Chinese
。不杂入闲谈，断绝睡眠昏沉，不间断地念诵。收放三摩地有三种。第一，身光明之口诀是：在身前舒适的坐垫上，做好能照亮一切的七支坐法。呼吸调匀，将气与心合一。观视所依之物，修习时段长短适中。观视和休息交替进行。之后，用意念观修，三者交替进行观修。之后，观修的时间长，观视的时间中等，休息的时间短。之后，将观修的时间缩短，做到自他不二，观修恒常、稳固、坚实。之后，观修身光明无自性。当对光明而稳固的程度有所体验时，断绝散乱，努力提升观修的质量。第二，遣除观修过患有四种：沉没时应提升，掉举时应收摄，昏沉时应明晰，散乱时应收摄。每一种又有四种对治方法，即以行为对治，以饮食对治，以所缘三摩地对治，以及遣除障碍而对治。其中，由刻意造作产生的违缘，自然产生的违缘，由时间产生的违缘，以及由无明产生的违缘，都应以窍诀来对治。所缘三摩地是：修持具足五种功德的 ཧཱུྃ （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 沉没时，应放红色ཧཱུྃ （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）；掉举时，应收红色ཧཱུྃ （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）；昏沉时，应从红色ཧཱུྃ （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起本尊身；散乱和掉举时，应专注于红色ཧཱུྃ （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）；当产生执着和贪恋时，应将红色ཧཱུྃ （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）收回。首先，在放光时，也应配合呼吸，从鼻孔放光，从心间放光，从毛孔放光，向充满整个世间放光，以及向一箭之地或根识的对境放光，这些都应与自身的气脉结合起来修持。其次，在收回时，也应将心间的ཧཱུྃ （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）收回，配合呼吸，将ཧཱུྃ （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）融入ཧཱུྃ （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中，并将本尊身也收回至ཧཱུྃ （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中。第三，从ཧཱུྃ （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起本尊身时，也有次第生起，同时生起，粗略生起，细微生起，以及放出众多化身。第四，专注于ཧཱུྃ （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）时，专注于心间的ཧཱུྃ （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），专注于前方的虚空，以及
English
. Recite it without mixing with idle talk, abandoning sleep and drowsiness, and without interruption. There are three types of coming and going Samadhi. First, the instruction for clear visualization of the body is: In front of the body, on a comfortable seat, perform the seven-point posture of Vairochana. Equalize the breath, unite the wind and mind. Look at the support and keep the meditation sessions balanced. Alternate between looking and resting. Then, meditate in the mind's realm, alternating between the three. Then, the meditation session should be long, the looking session medium, and the resting session short. Then, condense the meditation session, making oneself and the object inseparable. Meditate on it as constant, stable, and enduring. Then, meditate on the body's appearance as devoid of inherent existence. When you have experienced the extent of clarity and stability in your awareness, abandon distractions and strive to improve the quality of your meditation. Second, there are four ways to eliminate the faults of meditation: If there is sinking, elevate; if there is excitement, gather; if there is dullness, clarify; and if there is scattering, gather. Each of these also has four remedies: correcting through conduct, correcting through diet, correcting through the Samadhi of the object, and correcting by removing obstacles. The obstacles that arise from intentional actions, those that arise naturally, those that arise from time, and those that arise from ignorance should all be remedied with instructions. The Samadhi of the object is: Practice with the five qualities of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). When sinking, radiate the red Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽); when excited, gather into the red Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽); when dull, generate the deity's body from the red Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽); when scattered and excited, hold onto the red Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽); and when attachment and clinging arise, gather into the red Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). First, when radiating, also include the breath, radiating from the nostrils, radiating from the heart, radiating from the pores, radiating to fill the entire world, and radiating to the distance of an arrow's flight or to the objects of the senses. These should be practiced in conjunction with the channels and elements. Second, when gathering, also gather into the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the heart, combining with the breath, gathering into the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and dissolving into it, and also gathering the deity's body into the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Third, when generating from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), there is also generating gradually, generating simultaneously, generating coarsely, generating subtly, and radiating many emanations. Fourth, when holding onto Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), hold onto the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the heart, hold onto the space in front, and
