文／蓮生活佛 盧勝彥
密教的修法，實際上分二大部分，第一部分是「三密相應」的修法，第二部分是「氣脈明點」的修法。
據我所知，這二大部分的修行，都有「入、住、融」三字的口訣，這口訣相當重要。
在三密相應的部分，就是迎本尊「進入」行者的身中，本尊「常住」行者的身中，本尊與行者「互融」。
達到了互融，即時十方無邊菩薩，乃至一切護法，皆來圍繞，於金剛莊嚴，胸前出一大光明，無量百千萬光，從毛孔放射，照十方世界。
只要身清淨、口清淨、意清淨，三密相應，如法修行「入、住、融」，證得本智，即入本地，心生歡喜，次第漸進，最後成就如來的自在法身。
在第二部分的「氣脈明點」修法方面：
一、 吸一口氣「進入」行者的丹田。
二、 這口氣「常住」於丹田之中。
三、 這口氣「融入」所有經脈，達於各個毛細孔。
（這是氣的「入、住、融」口訣）
入的方面，一定要進入丹田。常（長）住方面，是閉息愈久愈好，據我所知，只要這口氣，住的愈久，氣愈能入中脈。最後的重要口訣是「先吸後吐」，閉不住了，先吸一口氣，這一壓，氣全入中脈。接著引氣至全身經脈，達於各個毛孔的融入。
大家可以想一想，這第一部分和第二部分的互相對照，「入、住、融」實在太重要了。
現在你可以明白，為什麼蓮華生大士說：「密教的一切功德，來自於寶瓶氣。」
The Key Instructions of Entering, Abiding and Absorbing
Written by Lian-shen Linving Buddha Sheng-yen Lu
Translated by Cheng Yew Chung edited by Victor Hazen
True Buddha Foundation Translation Team
The cultivation practice of Tantric Buddhism is basically divided into two parts. The first part involves the cultivation practice of the responses of the Three Secrets. The second part involves the cultivation practice of winds, channels and drops.
From what I know, the cultivation of these two parts shares the key instruction of ‘entering, abiding and absorbing’. This key is of vital importance to one’s cultivation.
In the part that involves the response of the Three Secrets, the practitioner invites the principal deity to ‘enter’ into his or her body and ‘abide’ in it. Following which, the principal deity and the practitioner are mutually ‘absorbed’ into each other. When the absorption is reached, countless numbers of bodhisattvas from the ten directions, as well as all protectors, will instantly gather and encircle the practitioner. Ornamented with adamantine adornments, lights of great brilliance are emitted from the practitioner’s heart, and infinite streams of light rays are emitted from every pore, illuminating the worlds of ten directions.
As long as the practitioner gains purification of his body, speech and mind, receives response with the Three Secrets, and cultivates according to the right instructions to ‘enter, abide and absorb’, he shall realize Primordial Wisdom and enter the primordial ground. In joy, he proceeds gradually in stages, until he finally attains the unrestricted Dharmakaya of the Tathagata.
The second part involves the cultivation of winds, channels and drops:
Inhale a breath of air (wind) and let it ‘enter’ into the dan-tien (lower abdomen) area of the practitioner.
This breath of air should constantly ‘abide’ in the dan-tien.
This breath of air is absorbed into all the meridians and channels, and reaches every pore.
(This is the secret key in which the breath of air or wind ‘enters, abides and absorbs’ in the body.)
When the air enters, it must go right into the dan-tien. Where the breath is concerned, the longer you can hold it, the better. To my knowledge, when this breath of air abides long enough, it will better find its way into the central channel. The final secret key is to ‘inhale first, then release’, which means when you can no longer hold your breath, instead of releasing it, inhale another new breath of air which presses downwards, forcing all the winds into the central channel. Then direct the breath of air or wind throughout all meridians and channels, and let it be absorbed into every pore.
Upon comparing the first and second part of the cultivation, you can imagine how important it is to work on ‘entering, abiding and absorbing’. Now you know why Padmasambhava said, ‘All the merits of Tantrayana arise from the practice of Treasure Vase Breathing.’
