Chinese
因此，外在显现虚幻不实，内在的蕴身解脱为虹身光明是必要的。第三，练习柔软：在前方竖立类似树木的所缘物，发出悦耳而悠长的“吽”（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）声，从心间的“吽”（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中不断地发出“吽”（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的念珠。从所缘物的根部开始依次缠绕，到达顶端时休息。然后，又依次解开，休息多次。最后，缠绕并解开绳子、房屋、树木等所有可以缠绕的东西，并练习休息。这样，通过将气、心和“吽”（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字三者合一，练习缠绕和解开，逐渐在道路上获得进展，平息分别念的嚣张气焰，获得心的轻安，从而能够随意改变目标，这就是练习柔软的意义。第四，进入道路：在前方画出类似魔鬼足迹的图案。将自己的身体和气心合一，化为蓝色“吽”（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，发出悦耳而悠长的“吽”（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）声，沿着之前的道路前进，将所有道路的景象都送到遥远而无限的彼岸，依次经过上下弯曲的地方，然后休息。在那里，与自己过去和现在的亲友相遇并交谈。然后，又从之前的道路返回，回到原来的位置休息。最后，眺望西北方向的山谷，一条狭窄的峡谷，湍急的河流流淌，左右两侧是陡峭的山峰，生长着茂密的森林。沿着一条非常长的河流，一直走到遥远的地方。在这些地方的间隙中，在新生的花朵花园等地方休息，与亲友们交谈。然后，又各自告别，练习回到原来的道路。这样做，最初会产生喜悦和悲伤等高低起伏的感受。最终，身心将被无漏的喜乐所充满。必要性是，共同而言，可以消除口业的罪过，平息障碍。口语的执着消失，不会形成轮回的因缘。最终，证悟为语金刚圆满报身，与法身无二无别。第三部分：区分心和扩大。第一部分：观想从地狱到天界的痛苦和快乐的各种表现，在中间穿插“帕”（藏文：ཕཊ།，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：帕）字。
English
Therefore, it is necessary for the outer appearances to be unreal and for the inner aggregates to dissolve into the rainbow body of clear light. Third, cultivating suppleness: In front, set up an object of focus like a tree, and pronounce the "Hum" (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) sound melodiously and long, so that a continuous string of "Hum" (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) syllables arises from the "Hum" (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) in the heart. Starting from the base of the object of focus, gradually wrap around it, and when you reach the top, rest. Then, unwind it gradually and rest, doing this many times. Finally, practice wrapping and unwrapping ropes, houses, trees, and everything else that can be wrapped, and resting. In this way, by combining the three—wind, mind, and "Hum" (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum)—and practicing wrapping and unwrapping, you gradually progress on the path, pacifying the intensity of conceptual thoughts, attaining mental pliancy, and thus being able to transform the object of focus to anywhere, which is the meaning of cultivating suppleness. Fourth, entering the path: In front, draw a picture like the footprints of a demon. Unite your body, wind, and mind into a single blue "Hum" (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) syllable, and while pronouncing the "Hum" (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) sound melodiously and long, enter and proceed along the previous path, sending all the appearances of the path to the distant and limitless other shore, gradually passing through the ups and downs, curves, and so on, and then rest. There, meet and converse with all your past and present relatives and friends. Then, return from whatever the previous path was, and rest in your original place. Finally, look towards the northwest valley, a narrow gorge where a turbulent river flows, with steep mountains on the left and right, and dense forests growing. Follow a very long riverbed and go far away. In the intervals between these places, rest in gardens of newly blooming flowers and so on, and talk with your relatives and friends. Then, part ways and practice returning to the previous paths. By doing this, initially, feelings of joy, sorrow, and other high and low experiences will arise. Eventually, the body and mind will be pervaded by uncontaminated bliss. The necessity is that, in general, it purifies the sins of speech and pacifies obstacles. The clinging to speech is reversed, and the causes for samsara are not created. Ultimately, one will be liberated into the Sambhogakaya, the Enjoyment Body of Speech Vajra, inseparable from the Dharmakaya. Third part: Differentiating the mind and expanding. First part: Contemplate the various expressions of suffering and happiness from hell to the realm of the gods, and intersperse them with the syllable "Phat" (Tibetan: ཕཊ།, Sanskrit Devanagari: फट्, Sanskrit Romanization: phaṭ, Chinese literal meaning: Phat) in between.
