Chinese
如果说安住于能胜任的寂止，这就是它的程度。第四，入道：从那以后，自己的身体变成一个深蓝色一肘高的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，无论看得见或看不见，知道或不知道，都像虫子一样爬行，最后到达十方化身刹土，向诸佛菩萨供奉悦意的供品，接受灌顶、授记、加持和赞叹，圆满资粮，清净业障，为了自己，积聚法身的缘起，前往恶趣，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的光芒消除各自的痛苦，发愿将三界转变为清净的刹土，为了他人，积聚色身的缘起，最后放下心，获得行走的自主，如果吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的形象和对境不消失，就能证得胜观，并且能双运放下、行走、安住的寂止。总之，这个前行是能毫不费力地成就其他正行的寂止和胜观的殊胜方便。这个也要像吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）歌的旋律一样，以勇猛而果断的方式唱诵。总的来说，这个吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字是心之种子，因此能同时获得诸佛不分别大智慧的加持，对于清净心的垢染，没有比这更深的了。在《身后业》中也说：“封印要诀做三日，勤修柔软引入道。”以及在《决断》中说：“语安住于吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，封印并且勤修习，柔软引入于道，如是语调心有益。”如是宣说。第三，以观察修心：在《决断》中说：“心之初生处，中间安住处，最后去往处，如是观察三，心修知心性。”意思是说，观察身语意三者哪个最重要，发现其他二者只是由心所造，心是万法的作者，确定之后，对于名为心的各种体验的主人，那变幻莫测的念头，首先观察它从何处产生，是外境还是内境？如果从外境产生，就将那些产生之处分解成不可分割的微尘，看是否能找到它；如果从自身产生，就分析身体的各个部分；如果心从自己的心产生，就观察
English
If it is said to abide in a calm abiding that is capable and workable, that is its measure. Fourth, entering the path: From then on, one's own body becomes a dark blue Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) letter one cubit high, and whether visible or invisible, known or unknown, it goes like a worm, and finally goes to the pure lands of the ten directions, and offers pleasing offerings to the Buddhas and Bodhisattvas, and receives empowerment, prophecy, blessings, and praise, and completes the accumulations and purifies the obscurations. For one's own sake, one arranges the auspicious circumstances for the Dharmakaya, and goes to the realms of suffering, and with the light of Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), eliminates the suffering of each, and aspires to transform the three realms into pure lands. For the sake of others, one arranges the auspicious circumstances for the Rupakaya, and finally, when the mind is released and one obtains the freedom to go, if the appearance and object of Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) do not disappear, one will attain insight, and the calm abiding of letting go, going, staying, and abiding will be united. In short, this preliminary practice is a special method for effortlessly accomplishing the calm abiding and insight of other main practices. This should also be sung in a forceful and decisive manner, in accordance with the melody of the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) song. In general, this Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) is the seed of the heart, and therefore, the blessings of the great non-conceptual wisdom of all Buddhas enter at once, and there is nothing deeper than this for purifying the defilements of the mind. It is also said in the "Subsequent Action": "Seal the key points for three days, practice diligently, soften, seek, and enter the path." And in the "Decisive": "When speech abides as Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), seal and diligently practice, soften, seek, and enter the path, thus training speech benefits the mind." As it is said. Third, training the mind with observation: In the "Decisive" it is said: "The mind's first place of arising, the middle place of abiding, the final place of going, thus examining the three, train the mind and know the nature of the mind." The meaning is that by examining which of the three, body, speech, and mind, is the most important, one discovers that the other two are merely made by the mind, and that the mind is the maker of all things. Having determined this, one then examines the first thought, the master of various experiences called mind, the ninefold transformations that do not move, from where did it arise, external or internal? If it arose from external elements, then break down those places of arising into indivisible particles to see if one can find it; if it arose from one's own body, then analyze the parts of that body; if the mind arose from one's own mind, then observe
