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之声。应用于各种形态。为了进行意之先导，将六道众生的痛苦铭记于心。如《佛子独子续》中所说：首先应当开始修行，身体要跑动、躺卧，站立、肢体运动，环绕、顶礼，肢体回旋、头部摇动，以及忆念中的各种行为，舞蹈和手印的变换，以及所缘的各种行为。如是说。语之行为也是，在那里面说：超越彼者，开始语之行为，咒语和诵读，佛法的声音，有和无，显现，以及心之思辨，说各种词语，各种旁生的声音，发出各种各样的声音。如是说。在《广大经》中说：语之先导，六道的声音，以及寂静和忿怒生起的声音，应当说各种各样的声音。如是说。心之行为也是，在《中观理聚论》中说：如是达到量之后，对于过去、未来、现在的，忆念、思考、散乱、收摄之轮依靠，喜欢和不喜欢，好和坏的心，对于有无各种各样的，向外观察，向内思考。如是说。第四，检验的标准是：身体已经区分了如善的标志，对身体没有贪执，断除和修持，没有饥渴等。语，对上师的教言生起理解之后，即使没有特意执持，佛法的词句意义也会自然涌现。心，清明澄澈，没有错乱，生起喜悦，显现为喜乐。第二，从内部区分如善，理由总说，区分方式分别说。第一是：身体的脉轮处，有自性成就的六道种子和三身文字，在《秘密藏》等中都有讲述，就在那里面。（五种有漏道瑜伽中，以手印为一的微细文字进行学习的关键。注释。）因为已经作为道路，所以身体转变为如善，也像大瑜伽的身体是本尊，如此观修，身体会变得重要，如是说。语，通过念诵，心，通过观修，三者都转变为如善。第二，有待修和能修，身体的安住方式，以及如何修习的次第。第一，有两个，第一是：那也
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sound. It is applied to various forms. In order to perform the preliminary practice of mind, take the suffering of the six realms to heart. As it is said in the Tantra of the Only Son of the Buddha: First, one should begin to practice, the body should run, lie down, stand, move the limbs, circumambulate, prostrate, rotate the limbs, shake the head, and all the actions that are remembered, the transformation of dances and mudras, and all the actions that are focused on. Thus it is said. The action of speech is also, in that it is said: Transcending that, begin the action of speech, mantras and recitations, the sound of the Dharma, existence and non-existence, appearance, and the speculation of the mind, speak various words, the sounds of various animals, make various kinds of sounds. Thus it is said. In the Abhidharma, it is said: The preliminary practice of speech, the sound of the six realms, and the sound of the arising of peace and wrath, should be spoken in various ways. Thus it is said. The action of mind is also, in the Madhyamika, it is said: Having reached the measure in this way, for the past, future, and present, rely on the wheel of memory, thought, scattering, and gathering, liking and disliking, good and bad mind, for all kinds of existence and non-existence, examine outwardly and think inwardly. Thus it is said. Fourth, the standard of examination is: The body has already distinguished the signs of Rushen, there is no attachment to the body, cessation and practice, there is no hunger or thirst, etc. Speech, after understanding the Guru's instructions, even if not specifically held, the words and meanings of the Dharma will naturally arise. Mind, clear and transparent, without confusion, joy arises, and appearances arise as joy and bliss. Second, distinguishing Rushen from within, the reason is generally explained, and the ways of distinguishing are explained separately. The first is: In the nadi places of the body, there are the seeds of the six realms and the letters of the three kayas that are naturally accomplished, as explained in the Guhyagarbha Tantra and others, right there. (In the five yogas of contaminated paths, the key is to learn the subtle letters with mudra as one. Note.) Because it has been made the path, the body is transformed into Rushen, also like the body of the Mahayoga is the deity, meditating in this way, the body will become important, as it is said. Speech, through recitation, mind, through meditation, all three are transformed into Rushen. Second, there are the object to be trained and the trainer, the way the body abides, and the order of how to practice. First, there are two, the first is: That also
Chinese
