Chinese
修法。 通过如法运用四种修法和大修法的支分，向各自的本尊祈祷，能成就二利。 此处将讲述四种念修的空性。 总的来说，进入密宗之门的瑜伽士们，道路的基础是四种念修。 如《大象调伏续》中所说：“通过四种念修之门进入的瑜伽士们”，因此这样说。 其中，有依靠坛城的四种念修，进入次第道的四种念修，修法的四种念修，灌顶的四种念修，秘密的四种念修。 首先，坛城的四种念修是： 很好地理解密宗玛哈瑜伽的见解是念修。 那是定、昆定、根定的禅定。 将本尊手印观想为单独的父尊是近念修。 观想母尊是修法。 加持母尊的空处秘密，观想子尊的坛城，在外坛城中安立是大修法。 进入次第道的四种念修是： 理解密宗玛哈瑜伽的见解后，从那定、昆定观想开始是念修。 根定的禅定。 手印，直到二万四千支分本尊是近念修。 荟供轮修是修法。 在荟供轮修的最后获得成就，获得四种持明中的任何一种是大修法。 修法的四种念修是： 准备同伴。 建造住所。 地基仪轨。 直到对外续进行白供食子和敕令是念修。 直到进行多少天的计数，向外放出白色光芒，净化外器世界的障碍是近念修。 从一半以后，除了最后一天，放出红色光芒，净化内在有情世界的障碍是修法。 在最后一天放出蓝色光芒。 净化器世界和有情世界二者的障碍后获得成就是大修法。 灌顶的四种念修是： 第一天晚上进行地基仪轨是念修。 第二天晚上进行准备仪轨是近念修。 第三天晚上在正行仪轨中，上师和弟子进入是修法。 真实圆满地授予四种灌顶是大修
English
Practice. By properly utilizing the four practices and the limbs of the great practice, praying to one's own yidam deity accomplishes the two benefits. Here, the emptiness of the four recitations and practices will be discussed. In general, for yogis who enter the gate of secret mantra, the foundation of the path is the four recitations and practices. As it is said in the Tantra of the Great Elephant Subduer: "Yogis who enter through the gate of the four kinds of recitation and practice," therefore it is said. Among them, there are the four recitations and practices based on the mandala, the four recitations and practices for entering the stages of the path, the four recitations and practices of practice, the four recitations and practices of empowerment, and the four secret recitations and practices. First, the four recitations and practices of the mandala are: Well understanding the view of Secret Mantra Mahayoga is recitation. That is the samadhi of That-ting, Kun-ting, Root-ting. Meditating on the deity mudra as a single father is near recitation. Meditating on the mother is practice. Blessing the secret space of the mother and meditating on the mandala of the son, establishing it in the outer mandala is great practice. The four recitations and practices for entering the stages of the path are: After understanding the view of Secret Mantra Mahayoga, from meditating on That-ting, Kun-ting onwards is recitation. The samadhi of Root-ting. Mudra, up to twenty-four thousand branch deities is near recitation. Gathering assembly practice is practice. At the end of the gathering assembly practice, obtaining accomplishment, obtaining any one of the four vidyadharas is great practice. The four recitations and practices of practice are: Preparing companions. Building a dwelling. Ground ritual. Up to making white torma offerings and commands to the outer lineage is recitation. Up to counting how many days to do, emitting white light outwards, purifying the obscurations of the outer container world is near recitation. From halfway onwards, except for the last day, emitting red light, purifying the obscurations of the inner sentient world is practice. On the last night, emitting blue light. Purifying the obscurations of both the container world and the sentient world and obtaining accomplishment is great practice. The four recitations and practices of empowerment are: On the first night, performing the ground ritual is recitation. On the second night, performing the preparatory ritual is near recitation. On the third night, in the main ritual, the teacher and student entering is practice. Actually bestowing the complete four empowerments is great
Chinese
