 1) the necessity of contemplation is twofold: sentient beings have been wandering in the three realms since beginningless time due to the influence of the belief in self. Contemplating Suchness is the first antidote to the belief in self, and the secret mantra is the Dharma of the result. The result is the three bodies, because the two form bodies arise from the state of the Dharmakaya of Suchness. Therefore, one should first contemplate the nature of Dharma. 2) The definitive word is: because the mind is placed in the Suchness of all Dharmas, it is called the samadhi of Suchness. 3) The method of contemplation is: all the Dharmas of samsara and nirvana are contained in one's own mind, and the nature of the mind is free from all characteristics. It is not like any object with color, shape, size, etc. Therefore, all the Dharmas fabricated by the mind are also without substance, being empty and pure in their essence. When it is clear and pure like the sky, wisdom arises from the Dharmadhatu itself. One should remain unwavering in that meaning. How else does one contemplate? From the perspective of the antidote, it is said in the scriptures: "In the womb of the Unmade Mother, manifest in the state of the Unspeakable Mind. A." Contemplate a single white letter A, the essence of the non-conceptual, non-objective mind. Also, clarify the mind stream, restrain the senses, and hold the mind itself, clear as A, in the heart. Contemplate how it appears in a state without movement or agitation. When it becomes clear, light radiates from the A, burning the wheel, merging again, and the self is also burned, leaving only the A. It becomes smaller and smaller, finer and finer, until the end.
Chinese
仅仅如此。 声音最终空虚，不执着于任何事物，不缘于任何事物而存在的状态，被称为于法性之中禅修。正如经部中所说：无缘法性即是真如。禅修的果实是：压倒一切光明之地，获得法身。之后，如何禅修普照三摩地呢？如经中所说：以法界智慧，周遍一切。因此，对于普照三摩地，也有四种意义：必要、定义、禅修方法和果实。必要有三种：不执着于真如三摩地的嬉戏，容易产生幻化的神变，容易在宫殿中安住本尊。定义是：一切法在无生灭的状态中显现，对于众生没有证悟无生的状态，生起广大的慈悲心，修持有相和无相的三摩地，这被称为普照三摩地。禅修的方法是：以自明的智慧，一切法无生灭，对于众生没有证悟无生的状态，生起大悲心，如下修持：正如经部中所说：无勤无修任运中，普照虚空之自性显现。（藏文：ཙིཏྟ་པྲ་བེ་སྥ་ར་ན་ཕཊ，梵文天城体：चित्त प्रवे स्फरन फट्，梵文罗马拟音：citta prave spharana phaṭ，汉语字面意思：心，进入，舒展，啪！）从空性三摩地的状态中升起，一切法从原始以来就是不生的，没有实体的，众生没有如此证悟，对事物显现执着，在三界中显现轮回的这些众生真可怜啊！作为生起大悲心的象征，观想一个充满光芒的白色光团。当它变得明亮时，发出“（藏文：ཙིཏྟ་པྲ་བེ་སྥ་ར་ན་ཕཊ，梵文天城体：चित्त प्रवे स्फरन फट्，梵文罗马拟音：citta prave spharana phaṭ，汉语字面意思：心，进入，舒展，啪！）”的声音，将显现存在扩展为光球，燃烧光球，再次聚集，融入光基中，观想它变得非常明亮。正如经部中所说：自性光明普照。禅修的果实是：成为获得三身的助缘。这也是通过自明智慧，法
English
Just that. The sound is ultimately empty, not clinging to anything, the state of not being focused on anything, is called meditating in the nature of reality. As it is said in the tantra: Non-referral is the nature of reality, suchness. The fruit of meditation is: suppressing the ground of all light, attaining the Dharmakaya. Then, how to meditate on the Samadhi of All-Illuminating? As it is said: With the wisdom of the Dharmadhatu, pervade everything. Therefore, for the Samadhi of All-Illuminating, there are also four meanings: necessity, definition, method of meditation, and fruit. The necessity has three aspects: not clinging to the play of the Samadhi of Suchness, easily producing illusory miracles, and easily placing deities in the palace. The definition is: all dharmas are clear in the state of no arising and ceasing, and for sentient beings who have not realized the state of no arising, generating great compassion