Chinese
将顶上的吽字与气息结合，以出入的方式来掌握，或者单独掌握吽字。第五个是总的过失，对于执着和粘着，也将身相收摄于吽字中，又将吽字从足曲（ཞབས་ཀྱུ་）收摄到明点之间，将觉性专注于红色明点上而修习。最后，做到无所缘而修习无分别。这样就能消除执着、粘着、昏沉和视力模糊的过失。正如经文中所说：最初的分别念聚集于吽字中，将智慧明觉扩展于吽字中，从吽字中产生佛的奇妙变化，将本初无垢掌握于吽字中，最后以吽字念诵而空性，通过修习五个吽字而无自性，无自性即是法身，见到了红色文殊的意义。如是说。这样，通过五个吽字的法来纠正过失，就是五道圆满。第三是，直接展示禅定的放收，共有四种：外放收、内放收、秘密放收和如实性。第一种有两种：莲花生大师的观点是，念诵“ཕཊ་ཛཿ”（藏文，梵文天城体，phaṭ jaḥ，汉语字面意思：呸 扎），在前方开启智慧尊，说要面对面地进行放收。也就是说，要依次进行身、语、意的放收。堪布达那达拉的观点是，不区分誓言尊和智慧尊，说要对净土进行放收。身、语、意也要在共同体中进行。其中，上师桑杰益西与南喀宁波和尼泊尔公主这两位与莲花生的说法一致，因此作为主要。大译师则以达那达拉的说法为主。其中，第一个是念诵“ཕཊ་ཛཿ”（藏文，梵文天城体，phaṭ jaḥ，汉语字面意思：呸 扎），在前方开启智慧尊，然后进行放收：从心间的吽字发出光芒，通过咒语的念珠到达喉咙，触及阿字，通过触及咒语，从鼻孔出来，通过海螺房，触及“ཨཱོྂ”（藏文，梵文天城体，oṃ，汉语字面意思：嗡），从咒语的念珠中发出，光芒从眉间出来，触及智慧尊。像上面一样，通过融入，光芒照射到世间，净化了外面的器世间，将一切显现都明观为本尊。收回来融入自身，净化了身体的业障，思维获得身之成就。这就是显现身之
English
Combine the Hum at the crown with the breath, holding it in the manner of arising and entering, or holding only the Hum alone. The fifth is the general fault of attachment and clinging, where the body is also gathered into the Hum. The Hum is then gathered from the foot hook (ཞབས་ཀྱུ་) to the bindu. Focus awareness on the red bindu and meditate. Finally, make it non-objective and meditate on non-conceptuality. This will eliminate the faults of attachment, clinging, dullness, and blurred vision. As it is said in the text: "First, gather the assembly of thoughts into Hum. Expand the wisdom awareness into Hum. Generate the Buddha's miraculous manifestations from Hum. Hold the primordial stainlessness in Hum. Finally, empty through reciting Hum. By purifying the five Hums, there is no essence. No essence is the Dharmakaya. The meaning of Red Manjushri is seen." Thus it is said. In this way, correcting faults through the Dharma of the five Hums is the completion of the five paths. The third is, directly showing the emanation and gathering of samadhi, which are four: outer emanation and gathering, inner, secret, and suchness. The first has two: Guru Padmasambhava's view is to open the wisdom being in front by reciting "ཕཊ་ཛཿ"(Tibetan, Devanagari, phaṭ jaḥ, literal Chinese meaning: pēi zā), and say to do the emanation and gathering face to face. That is, the emanation and gathering of body, speech, and mind should be done in order. Khenpo Dhanadala's view is not to distinguish between the samaya being and the wisdom being, and says to do the emanation and gathering of the pure lands. Body, speech, and mind should also be done in the community. Among them, Lama Sangye Yeshe, Namkhai Nyingpo, and the Nepalese princess, these two are in accordance with Padmasambhava's words, so they are made the main ones. The great translator mainly follows the words of Dhanadala. Among them, the first is to open the wisdom being in front by reciting "ཕཊ་ཛཿ"(Tibetan, Devanagari, phaṭ jaḥ, literal Chinese meaning: pēi zā), and then do the emanation and gathering: light rays arise from the Hum at the heart, pass through the mala of mantras to the throat, and strike the Ah, passing through the striking of the mantra. Emerging from the nostrils, passing through the conch house, striking "ཨཱོྂ"(Tibetan, Devanagari, oṃ, literal Chinese meaning: ōng), arising from the mala of mantras, light rays emerge from between the eyebrows and strike the wisdom being. As above, through absorption, the light radiates into the world, purifying the outer container world, clarifying all appearances as deities. Gathering back and dissolving into oneself, purifying the obscurations of the body, thinking of attaining the siddhi of the body. This is the appearance of the body.