Chinese
应考察生处与生因二心识是否同时存在。考察生因之心的体性如何，若未见成立为可指认之法，则与无生法身的意趣相合。第二，考察中间的住处与住者：又如前一样，于外观境之所缘法，及内观自身之上中下三处，皆寻觅住处而未得，则观住者之自性，考察审视其形色相状如何，若发现体性本空，却又自明、无基、离根而任运成就，则是不灭报身的意趣显现分明。第三，考察最后的去处：寻觅分别念如水泡般，去了外境与内身、心、显现、空性、有、无等何方，若未能指认出“此乃去处”，则观去者与去的方式，除了考察显现的心之错觉之外一无所得，体性空明、全知、离念，赤裸显见，即名为任运化身的意趣。如是生处、住处、去处这三者不共之范畴，于《广大》中说： “此后身语意三者， 亦决断何者为主要， 此后寻觅心之生处， 未得则与法身相合， 此后寻觅心之住处， 未得则与报身相合， 此后寻觅心之去处， 未得则与化身相合， 如是调伏心之后， 贪执消退障碍平息， 遮障刹那无隙处， 于法身解脱无二逝。” 又于《逝后》中说： “此后寻觅心之生处， 未得则与法身相合， 此后寻觅心之住处， 未得则与报身相合， 此后寻觅心之去处， 未得则与化身相合。” 又于《虚空明》中说： “若未得心之生处， 亦决断心性本空性， 彼空性离指认， 亦赋予法身之名号。” 又说： “彼空明离指认， 即是圆满报身， 空明无碍亦赋予， 恒常安住于彼性。” 又说：“无有去者、去处与作者， 因此心性本生
English
Examine whether the place of arising and the mind of the cause of arising exist simultaneously. Examine what the nature of the mind of the cause of arising is like. If it is not seen to be established as a phenomenon that can be identified, then it is in accordance with the intention of the unborn Dharmakaya. Second, examine the place of dwelling and the dweller in between: Again, as before, with respect to the objects of the external world and the upper, middle, and lower parts of one's own body, if the place of dwelling is sought but not found, then look at the self-nature of the dweller. Examine and investigate what its shape, color, and characteristics are like. If it is found that its nature is empty, yet spontaneously clear, without foundation, and free from roots, then it is the manifest clarity of the unobstructed Sambhogakaya's intention. Third, examine the final place of going: Examine where the conceptual thoughts, like bubbles, have gone—to the external world, the internal body, mind, appearances, emptiness, existence, non-existence, etc. If it is not possible to identify "this is the place of going," then look at the goer and the manner of going. Nothing is found other than the deluded thoughts of the mind that appear in examination. The nature is empty and clear, all-knowing, free from concepts, and appears nakedly. This is called the intention of the Nirmanakaya that manifests in any way. Thus, the uncommon categories of the place of arising, dwelling, and going are described in the Rabjam: "Then, these three—body, speech, and mind— Also decide which is the main one. Then, search for the place of arising of the mind. If not found, one meets with the Dharmakaya. Then, search for the place of dwelling of the mind. If not found, one meets with the Sambhogakaya. Then, search for the place of going of the mind. If not found, one meets with the Nirmanakaya. Thus, by taming the mind, Attachment is reversed and obstacles are pacified, Obscurations have no chance to linger for even a moment, One passes into the Dharmakaya, liberated and non-dual." Also, in the "After Death": "Then, search for the place of arising of the mind. If not found, one meets with the Dharmakaya. Then, search for the place of dwelling of the mind. If not found, one meets with the Sambhogakaya. Then, search for the place of going of the mind. If not found, one meets with the Nirmanakaya." Also, in the "Klongsal": "If the place of arising of the mind is not found, Then decide that the mind itself is empty. That emptiness, free from identification, Also bestows the name of Dharmakaya." And: "That emptiness and clarity, free from identification, Is the complete Sambhogakaya. Emptiness and clarity, unobstructed, are also bestowed. Constantly abide in that nature." And: "There is no goer, no place of going, and no maker. Therefore, the mind itself is born.