English
Om. Experiencing nectar is a branch of Amitabha, praising qualities is a branch of Ratnasambhava. Furthermore, in the "Two Examinations" it says: 'The bindu resides in water and form, it is realized through the four transcendences of form.' Therefore, the seed of the deity resides in the bindu, thereby performing two purposes, the appearance of the bindu of light residing in water, generating the deity and then increasing it, residing in form. Therefore, gathering the clear samadhi into the completion stage is transcendence of form. This agreement of the four abidings was highly valued by Drogmi Lotsawa and his followers. Moreover, in the tantras of yoga, it is said to be generated by the five Abhisambodhis: First, manifesting enlightenment from the lotus seat, placing the deity's hand symbol on top of the seat, manifesting enlightenment from the heart hand symbol, marking it with a seed syllable, manifesting enlightenment from the speech syllable, thereby generating the deity, manifesting enlightenment from the complete body, dissolving the wisdom being into it, manifesting enlightenment from the deity wisdom sattva, which is the complete arrangement of the five perfections. Furthermore, in some Great Yoga texts, it is said that the generation and completion stages are Bhairava through the five-stage instructions. That is, generating the deity, exhaling and inhaling is the stage of self-blessing, radiating and withdrawing light from the hand symbols of the five families in the five chakras is the stage of various vajras, increasing bliss in the four chakras, generating the wisdom of the four joys is the stage of filling the jewel, the five hand symbols transforming into the five families of fathers and mothers, contemplating the body being filled with nectar from the union point and meditating on tummo is the stage of Jalandhari, gathering the body and seed and placing them in a state of non-objectification is called the stage of the inconceivable. According to the Nyingma school, in the generation stage Mahayoga, the outer vessel is clear as the palace, the inner essence is clear as the deity and the goddess. That is, the outer vessel, the world, including the layered formations, is the mandala as the basis, and the inner essence, all sentient beings, appearances, and sounds, are clear as the deities on which they rely. According to the Anuyoga of Longchen Nyingtik, in the "Karma Accomplishment Garland of Fire," it says: 'The vast and pervasive skin is tightly covered, the city of bones, the accumulation of flesh and blood is the palace.' That is, the body is the palace, the nature of appearance is Padma Vajra Dance, the essence of emptiness is the Secret Goddess.
Chinese
母。如是，将心与心所显明为天神。依照大圆满阿底瑜伽，在十七续等中，觉性智慧是坛城，心所分别念显明为眷属。如是，觉性刹那即是天神，心所等显明为眷属和宫殿。所有这些，首先以如是性、普贤和因之等持三种来覆盖，以五现证菩提来显明所依和能依的坛城轮，然后以迎请、供养、赞颂等五种仪轨来端正。五种仪轨是：生起本尊，念诵咒语，修持等持，安住誓言，勤于供养食子。清晰地显现真实的形象是清净的忆念，稳固的慢心。在清晰而不混淆地生起所依和能依时，以表诠和意义的清净忆念从阿滞和错乱执着中解脱。之后，以稳固的慢心，将显现为身、声音为语、忆念分别念为意的三种状态，不离生起圆满双运而修持。此外，以亲近、修持四支来生起的方式，新旧相同。在《集经根本续》中说：亲近的誓言善巧结合，应修持殊胜菩提。近修是对殊胜修持，详细观察金刚生处。以咒语之主修持，在修持之时应策励。在做大修之时，应思维顶严上的部主。以这四种金刚，进行庸常者的亲近。如是。如果加以阐明，芒域巴·白玛旺嘉的口中说：自身显明为天神，是亲近的第一支。生处、空行、秘密加持，是近亲近和修持。迎请彼之智慧，彼之灌顶、族姓增长安立，是大修。如是。此外，具足三座的本尊唯有内续三部才有。在《秘密心髓》中说：金刚蕴聚之支分，被称为五圆满正觉。如是，五蕴显明为五部族，即如来部。地水为眼和玛玛琪，火风为白衣、达玛措，虚空为虚空法界自在母。如是，五大
