English
The connection of Samsara will not be broken. It's like when the cause, the seed, is exhausted, the fruit it produces will not exist. In this way, by separately dissecting the inner and outer Ru-shan, the attachment to the three doors (body, speech, and mind) is reversed, the continuum of Samsara is severed, and the body matures into great bliss and luminosity. Speech matures into the wheel of letters, and the mind is liberated into awareness, giving rise to the experience of clarity and emptiness, non-conceptuality, etc. As it is said in 'Realizing Proximity to Power': 'By dissecting anything with Ru-shan, it is not the reversal of the three realms.' Thus, Ru-shan is accomplished. Purifying the obscurations of body, speech, and mind. Div6 Generally explaining due to necessity. Third, purifying the obscurations of body, speech, and mind, there are two parts: generally explaining due to necessity, and specifically explaining the preliminaries. First, the general explanation. In 'Decisions': 'Here there are two kinds of necessity, to be examined by the distinction of common and supreme.' That is, to purify the sins and obscurations of the three doors (body, speech, and mind), and because the manifest attachment to Samsara is reversed, one will not return and will transcend suffering. Or as it is said in 'Vast Clarity': 'The preliminaries of body, speech, and mind, should be known to have three necessities: common, special, and ultimate.' That is, the accumulation of obscurations of the three doors (body, speech, and mind) being purified and cleansed from the root is common, the reversal of attachment and not returning to Samsara is special, and the desire for the three doors (body, speech, and mind) to be liberated into the three Kayas is the ultimate necessity. For the sake of these three, the preliminaries of the three doors should also dissect with Ru-shan. Specifically explaining the preliminaries. Purifying the body. Second, specifically explaining the preliminaries, there are three parts: purifying the body, purifying speech, and purifying the mind. First, the preliminary of purifying the body. In 'Decisions': 'From the preliminary of the body, the cause of each action ceases, together with the Vajra posture, purifying the body is beneficial to the mind.' It is said that if the vital points of the body are struck, then one can distinguish the clarity and turbidity of the mind. There are two kinds of Vajra posture: standing and sitting. The former is: the heels of the two feet are joined together, the ten fingers are placed on the ground, the two knees are spread outwards, the spine is straightened, the two hands are joined in prayer above the head without touching it, the elbows are bent, the throat presses down on the Adam's apple, contracting the body, visualize the body as a blue, burning, three-pointed Vajra. In this way, the body feels empty and painful, and when one cannot stand, the body naturally relaxes.
Chinese
通过弯曲身体产生热量，心无杂念地安住。那时保持它的本性。如果又因之前的坐姿而疲倦，就以不变的金刚坐姿，像金刚一样伸直身体。使流动的风停止。脚底相合，使男女和阴阳人的风都消失，在光明大乐的状态中安住。脚后跟抵住密处，使欲望的根源空虚。双手合十于头顶，据说可以净化身体的要穴，所以轮流变换坐姿。在这里也感到疲倦而休息时，念诵“哈尔”，自己的觉性升到空中。身体随意倒下，像坟场的尸体一样保持自然状态。必须长久保持没有忆念和妄念的本性。因此，两种坐姿的金刚向上三尖代表本体、自性、大悲三者，向下三尖代表三身，腰部合一象征本来清净和任运成就，表示本体合一为道。这样锻炼身体，就能使心清净，区分精华和糟粕，共同消除身体的罪障。看到身体金刚火焰燃烧，就能消除邪魔的障碍。特别是，因为不再执着于轮回中的身体，所以将来不会堕入轮回和恶道。最终，与化身无二无别地解脱。身体成熟为金刚身，从而超越痛苦。
English
By bending the body, heat is generated, and the mind abides without thought. At that time, maintain its own nature. If you are tired from the previous posture, straighten your body like a vajra in the unchanging vajra posture. Stop the moving wind. By joining the soles of the feet, the winds of male, female, and hermaphrodite are exhausted, and you abide in the state of great luminosity. By placing the heels against the secret place, the basis of desire is emptied. By joining the palms at the crown of the head, it is said that the vital points of the body are purified, so after alternating postures, when you are tired and rest here, say "Hal" and your own awareness rises into the sky. Let the body fall wherever it may, like a corpse in a cemetery, and remain in its natural state. You must maintain the nature of no memory or thought for a long time. Therefore, the three upward points of the vajra in both postures represent essence, nature, and compassion, and the three downward points represent the three bodies. The waist being united symbolizes the unity of primordial purity and spontaneous accomplishment, representing the unity of essence as the path. By training the body in this way, the mind becomes clear, distinguishing essence from dross, and commonly eliminating the sins and obscurations of the body. Seeing the body as a burning vajra flame eliminates the obstacles of demons and hindrances. In particular, since attachment to the body in samsara is reversed, one will not fall into samsara and the lower realms in the future. Ultimately, one is liberated inseparably into the nirmanakaya. The body matures into the vajra body, and one transcends suffering.
