Chinese
以成就悉地，以及声住（藏文：སྒྲ་གནས་）。 忆念给予禅定的瑜伽，这二者是显现所欲成就悉地的殊胜方便。若专注于声音的终极，则能给予解脱。这些被称为念诵真言的禅定之本体三者。第二，广说，虽然有内在的各种分类，但总的来说，从“不分别而生”到“智慧寂静而稳固地行持”之间所阐述的内容是： 意识不分别的是意，从意产生的是心和心所的诸法。有智慧者对于自我的真如无二，或者即使不是这样，也将意收摄于内，通过系缚，不会产生一切缠缚。之后，瑜伽士安住于超越自我与二者戏论支分的一切，无有显现的智慧中，对于任何禅定的行境都不执着地进行思维或禅修。这是所有禅修的前行，并且在一切时机都适用。那么，声住等三者是怎样的呢？ 解释说： 声音，指的是与真言的字母串联结合的声音，显现在分别念面前。真言的字母是串联的，即一个接着一个相连，所谓的不变，指的是无间断地清晰显现且稳固。这就像铃铛的声音一样，无间断地连续产生真言字母的声音，将心专注于此，将真言的声音视为本尊的体性，真言的声音显现在意识面前，以心执着的方式进行思维，这被称为声住的禅定。 火住，指的是在心中，从火焰中产生真言的声音，火焰不会对真言的种子字造成损害等，是寂静的。真言的词句没有缺失和增多，是清净的，并且各自的自声清晰，具备发音准确的支分，像这样，将气息和努力也收摄于内，成为禁锢于自我的真如之本体的瑜伽士，舍弃睡眠等昏沉，一心一意地进行思维。 再次，为了更清楚地阐明其方式，说道： 处于自我的心间的微细者是……
English
Through bestowing siddhis and through sound-abiding (Tibetan: སྒྲ་གནས་). Remembering to bestow the yoga of samadhi, these two are special means for accomplishing the siddhis that are desired to be manifested. If one focuses on the ultimate of sound, it bestows liberation. These are called the three suchnesses of the contemplation of mantra recitation. Secondly, in the detailed explanation, although there are various internal divisions, generally summarizing, from "arising from non-discrimination" to "practice with peaceful and stable wisdom" is what is taught. What the sense consciousness does not discriminate is the mind; what arises from that are the objects of mind and mental factors. The wise, regarding the thusness of self as non-dual, or even if not so, gather the mind itself inward and bind it, so that all entanglements do not arise. Then, the mantra practitioner, having abided in the wisdom beyond all elaborations of self and duality, without appearance, should contemplate or meditate without attachment to any object of contemplation. This is what precedes all meditations and applies at all times. So, what are these three, such as sound-abiding? Explaining: Sound is the sound of the mantra's letters strung together, appearing to the mind of conceptualization. The letters of the mantra are strung together, that is, connected one after another, and the unchanging ones mean that the clear appearance is stable without interruption. Like the sound of a bell, the sound of the mantra's letters arises continuously without interruption, focusing the mind on this, the sound of the mantra should be known as the essence of the deity, and when the sound of the mantra appears to the mind and one thinks in a way that the mind is attached to it, this is called the contemplation of sound-abiding. Fire-abiding is when the sound of the mantra arises from within the fire in the heart, and that fire is peaceful without harming the mantra syllables, etc. The words of the mantra syllables are pure without omission or addition, and each of their own sounds is clear, possessing the limbs of accurate pronunciation. Like this, gathering the breath and effort inward, becoming a yogi who is the essence of being confined to the thusness of self, abandoning sleep and dullness, one should contemplate single-pointedly. Again, to clarify its manner, it is said: The subtle one abiding in the heart of self is...
