Chinese
以各种各样的声音，用心去感受那每一个的痛苦，身体疲惫不堪，言语嘶哑哽咽，直到心的波动完全停止为止努力去做。在那些时候，也有上师以忿怒相，身口意三门的行为也和自己一起做的说法。用那些使之厌烦，身体端正，语言气息保持自然。心就那样专注地看着体验者的自性而安住休息。再者，身体是善逝寂怒尊的身相，语言是那些的精华声音，意识是专注在那些清晰的形象上。有时念诵阿阿。保持后知后觉的自性。在切断延续时，身体是佛的坐姿，语言是阿的声音，心安住在无念的等持中。这样做，身体对冷热饥渴没有贪嗔和取舍，语言对上师的教言深信不疑，理解自然而然地显现，心清明空性无碍自生的智慧无勤任运地显现出来之前，重复是非常重要的。那些的必要是：共同的是身语意三门的罪业清净，障碍平息，执着颠倒。究竟是获得身语意金刚而证得佛果的必要。然后是极其无戏论和非常无戏论的灌顶。过去之后说：然后身语意三者，善于安住于自然。如是说。上面用如善区分而使五大错乱疲惫，为了休息而安住于自然的方式，要像彻却的时候所说的那样做。这些时候，不共的证相和标准等，要从《大精滴》和《胜乘宝藏》等中了解。第二是，明空之中说：为了使显现的要点得以安住，外内秘密的行为是，身语意的九种抖擞放掉。如是说。第一是身体的三种：外面是世间错觉的所作所为和所有散乱。里面是顶礼和绕转等低劣的善根。秘密是舍弃所有散乱的行动而独自安住。
English
With various sounds, contemplate experiencing the suffering of each of those with your mind, striving until the fluctuations of the mind completely cease, causing the body to become weary and exhausted, and the speech to become hoarse and choked. During those times, it is also said that the guru, in a wrathful form, also engages in the actions of the three doors together with oneself. Use those to become weary, straighten the body, and keep the breath of speech natural. Rest the mind by gazing intently at the nature of the experiencer in that way. Furthermore, the body is the form of the peaceful and wrathful deities of the Sugata, the speech is the essence of those sounds, and the mind is focused on those clear images. Occasionally, utter "Ah Ah." Maintain the self-nature of subsequent awareness. Also, when cutting off continuation, the body is in the posture of a Buddha, the speech is the sound of "Ah," and the mind rests in non-conceptual equipoise. By doing so, until there is no attachment or aversion, acceptance or rejection towards heat, cold, hunger, and thirst in the body, until there is unwavering faith in the guru's instructions and understanding arises spontaneously in the speech, and until the clear, empty, unobstructed, self-arisen wisdom effortlessly manifests in the mind, repetition is said to be extremely important. The purpose of those is: commonly, the sins of the three doors of body, speech, and mind are purified, obstacles are pacified, and clinging is reversed. Ultimately, it is necessary to attain Buddhahood by manifesting the Vajra of Body, Speech, and Mind. Then, there are the empowerments of the utterly unelaborate and the extremely unelaborate. After the passing, it is said: Then, those three of body, speech, and mind, be skilled in settling into their natural state. As it is said, the way to settle into the natural state for rest, which is the very confusion and fatigue of the elements due to the separation of Ru and Shan above, should be done as explained during Trekchö. During these times, uncommon signs and measures, etc., should be understood from the Great Heart Drop and the Supreme Vehicle Precious Treasury, etc. Secondly, in the Clear Expanse, it is said: In order to settle into the essential point of manifestation, the outer, inner, and secret activities are, the nine shakings of body, speech, and mind are released. As it is said. First, the three of the body are: externally, all the activities and distractions of worldly illusion. Internally, inferior virtues such as prostrations and circumambulations. Secretly, abandoning all distracting movements and dwelling alone.