是大成就。秘密的四种修持是：寻找具有特征的明妃，进行沐浴、装饰，从斋戒开始修持，接受灌顶、誓言，通过欲望的教义来增长快乐，这是近修。通过四印来成就嬉戏，在明妃的宫殿中进行点、倒转、收回、展开，这是大成就。如法地进行修持的支分，通过生起次第和圆满次第来精进禅定，向自己的本尊寂静尊和忿怒尊祈祷，最终圆满，从而清净所要清净的业障和烦恼障两种障碍，所希望的是亲眼见到自己的本尊寂静尊和忿怒尊的容颜，获得暂时的道位转变的持明，最终被授记成佛，并且亲眼见到成佛的果位。总结意义。引导。所谓“那些”，是向上趋近和收集的词语，指的是先前所说的汉藏具缘修行者们显现了暂时和究竟的果位，以及国王扎拉等具缘修行者们往生到大净土法身，秘密主金刚手亲自为五种圣族宣说了《经部总集密意》。诸佛的慈悲是调伏的对象，众生们通过修行以及其果，对调伏的对象生起慈悲心。清净两种障碍并亲眼获得果位，是劝请和祈祷的慈悲心生起的方式，这是普贤王如来说的。生起慈悲心后，利益众生的方式有两种：简略地指示和详细地解说。第一种又分为两种：总括地指示其自性和引导。诸佛生起慈悲心后，以何种方式调伏何种对象来利益众生，详细地解说和清晰地指示如下：要知道以法轮常转、神变示现、胜义决定的乘这三种方式来利益所化众生。也就是所化众生有三种，调伏的方法有三种，乘也有三种，而每一个又各自安住于三种之中。简略地指示其差别。ེ་风白衣度母，虚空界之界富饶者。三有本来成佛刹。如是说。显现为五大元素者，是心无所有戏论，无有主宰，周遍一切之义，不变常恒之佛。如《意集经》云：元素常有薄伽梵，无作离念本来净。此谓五大元素之自性，谁亦不能造作，远离一切分别念，本来即于法界清净，故为成佛或降伏。为利他故，佛之悲悯，五大元素以饮食等恒时不断生起，故为增长或具足。不住于显空之边，故名超越。《意集经》云：彼即本来成佛者，虚空名曰遍照尊，地乃不动金刚性，水为珍宝生源处，火名无量光明显，风乃普作食人者，一切皆空本来佛，彼遍不杂增广者，无作本来成佛者，五大元素薄伽梵。如是说。调伏方便有三。其二为：数，实，引。以五大元素之常转法轮，为六道一切有情众生之利益，初为生之因，中为生活之受用为缘，依止之处等，无论作何利益，然五大元素之自性，无有分别念，故名无分别。于彼性中，自生自长自依三者之所需皆生起，故以自然或任运，无有间断之方式，安住于劫之轮转中。乃传承之果。引，如前所示，如是常转法轮，以自性自然或任运调伏，乃为利益一切有情众生，以生之因，生活之缘，所依之住处等方式，恒常调伏者，即如是，初生起凡夫心八种，终能善入大乘之譬喻者，如种子之心为一，如苗芽之心为二，如树干之心为三。
English
Is the great accomplishment. The four secret practices are: finding a consort with characteristics, performing bathing and adornment, practicing from fasting onwards, receiving empowerment and vows, and increasing bliss through the teachings of desire, which is the near practice. Accomplishing play through the four seals, and performing dotting, reversing, withdrawing, and unfolding in the consort's palace, which is the great accomplishment. Practicing the limbs of practice according to the scriptures, diligently engaging in meditation through the generation stage and completion stage, praying to one's own yidam deity, whether peaceful or wrathful, and ultimately perfecting it, thereby purifying the two obscurations of karmic obscurations and afflictive obscurations. What is desired is to see the face of one's own yidam deity, whether peaceful or wrathful, to obtain the knowledge holder of the temporary path transformation, and ultimately to be prophesied to Buddhahood, and to directly witness the result of Buddhahood. Summary of meaning. Guidance. The so-called "those" are words of approaching and gathering upwards, referring to the fortunate practitioners of Han and Tibet mentioned earlier who manifested temporary and ultimate results, and to the fortunate practitioners such as King Jala who passed away into the great pure land Dharmakaya, and to the secret lord Vajrapani personally proclaiming the Sutra Gathering of Intentions to the five noble families. The compassion of the Buddhas is the object to be tamed, and sentient beings generate compassion for the object to be tamed through practice and its result. Purifying the two obscurations and directly obtaining the result is the way in which the compassion of exhortation and prayer arises, as stated by Samantabhadra. After compassion arises, there are two ways to benefit beings: to briefly indicate and to explain in detail. The first is further divided into two: briefly indicating its nature and guidance. After the Buddhas generate compassion, the way in which they tame and benefit beings by taming which objects is explained in detail and clearly indicated as follows: It should be known that the way to benefit sentient beings is through the three ways of the ever-turning wheel of Dharma, miraculous manifestations, and the definitive vehicle of ultimate meaning. That is, there are three types of beings to be tamed, three methods of taming, and also three vehicles, and each of them abides in three ways. Briefly indicating its differences.