Chinese
因为不可思议的形象没有触及，并且是微尘，所以没有粗大的必要。那是什么呢？是清澈光明的无垢月轮。如果是月轮，就不会有害，没有痛苦，具有令人愉悦的自性，因此思维极其寂静的火焰，极其美好的光明。将不变的咒语字母的根本字放在那里。没有散乱等过失，安乐地安住。思维安住于火焰中的咒语声音。妈妈的意思是泥泞。像这样，用心思维安住在火焰中的咒语声音，进行意念念诵。或者，在佛的心间，将不变的菩提心自性月轮上放置咒语字母，仅仅思维不观想形象的咒语声音。不以语言表达，仅仅专注于咒语声音的禅定，也能使安住于天神和人类等一切有情无情事物中的神圣光辉，即所有美好的光辉，都能被成就者，无论是男性还是女性等，所获得。这是成就一切所愿的结语。像这样，通过收摄生命力，修习安住于火焰中的禅定，会出现不被饥饿所困等征兆，获得极大的调伏，直到获得自己所想的果位为止，都要努力。像这样的念诵禅定是特别殊胜的口诀。如果具备这种方式，就像心之所乘的马一样，风和驾驭者心二者一同束缚，迅速成就收摄生命力的念诵三摩地，其他念诵无法做到。具备四支的念诵是天神、咒语和真如的形态作为道路的特殊方法，因此迅速获得成就，迅速生起道之证悟。安住于火焰和声音的禅定也是增长咒语力量的，因此在座间中应尽可能地进行。第三是声音尽头的禅定。声音尽头是指声音消失，消失之处是真实自性法身之处。安住于此，并且
English
Because the inconceivable image is untouched and is a mote of dust, there is no need for the coarse. What is that? It is the clear and bright, stainless moon mandala. If it is the moon mandala, it is harmless, without pain, and has a pleasing nature, so think of the extremely peaceful flame, the extremely good light. Place the unchanging root letters of the mantra letters there. Without the fault of distraction, etc., sit comfortably. Think of the sound of the mantra residing in the fire. Mama means muddy. In this way, think with your mind of the sound of the mantra residing in the fire, and do mental recitation. Or, in the heart of the deity, place the mantra letters on the unchanging nature of the bodhicitta moon mandala, and only think of the sound of the mantra without contemplating the form. Without uttering it in speech, the meditation focused on the sound of the mantra alone can also cause the holy glory residing in all animate and inanimate things, such as gods and humans, that is, all the good glory, to be attained by the achiever, whether male or female, etc. This is the concluding statement that accomplishes whatever one desires. In this way, by restraining the life force and meditating on the meditation residing in the fire, signs such as not being harmed by hunger will appear, and after obtaining great training, one should strive until one obtains the fruit of whatever one thinks. Such recitation meditation is a particularly excellent instruction. If one possesses this method, like a horse that has become the vehicle of the mind, the wind and the rider, the mind, are both bound together, and the special samadhi of recitation that restrains the life force is quickly accomplished, which other recitations cannot do. This recitation with four branches is a special method of making the form of the deity, mantra, and suchness the path, so accomplishments are quickly obtained and the realization of the path is quickly generated. The meditation residing in the fire and the sound are also increasing the power of the mantra, so do whatever is appropriate in the sessions. The third is the meditation on the end of sound. The end of sound means the disappearance of sound, and the place of disappearance is the place of the true nature dharmakaya. Abiding in that, and
Chinese
通过显现、自性遣除、完全遣除这三者，舍弃显现为咒语声音的分别念。处所是舍弃缘于色之支分文字的专注。显现是意念诵和耳语念诵的声音。自性是舍弃显现为声音。为了开示如是之义而宣说：观想显现为声音之处，或念诵生起之基，具有所依的支分，咒士之身为本尊等一切所依的努力，以及默念的咒语之声，和意念中显现的念诵，以及显现为咒语声音的词句，舍弃缘于无有显现法界，而完全清净，即是明咒自在，也就是咒语之王。一切法的法性或法界，舍弃戏论之相或一切支分，此乃咒语等一切法的真如，是诸佛所知且证悟的。修习此能从二障中解脱。再次解说“具有所依”之义，即收摄，以及苦行和具有四支的禅定，和命勤收摄，以及绘制坛城和供养以及火供等一切仪轨之行，以及为了确定自我的真如而以智慧进行观察等。总之，安住于各种不同分别识之努力的咒士们，暂时，即彼时彼刻是具有所依的。如是，在勤奋于具有所依或有相瑜伽之时，严密守护三门，具足对治烦恼的大苦行，相续不断且不衰退，以不错乱的方式证悟自我的真如之法，生起于自相续之方便，具足殊胜明咒之行，收摄等一切咒语之支分，都是具有所依的。从色等外境之束缚中解脱，并且由本尊加持而成就咒语，因此，对于本尊身相之支分或部分或具有戏论的显现，应努力于有相三摩地。即使如此，这些有相的显现也是分别念
English
Through manifestation, nature abandonment, and complete abandonment, abandon the conceptualization that appears as the sound of mantra. The place is the abandonment of focusing on the letters of the limbs of form. Manifestation is the sound of mental recitation and whispered recitation. Nature is the abandonment of appearing as sound. In order to show such meaning, it is said: Contemplate the body of the mantra practitioner as a deity, which appears as the place of sound, or the basis of recitation, the limb with dependence, and all the efforts of dependence, such as the deity, and the sound of the mantra spoken in a whisper, and the recitation that appears in the mind, and the words that appear as the sound of the mantra, abandoning the focus on the non-appearing dharma realm, and being completely purified, is the lord of knowledge mantras, that is, the king of mantras. The dharma nature or dharma realm of all dharmas, abandoning the appearance of elaboration or all limbs, this is the suchness of all dharmas such as mantras, which is known and realized by the Buddhas. Meditating on this liberates from the two obscurations. Explaining the meaning of "with dependence" again, that is, gathering, and asceticism and meditation with four limbs, and life force gathering, and drawing mandalas and offerings and fire offerings and all ritual activities, and examining with wisdom to determine the suchness of oneself, and so on. In short, mantra practitioners who abide in the efforts of various kinds of consciousness are, for the time being, that is, at that time, at that moment, with dependence. Thus, when striving for yoga with dependence or with signs, strictly guarding the three doors, possessing great asceticism that is the antidote to afflictions, continuous and undiminished, the dharma of realizing the suchness of oneself in an unconfused way, the means of generating in one's own continuum, possessing the supreme conduct of knowledge mantra, all the limbs of mantra such as gathering, are with dependence. Liberated from the bonds of external objects such as form, and blessed by the deity to accomplish the mantra, therefore, one should strive diligently in the samadhi with signs, which is the appearance of the deity's form, limbs, parts, or elaborations. Even so, these appearances with signs are conceptualizations.
