English
I am the great accomplished one. Taking from the space of the Accomplishment Mother is the experience of practicing the great accomplishment of Āli. Is it okay to calculate the time like before, in half-month increments? No, it is not. The duration of practice is in the ninth chapter. Commentary: As stated in the tantras, thirty-six days, etc., should be divided proportionally, and one should practice meditation and recitation without interruption, gathering assemblies for practice. Secondly, there are three methods for using the auxiliary implements for practice: First, a brief explanation of how to use the five implements. During assembly practice, one generally enjoys and utilizes the five implements in conduct. Second, the offering of union and liberation. In reality, the method of use is explained in the section on wrathful deities. In particular, the two offerings of union and liberation are very important during assembly practice and are essential in any case. The detailed explanation of this is: In the subsequent chapters, regarding subduing the wicked, it should be understood in the section on wrathful deities. Third, the method of training in the five implements, including the qualities, is extensively explained in two parts. First, the method of using from the self-nature of the formless samādhi, with the manner of the dharmatā merging into dharmatā, and wisdom merging into wisdom, is common to both peaceful and wrathful deities: As mentioned above, the detailed explanation and clear presentation of the method of using the aforementioned five implements is as follows: Implements of clothing and ornaments, food and drink, the sound of song lyrics, implements of dance and entertainment, etc. By recognizing them as the nature of the five wisdoms, represented by the self-aware wisdom and the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽), one should make excellent use of them without attachment to the implements. Wonderfully, it is because all the maṇḍalas where the two great fruits arise are pleased by the offering of the great self. Secretly, the implements of Āli, Kāli, etc., the five types of food, drink, clothing, ornaments, dance, and songs. Because it is self-aware wisdom itself, from the ultimate point of view, the unborn dharmatā manifests in the essence of self-aware wisdom. Therefore, without conceptualization, dharmatā merges into dharmatā, and in the uninterrupted two-in-one wisdom play in the relative truth, one meditates and uses. From the peaceful deity's perspective, the method of using implements when practicing the assembly of wrathful deities is also the same, the method of formless use and the samādhi are also the same. Second, the samādhi with form.
Chinese
从……的角度来使用的方法有两种：一种是从清楚观想特定本尊的角度来详细阐述使用五种物品的方法；另一种是从清楚观想幻化网的禅定的角度来展示享用物品的功德。第一种又分为两种：使用四种物品的方法，以及之后使用秘密物品的方法。第一种又分为三种：在清楚观想无思任运的禅定的状态中，身体运动、肢体摇摆的功德；主要是在本尊各自的身体上，通过身体的肢体和观想的肢体，在本尊清楚显现的状态中，享用舞蹈、歌曲、衣饰的功德；以及在各自的坛城中，在本尊清楚显现的状态中，享用舞蹈、歌曲和饮食的功德。第一种又分为两种。第一种是禅定：十方无垠、四时所摄的一切有情世间，在自性智慧中无二无别的坛城得以显现。因为方便与智慧无二，在日、月升起的座垫上，铺设着如同莲花般不着任何尘垢的座垫。从智慧、珍宝、功德无尽涌现的宫殿的本尊的宫殿，中央的中心等等处所。而且，其大小的尺度是无法用思维来衡量的。在本尊的体性中，安住着自性智慧、菩提、大乐的宫殿的坛城中，也具有方便与智慧无二的大乐的菩提心，即本尊和本母的坛城。无论属于哪个坛城，通过禅定来善加布置本尊，想要做什么就享用什么物品。观想将所有有情世间的念头都融入本尊坛城平等性的法界中。第二是行为方式的功德。身体运动、肢体摇摆时，眼睛等五根的行境，在五部本尊的坛城中显现的一切，都被阐述为本来就是本尊的身大印。第二，在本尊的身体和肢体清楚显现的状态中享用，分为两种：禅定和享用方法。第一种又分为两种。第一种是观想宫殿和本尊。在观想殊胜禅定的坛城展开时，每个人观想一个本尊，即在身体上观想身体的肢体的本尊