English
E wind, white-clad Tara, the rich one of the sphere of space. The three realms are originally Buddha-fields. Thus it is said. These that appear as the five great elements are the unchanging, constant Buddhas, whose minds are free from all elaboration, who are lords without command, and who pervade all. As it is said in the Gongdü: "The elements are the constant Bhagavan, unmade, free from thought, and pure from the beginning." This means that the essence of the five great elements is unmade by anyone, free from all thoughts, and pure from the beginning in the realm of Dharma, hence it is enlightened or subdued. For the sake of others, the compassion of the Buddha, the five great elements constantly arise with food and drink, etc., hence it is increasing or possessing. Since it does not abide at the extreme of appearance and emptiness, it is called transcendence. As it is said in the Gongdü: "That itself is enlightened from the beginning, space is called Vairochana, earth is the immovable Vajra, water is the source of jewels, fire is the infinite light, wind is the all-creating ghoul-eater, all are empty, enlightened from the beginning, that which pervades, unmixed, and increases, is the unmade, enlightened from the beginning, the five great elements, the Bhagavan." Thus it is said. There are three methods of taming. Of these, two are: counting, reality, and leading. With the constantly turning wheel of Dharma of the five elements, for the benefit of all sentient beings of the six realms, first as the cause of birth, in the middle as the condition of enjoyment of life, and as the basis of support, etc., no matter what benefit is done, the essence of the five elements has no thought, hence it is called non-thought. In that state, all the needs and desires of self-arising, self-sustaining, and self-supporting arise, hence, naturally or effortlessly, it abides in the wheel of time in an uninterrupted manner. It is the fruit of the lineage. Leading, as shown above, thus the constantly turning wheel of Dharma, is tamed by nature, naturally or effortlessly, for the benefit of all sentient beings, through the cause of birth, the condition of life, the place of support, etc., the constant taming is like this: first, eight ordinary minds arise, and finally, the example of entering the Great Vehicle well is: one, like the mind of a seed; two, like the mind of a sprout; three, like the mind of a trunk.
Chinese
复次，如树枝一般有四种，如树叶一般有五种，如花朵一般有六种，如果实一般有七种，如滋养一般的心有八种。第一，希求的智慧从各个众生的处所生起，对轮回生起厌倦，心中想着从寂灭中生起，应当行法，这如同种子一般。布施给自己的父母和亲友，这如同嫩芽一般。不分亲疏地布施，这如同树干一般。从僧侣等一切处所布施，这如同树枝一般。伸出手来布施，生起欢喜，这如同树叶一般。慷慨地布施，更加生起欢喜，这如同花朵一般。守护斋戒等任何一种戒律，这如同果实一般。供养所信仰的本尊三宝，这如同滋养一般的心。此外，在《道次第》中说：‘庸常之心八种尽，心要自性相同等，从善知识怙主处，获得二种圣教。’就像这样。恒常之轮的乘性能以何种方式利益所化众生呢？首先，做了生计、生存、住所这三件事，中间生起庸常的八种心，最终成为适合胜义决定的乘的法器，就像这样。殊胜圆满正等觉的佛陀们，已经善妙地转了胜义决定的法轮，所有修习佛法的人，最终都被安置于无漏的法界中。神变示现的乘有四种：略示、总示、广说和义摄。第一，略示是：佛陀慈悲的神变，外在的火、水、风三种灾难，内在的疾病、饥荒、刀兵三种灾难的劫难中，对于难以调伏的所化众生，以显而易见的方式广说并清晰地展示出来，就像这样。殊胜圆满正等觉的佛陀们，没有成为以胜义决定的乘直接调伏的对境，原因是什么呢？因为三种毒素非常强烈。也就是说，贪欲像水一样沸腾，嗔恨像火一样燃烧，愚痴像黑暗一样弥漫，因为这些原因难以调伏。难以被什么调伏呢？恒常之轮