由无明的因产生，心是它的果。由这两者产生语。因此，在无明之时，要净化的六道种子是：在自色的明点中央，头顶是天人的白色ཨཱཿ（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），喉咙是非天人的绿色སུ（藏文：སུ，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：苏），心间是人的蓝绿色或深蓝色ཎི（藏文：ཎི，梵文天城体：णि，梵文罗马拟音：ṇi，汉语字面意思：尼），脐间是畜生的红黑色ཏྲི（藏文：ཏྲི，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：智），秘密处是饿鬼的黄色པྲེ（藏文：པྲེ，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：布列），脚底是地狱的种子དུཿ（藏文：དུཿ，梵文天城体：दुः，梵文罗马拟音：duḥ，汉语字面意思：德），烟色等安住其上，形成前世业的痕迹，成为后世的近取因的种子，因此净化它们能耗尽错乱之因。为了他人的利益，调伏众生的化身六能仁的慈悲显现的缘起成立，如《虚空光明》中所说：此身由无明之因所生，六道种子安住其中。头顶、喉咙、心间和，脐、秘密处、脚底六处。安住ཨ་ནྲི་སུ་ཏྲི་པྲེ་དུ（藏文：ཨ་ནྲི་སུ་ཏྲི་པྲེ་དུ，梵文罗马拟音：a-nri-su-tri-pre-du）。颜色是白色、深蓝色、绿色和，黄色、红黑色、烟色六种。由于六种子不净，恒时于六道中漂泊。如此说。 （第二个是或不是，请思考。） 净化的方法是，在头顶的轮脉处是身金刚的白色ཨོཾ་（藏文：ཨོཾ་，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），在喉咙处是语金刚的红色ཨཱཿ（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），在心间是意金刚的心髓蓝色ཧཱུྃ་（藏文：ཧཱུྃ་，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），这些以觉性三身的自性成佛的语自性安住在光明的明点中，成为灯母脉处的字，因此，在那里面说：为了净化那六个种子，因为觉性是三身，所以三身安住在三个字中。 第二个是如何净化的次第是：在六处观想六道的字，在头、喉、心间观想三身的字，在口诀中说，从六个字放出光芒，将三界一切有情众生的罪障、习气、业和烦恼的种子全部以与自光相合的六种光芒的形式收摄，融入各自的种子中一起净化。并且说从三个字放出光芒，将诸佛坛城无量无边的身语意的加持和成就全部收摄融入。虽然经典中没有明确说明，但也没有矛盾，而且知道它具有至高无上的必要。 从三个字中，白色、红色、蓝色三种光芒燃烧，六道的种
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Arising from the cause of ignorance, mind is its result. From these two, speech arises. Therefore, at the time of ignorance, the seeds of the six realms to be purified are: In the center of the self-colored bindu, on the crown is the white ĀḤ of the gods (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, literal Chinese meaning: 阿), in the throat is the green SU of the asuras (Tibetan: སུ, Devanagari: सु, Romanized Sanskrit: su, literal Chinese meaning: 苏), in the heart is the blue-green or dark blue ṆI of humans (Tibetan: ཎི, Devanagari: णि, Romanized Sanskrit: ṇi, literal Chinese meaning: 尼), in the navel is the red-black TRI of animals (Tibetan: ཏྲི, Devanagari: त्रि, Romanized Sanskrit: tri, literal Chinese meaning: 智), in the secret place is the yellow PRE of the pretas (Tibetan: པྲེ, Devanagari: प्रे, Romanized Sanskrit: pre, literal Chinese meaning: 布列), and on the soles of the feet is the seed DUḤ of hell (Tibetan: དུཿ, Devanagari: दुः, Romanized Sanskrit: duḥ, literal Chinese meaning: 德), the smoky color, etc., abide upon them, forming the traces of past karma, becoming the seeds of the proximate cause of the future, therefore purifying them exhausts the cause of confusion. For the benefit of others, the connection for the compassion of the six emanated Buddhas who tame beings is established, as it says in "Vast Expanse of Clarity": This body is born from the cause of ignorance, the seeds of the six realms reside within. Crown, throat, heart, and, navel, secret place, soles of the feet, six places. A-NRI-SU-TRI-PRE-DU reside (Tibetan: ཨ་ནྲི་སུ་ཏྲི་པྲེ་དུ, Romanized Sanskrit: a-nri-su-tri-pre-du). The colors are white, dark blue, green, and, yellow, red-black, smoky six. Because the six seeds are impure, constantly wandering in the six realms. Thus it says. (The second one, consider whether it is or not.) The method of purification is, in the crown chakra is the white OṂ of body vajra (Tibetan: ཨོཾ་, Devanagari: ओं, Romanized Sanskrit: oṃ, literal Chinese meaning: 嗡), in the throat is the red ĀḤ of speech vajra (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, literal Chinese meaning: 阿), in the heart is the blue HŪṂ, the essence of mind vajra (Tibetan: ཧཱུྃ་, Devanagari: हुँ, Romanized Sanskrit: hūṃ, literal Chinese meaning: 吽), these, as the nature of the three kayas of awareness, the speech nature of the Buddhas, abide in the bindu of light, becoming the letters of the lamp root places, therefore, in that it says: In order to purify those six seeds, because awareness is the three kayas, therefore the three kayas abide in the three letters. The second is the order of how to purify: In the six places, visualize the letters of the six realms, in the head, throat, and heart, visualize the letters of the three kayas clearly. In the oral instructions, it says that light radiates from the six letters, gathering all the sins, obscurations, habitual tendencies, karma, and afflictive seeds of all sentient beings of the three realms in the form of six rays of light that are in harmony with their own light, and dissolving them into their respective seeds, purifying them together. And it is said that light radiates from the three letters, gathering all the blessings and accomplishments of the body, speech, and mind of the infinite mandalas of the victorious ones and dissolving them. Although it is not clearly stated in the tantras, there is no contradiction, and it is known to have the supreme necessity. From the three letters, three lights, white, red, and blue, blaze, the seeds of the six realms
