Chinese
得以增长。以艰难和疲劳强制性地止息分别念，此中有诀窍。第三，向上三尖代表体性、自性、大悲，即三种智慧。向下三尖代表法身、报身、化身，即三身。中间三节将三脉、三想合为一体，代表道。如果能将它执持于身，就达到了成就的程度。第二，修习语。在《颠倒经》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），通过增长、修习和进入柔软之道，如此修习语对心有益。” 其中有四种，第一种分为外显现和内自身上的增长两种。第一种是：长声念诵吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），观想所有内外显现，无论大小，都清晰地变为吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的自性。将气、心、显现融为一体而修习。对此，有些口诀说，从本尊心间发出吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的光芒，如云般充满天空，接触时就像水接触盐一样。虽然以下所有内容都可以混合使用，但从未在空行的续部中见过。对于思辨能力强的人，可能是口传或耳传的诀窍，但尚未找到。如果在白天或梦中，所有显现都显现为吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），就达到了成就的程度。第二种是：在跏趺坐的等持状态中，观想外面的吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）一个接一个地从九个窍穴进入，充满身体内部，身体内外都由文字的摄受的微细吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的微尘组成，转变为光明身，并在此状态中屏住呼吸，长声念诵七遍。 （注：这两种念诵方式，前者如雷鸣般深沉而洪亮，后者如蜜蜂般嗡嗡作响，或如呻吟般也可以。）。如果能将它执持于身，自然解脱，就达到了成就的程度。第二种分为内外两种，第一种是对外显现修习力量：从自己的心间发出深蓝色吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），具有金刚的七种功德，具有锋利、迅速和力量，大小与对境相适应，穿透所有外显现，包括四大、山石、草木和物质，在显现变得越来越微细时，吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）也
English
to increase. There is a key point in forcibly stopping conceptual thoughts with hardship and fatigue. Third, the three upward points represent essence, nature, and compassion, which are the three wisdoms. The three downward points represent the Dharmakaya, Sambhogakaya, and Nirmanakaya, which are the three kayas. The three sections in the middle represent the path by combining the three channels and the three thoughts into one. If one can hold it in the body, it is the degree of accomplishment. Second, training the speech. In the "Reversed Sutra" it says: "Speech abides in Hum (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), through increasing, practicing, and entering the path of softness, thus training speech benefits the mind." Among the four, the first is divided into two: outer appearance and inner self-growth. The first is: by uttering Hum (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) Hum (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) Hum (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) for a long time, contemplate that all outer appearances, large and small, clearly become the nature of Hum (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum). Practice by uniting wind, mind, and appearance. Regarding this, some oral instructions say that from the heart of the Yidam, Hum (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) emanates like clouds filling the sky, and when touched, it is like water touching salt. Although all the following can be mixed, it has never been seen in the tantras of the Dakinis. For those with strong speculative abilities, it may be an oral or ear-transmitted instruction, but it has not been found. If during the day or even in dreams, all appearances appear as Hum (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), it is the degree of accomplishment. The second is: in the state of equanimity in the lotus position, contemplate that the outer Hums (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) enter one after another from the nine apertures, filling the entire body, and the entire body inside and out is composed of the subtle dust of the Hum (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) of the letters' absorption, transforming into a luminous body, and in this state, hold the breath and recite it seven times for a long time. (Note: The former of these two recitations is deep and loud like thunder, and the latter is like a buzzing bee, or even like a groan.). If one can hold it in the body and naturally liberate, it is the degree of accomplishment. The second is divided into inner and outer. The first is to practice power on outer appearances: from one's own heart, a dark blue Hum (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) emanates, possessing the seven qualities of a vajra, with sharpness, speed, and power, and of a size appropriate to the object, penetrating all outer appearances, including the four elements, mountains, rocks, plants, and material things. As the appearance becomes more and more subtle, the Hum (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) also
Chinese
