English
Wandering in the six realms, experiencing the suffering of the three realms of samsara, in order to purify the seeds, and to purify the causes and seeds of delusion of body, speech, and mind, it is necessary to distinguish between samsara and residue. On one's own crown, visualize the seed of the gods, Aḥ (ཨཿ, Aḥ, A, Ah), white, with habitual tendencies; at the throat, the seed of the asuras, Su (སུ་, Su, Su, Su), yellow, with habitual tendencies; at the heart, the seed of humans, Ṇi (ཎི་, Ṇi, Ni, Ni), blue-gray, with habitual tendencies; at the navel, the seed of animals, Tri (ཏྲི་, Tri, Tri, Tri), red-black, with habitual tendencies; at the secret place, the seed of the pretas, Pre (པྲེ་, Pre, Pre, Pre), green, with habitual tendencies; at the soles of the feet, the seed of hell beings, Du (དུ་, Du, Du, Du), smoke-colored, with habitual tendencies. Meditate that all the habitual tendencies of these seeds gather and dissolve into them. Second, in order to purify these objects to be purified, generate the three letters of body, speech, and mind. As it says in the After-Death (referring to the Bardo Thodol): "Awareness is the actual three kayas, the three kayas appear as three letters, diligently practice the three letters to separate the residue." Therefore, on the crown, generate the seed of body, Om (ཨོཾ, Oṃ, Om, Om), white, with its own light; at the throat, generate the seed of speech, Ā (ཨ་, Ā, A, A), red, with its own light; at the heart, generate the seed of mind, Hum (ཧཱུྃ, Hūṃ, Hum, Hum), blue, with its own light. From these seeds, rays of light like a chain of flames radiate, burning and purifying the obscurations of body, speech, and mind, the seeds of the six realms, and all the habitual tendencies of ignorance and delusion, leaving no place for them to remain. Bless body, speech, and mind into the body, speech, and mind of the Buddhas. Light gathers, radiates, and pervades all places of the six realms, and burns and purifies all the two obscurations, seeds, and habitual tendencies of each of the six realms, and meditate on perfecting all the qualities of all the Buddhas, accompanied by music, or without music. Recite the three syllables and so on, until signs appear. By doing so, the seeds of the six realms, the six syllables, are purified by the syllables of the body, speech, and mind of the Buddhas, thereby liberating from the various karmic bonds of samsaric happiness and suffering. Third, examining the signs. The signs of purification of the obscurations of the body are bathing, wearing immaculate clothes, and the appearance of the body becoming like a crystal ball, and so on. The signs of purification of the obscurations of speech are blowing the conch shell, playing musi...
Chinese
并且，出现念诵咒语的声音，喉咙和舌头感到舒适等许多现象。意业的罪障净化的征象是感官清晰，找到水晶等宝物和瓶子的伏藏，对善行感到喜悦等。总之，身体、语言和意念的平凡执着止息，具有功德、安乐的征兆。最好是亲眼所见，其次是体验，最差是在梦中显现。像这样，在没有出现任何征兆之前，也要反复努力。从《近调伏》中也说：谁能区分身体、语言和意念这三种形态的轮回和涅槃，他就与过去、现在、未来一切诸佛的身语意无别。这样，如果身体、语言和意念没有区分轮回和涅槃，虽然有轮回的因，但也有与上述功德相反的过失。《现观庄严论》中说：如果轮回和涅槃没有区分，三界的身语意三者，联系就不会断绝，所以说要区分轮回和涅槃。第三，秘密的前行包括：放松和融入。首先，放松有三个方面：本体、征兆和利益。第一个方面是，在《声论》中说：此时身体、语言和意念的关键，要由具有瑜伽的人来放松。以及《灯论》中说：如果区分了轮回和涅槃，身体和语言就要放松。正如疲劳时休息一样。《二万颂》的结尾和《现观庄严论》的注释中说：从所有的经典和论典中，让疲劳的人得到休息。般若波罗蜜多的体系，已经很久没有见到了。以及托赛巴尊者说：疲惫的心灵的客人，在没有喜悦的情况下休息，原始的、自然的、本来的状态，是不造作的大手印。以及，由于做了以上的前行行为，脉、气和元素紊乱，导致身体、语言和意念紊乱，为了使不进入真实的善行的人进入善行，放松三门是：在《过去之后》中说：之后，要精通于放松身体、语言和意念这三者。放松身体，在舒适的座位上放松身体的各个部分，
English
And, there appear many phenomena such as the sound of reciting mantras, and the throat and tongue feel comfortable. The signs of purifying the sins of mind are clear senses, finding treasures such as crystals and vase-treasures, and feeling joy in virtuous deeds. In short, the ordinary clinging of body, speech, and mind ceases, and there are signs of having merit and happiness. The best is to see it with one's own eyes, the second is to experience it, and the worst is to appear in a dream. Like this, one should make repeated efforts until no signs appear. From the 'Near Subduing' it is also said: Whoever distinguishes the three forms of body, speech, and mind, samsara and nirvana, is no different from the body, speech, and mind of all the Buddhas of the past, present, and future. Thus, if body, speech, and mind do not distinguish samsara and nirvana, although there is the cause of samsara, there are also faults contrary to the above qualities. In the Ornament of Clear Realization it is said: If samsara and nirvana are not distinguished, the three realms of body, speech, and mind, the connection will not be severed, so it is said