Chinese
对于不清楚真正意义的事物。通过努力修持真言，为了成就至高之境。在相对的境地中，也要以苦行来逐渐习惯本尊，一旦获得暖相。由于对不清楚真正意义的事物，产生扬弃或取舍的二元执着。具有疑惑的自性，没有超越世俗的法则。如果与超越世俗的真正佛法相比，仅仅执着于低劣的禅定，或者唯一地执着并自负，通过不作意这样的心态，彻底地约束或舍弃。将一切法安住于自性不生不灭，远离四边戏论的，具备一切殊胜相的空性法界中，修持无相禅定，这被称为细致的智慧。因为平息了各种名相执着的念头和二障的黑暗，是远离一切分别念的光明。因此，应当修持不改变的坚定状态。这段话显示了无相瑜伽。像这样，通过有相方便的瑜伽，以迅速而安乐的方式成就欲界乃至色究竟天的任何成就，迅速地解除恐惧和痛苦，并且从安乐的所依中，具备菩提种性的修行者，成为具大福报者。通过习惯无相瑜伽，现证解脱。为了真正的意义，进入有相和无相瑜伽的结合，依靠具备一切殊胜相的空性自性光明大智慧作为道，从而现证不住涅槃的果位，二身双运的佛陀果位。第二，道的支分是：从精液、粪便、小便等开始，到“最为秘密的开示”之间所讲的内容。这里面又分为三个部分：做清洁，断除对其他众生的损害，不退失苦行。第一，成就真言是因为依赖于因、缘、关系。因此，修持真言的支分的取舍也必须不混淆地进行。即，射精，以及排泄粪便和丢弃小便，还有饮食等不干净和污秽之物。
English
Regarding things whose true meaning is unclear. By diligently practicing mantra, in order to achieve the supreme state. In the relative state, one should also gradually become accustomed to the deity through asceticism, and once warmth is attained. Due to the dualistic clinging of acceptance or rejection towards things whose true meaning is unclear. Possessing the nature of doubt, not transcending worldly laws. If compared to the true Dharma that transcends the world, merely clinging to inferior meditation, or solely clinging and being arrogant, by not focusing on such a mindset, thoroughly restrain or abandon it. Abiding all phenomena in the emptiness of the Dharma realm, which is naturally unborn and unceasing, free from the four extremes of elaboration, and possessing all supreme aspects, practice formless meditation, which is called subtle wisdom. Because it pacifies the various notions of clinging to names and the darkness of the two obscurations, it is the clear light free from all conceptualizations. Therefore, one should cultivate the unwavering state of non-change. This passage shows the formless yoga. In this way, through the yoga of form with skillful means, swiftly and blissfully accomplishing any desired attainment from the desire realm up to Akanishta, quickly relieving fear and suffering, and from the basis of happiness, the practitioner who possesses the lineage of enlightenment becomes a greatly fortunate one. By becoming accustomed to formless yoga, one realizes liberation. For the true meaning, entering the union of form and formless yoga, relying on the great wisdom of emptiness, self-nature, and clear light, which possesses all supreme aspects, as the path, thereby realizing the non-abiding result, the state of Buddhahood of the union of the two bodies. Secondly, the limb of the path is: from semen, feces, urine, etc., to what is said between "the most secret teaching." This is further divided into three parts: doing cleanliness, abandoning harm to other beings, and not losing asceticism. First, the accomplishment of mantra is because it depends on cause, condition, and relationship. Therefore, the acceptance and rejection of the limbs of mantra practice must also be carried out without confusion. That is, ejaculation, and the excretion of feces and the disposal of urine, as well as unclean and defiled things such as food.