然后仔细观察，最终思维安住于一切皆为空性的状态中。如果一切都通彻显现，那就是成就的程度。对此，口诀中说，首先要驱除制造损害的怨敌、邪魔、作祟者、鬼神以及遭受践踏的地方，还有贪嗔的处所。念诵ཧཱུྃ་（藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）的猛烈方式，需要有截断和穿透力。 第二，（内自身上修习气脉）。然后，观想一个高一肘的ཧཱུྃ་（藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字向上升起，并返回，彻底地、无遗漏地粉碎自己的身体。最终，修习到微尘越来越细，ཧཱུྃ་（藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字越来越细，观想身体清净，光明无垢，并安住于这种状态。口诀中说，如果是病人，应该经常在生病的地方进行苦行修习。 第三，寻找柔软的方法是：在自己面前竖立佛像或木制等所依物。从心间发出连续的ཧཱུྃ་（藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，像竖立的栅栏一样，从根部开始向右旋转，无间断地延伸，第一个ཧཱུྃ་（藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字像矛一样竖立在顶端，保持正念不散乱。如果位置非常坚硬，那么再次从顶端开始，一个融入一个，或者将心间的ཧཱུྃ་（藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字融入之前的那个ཧཱུྃ་（藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中，等等，从根部开始交替进行收放。口诀中说，虽然这个ཧཱུྃ་（藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字从心间直接发出，但也可以习惯于通过喉咙，从口鼻等孔窍发出，不需要那样执着。而且，后面的ཧཱུྃ་（藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的圆点要接触到前面ཧཱུྃ་（藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的下弯处，像无间断地竖立排列一样。旋转的方向，出去时向外，回来时向内也没有矛盾，但是，不需要有固定的执着。如果能够通过心调柔的功德，随意控制放开、行走、停留，那就是成就的程度。（据说这是梵天的引导方式）。 第四，念诵ཧཱུྃ་（藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字时，观想自己的身体变成一个一肘高的深蓝色ཧཱུྃ་（藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，在每一肘的间隔处，像虫子蠕动一样弯曲前进，像客人为了寻求目的而游荡一样，在可见和不可见但熟悉的地方游走。口头引导中说，道路……
English
Then, observe carefully, and finally, rest in equanimity, contemplating that everything is emptiness. If everything appears clearly and thoroughly, that is the measure of accomplishment. In this regard, the oral instructions say that one should first dispel harmful enemies, obstructing forces, sorcerers, spirits, and places that have been trampled upon, as well as places of attachment and aversion. The forceful way of reciting Hūṃ (藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) requires cutting and penetrating power. Secondly, (examine the practice of training the channels within one's own body). Then, visualize a Hūṃ (藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable, one cubit high, rising up and returning, completely and without omission crushing your body. Eventually, practice until the particles become finer and finer, and the Hūṃ (藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable becomes finer and finer, contemplating that the body is purified, luminous, and without defilement, and rest in that state. The oral instructions say that if one is sick, one should regularly practice asceticism in the place where one is sick. Thirdly, the method of seeking suppleness is: In front of oneself, erect an image or a support made of wood, etc. From the heart, emanate continuous Hūṃ (藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllables, arranged like a standing fence, spiraling to the right from the root, extending without interruption, with the first Hūṃ (藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable standing like a spear at the top, maintaining awareness without distraction. If the position is very rigid, then again, from the top, one merges into the other, or the Hūṃ (藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable in the heart merges into the previous Hūṃ (藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable, etc., alternately contracting and expanding from the root. The oral instructions say that although this Hūṃ (藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable emanates directly from the heart, one can also become accustomed to it passing through the throat and emanating from the nostrils and other orifices, but such attachment is not necessary. Moreover, the dot of the later Hūṃ (藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable should touch the curve of the previous Hūṃ (藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable, like standing in a continuous row. As for the direction of rotation, it is not contradictory to go outward when going out and inward when coming back, but there is no need for fixed attachment. If one can gain control over letting go, going, staying, and abiding through the merit of taming the mind, that is the measure of accomplishment. (It is said that this is the way Brahma guides). Fourth, when reciting the syllable Hūṃ (藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), visualize your body transforming into a dark blue Hūṃ (藏文：ཧཱུྃ།，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable, one cubit high, bending back and forth at each cubit interval, moving forward like a worm crawling, wandering in visible and invisible but familiar places, like a guest wandering in search of a purpose. The oral instruction says, the path...