Chinese
རྒྱས་གདབ་པ་和向内蕴积。第一种是，以极大的虔诚祈请面前虚空或真实本尊，其形象为安住在蓝色 bindu (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 中的金刚跏趺坐。自己身体保持毗卢七支坐，目光注视鼻尖。观想自己心间有一蓝色吽字。最后，面前的上师化为吽字，观想融入心间的吽字，稍作放松后，双唇微合，以不大不小的声音念诵吽字。从心间的吽字中，从右鼻孔发出许多吽字，逐渐充满自己所处的房屋等处。最后，观想外在的一切显现都被吽字如火星般充满，一切都在发出吽字的声音，并且摇曳闪烁，将意识专注于此，稍作放松。第二种是，这些吽字再次从左鼻孔进入，观想自己的身体从头顶到脚趾都被吽字充满，并进行禅修。大持明者说，这两种方法应该分开进行，并且在后面的阶段，从外部突然出现许多吽字从鼻孔进入时，不一定需要将之前的吽字收回。第二，练习力量也有两种。第一种是练习外在显现的力量：面前观想上师并祈请，如前所述。观想自己心间有一个蓝黑色、燃烧的吽字。不同之处在于，最后上师也化为同样的吽字，并融入其中。然后，口中念诵短促而有力的吽字，从心间的吽字中发出像火一样热、像闪电一样快、像剃刀一样锋利、像冰雹一样有力的吽字。首先，将自己面前的任何物体像火星击中纸张一样，穿透得粉碎。然后，逐渐穿透并练习物体，直到最后，观想没有留下像芝麻粒大小的物体，一切都充满吽字的自性，闪烁不定，稍作安住。第二种是练习内在身体的力量：上师瑜伽如前。从心间的吽字中发出许多具有四种特征的吽字，充满自己身体从头顶到脚底，甚至没有留下像剖开马鬃那样大小的地方。
English
There are two types of expansion: outward expansion and inward accumulation. The first is to supplicate with intense devotion to the form of the deity in the space in front of you, or the actual form of the guru, seated in vajra posture in the center of a blue bindu. Keep your own body in the seven-point posture of Vairochana, focusing your gaze on the tip of your nose. Visualize a single blue Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽) at the base of your heart. Finally, the guru in front of you transforms into Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽). Visualize it dissolving into the Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽) in your heart, relax for a moment, and then, with your lips slightly parted, recite the Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽) mantra in a moderate tone. From the Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽) in your heart, many Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽) emanate from your right nostril, gradually filling the house and other places where you are. Finally, visualize all external appearances being filled with Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽) like sparks of fire, all resounding with the sound of Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽), and shimmering and vibrating. Focus your awareness on this and relax slightly. The second is that these Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽) re-enter through your left nostril. Focus your attention on filling your body from the crown of your head to the soles of your feet completely with Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽), and meditate. The great vidyādhara said that these two should be done separately, and that in later stages, when many spontaneously arising Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽) enter through the nostrils, it is not absolutely necessary to withdraw the previous ones. Secondly, there are also two ways to train power. The first is to train power on external appearances: visualize the guru in front of you and supplicate as before. Visualize a single dark blue, blazing Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽) at the base of your heart. The difference is that finally the guru also transforms into such a Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽) and dissolves into it. Then, by reciting the Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽) mantra in a short and forceful manner, Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽) emanate from the Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽) in your heart, as hot as fire, as fast as lightning, as sharp as a razor, and as powerful as hail. First, any object in front of you is pierced through and shattered like a spark hitting paper. Then, gradually pierce and train on objects, until finally, visualize that not even an object the size of a sesame seed remains, and everything is filled with the nature of Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽), shimmering and vibrating, and rest in equanimity for a while. The second is to train the power of the inner body: guru yoga as before. From the Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽) in your heart, many Hūṃ (ཧཱུྃ, hūṃ, hūṃ, 吽) letters with four special characteristics emanate, filling your body from the crown of your head to the soles of your feet, without leaving even a space the size of a split horsehair.