English
There are two ways to practice from the perspective of...: one is to elaborate on the method of using the five articles from the perspective of clearly visualizing a specific deity; the other is to demonstrate the merits of enjoying articles from the perspective of clearly visualizing the samadhi of the net of illusion. The first is further divided into two: the method of using the four articles, and then the method of using the secret article. The first is further divided into three: the merit of moving the body and swaying the limbs in the state of clearly visualizing the samadhi of Samye Lhundrup; mainly on the body of each deity, through the limbs of the body and the limbs of contemplation, in the state of clearly visualizing the deity, the merit of enjoying dance, song, clothing, and ornaments; and in each mandala, in the state of clearly visualizing the deity, the merit of enjoying dance, song, and food. The first is further divided into two. The first is samadhi: the mandala, in which all sentient realms encompassed by the ten directions and the four times are inseparable in the nature of self-awareness, is clearly manifested. Because skillful means and wisdom are non-dual, on the seat where the sun and moon rise, a seat is spread that is like a lotus, unstained by any dust. From the palace of the deity, where wisdom, jewels, and inexhaustible qualities arise, to the center of the palace, etc. Moreover, the measure of its size is immeasurable by thought. In the nature of the deity, in the mandala of the palace where self-awareness, enlightenment, and great bliss reside, there is also the bodhicitta of great bliss, non-dual skillful means and wisdom, which is the mandala of the deity and the consort. No matter which mandala it belongs to, through samadhi, arrange the deity well, and enjoy whatever articles you want. Meditate on all thoughts of sentient beings being integrated into the dharmadhatu of equality in the deity's mandala. The second is the merit of the way of behavior. When the body moves and the limbs sway, everything that appears in the realm of the five senses, such as the eyes, in the mandala of the five buddha families, is explained as being the great mudra of the deity's body from the beginning. Second, enjoying in the state of clearly visualizing the deity of the body and limbs is divided into two: samadhi and the method of enjoyment. The first is further divided into two. The first is visualizing the palace and the deity. When visualizing the unfolding of the mandala of the supreme samadhi, each person visualizes one deity, that is, visualizing the deity of the limbs of the body on the body.
Chinese
或者仅仅是观想？如果以一观一切，在跳舞等时候，也要观想自身为本尊，身体上观想支分本尊。从bhūṃ（藏文：བྷཱུྃ，梵文天城体：भूं，梵文罗马拟音：bhūṃ，汉语字面意思：种子字）中，在宫殿和下部基轮的四瓣轮之上，在日月双运的累积地基上，铺设无染莲花座。在上面的座垫上，观想瑜伽士与佛父和智慧佛母二者，互不执着地结合。第二，支分本尊的观想，分为两部分。第一，简要说明。身体的四个支分，头和五个感官，所有这些，并非自续的形态，而是自性清净或完全是五部佛的种姓。禅定也是观想五部如来的坛城。第二，详细阐述，分为两部分。第一，观想方法。本来就是五部种姓的自性，未经任何人为改造而完全成就，并非自生而成。如此观想为基础，如何以殊胜禅定的五部种姓坛城来观想本尊呢？在明观荟供本尊的头部，观想如来部的本尊主尊和十位眷属本尊。在四个支分上，观想四个部的主尊和眷属本尊各十位，共四十位。也就是，右手观想金刚部的十位本尊，左手观想宝生部，左脚观想莲花部，右脚观想事业部。明观这些本尊的颜色、形状、手印、法器，以及方便父和智慧母，共五十位荟供本尊。第二，放射和收摄的功德。从这些本尊身上，向十方放射光芒，行二利，特别是净化三恶道的业障。然后，再次将光芒收摄到自身明观的支分处，并将坛城融入自身。将过去下乘和未度脱的轮回众生，都清净观想为往生到极乐世界。这就是结合。第二，行持方法的支分有五种：具有行动的功德，享用，装饰，舞蹈歌唱共同行持方法，和神通的行持方法。第一种又分为两种。第一，行持。如此，瑜伽士在明观本尊坛城时，如果摇动头部等五大支分，第二
