English
Thinking of being liberated from suffering and being brought to the pure land of the Buddha. Oṃ nīlambaradhara vajrapāṇi ajñāpayati svāhā. Recite four million times. Then, the mantra for purifying bad karma: Oṃ daha daha sarva naraka gate hetuṃ hūṃ phaṭ. Oṃ paca paca sarva preta, etc. Oṃ matha matha sarva tiryaka, etc., combine with the root mantra and recite one million times. Finally, join palms and pray: Bhagavan, please liberate me and all limitless sentient beings from the bonds of mind, sin, obscurations, faults, and downfalls. After praying in this way, offer with Oṃ vajra arghaṃ pratīccha svāhā, etc. Praise with worthy of praise, etc. Confess transgressions with the Hundred Syllable Mantra and not found, etc. Vajra muḥ: The wisdom being departs. The wheel of samaya dissolves into oneself. Gather oneself into the sound of the heart-essence hūṃ. Then abide in the state of dissolving into the realm of non-objectification. From that state, arise again in an instant, visualize the dissolving of the syllable haṃ at the crown of the head, the body is filled with vajra armor, and complete it by dedicating the merit and expressing realization. This is because it is difficult to find texts that gather together the annotations of the sutras, so the recitation ritual is recorded. For the need of the front generation, empowerment, abiding and blessing, and fire offerings, etc., must be done based on the mandala of the front generation. Therefore, I think that at this time, it is enough to do the self-generation for the recitation. The benefits of reciting in this way are that obstacles and hindrances are pacified. The deities are pleased, and the continuum is blessed. One becomes a suitable vessel for learning the actual samadhi. A special connection is established between the base, path, and fruit. One's own continuum is ripened. In all lifetimes, one is taken care of by the supreme deity. The activities of the vajra master, one can freely do the activities of the mandala. Opening the door of ripening and liberation, one can freely practice the generation and completion stages, etc., there are immeasurable benefits. Therefore, for beginners, it is very important to first cultivate aspiration and recitation, so it is said in this way. The previous six stages of abiding meditation, here, cultivate well for a week. These have already explained the activities that go before. Now, when entering the actual recitation, the difference in the ritual is that the root tantra, the Compendium of Wisdom Sutra, and the general sutra, the Subduing of Intentions,
Chinese
主要根据《集密赫鲁嘎》第九品所说，得知历代持明者的修法各有不同。法王当巴德谢曾说，对于都巴派自己的教法术语，三种禅定的命名方式为：法界普贤佛母禅定、显现普贤佛禅定、以及无二之子大乐禅定。这些禅定的必要是，圆满法界普贤佛母禅定能获得法身，同样，第二禅定获得报身，第三禅定获得化身。圆满唯一手印禅定能获得自性身，圆满具有戏论手印的禅定能获得不变金刚身，即获得五身圆满任运金刚持的果位。因此可以推测，一定还有其他的修法。但现在没有见到范本，所以应该参考多扎仁增白玛程列的著作，其中主要显现了康区的风格。这里，敏林大掘藏师的修法，主要遵循《集密赫鲁嘎》续部的意旨，其成就甘霖的修法在新派中非常普及，因此将按照此法来讲述如何进行广大的念诵。在方法生起次第和智慧圆满次第这两个阶段中，首先，通常将白天和夜晚分为多个时段，分为六座或八座等。但为了方便初学者入门，最好采用白天两座，夜晚两座或四座的方式。其中，在早上的修法中进行一次完整的净业。其余三座，除了生起菩提心和本尊观想之外，只念诵祈请文以下的咒语和赞颂文，然后专注于禅定。据说，当禅定的明相清晰显现时，才开始念诵。因此，将一座的三分之二时间用于禅定，三分之一时间用于念诵。在闭关期间，将一半以下的夜晚两座用于圆满次第的安住禅定，这样可以方便入门，并且不会混杂都巴派的观点，从而生起对圆满见解的定解。
English
Based primarily on what is said in the ninth chapter of the Guhyasamaja Heruka, it is known that the practices of the past vidyadharas differed. Dharma Lord Dampa Deshek said that, according to the terminology of the Do-pa school, the three samadhis are named: the samadhi of Dharmadhatu Samantabhadri, the samadhi of Appearance Samantabhadra, and the non-dual son Great Bliss samadhi. The necessity of these samadhis is that by perfecting the Dharmadhatu Samantabhadri samadhi, one obtains the Dharmakaya. Similarly, the second samadhi obtains the Sambhogakaya, and the third obtains the Nirmanakaya. By perfecting the one mudra samadhi, one obtains the Svabhavikakaya, and by perfecting the samadhi with elaborations of mudra, one obtains the immutable Vajrakaya, that is, one obtains the state of the five kayas, spontaneously accomplished Vajradhara. Therefore, it can be inferred that there must be other methods of practice. However, since a model has not been seen at present, one should refer to the writings of Dorje Drak Rigzin Pema Trinley, which mainly shows the Kham style. Here, the practice of Minling Terchen, mainly following the intention of the Guhyasamaja Heruka tantra, the sadhana 'Shower of Accomplishments' is very popular in the Nyingma tradition, so according to this, I will explain how to perform the extensive recitation. In the two stages of the method generation stage and the wisdom completion stage, first, usually the day and night are divided into many sessions, divided into six or eight sessions, etc. However, for the sake of easy entry for beginners, it is best to adopt two sessions during the day and two or four sessions at night. Among them, a complete purification of karma is performed in the morning session. In the other three sessions, apart from generating bodhicitta and visualizing the deity, only mantras and praises below the invocation are recited according to the text, and then focus on meditation. It is said that recitation should only begin when the clear appearance of meditation is clearly manifested. Therefore, two-thirds of the session is used for meditation and one-third for recitation. During the retreat, if the two night sessions, less than half of the time, are used for the abiding meditation of the completion stage, it will be easy to enter, and it will not be mixed with the views of the Do-pa school, thereby generating a definite understanding of the complete view.