Tibetan
ཞིང་ཧཱུྃ་གི་རང་སྒྲ་བུང་བ་ཚང་ཞིག་པ་ལྟར་ཏི་རི་རི་གྲགས་པར་བསམ། དེ་ལྟར་ཡང་ཡང་མ་ཡེངས་བར་སྤྲོས་པས་གང་སྣང་ཐམས་ཅད་ཧཱུྃ་གི་རྒྱས་ཐེབས་པའི་རྟགས་སུ་སྣང་བ་ཐམས་ཅད་བན་མ་བུན་དུ་འགྲོ་ཞིང་ཧཱུྃ་གི་རང་བཞིན་དུ་འཆར་རོ། །དེས་ནི་ཕྱི་ཡུལ་སྣང་རང་བཞིན་མེད་པར་གྲོལ་བར་འགྱུར་རོ། ། ནང་ཕུང་པོ་ལ་རྒྱས་གདབ་པ། གཉིས་པ་ནང་ཕུང་པོ་ལ་རྒྱས་གདབ་པ་ནི། སྔར་བཞིན་ཧཱུྃ་རིང་པོ་བརྗོད་པས་ཕྱི་རོལ་གྱི་ཧཱུྃ་རྣམས་གཅིག་རྗེས་སུ་གཅིག་བསྟུད་དུ་རིམ་པར་བྱུང་། ཐམས་ཅད་དབང་པོའི་སྒོ་ནས་ནང་དུ་ཞུགས། ལུས་ཀྱི་ནང་ཐམས་ཅད་གང་བས་ཤ་ཁྲག་ནང་ཁྲོལ་བཅས་མི་དམིགས་པར་སྦྱངས་བར་བསམ་ལ་རླུང་བསྡམས་པས་ཕུང་པོ་ཧཱུྃ་གི་རྒྱས་ཐེབས་པའི་རྟགས་སུ་ལུས་ཀྱི་ནང་ཧཱུྃ་གིས་མེར་རེ་ཧྲོང་ངེ་གང་ཞིང་མི་བདེ་བ་སྙམ་བྱེད་པ་འབྱུང་ངོ་། དེས་ལུས་ཀྱི་འབྱུང་བ་དག་ཏེ་གདོས་བཅོས་ཕུང་པོ་ཟག་མེད་དུ་གྲོལ་བར་འགྱུར་རོ། ། རྩལ་སྦྱང་བ། ཕྱི་སྣང་བ་ལ་རྩལ་སྦྱོང་བ་ནི། གཉིས་པ་རྩལ་སྦྱང་བ་ལ་ཡང་ཕྱི་ནང་གཉིས། དང་པོ་ཕྱི་སྣང་བ་ལ་རྩལ་སྦྱོང་བ་ནི། ཧཱུྃ་སྒྲ་དྲག་ལ་ཐུང་བ་ངར་དང་ལྡན་པར་བརྗོད་པས། སྙིང་ཀའི་ཧཱུྃ་ལས་ཧཱུྃ་མཐིང་ནག་རྣོ་ཞིང་མྱུར་བའི་ཤུགས་དང་ལྡན་པ། ཆེ་ཆུང་འབིགས་པའི་ཡུལ་དང་མཚམས་པ། གློག་འཁྱུག་པ་བཞིན་དུ་སྤྲོས་ཤིང་། རི་བྲག་སོགས་གང་ཡིན་ཐོགས་རེག་གི་སྣང་བར་ཤར་བ་དེ་ལ་རེག་པ་ཙམ་གྱིས་ཐོག་རྒོད་བརྒྱུག་པ་ལྟར་ཕྱི་ཐལ་ནང་ཐལ་དུ་ཁྲལ་ཁྲོལ་དང་ཁ ལ་ཁོལ་མེད་པར་ཕུག་པར་བསམ་མོ། །དེ་འབྱོངས་པའི་རྟགས་ཀྱང་ཕྱིའི་སྣང་བ་ཐམས་ཅད་སང་སེང་བ་དང་། ཁྲལ་ཁྲོལ་བ་སྣང་ལ་རང་བཞིན་མེད་པའི་ཉམས་འབྱུང་ངོ་། །དེས་སྣང་ཚད་ཐམས་ཅད་བདེན་མེད་དུ་ཤེས་ཤིང་བདེ་གསལ་རང་གྲོལ་འཇའ་ཚོན་ལྟ་བུར་འགྲོ་བར་འགྱུར་རོ། ། ནང་ཕུང་པོ་ལ་རྩལ་སྦྱོང་བ། གཉིས་པ་ནང་ཕུང་པོ་ལ་རྩལ་སྦྱོང་བ་ནི། ཡང་དེ་བཞིན་དུ་ཧཱུྃ་ལས་ཧཱུྃ་མཐོ་གང་བས་ལུས་ཀྱང་ཕྱི་ཐལ་ནང་ཐལ། མདུན་རྒྱབ་སྟོད་སྨད་ཀུན་ནས་ཟང་མ་ཐལ་བྱུང་དུ་ཁོལ་ཙེ་མེད་པར་ཕུག་པས་སང་སེང་ཁྲལ་ཁྲོལ་དུ་སྦྱངས་བར་བསམ་མོ། །དེ་འབྱོངས་པའི་རྟགས་སུ་ལུས་ཁྲལ་མ་ཁྲོལ་དུ་སོང་བ་སྙམ་དུ་བྱེད་ཅིང་། ལུས་ཤ་ཁོལ་བུར་འཕར་ཞིང་རྡོལ། ལུས་ཆུ་ཟླའི་གཟུགས་བརྙན་ལྟར་སྣང་ལ་རང་བཞིན་མེད་པའི་ཉམས་འཆར་རོ། །དེས་ནང་ཕུང་པོའི་ནད་གདོན་ཞི་ཞིང་འཇའ་ལུས་འོད་གསལ་ཀྱི་སྐུར་གྲོལ་བར་འགྱུར་རོ། ། མཉེན་བཙལ་བ། གསུམ་པ་མཉེན་བཙལ་བ
Chinese
观想田（ཞིང་）字（ཧཱུྃ་）的自声如蜂巢破裂般发出“嘀日日”的声音。如是再三，不散乱地修习，则一切所显现之事物，皆成为字（ཧཱུྃ་）增长之征兆，一切显现皆化为微尘，并显现为字（ཧཱུྃ་）之自性。由此，外境之显现将解脱为无自性。 于内蕴身加持： 第二，于内蕴身加持，如前一般，念诵长音字（ཧཱུྃ་），使外面的字（ཧཱུྃ་）一个接着一个次第生起。一切皆从根门进入，充满身体内部，观想血肉内脏皆被净化，无有执着，并屏住呼吸，作为蕴身被字（ཧཱུྃ་）加持的征兆，身体内部充满字（ཧཱུྃ་），发出“美热热，轰轰”的声音，并产生不适之感。由此，身体的元素得以净化，沉重的蕴身将解脱为无漏。 练习技巧： 于外显现练习技巧： 第二，练习技巧也分内外两种。首先，于外显现练习技巧：念诵字（ཧཱུྃ་）的声音要强烈、短促、充满力量。从心间的字（ཧཱུྃ་）中发出深蓝色、锋利且快速、具有力量的字（ཧཱུྃ་），其大小与穿透之境相符，如闪电般闪耀。对于显现为山石等任何阻碍触碰之事物，仅需触碰一下，便如闪电击中一般，观想其内外皆被穿透，无有阻碍。其成就之征兆是，外境之显现皆变得空旷、通透，显现为通透但无自性的体验。由此，将知晓一切显现皆无实，并转化为乐明自解脱的彩虹之境。 于内蕴身练习技巧： 第二，于内蕴身练习技巧：同样，从字（ཧཱུྃ་）中发出与身高相符的字（ཧཱུྃ་），身体也内外通透。观想前后上下皆被彻底穿透，无有阻碍，变得空旷通透。其成就之征兆是，感觉身体变得通透，身体的血肉跳动、膨胀。身体如水中月亮的倒影般显现，并产生无自性的体验。由此，内蕴身的疾病邪魔得以平息，并解脱为虹身光明身。 寻求柔软。
English