Chinese
这边倒，那边倒；那边倒，这边倒；从外面也自然而然生起的具足四种功德的吽字进入到里面，也同样毫无阻碍地穿透，观想空空荡荡地离去。发出短促有力的吽声，并用语言表达出来，会感觉肉增多，变得松垮。这能摧毁鬼神的危害等等。作为鬼神出现的征兆，会出现颤抖和僵硬等现象。那时，间歇性地休息并进行冥想，就能从鬼神中解脱。最后，安住于无所缘的虚空之中。第三，寻找柔软：在前方竖立一根半寻长的木棍。上师观想融入与之前相同。从心间的吽字中，化现出第二个与吽字相同的字。从心口毫无阻碍地出来。安住在木棍的顶端，并专注于清晰、稳定、燃烧的状态。再次，收回到原本安住的心间的吽字中。像这样反复几次向外化现，寻找专注的基础。在前方竖立一根一寻长的木头，从心间的吽字中，化现出许多吽字，一个接着一个，连接成串，像串珠一样。从前方木棍的根部开始，依次向右绕圈，越来越高，越来越高地缠绕。当先前的吽字到达木棍的顶端时，稍微专注于它。然后，从收回后续吽字到化现之地的基础上开始，以外层向左绕圈的方式，发出“ཤིག་ཤིག་”的声音，观想融入心间的吽字中，然后解开。再次像之前一样进行化现等。在那时，口中也发出浑厚而悠长的吽声，唱着吽之歌。当对此熟悉后，实际竖立一根两寻长的木棍。通过观想，将其观想成如意树，其顶端到达有顶天。再次唱着吽之歌，并反复进行如前所述的化现和收回的观想。之后，对一切事物也这样练习，会感觉心能随处安住。如果对所有前后观想都获得清晰的显现，那就是成就的标志。在这些时候，吽字串的开始、中间和结尾，不是在一次观想时不能同时显现，而是所有形象都同时清晰地显现，并且没有其他念头的干扰。
English
Here it falls to this side, there it falls to that side; there it falls to that side, here it falls to this side; and from the outside also, the Hūṃ syllable, spontaneously arising with four special qualities, enters inside, and likewise, without any obstruction, it penetrates and is meditated upon as going away empty. By generating a forceful and short Hūṃ sound and also uttering it verbally, one feels as if the flesh is increasing and becoming loose. This destroys the harm of demons and so on. As a sign of the emergence of demons, trembling and stiffness and so on occur. At that time, rest intermittently and meditate, and one will be liberated from demons. Finally, rest in aimless space like the sky. Third, searching for suppleness: In front, erect a stick about half an arm's length. The guru visualization and absorption are the same as before. From the Hūṃ in the heart, emanate a second Hūṃ identical to itself. It emerges from the heart without obstruction. Focus the mind on it as it sits on the tip of the stick, clear, stable, and blazing. Again, gather it back into the Hūṃ in the heart that is the basis of abiding. Again, emanate it outwards like that several times, searching for the basis of focus. In front, erect a piece of wood about an arm's length, and from the Hūṃ in the heart, emanate many Hūṃ syllables, one after another, continuously, like threading a garland. Starting from the base of the stick in front, gradually wind it clockwise, higher and higher. When the previous Hūṃ syllable reaches the tip of the stick, focus the mind on it slightly. Then, starting from gathering the subsequent Hūṃ syllable into the basis of emanation, wind it counterclockwise on the outer layer, making a "shik shik" sound, and visualize it dissolving into the Hūṃ in the heart, and then unwind it. Again, do the emanation and so on as before. At that time, also utter a full and long Hūṃ sound in the mouth, singing the song of Hūṃ. When one is accustomed to that, actually erect a stick about two arm's lengths. Through visualization, meditate on it as a wish-fulfilling tree whose tip reaches the peak of existence. Again, sing the song of Hūṃ and repeatedly do the emanation and gathering visualization as just explained. After that, by practicing in that way on all objects, one will feel that the mind can be fixed anywhere. If one gains clear appearance in all the previous and subsequent visualizations, that is the measure of accomplishment. During these times, the beginning, middle, and end of that string of Hūṃ syllables are not like something that cannot be clearly seen all at once during a single meditation, but rather all the aspects are clearly apparent all at once in a general way, and there is no interruption by other thoughts.