that pervades, meditating on both the Samadhi with signs and without signs, this is called the Samadhi of All-Illuminating. The method of meditation is: with the wisdom of self-awareness, all dharmas are without arising and ceasing, and for sentient beings who have not realized the state of no arising, generating great compassion, meditate as follows: As it is said in the tantra: In effortless, unaccomplished spontaneity, the nature of all-illuminating space arises. (Tibetan: ཙིཏྟ་པྲ་བེ་སྥ་ར་ན་ཕཊ，Sanskrit Devanagari: चित्त प्रवे स्फरन फट्，Sanskrit Romanization: citta prave spharana phaṭ，Literal Chinese meaning: mind, enter, expand, phat!) Arising from the state of the Samadhi of emptiness, all dharmas are unborn from the beginning, and without substance, but sentient beings have not realized this, and are attached to appearances, these beings who manifestly revolve in the three realms are so pitiful! As a sign of generating great compassion, meditate on a single, clear, full white light. When it becomes clear, the sound of "(Tibetan: ཙིཏྟ་པྲ་བེ་སྥ་ར་ན་ཕཊ，Sanskrit Devanagari: चित्त प्रवे स्फरन फट्，Sanskrit Romanization: citta prave spharana phaṭ，Literal Chinese meaning: mind, enter, expand, phat!) " arises, spreading the appearance of existence into a ball of light, burning the ball, and then gathering again, merging into the ground of light, meditate on it becoming very clear. As it is said in the tantra: The self-luminous nature is all-illuminating. The fruit of meditation is: it helps to attain all three kayas. This is also through the wisdom of self-awareness, dharma
Chinese
通达法界之义，不离通达之境，是为获得法身之助伴。如是对未通达者生起大悲心，是为获得二种色身之助伴。此乃其义。３） 其次，如何修习因之三摩地？经中云： 无有之因中，显现明了者， 心之自性，智慧明。 如是说，修习因之三摩地亦有四义：必要、定义、修习之方法、修习之果。必要１）：为使众生了悟人无我。定义２）：因其成为获得二种色身之因，故名因之三摩地。修习３）之方法：经中云： 圣妙字阿中，智慧萨埵明亮生。 ཨེ་ (藏文，梵文天城体，梵文罗马拟音，)中虚空无边际， ཡཾ་ (藏文，梵文天城体，梵文罗马拟音，)中风之坛城， བཾ་ (藏文，梵文天城体，梵文罗马拟音，)中水之波涛旋， སུཾ་ (藏文，梵文天城体，梵文罗马拟音，)中黄金地基成， ལཾ་ (藏文，梵文天城体，梵文罗马拟音，)中珍宝须弥山， རཾ་ (藏文，梵文天城体，梵文罗马拟音，)中智慧火光燃。
English
Having realized the meaning of the sphere of reality, and not moving from the state of realization, it becomes a helper in attaining the Dharmakaya. Generating great compassion for those who have not realized in this way becomes a helper in attaining the two Rupakayas. This is the meaning. 3) Next, how to meditate on the Samadhi of the Cause? It is said in the scripture: From the cause of non-existence, Mind's nature, wisdom, is clear. As it is said, there are also four meanings to meditating on the Samadhi of the Cause: purpose, definition, method of meditation, and fruit of meditation. Purpose 1): It is for the sake of realizing the selflessness of individuals. Definition 2): Because it becomes the cause for attaining the two Rupakayas, it is called the Samadhi of the Cause. Method of meditation 3): It is said in the scripture: From the sacred letter A, The wisdom-being clearly arises. From ཨེ་ (Tibetan, Devanagari, Romanized Sanskrit,) space is without end or center, From ཡཾ་ (Tibetan, Devanagari, Romanized Sanskrit,) the mandala of wind, From བཾ་ (Tibetan, Devanagari, Romanized Sanskrit,) the swirling waves of water, From སུཾ་ (Tibetan, Devanagari, Romanized Sanskrit,) the golden ground is formed, From ལཾ་ (Tibetan, Devanagari, Romanized Sanskrit,) the precious Mount Meru, From རཾ་ (Tibetan, Devanagari, Romanized Sanskrit,) the light of wisdom fire blazes.