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思维观想以嗡等六字及身语意三门之罪障习气全部以火焚烧而修习。如是，三字金刚念诵，以六字种子字补足六十万，则念诵七十万。如是说。此亦于《虚空光明》中说：修习文字之技巧，区分其类别。区分之真实即如此。自身为平凡之身，观想六处六字清晰显现。自身顶轮观想白色嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。喉间观想红色阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）。心间观想蓝色吽（藏文：ཧཱུྃ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）。无有胜于三字之智慧。观想白色红色蓝色三字放光。六道之六字种子字，以及身语意三门之罪障，与无明之习气等，观想焚烧殆尽。念诵嗡阿吽三字七十万遍。如是说。若生起彼之错乱执着微小，及世间八法平等，与烦恼减弱等，则为真实成就之量。若对治之势力已能掌控，亦为吉祥之征兆。第三、如秘密般区分类别或先导者，以身之自性修习为金刚，以语之自性修习为文字，以心之自性修习为三身，以三者开示。其中第一者，有安住常法之手印，及其要点之殊胜，与清净之忆念。第一者，出自《逝后》：结跏趺坐，正直端身，于顶上合掌。如是说。其中亦有金刚起立之仪轨，首先双足足底相合而起立，伸直双膝，伸直全身，手臂伸直，双手合掌但不触及头顶。第二及第三者，名为安住常法或休息智慧之要点，亦为正行之第五种坐姿，以此亦作区分，故于彼中，于其他要点不移动之情况下，将双足脚跟抵于密处而坐，若彼亦疲乏，则自彼仰卧而住。第二、要点在于，全身正直伸展，则不净之脉气被束缚，而智慧之脉气明点则以安乐之方式运行。四足底相合，且头略微抬起，则肢体之五气于其自身位置寂灭，而五智慧之自力则
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Think and practice burning all the sins and habitual tendencies of the six syllables and the three doors of body, speech, and mind with fire. Thus, the three-syllable Vajra recitation, supplemented with six hundred thousand of the six seed syllables, will result in seven hundred thousand recitations. So it is said. This is also stated in "Vast Clarity": Practice the skill of letters, distinguishing their categories. The actual distinction is as follows: One's own ordinary body, meditate clearly on the six syllables in the six places. Meditate on white OM (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) on the crown of one's head. Meditate on red AH (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿) at the throat. Meditate on blue HUM (藏文：ཧཱུྃ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the heart. There is no wisdom beyond the three syllables. Meditate on the three syllables of white, red, and blue blazing. The six seed syllables of the six realms, and the sins and obscurations of the three doors of body, speech, and mind, and the habitual tendencies of ignorance, meditate on burning them completely. Recite the three syllables OM AH HUM seven hundred thousand times. So it is said. If the clinging to its confusion is small, and the eight worldly concerns are balanced, and the afflictions are weakened, then that is the measure of true accomplishment. If the power of the antidote has become dominant, it is also an auspicious sign. Third, distinguishing the categories or preliminaries as in secret: Training the nature of the body as Vajra, training the nature of speech as letters, training the nature of mind as the three bodies, and showing them with three. Among the first, there is the mudra of abiding constancy, the greatness of its essence, and pure mindfulness. The first is from "After Death": Sit in full lotus posture, upright and straight, with palms joined at the crown of the head. So it is said. There are also instructions on the Vajra standing posture, first standing with the soles of the feet together, straightening the knees, stretching the whole body, extending the elbows of the arms, and joining the palms without touching the crown of the head. The second and third are called the essence of abiding constancy or resting wisdom, which is also the fifth sitting posture of the main practice, and since this is also used for differentiation, therefore, without moving other essential points, sit with the heels of the feet placed at the secret place, and if that is also tiring, then lie on your back from there. Second, the key point is that by stretching the whole body upright, the impure channels and winds are bound, and the channels and winds of wisdom and bindu flow in a comfortable manner. By joining the four soles and slightly raising the head, the five winds of the limbs are pacified in their own places, and the self-power of the five wisdoms