Chinese
获得无碍的明相，以及修习梦瑜伽等也无困难。据说依靠这些，也能游历净土等。 像这样努力于语的加行，暂时能遣除语的实执，平息障碍，清净语的业障。究竟的必要是：语不堕轮回，于报身解脱。将获得一切佛的语金刚。 第三是心的加行，有三：第一是观察生处，中间住处，最终去处。 如《中观根本慧论》所说： 心初生于何， 中住于何处， 终至于何方， 若人善观此， 是人解心义。 如此观察分析这三者，就能调伏心，了解心的实相。 所谓观察最初的生处和生者是：于前方如前观想上师。以身要件具足毗卢七法，并作祈请。上师融入自身，与心无别地混合。于不作意之自性中，安住于任何能安住的时间。 之后面向内，观察自己的身语意三者何者最重要？能抛弃轮回和获得涅槃的，是身语意三者中的哪一个？如此观察分析。 当确定心是主要的时候，自己的心不显现则已，一旦显现则会显现出各种各样的念头，这外在产生的物质，内在自己的幻身，显现空性父母的缘起等，最初是从哪里产生的？是从心产生心吗？是从什么样的状态产生的？向外看，向内看，向上看，向下看。 像这样观察，如果知道没有生处和生者，虽然好像显现，但显现之时就没有成立，这最初无生本初的自性法身的安住方式，因此有认识自性的必要。 第二是观察中间的住处：心想是从这样的地方产生的，或者念头突然生起的时候，如此生起的那个心，是住在外在的显现上吗？住在内在的蕴上吗？安住者的觉性本身，是物体还是非物体？形状颜色等等是如何存在的？如此观察，如果什么也没有成立，生起如虚空般明空之见，这就是认识到没有中间的住处，是成就究竟报身的必要。 第三是观察最终的去处：念头突然生起后，又突然消失了
English
and attaining unobstructed clarity, and there are no difficulties in practicing dream yoga, etc. It is said that by relying on these, one can also travel to pure lands, etc. Thus, by striving in the preliminary practices of speech, one can temporarily reverse the attachment to speech, pacify obstacles, and purify the obscurations of speech. The ultimate purpose is: speech does not fall into samsara, and one is liberated into the sambhogakaya. One will attain the vajra speech of all Buddhas. The third is the preliminary practice of mind, which has three aspects: first, examining the place of origin, the place of dwelling in the middle, and the place of going in the end. As it says in the Madhyamika: The mind, where does it first arise? Where does it dwell in the middle? Where does it go in the end? By examining these three in this way, one can tame the mind and understand the nature of the mind. So, examining the place of origin and the one who originates is: In front, meditate on the lama as before. With the body posture complete with the seven-point posture of Vairochana, make supplications. Dissolve the lama into oneself and mix them without separation from the mind. Abide in the natural state of non-conceptualization for as long as one can abide. Then, turn inward and examine which of your body, speech, and mind is the most important? Which of these three, body, speech, and mind, can abandon samsara and attain nirvana? Thus, examine and analyze. When it is determined that the mind is the main thing, when one's own mind does not arise, it arises in various ways. Where do these external phenomena, the internal illusory body, the appearance of emptiness, the causes of parents, etc., first arise from? Does mind arise from mind? From what kind of state does it arise? Look outward, look inward, look upward, look downward. Thus, by examining, if one knows that there is no place of origin and no one who originates, although it seems to arise, it is not established from the time of arising. This is the abiding manner of the primordially unborn, original nature dharmakaya, so there is a need to recognize one's own nature. The second is examining the place of dwelling in the middle: Thinking that the mind arises from such a place, or when thoughts suddenly arise, does that mind that arises in this way dwell on external appearances? Does it dwell on the internal aggregates? The awareness of the one who dwells, is it an object or a non-object? How do shape, color, etc., exist? By examining in this way, if nothing is established and the view of clarity and emptiness like the sky arises, this is recognizing that there is no place of dwelling in the middle, which is the necessity of accomplishing the ultimate sambhogakaya. The third is examining the place of going in the end: After thoughts suddenly arise, they suddenly disappear.