English
When things settle down, all that appears as the realm of the five senses, such as the eyes, the mandala of the five Buddha families, is said to be originally the great mudra of the body of the Buddhas. Why is that? Because "Midabi" is the meaning of the great mudra. ༈ There are three aspects to the supreme deity mandala meditation: First, recitation: visualizing the palace and the mandala together with the seat; Second, practice: solely practicing the mandala of supreme samadhi, or when engaging in four activities such as dance; visualizing the palace. So how do you visualize it? From the root mantra "བྷྲ྄ཱུྃ" (Tibetan, Devanagari: भ्रूྃ, Romanized Sanskrit: bhrūṃ, literal Chinese meaning: seed syllable), visualize the palace as a four-sided mandala with a center. On the ground below, visualize the sun and moon discs stacked in pairs, and on top of that, lay a lotus seat free from attachment. The moon seat above represents skillful means, and the sun represents wisdom, visualizing the lotus seat as being free from clinging. Alternatively, visualize the yogi on the seat appearing as the father deity of skillful means and the mother deity of wisdom, practicing the aspect of non-attachment. This is explained as the father and mother deities. Because this is the time to visualize the palace, it seems inappropriate to examine the scriptures. ༈ There are two aspects to relying on the deity mandala meditation: First, recitation: brief instruction; Second, practice: the four limbs of the body, the head, and the fifth (referring to the body), all of these are not in the form of self-continuum, but rather the nature, essence, or complete purity of the five Buddha family mandalas. And through samadhi, contemplate them as the five Tathagatas and so on. In detail, it is to contemplate the mandala of the assembly of enlightened deities. Second, practice: They are originally the five self-awarenesses, completely accomplished without alteration. Because the basis is originally like that, contemplating it as it is, also through the mandala of supreme samadhi. So how do you visualize it? The yogi visualizes himself as the assembled deity, on the head visualizing the principal and retinue of the Tathagata family, totaling ten deities, and on the four limbs visualizing the principal and retinue of the four families. Ten deities in each family, totaling forty deities. That is, on the right hand, visualize the ten deities of the Vajra family, on the left hand, visualize the Ratna family, on the right foot, visualize the Padma family, and on the left foot, visualize the Karma family. Visualize the colors, shapes, mudras, implements, etc., of these deities, as well as the father deity of skillful means and the mother deity of wisdom, a total of fifty deities, clearly visualizing them. From the deities, radiate light in ten directions, purifying the obscurations of the three lower realms, etc. Then, gather them back into their respective places, merging into the mandala, indivisibly. ༈
Chinese
禅定的功德。真实。如此行持的功德是：过去诸佛和未脱离的轮回中的一切众生，在善逝诸佛的闲暇净土中，修习殊胜禅定的闲暇瑜伽。肢体运动的功德是：瑜伽士的五大肢体运动时，五部的所有闲暇都摇动和运动。引导和安置五道众生于菩提道，也将五浊转化为自性清净的净土。从各自的差别来修持的方法有四种：装饰和头部，歌舞词语，饮食，以及在元音辅音上的修持方法。第一种有两种：衣服和装饰。衣服有两种：念诵，修持方法。真实：穿着材质好、形状美观、颜色鲜艳的衣服后，禅定的五种智慧之光会放射出各种光芒。功德是：真实，时间。因此，直到无有边际，都会被五种智慧的装饰所庄严。装饰有两种：念诵，修持方法。真实：用头饰和香水等美妙的装饰品来装饰身体后，观想禅定坛城本尊的光芒闪耀而明亮，由此向十方充满闲暇的光芒。所有行境都在不离觉性大自在的闲暇中，从不可思议的虚空中，以自性禅定来供养一切闲暇。功德。真实：不间断地享受五欲是方便，无所执着的智慧是安住，体验无漏大乐之味，是福德资粮，不执着于安乐本身是智慧资粮，即具足二资粮。歌舞词语有两种：修持方法和功德。第一种有三种：念诵，坛城本尊的修持方法。真实：坛城一三五尊，以及诸佛增广、摄略、中等，显现男性的明妃们，互相放射光芒，融合并融入自身，观想殊胜禅定之光闪耀而明亮，自身瑜伽士与十方诸佛的意念无二无别地修持。成就神通的方法及功德，真实：在眼等五根上，以嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）等字
English
The merit of meditation. True. The merit of practicing in this way is: all past Buddhas and unenlightened beings in samsara, in the leisure pure lands of the Sugata Buddhas, practice the leisure yoga of supreme samadhi. The merit of moving the limbs is: when the five great limbs of the yogi move, all the leisure of the five families move and stir. It leads and places the five types of beings on the path to enlightenment, and also transforms the five degenerations into the naturally pure land. There are four ways to practice from each individual distinction: ornaments and the head, song and dance lyrics, food and drink, and the method of practicing with vowels and consonants. The first has two: clothes and ornaments. Clothes have two: recitation, method of practice. True: After wearing clothes of good material, beautiful shape, and excellent color, the various rays of light of the five wisdoms of samadhi will radiate. The merit is: True, time. Therefore, until there is no end, one will be adorned with the ornaments of the five wisdoms. Ornaments have two: recitation, method of practice. True: After adorning the body with beautiful ornaments such as head ornaments and perfumes, one visualizes the light of the mandala deities of samadhi blazing and clear, and from that, light radiates to fill the ten directions with leisure. All objects of experience are in the leisure of the great self-nature of awareness, without wavering, and from the inconceivable space, all leisure is offered with self-nature samadhi. The merit. True: Uninterrupted enjoyment of the five desires