Chinese
此外，外在要断绝各种世俗的闲谈，内在要断绝念诵和复述等，秘密的言语也要全部断绝，安住于此。第三是意的三种断绝：外在要断绝各种世俗的妄念，内在要断绝生起次第和圆满次第的各种执着，秘密的分别念的散乱也要全部断绝，安住于无分别的境界中，这样三门就能安住、稳固和解脱。在这些时候，要像甘露树光明的要诀一样，尽力修持不共的上师瑜伽的外、内、秘密和极密。第二，依靠五种要点来将觉性直接引入自心，这有两方面：依靠无漏的智慧之流，以及介绍将觉性直接引入自心的意义。而且，这个口诀比以前的殊胜七个特点。哪七个呢？显现光明的特点，修行融入实践的特点，自性直接显现的特点，身体要穴脉的特点，所见感官的特点，自明觉对象的特点，以及体验增长的七个特点。具有这些特点的口诀，要依靠五种要点来修持，也就是：身、语、意、门、境。第一是三种坐姿：首先是法身狮子的坐姿：两脚的脚底相合，膝盖向外张开，两手的大拇指按住食指的根部，结成金刚拳，放在脚后跟的旁边，按在地上，手臂要伸直，上半身挺直，肩膀向上张开，脖子稍微向上抬起，两眼眼珠不动，眼皮不眨，放松视线，看着眉毛之间的虚空。舌头稍微向上卷起。第二是报身大象的坐姿：俯卧，膝盖和胸部贴地，手肘撑在地上，用手掌托住喉咙，手指贴在脸颊上，脊椎伸直，用眼角斜视正前方的天空，头稍微向上抬起。第三是化身瑜伽士的坐姿：两脚的脚踝并拢，蹲着。两手放在膝盖上。脊椎伸直，眼睛半闭，注视着鼻尖。
English
Furthermore, externally, one should cut off all kinds of worldly idle talk; internally, one should cut off recitations and repetitions, etc.; and secretly, all speech should be cut off, and one should abide in this state. The third is the three severances of mind: externally, one should cut off all kinds of worldly delusions; internally, one should cut off all kinds of fixations on the generation and completion stages; and secretly, all distractions of discursive thoughts should be cut off, and one should abide in a state of non-discrimination, so that the three doors can abide, become stable, and be liberated. At these times, one should practice the uncommon guru yoga of outer, inner, secret, and most secret, as much as possible, according to the key instructions of the Ambrosia Tree of Clear Light. Second, there are two aspects to relying on the five key points to directly introduce awareness into one's own mind: relying on the stream of uncontaminated wisdom, and introducing the meaning of directly introducing awareness into one's own mind. Moreover, this instruction is superior to previous ones in seven ways. What are the seven? The special feature of the appearance of light, the special feature of practice being integrated into action, the special feature of self-essence being directly revealed, the special feature of the body's key points and channels, the special feature of the seen senses, the special feature of self-awareness as an object, and the seven special features of the growth of experience. The instruction that possesses these special features should be practiced by relying on the five key points, namely: body, speech, mind, door, and object. First, there are three postures: First, the posture of the Dharmakaya Lion: the soles of the two feet are joined together, the knees are spread outwards, the thumbs of the two hands press the roots of the index fingers, forming the vajra fists, placed next to the heels, pressed on the ground, the arms should be straightened, the upper body straightened, the shoulders stretched upwards, the neck slightly raised upwards, the two eyes do not move their pupils, the eyelids do not blink, relax the gaze, looking at the space between the eyebrows. The tongue is slightly curled upwards. Second, the posture of the Sambhogakaya Elephant: lying face down, the knees and chest touching the ground, the elbows propped on the ground, using the palms to support the throat, the fingers touching the cheeks, the spine straightened, looking askance at the sky directly in front, the head slightly raised upwards. Third, the posture of the Nirmanakaya Yogi: the ankles of the two feet are together, squatting. The two hands are placed on the knees. The spine is straightened, the eyes are half-closed, gazing at the tip of the nose.