Visualize the natural sound of the field Hūṃ (ཞིང་ཧཱུྃ་) as resounding "ti-ri-ri" like a collapsing beehive. Repeat this without distraction, and as a sign of the increasing power of Hūṃ, all appearances transform into particles and manifest as the nature of Hūṃ. Through this, external appearances will be liberated into emptiness. Applying Blessings to the Inner Aggregate Body: Second, applying blessings to the inner aggregate body: As before, recite the long Hūṃ, causing the external Hūṃs to arise one after another in sequence. All enter through the sense gates, filling the entire body. Visualize the flesh, blood, and internal organs being purified without attachment, and hold the breath. As a sign of the aggregate body being blessed by Hūṃ, the inside of the body is filled with Hūṃ, resounding "mer-re hrong-nge," and a feeling of discomfort arises. Through this, the elements of the body are purified, and the heavy aggregate body will be liberated into purity. Practicing Skills: Practicing Skills on External Appearances: Second, practicing skills is also divided into external and internal. First, practicing skills on external appearances: Recite the sound of Hūṃ with strength, brevity, and vigor. From the Hūṃ at the heart center, emanates a dark blue Hūṃ, sharp, swift, and powerful, its size corresponding to the object it pierces, flashing like lightning. Whatever appears as an obstacle to touch, such as mountains or rocks, upon mere contact, visualize it being pierced through and through, inside and out, without obstruction, as if struck by lightning. The sign of accomplishment is that all external appearances become clear and transparent, and the experience of transparency without inherent existence arises. Through this, all appearances are known to be unreal, and transform into a rainbow-like state of bliss, clarity, and self-liberation. Practicing Skills on the Inner Aggregate Body: Second, practicing skills on the inner aggregate body: Similarly, from the Hūṃ, emanates a Hūṃ as tall as the body, causing the body to become transparent inside and out. Visualize the front, back, top, and bottom being completely pierced through without obstruction, becoming clear and transparent. The sign of accomplishment is the feeling that the body has become transparent, the flesh of the body throbbing and swelling. The body appears like a reflection of the moon in water, and the experience of non-inherent existence arises. Through this, the diseases and evil influences of the inner aggregate body are pacified, and it is liberated into a rainbow body of clear light. Seeking Suppleness.