Chinese
萨。然后，关于禅修，随意义而行的无相禅定，即无分别的等持，以及随文字而行的有相天瑜伽禅修，二者之首是：如是之等持，不称其为空性之等持，而应称为如是之等持。境为空性，以智慧如是决定，故称其为缘彼之等持。又，措嘉之《普提黑十万颂》中云：初学者应于空性之总义，以学欲普遍执持，故应于彼安住其心。如是说故，若缘空性之总相而安住，则仅能成就世间之止观，而非能成就胜观，故知缘空性而住心，乃修止之方式，此为至关重要之理解。若欲成就胜观，则需于二无我进行观察，并安住于定解，故区分其差别至关重要。又，不住不思离思虑，无染离染超境界，无变无非任运寂，自生自寂离言说。如是说后，如是所显现之一切法，皆安住于无生之界，本初如是之普贤佛母之虚空清净坛城中。如是，将显现以心之度量衡量之义，置于不作意之心上。于此等之时，应舍弃等持之五过患，生起六力，依止八种作意，如幻化道次第之意趣，于幻化之近修文中书写之修止之九种住心之法，皆应于此处取用。若于前者获得稳固，五种体验圆满后，第二种普现等持是：普遍照耀如日光，慈悲菩提心是也，遣除分别黑暗而显现，如意宝珠放光芒。如是，对于未证悟如是之如幻有情，慈悲智慧之妙力显现，乃普贤王如来之游舞，于自性任运成就之坛城中显现。如是说后，以智慧之度量衡量有之义，心之尖
English
Sa. Then, regarding meditation, the formless samadhi that follows the meaning, which is the non-conceptual samadhi, and the yoga of the deity with form that follows the letters, the first of the two is: the samadhi of suchness, which is not called the samadhi of emptiness, but should be called the samadhi of suchness. The object is emptiness, and it is determined as such by wisdom, so it is called the samadhi that focuses on it. Moreover, in the "Black Hundred Thousand" of Tso Gyal, it is said: The beginner should generally hold the general meaning of the object of emptiness with the desire to learn, so the mind should be placed on it. As it is said, if one focuses on the general aspect of emptiness and abides, it only becomes possible to meditate on worldly calm abiding, but it does not become possible to meditate on insight. Therefore, understanding that focusing on emptiness and abiding the mind is the way to meditate on calm abiding is the most important understanding. If one wants to be able to meditate on insight, one needs to examine the two selflessnesses and place them in certainty, so it is important to distinguish the differences. Moreover, not abiding, not thinking, free from thought, unattached, free from attachment, beyond the realm, nothing changes, nothing is not, self-born, self-peaceful, free from words. After saying this, all phenomena that appear in this way abide in the unborn realm, the pure mandala of the space of Samantabhadri, which is originally as it is. Thus, the meaning of measuring appearances with the measure of the mind is placed on the uncorrected mind. At these times, the five faults of samadhi should be abandoned, the six powers should be generated, the eight activities should be relied upon, and the nine methods of abiding the mind for achieving calm abiding, as written in the illusion-like approach text according to the intention of the illusion-like path stages, should be taken here. When the former has become stable and the five experiences have been completed, the second all-appearing samadhi is: Universally illuminating like the sunlight, compassion is the mind of enlightenment, appearing to dispel the darkness of discrimination, like a wish-fulfilling jewel shining. Thus, for sentient beings who have not realized suchness, the magical power of compassion and awareness appears as the play of wisdom Samantabhadra, appearing in the mandala of self-nature spontaneously accomplished. After saying this, the tip of the mind is
Chinese
應當如此安立。也就是說，如果先前的禪定已經獲得了五種圓滿的堅固，那麼之後的禪定就要轉移目標，修習禪定中能夠運用的特殊技能，所以要知道大約一個星期左右就足夠了，不需要太長時間的差別。然後是因的禪定： 「阿是不染污的文字之藏，是神通幻化一切的因，無有煩惱過患如月之色，是生起種種神通的因。」因此，思維法界與智慧無二之子大樂，根本菩提心之壇城，是阿白色之自性。如此說後，將心安住在由嬉戲生起之教證所決定的意義上。雖然說禪定的那摩、吽等三字能夠生起威光，但這裡要以祈願的方式，在修法結束時念誦。然後，在法界與智慧無二的嬉戲中，顯現能依與所依的壇城，如同星辰在頓時湧現無上智慧之人的大海中升起一般，在不混雜、圓滿的壇城中，法界與智慧無二的技能以道的方式顯現。然而，這裡只是不遮止那樣的生起方式而已，除此之外沒有其他，在獨特的經部宗的法語中，第二種進入的方式是隨順文字，有相生起次第如何進入的次第是，總經中說：「生起一切之因故，如是真如最初修。」以這句話為代表，從法界與智慧無二的技能之因，白色阿字中，生起次第堆疊的須彌山，以及其上的寂靜與忿怒壇城，連同能依所依一起觀想清楚後，最重要的是要學習本尊的顯現，因此如同《幻化寂靜本尊修法儀軌》中所說的那樣，在確定的基礎上，這裡主要學習忿怒本尊的顯現。法王至尊仁波切說：「從法界與智慧之幻化中，修習燃燒火焰方式的壇城。」這樣一來，是否會認為首先是下方的忿怒本尊，然後是上方的寂靜壇城呢？這句話以直接和間接兩種方式暗示了這一點。這樣一來，首先要清楚根本的本尊