English
Or is it just contemplation? If one contemplates everything as one, when dancing, etc., one should also visualize oneself as the main deity, and visualize the branch deities on the body. From bhūṃ (藏文：བྷཱུྃ，梵文天城体：भूं，梵文罗马拟音：bhūṃ，汉语字面意思：seed syllable), on top of the palace and the four-petaled wheel of the lower base chakra, on the accumulated foundation of the union of the sun and moon, lay a pure lotus seat. On top of that seat, visualize the yogi and the wisdom deity mother and the father deity, united without attachment. Second, the visualization of the branch deities is divided into two parts. First, a brief explanation. The four branches of the body, the head and the five senses, all of these are not in the form of self-continuity, but are naturally pure or completely the five Buddha families. Samadhi is also the contemplation of the mandala of the five Tathagata families. Second, the detailed explanation is divided into two parts. First, the method of contemplation. Originally, it is the nature of the five families, completely accomplished without any human modification, not self-born. Contemplate in this way as the basis, how to contemplate the deity with the mandala of the five families of superior samadhi? In the head where the assembly deity is clear, contemplate the main deity of the Tathagata family and the ten retinue deities. On the four limbs, contemplate the main deity and the retinue deities of the four families, ten each, a total of forty. That is, visualize the ten deities of the Vajra family on the right hand, the Ratna family on the left hand, the Padma family on the left foot, and the Karma family on the right foot. Clearly visualize the colors, shapes, hand gestures, and emblems of these deities, as well as the skillful father and the wisdom mother, a total of fifty assembly deities. Second, the merit of radiating and gathering. From these deities, radiate light in ten directions, perform the two benefits, especially purify the obscurations of the three lower realms. Then, gather the light again into the place of the branch that is clearly visualized in oneself, and dissolve the mandala into oneself. Purify and visualize all sentient beings of the past lower vehicle and those who have not been liberated from samsara as being reborn in the Pure Land of Bliss. This is the union. Second, there are five branches of the method of practice: having the merit of action, enjoying, decorating, dancing and singing together, and the method of practicing clairvoyance. The first is divided into two parts. First, practice. In this way, when the yogi clearly visualizes the mandala of the deity, if he moves the five great branches such as the head, second
Chinese
功德。以慈悲心为了他人的利益而行动，如果做了什么，就能将五道众生全部引入无上菩提道。时，有情，寿，业，五种烦恼的浊垢也能在心中安乐的状态中完全清净。第二，关于穿着，衣服分两种。第一，使用方面：如果穿上质地好、颜色美丽、做工精良的五种丝绸服装，观想五种定慧的各种光芒四射，那么功德就是各种光芒四射。第二，功德方面：从那时起直到没有尽头的时间。通过证悟五种智慧，自己将得到庄严。第三，装饰品分两种。第一，使用方面：用八种珍宝等各种精美装饰品来装饰瑜伽士的身体，观想神圣禅定的神众光芒四射、清晰明亮。在那里，十方充满神的天宫。当扩展时，显现为觉性大自在之神的天宫。第二，功德方面：当显现时，如果从心性不可得、无生之法界中供养坛城，那么五种欲妙显现而不间断，以无手段和自性的智慧的方式存在并享用，也能体验到至乐之味，并圆满福德资粮。对于这种快乐，不执着且没有执取的智慧之聚和两个大聚将会具备。第四，舞蹈、歌唱和歌曲分两种。共同使用和分别解释舞蹈。第一种又分两种。第一，使用方面：如果用脚的舞步、手的舞蹈姿势的手印，以及口中唱出的美妙歌声的词句和禅定来发出声音。第二，功德方面：十方六道由四生所摄的一切众生。都将见到五身圆满的第六金刚持大尊之身。也将听到五语圆满的殊胜大法螺之声。去除烦恼障和所知障后，将成就无上菩提。通过舞蹈之门见到真谛，通过歌唱之门获得美妙和名声，并成就巨大的福德资粮。