is the method, unwavering wisdom is the abode, experiencing the taste of the supreme uncontaminated bliss, is the accumulation of merit, non-attachment to bliss itself is the accumulation of wisdom, that is, possessing the two accumulations. Dance, song, and lyrics have two: method of practice and merit. The first has three: recitation, the method of practicing with the mandala deities. True: The mandala of one, three, and five deities, and the expanding, contracting, and intermediate deities, the consorts who manifest as male, radiate light to each other, merge and dissolve into oneself, and visualize the light of supreme samadhi blazing and clear, and the mind of oneself, the yogi, and the Buddhas of the ten directions are practiced as non-dual. The method of accomplishing clairvoyance with merit, True: On the five senses such as the eyes, with letters such as Om (Tibetan: ༀ, Devanagari: ओम्, Romanized Sanskrit: oṃ, literal meaning: Om)
Chinese
初学者禅修方法：眼睛观想嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），耳朵观想吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），鼻子观想 怛朗（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：怛朗），舌头观想舍（藏文：ཧྲི，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍），身体观想阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。这些明亮的字母放射和收聚，二十五种现量智慧得以圆满。对于五种欲妙不执着，以享用之功德，使自利和他利完全圆满。以身体的舞蹈来实践的方法有两种：念诵。对主尊的实践方法和，正直。男女瑜伽士观想为本尊的方法，父尊和，智慧母尊，全部都站立起来跳舞，主尊从中央面向东方，眷属们也从中央面向四方。以证悟来压倒一切，以狮子的大跳跃姿势来跳跃。谁如果对五根观想五个字母，并将五种欲妙转化为道用，从现量智慧生起的方式中。从幻化增广中：具备方便和智慧，面向东方，进行狮子的大跳跃。舌头中央观想舍字（藏文：ཧྲི，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍），舌头是不可思议的，舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）也是不可思议的广大。在十方四时无边无际中，语的当下极其柔和。一句语在当下多次，不可思议地与一切相应。声音和名言词句各自清晰。舌根展开而语。说出解脱和束缚两种。必定唯一地完全包含。如是真如的唯一是语。以耳根缓缓地，清晰观想怛朗字（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：怛朗），无边无际地广大。怛朗（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：怛朗）也无量地发光燃烧。在一切方时当下听闻一切。也听闻六道轮回的处所。声音和听闻是无二的。如是气味和味道触感等，各自的体性清晰观想，如实地安住字母的精华。佛陀当下一切和，六道一切有情众生，以无执着的方式享用。以气味等至上喜乐，以满足一切的方式供养。对六道一切有情众生，也做如何相应的利益。善巧方便和大悲心，如此主尊开示。一切都趋向菩提。如此说。各自部族的实践方法和功德。正直。之后五部族从中央到东方。如是部族东方和，宝生部南方，莲花部西方，事业部北方等各自的方
English
The method of meditation for beginners: Meditate on Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) at the eyes, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the ears, Traṃ (藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：怛朗) at the nose, Hrīḥ (藏文：ཧྲི，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍) at the tongue, and A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) at the body. These clear letters radiate and gather, and the twenty-five direct perceptions are perfected. Without attachment to the five desirable qualities, the merit of enjoying them completely fulfills the benefit of oneself and others. There are two ways to practice with bodily dance: Recitation. The method of practicing the main deity and, Straight. The method of visualizing male and female yogis as deities, the father deity and, the wisdom mother deity, all stand up and dance, the main deity facing east from the center, and the minor lineages also face the center. Overpowering realization, one should leap with the great leap of a lion. Whoever meditates on the five letters on the five senses, and takes the five desirable qualities as the path, from the way of arising direct perception. From the expansion of illusion: Having skillful means and wisdom, Facing east, One should make the great leap of a lion. Meditating on the letter Hrīḥ (藏文：ཧྲི，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍) in the center of the tongue, The tongue is inconceivable, And Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍) also expands inconceivably. In the ten directions and four times, endlessly, The speech is extremely gentle in the present. One word in the present is repeated many times, Inconceivably corresponding to everything. Sounds and words are clear separately. Speech arises from the spreading of the tongue. Both liberation and bondage are spoken. Certainly and uniquely contained. Likewise, the unique one of suchness is speech. Slowly with the ear sense, Clearly meditate on the letter Traṃ (藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：怛朗), Infinitely and inconceivably expanding. Traṃ (藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：怛朗) also radiates and blazes immeasurably. In all directions and times, everything is heard. Also heard are the places of the six realms of samsara. Sound and hearing are non-dual. Likewise, smells, tastes, and touches, Clearly meditating on their respective characteristics, The essence of the letters is placed as it is. Buddha is present in everything, And all sentient beings of the six realms, Enjoy without attachment. With supreme bliss of smells and so on, One offers in a way that satisfies all. To all sentient beings of the six realms, One also does what benefits them accordingly. Skillful means and great compassion, Thus the main deity shows. Everything leads to enlightenment. Thus it is said. The methods and qualities of practice for each lineage. Straight. Then the five lineages from the center to the east. Likewise, the eastern lineage and, Ratna in the south, Padma in the west, Karma in the north, etc., each in their own direction.