Chinese
这被称为寂静念诵。然后如前一样，从心间经由喉咙和海螺室向下，从舌尖进入智慧勇识的口中。如前一样传递，散布到世间，显现存在如天神般清晰的口中念诵咒语，所有声音都变成咒语，收回融入自身，净化语障，思维获得语的成就。这被称为声音寂静念诵。还有，从心间经由舌尖和海螺室依次传递，降到心间。触及智慧勇识的心间。如前一样传递，散布到世间，所有身都变成显现而无自性，如彩虹一般。所有声音都变成声空无别，如回声一般。所有心的念头和分别都变成乐明无分别，如镜中影像一般。收回融入自身，净化意障，思维获得意的成就。这被称为念头分别于心之坛城念诵。这也被称为上门外念诵。还有，dhana dala（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）在前不分别智慧者，从心间的吽（ཧཱུྃ， हूँ，hūṃ，种子字）中发出光芒，传递咒语之鬘，也在喉咙和海螺室中。同样地传递，从清净命脉之路传递到心间。从心间向外散发光芒，所有容器和内容都变成天神的寂静。还有，显现而无自性，以及所有通过这些念诵和声音显现的都变成咒语之声。还有，声空无别，以及轮回、涅槃、道三者所包含的体验和觉知的所有法，都显现为无生无灭的巨大明点，乐空的智慧。还有，向外散布是供养和激发誓言，向内收摄是净化障碍和收集成就，思维身语意都显现为智慧并念诵。对此，要知道有如实寂静、菩提心寂静和任运成就寂静这三种。这就是解脱道上门外念诵的说法。第二种是如内念诵，也被称为莲花部的意密念诵，从心间经由喉咙和海螺室传递。
English
This is called silent recitation. Then, as before, from the heart, descending through the throat and conch chamber, from the tip of the tongue, entering the mouth of the wisdom being. Passing on as before, spreading into the world, from the mouth where appearance and existence are clear as deities, reciting mantras, all sounds become mantras, withdrawing and dissolving into oneself, purifying the obscurations of speech, thinking of attaining the accomplishment of speech. This is called the silent recitation of sound. Also, from the heart, passing through the tip of the tongue and the conch chamber in order, descending into the heart. Striking the heart of the wisdom being. Passing on as before, spreading into the world, all bodies become appearance without inherent existence, like a rainbow. All sounds become sound-emptiness inseparable, like an echo. All thoughts and discriminations of the mind become bliss-clarity non-discrimination, like a reflection in a mirror. Withdrawing and dissolving into oneself, purifying the obscurations of mind, thinking of attaining the accomplishment of mind. This is called reciting thoughts and discriminations in the mandala of the heart. This is also called the outer recitation of the upper gate. Also, dhana dala (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) in front does not distinguish the wise one, from the hūṃ (ཧཱུྃ， हूँ，hūṃ，seed syllable) in the heart, light rays arise, passing through the garland of mantras, also in the throat and conch chamber. Similarly passing, from the path of pure life force, passing to the heart. From the heart, light rays radiate outwards, all containers and contents become the silence of the deities. Also, appearance without inherent existence, and all that appears through these recitations and sounds become the sound of mantras. Also, sound-emptiness inseparable, and all the phenomena of experience and awareness contained in the three paths of samsara, nirvana, and the path, are to be clarified as the great bindu without arising or ceasing, the wisdom of bliss and emptiness. Also, spreading outwards is offering and inspiring the samaya, withdrawing inwards is purifying obscurations and collecting accomplishments, thinking that body, speech, and mind all appear as wisdom and reciting. Regarding this, know that there are three types of silence: the silence of suchness, the silence of bodhicitta, and the silence of spontaneous accomplishment. This is the teaching on how to perform the outer recitation of the upper gate of the path of liberation. The second is reciting as internal, also called the secret recitation of the lotus family, from the heart, passing through the throat and conch chamber.