English
Mother. Thus, mind and mental events are clearly manifested as deities. According to the Great Perfection Atiyoga, in the Seventeen Tantras and so on, awareness-wisdom is the mandala, and mental events and conceptualizations are clearly manifested as retinues. Thus, awareness is the deity of the moment, and mental events are manifested as retinues and palaces. For all of these, the essence is first covered by the three samadhis of Thusness, Samantabhadra, and the cause, and then the mandala wheel of the support and supported is manifested by the five Abhisambodhis, and then the practice is straightened by the five rituals of invocation, offering, praise, and so on. The five rituals are: generating the deity, reciting mantras, meditating on samadhi, abiding in vows, and striving for offerings and tormas. Clearly manifesting the form of reality is pure mindfulness, firm pride. When generating the support and supported clearly and without confusion, one is liberated from attachment and delusion by the pure mindfulness of symbols and meanings. Afterwards, with firm pride, the three aspects of appearance as body, sound as speech, and memory and conceptualization as mind are practiced in the union of generation and completion without separation. Furthermore, the way of generating through the four limbs of approach and accomplishment is the same for both new and old. In the Root Tantra of the Gathering, it says: The vows of approach are skillfully combined, one should meditate on the supreme Bodhi. Near accomplishment is the supreme accomplishment, examine the vajra birthplaces in detail. By meditating on the lord of mantras, one should encourage during the time of accomplishment. When doing great accomplishment, one should contemplate the lineage lord on the crown ornament. With these four vajras, one performs the approach of ordinary people. So it is. If it is clarified, it is said from the mouth of Ngari Panchen Padma Wangyal: Manifesting oneself as a deity is the first limb of approach. The birthplaces, dakinis, and secret blessings are near approach and accomplishment. Inviting the wisdom of that, bestowing the empowerment of that, increasing the lineage, is the great accomplishment. So it is. Furthermore, deities with three seats are only found in the three inner tantras. In the Secret Essence Definitive Meaning, it says: The limbs of the Vajra Heap are known as the five complete Buddhas. Thus, the five aggregates are manifested as the five families, which are the Tathagata family. Earth and water are Locana and Mamaki, fire and wind are Pandaravasini and Samayasattva Tara, and space is the Lady of Power of the sphere of space. Thus, the five elements.
Chinese
将五蕴认知为五佛母是明妃的坐垫，诸多的处、界等，是天和天女的自性。如是，将眼等诸处观想为地藏等，是菩提萨埵的坐垫，于其他也应如是理解。这是萨迦派师徒的纯正教言。而且，本尊以圆满报身三座圆满的方式，对成熟者是灌顶，不圆满的方式是随许，这是智成耶谢坚赞所说。在圆满次第中，有相的寂止禅定和无相的胜观智慧，二者应双运修持。《入行论》云：以极稳寂止，能坏烦恼障，当先求寂止，唯离世间贪，乃能成彼事。如是说，寂止是前后念头止息之间的无念禅定，如无风之灯般，心专注一处，是心堪能的寂止，具有乐明无念的体验。对此，也应无执着和贪恋而安住。胜观是彼时无垢的觉性，如虚空般空明，遮蔽和污垢赤裸裸、亮堂堂、清晰可见。从此觉性的力量或能力中，无论生起何种心所烦恼的分别念，都不会随之延续。不特意遮止，以无垢觉性自观自面，则分别念无根自解自消等，如波涛消逝于大海。如是清晰安住之分是禅定，因为不是生于上界的因。安住稳固的觉性，本体空荡荡，自性明亮亮，于明空中赤裸裸、光秃秃，具足自住的禅定，彼即是智慧空性，于彼状态中不作造作和执着，则身语意自成任运的地位得以稳固。三、以果决定而遮止收摄，于果上，以近取的行为次第连接，在此或临终和中阴，以及自性化身刹土中现前圆满正等觉。对于菩提，任何近取的行为
English