Chinese
哦。 这样做了之后，第一种坐姿使诸元素各归其位。 第二种坐姿控制着运动之风。 第三种坐姿产生热量并平衡诸元素。 最终，解脱为三身并超越痛苦。 即使智慧的觉性存在于身体中，如果方法的身体要点没有压迫它，它也不会显现在感官的显现中。 就像幻身有肢体，但不扭动就不会显现一样。 第二个是语的要点：不要说任何话，依靠平静的呼吸，嘴唇和牙齿不要接触，练习从口中放出一点气，然后再稍微收回。 第三个是心的要点：以立断的见地为基础。 在没有云和雾气的晴朗天空中，不要将眼睛、天空和觉性这三者分开来看，而是无分别地观看。 第四个是门的要点，有三种。 首先，法身的观看方式是：眼珠向上翻转，以顶髻完全观看的方式来观看，这样能增长法界觉性。 第二，报身的观看方式是：直接观看，就像弓箭手使箭杆笔直一样，这样能见到智慧的显现。 第三，化身的观看方式是：稍微向下看，就像仙人禅定一样，这样能见到光环的灯。 总的来说，将感官像矛一样指向外面的天空来禅修，就能见到外面的法界。 用眼角余光向左右看，或者用余光看太阳，就能见到内在的法界觉性。 然后，将感官引导到虚空中观看，就会显现出幻觉的净土。 像这样练习用三种观看方式中的任何一种来观看，无论眼睛注视多久，都能保持稳定。 无论用哪种观看方式，如果过于用力地绷紧和约束，就会像把风完全压制住一样，反而会成为障碍，所以缓慢地进行才是关键。 第五个是境的要点：在无云的晴朗天空中，早上面向西方，下午面向东方观看。 或者为了容易显现光明，与光线结合，早上在太阳的东方，下午在西方，在太阳下方一肘的高度观看，这样有容易显现光明的必要。 也要练习从远处引导到近处，这是关键。 在这些之中，首先以报身的坐姿来打基础，化身的坐
English
Oṃ. Having done so, the first posture causes the elements to settle in their own places. The second posture seizes the moving wind. The third posture generates heat and balances the elements. Ultimately, one is liberated into the three kāyas and transcends suffering. Even though the wisdom of awareness resides in the body, it cannot appear to the sensory perception unless the essential points of the method body are pressed. It is like a nirmāṇakāya having limbs, but it is not clear unless it is contorted. The second is the key point of speech: without speaking even a little, rely on a calm voice, keep the lips and teeth just barely not touching, and practice releasing a little air from the mouth and then drawing it back slightly. The third is the key point of mind: based on the view of cutting through (khregs chod), in a clear sky without clouds or mist, do not look at the eye, the sky, and awareness as three separate things, but look at them as inseparable. The fourth is the key point of the door, which has three aspects. First, the way of looking for the dharmakāya is: by turning the pupils of the eyes upwards and looking in the manner of completely viewing the uṣṇīṣa, the expanse of awareness increases. Second, the way of looking for the sambhogakāya is: seeing directly, like an archer straightening an arrow shaft, one sees the appearance of wisdom. Third, the way of looking for the nirmāṇakāya is: lowering the gaze slightly, like a ṛṣi meditating, one sees the lamp of the aura. In general, by directing the senses like a spear at the outer sky and meditating, one sees the outer expanse. By glancing to the left and right, or by looking at the sun with a squint, one sees the inner expanse of awareness. Then, by leading the senses into the intermediate space and looking, illusory pure lands will appear. By practicing looking in any of these three ways of looking, no matter how long one fixes one's eyes on the object, one will be able to remain steady. In any way of looking, if one strains and constricts too much with effort, it will be like completely suppressing the wind, and it will become an obstacle, so doing it slowly is the key. The fifth is the key point of the object: in a clear sky without clouds, look to the west in the morning and to the east in the afternoon. Or, in order to easily manifest luminosity, combine it with two rays and look to the east of the sun in the morning and to the west in the afternoon, about a cubit below the sun, as there is a need to easily manifest luminosity. Also, it is key to practice leading from far away to closer. Among these, first establish the foundation with the posture of the sambhogakāya, the posture of the nirmāṇakāya.