to distinguish samsara and nirvana. Third, the secret preliminary practices include: relaxing and integrating. First, relaxing has three aspects: the entity, the signs, and the benefits. The first aspect is, in the Sound Treatise it is said: At this time, the key to body, speech, and mind, should be relaxed by a person with yoga. And in the Lamp Treatise it is said: If samsara and nirvana are distinguished, the body and speech should be relaxed. Just as resting when tired. At the end of the Twenty Thousand Verses and in the commentary on the Ornament of Clear Realization it is said: From all the scriptures and treatises, let the tired people rest. The system of Prajnaparamita, has not been seen for a long time. And Toktsepa the Venerable said: The tired guests of the mind, rest without joy, the original, natural, and inherent state, is the uncreated Great Seal. And, because of doing the above preliminary practices, the channels, elements, and elements are disturbed, causing the body, speech, and mind to be disturbed, in order to make those who do not enter the true virtuous practice enter the virtuous practice, relaxing the three doors is: In After the Past it is said: After that, one should be skilled in relaxing these three, body, speech, and mind. Relaxing the body, relaxing the parts of the body on a comfortable seat,
Chinese
不要进行任何活动，放松地保持自然状态，舒适地待着。不要说任何好坏的话语，放松呼吸，保持安静。意识上，不要追逐过去、现在、未来的想法，停止回忆和思考，放松、松弛地待着。第二，征象是：身体进入放松状态的征象是，不想移动身体。语言进入放松状态的征象是，不想说话。意识进入放松状态的征象是，所有散乱和收摄的想法都自然地在自身清净。在没有出现这些征象之前，努力地修持。第三，利益是：《虚空光明》中说：“如此谁能使之放松，就能平息元素紊乱和疾病，执着自然解脱。”没有放松的过患是：同样的书里说：“会有与这些功德相反的过患。”因此，使身语意三门放松，有暂时和究竟两种目的。暂时的目的是，使身语意三门放松，不扰乱元素，不生病，自然地安住在禅定的状态中。究竟的目的是，使身语意三门的自我执着自然清净。在《过去之后》中说：“种姓之子，依靠身体的放松，就能触及化身。依靠语言的放松，就能触及报身。依靠心的放松，就能触及法身。”这样说。如果不能放松，就会有与上述功德相反的过患。第二，恢复原状：在《虚空光明》中说：“为了证悟原始清净，放松之后恢复原状。”另外，“对于身语意，要精通放松，那就是身语恢复原状，努力地进行修行。”恢复原状非常重要，因为身语意三门在见解上恢复原状，就能证悟本来清净的意义。恢复原状有三种：在《过去之后》中说：“声闻、菩萨、忿怒尊，以各自的见解恢复原状，之后三者恢复原状，努力地进行修行。”声闻的见解是，身体保持蹲坐的姿势。
English
Without any activity, relax and maintain a natural state, staying comfortably. Do not speak any good or bad words, relax your breathing, and remain quiet. In terms of mind, do not chase after thoughts of the past, present, and future, stop remembering and thinking, and stay relaxed and loose. Second, the signs are: The sign of the body entering a relaxed state is that one does not want to move the body. The sign of speech entering a relaxed state is that one does not want to speak. The sign of the mind entering a relaxed state is that all scattered and gathered thoughts naturally purify themselves in their own place. Until these signs appear, strive to practice diligently. Third, the benefits are: In "Vast Expanse of Clarity," it says, "Whoever relaxes in this way can pacify elemental disturbances and illnesses, and clinging naturally liberates itself." The faults of not relaxing are: The same book says, "There will be faults opposite to these qualities." Therefore, making the three doors of body, speech, and mind relax has two purposes: temporary and ultimate. The temporary purpose is to relax the three doors of body, speech, and mind, not to disturb the elements, not to get sick, and to naturally abide in the state of meditation. The ultimate purpose is to make the self-grasping of the three doors of body, speech, and mind naturally pure. In "After the Past," it says, "Son of lineage, relying on the relaxation of the body, one can touch the Nirmanakaya. Relying on the relaxation of speech, one can touch the Sambhogakaya. Relying on the relaxation of the mind, one can touch the Dharmakaya." Thus it is said. If one cannot relax, there will be faults opposite to the above qualities. Second, restoring to the original state: In "Vast Expanse of Clarity," it says, "In order to realize primordial purity, relax and then restore to the original state." Furthermore, "For body, speech, and mind, be skilled in relaxing, that is, the body and speech restore to the original state, and diligently engage in practice." Restoring to the original state is very important because the three doors of body, speech, and mind restore to the original state in terms of view, and one can realize the meaning of original purity. There are three ways to restore to the original state: In "After the Past," it says, "Sravakas, Bodhisattvas, Wrathful Deities, restore to the original state with their respective views, and then the three restore to the original state, and diligently engage in practice." The view of the Sravakas is to keep the body in a squatting posture.