Recognizing the five aggregates as the five consorts is the seat of the vidyādhara. All the many āyatanas and dhātus are the nature of gods and goddesses. Thus, visualizing the āyatanas such as the eyes as Kṣitigarbha and so forth is the seat of a Bodhisattva; one should understand it similarly for others as well. This is the pure teaching of the glorious Sakyapas and their followers. Moreover, the master Khedrup Yeshe Gyaltsen said that empowerment is given to those who are ripened through the complete deity, enjoyment, and perfect body, with all three seats complete, and subsequent permission is given to those who are not complete. In the completion stage, one should practice the union of the meditation of śamatha with signs and the wisdom of vipaśyanā without signs. As it is said in the Bodhicaryāvatāra: 'By vipaśyanā with perfectly stable śamatha, one destroys the afflictive emotions and conceptual thoughts. Therefore, one should first seek śamatha, and that is accomplished only by those who are without attachment to the world.' As it is said, śamatha is the non-conceptual meditation between the cessation of previous and subsequent thoughts. Like a lamp that is not moved by the wind, the mind remains focused on one point. This is the workable śamatha, accompanied by the experience of bliss, clarity, and non-conceptuality. One should abide in that without attachment or clinging. Vipaśyanā is the stainless awareness of that time, empty and clear like the sky, with obscurations and impurities nakedly, brightly, and clearly visible. From the power or ability of this awareness, no matter what kind of conceptual thoughts of mental afflictions arise, they are not followed. Without deliberately suppressing them, when one's own awareness gazes at its own face, the conceptual thoughts are without support, self-liberating, self-dissolving, and so forth, like waves dissolving into the ocean. The aspect of abiding clearly in this way is meditation, because it is not the cause of being born in the higher realms. The abiding, stable awareness, its essence empty and clear, its nature bright and radiant, naked and bare in the clear emptiness, possessing the meditation of self-abiding, that itself is called wisdom, emptiness. By leaving it in that state without fabrication or clinging, the ground of the spontaneously accomplished body, speech, and mind will be firmly established. Third, stopping and gathering by determining the result: Regarding the result, by gradually connecting the boundaries through the behavior of proximate causes, here, or at the time of death, and in the bardo, and in the field of the Svābhāvikakāya, one attains complete and perfect enlightenment. For bodhi, whatever behavior of proximate causes
Chinese
以修持仪轨的支分，信奉大乘且具足智慧和精进。如何修持，方便的支分是止和观。无二修持，本体的支分是止观双运的修习，以上中下三种根器和精进。其中，上等根器者今生解脱，如秘密真言共同乘而言，是清净空行；如宁玛派而言，是证得大迁转身。上中下三种根器者，临终和法性中阴时，如何解脱之理，宣说了三种。第一种是：任何补特伽罗，当诸元素的融入次第圆满，白红明点和命气三者汇集于心间，烦恼自性的八十种分别念止息，生起乐明无分别的智慧自性觉性，赤裸裸、赤条条，远离一切分别念，认识它，则无需经历中阴而于法身成佛。时轮根本续中说：有情众生临终时，甘露月液向下流，上方日尘罗睺星，以及有识有中阴。又说：若于光明心中住，不经中阴 निश्चित ही 从诸苦中解脱。第二种是：若未能认识第一中阴，则于觉性从诸根门外出之时，俱生自成法性中阴的显现生起，从虹光射线三者的虚空中，显现不可思议的诸佛坛城，认识到那些是自显，则刹那间于中阴清净圆满报身成佛。第三种是：若未能从中认识，则那些清净的显现如彩虹般消失的瞬间，如现在一般见到自己死亡的住所、用具、财物等等，知晓自己已死而感受无法衡量的痛苦，被六种不定的征兆、四种怖畏的怨敌、三种可怕的悬崖等等所折磨，此时若能将意念专注于五清净刹土和空行下界化身刹土，则于彼刹土化生，次第证悟诸地道，于化身成佛。这些的详细分类，当从至尊上师所著的中阴引导中理解。此外，关于佛陀的功德身，所依智慧的分类等等。