Chinese
稍作休息。再次观想寂静与忿怒本尊的各种姿态，念诵“帕（藏文：ཕཊ）”以作休息。第二部分是：心之初生处，中住及终去。如是观三者，心净知心性。如是三者中，首先观察心之初生处：所谓心，即感受一切苦乐的、灵敏而变幻莫测的这个东西，从何处产生？是从外在的器世界和内在的有情等处产生吗？或者，是从外在四大种的任何一种物质产生吗？如果是，那么将它们一一分解成微尘来寻找，能找到吗？或者，是从内在的自身产生吗？如果是，那么从各个部分来寻找，能找到吗？如果说是从空性中产生，那么产生的处所成立吗？如果说是从显现中产生，那么它的对境能找到吗？总之，对外在所寻找的心进行观察，对内在寻找者之心进行反观，在没有见到远离一切本体和相状的自性之前，不断追问和重复。第二，观察心之住处：现在通过念头和觉知的道路显现的这个东西，住在何处？是在外在的器世界、内在的有情、身体的各个部分等处吗？用什么形状和颜色来表示？经过观察和分析，如果这些都不成立，那么反观能思维的意识，意识虽然清晰而显现，但因为自性不成立，所以在没有确定为无根无基之前，不断重复。第三，观察心之去处：当心突然生起又突然消失时，你认为它去了哪里？经过观察，在外在的器世界、内在的有情、显现和空性、存在和不存在等任何地方，都没有心可以去的地方。作为有境的心本身，也远离了“这是什么”之类的所有本体和相状，因此，去处和去者之心都不成立，所以在没有确定觉性空性远离来去之前，不断重复。此时，对于分别出现的象征性教法，以及佛和有情的本体，烦恼和智慧，六识各自对境的善恶等，在没有真正认识到本体之前，要抓住提问的关键，断除疑惑的束缚。必要之处在于，普遍来说，可以消除意业的罪过，平息障碍。因为意念的执着消退，所以不会抓住轮回的根基。最终，在证悟心之金刚法身时，将会在无二的状态下解脱。第三部分，在自性上认识觉性：广大荟供轮
English
Rest for a while. Again, contemplate the various postures of the peaceful and wrathful deities, and rest by reciting "Phaṭ (Tibetan: ཕཊ)". The second part is: The mind's place of origin, Abides in the middle, and finally goes. If you examine these three, The mind is purified, and the nature of mind is known. As in these three, first examine the place of origin of the mind: What is called mind, that which experiences all happiness and suffering, this sensitive and elusive thing, from where does it arise? Does it arise from the external vessel world and the internal sentient beings, etc.? Or, does it arise from any of the external four elements? If so, then break them down one by one into atoms and search for them, can you find them? Or, does it arise from the internal self? If so, then search for it from each part, can you find it? If you say that it arises from emptiness, then does the place of origin exist? If you say that it arises from appearance, then can its object be found? In short, observe the mind that is being sought externally, and look back at the mind of the seeker internally. Until you see the self-face that is free from all essence and characteristics, keep questioning and repeating. Second, examine the place of abiding of the mind: Where does this thing that appears through the path of memory and awareness now reside? Is it in the external vessel world, the internal sentient beings, the parts of the body, etc.? What shape and color can be used to represent it? After observation and analysis, if none of these are established, then look back at the consciousness that is thinking. Although consciousness is clear and apparent, because its own nature is not established, repeat until you have determined that it is without foundation and root. Third, examine the place where the mind goes: When the mind suddenly arises and suddenly disappears, where do you think it goes? After observation, there is no place for the mind to go in the external vessel world, the internal sentient beings, appearance and emptiness, existence and non-existence, etc. The mind itself, as the object-possessor, is also free from all essence and characteristics such as "what is this", so the place of going and the mind of the goer are not established. Therefore, repeat until you have determined that awareness-emptiness is free from coming and going. At this time, regarding the symbolic teachings that appear separately, as well as the essence of Buddhas and sentient beings, afflictions and wisdom, the good and bad of the objects of the six consciousnesses, etc., before truly recognizing the essence, grasp the key to the question and cut off the bonds of doubt. The necessity is that, in general, it can eliminate the sins of mental karma and pacify obstacles. Because the clinging of the mind recedes, it will not grasp the basis of samsara. Ultimately, when realizing the Vajra Dharmakaya of the mind, one will be liberated in a state of non-duality. The third part, introducing awareness to its own nature: vast gathering feast.
Chinese
事先陈设供品进行供养，弟子们双膝跪地，合掌，将眼睛和意识专注于上师的心间，以强烈的虔诚和渴望引导心念。通过祈请上师传承，降下加持。上师的心与自心无别，在离戏的境界中稍作放松，安住其中。如此祈祷，加持如涌，三门之显现与上师融合，心念生起虔诚。于此状态中，放松的觉性不滞于虔诚，于无执中解脱，即是虔诚自明而生。于自明无生离戏之境界中，不作取舍，自然安住，心念过去已灭，未来未生，现在的觉知清晰而无所执，大大地注视那自明自显的本然面目。如此观视，现在的觉性四分之三已离，空空荡荡，坦然舒展，此即是自生智慧法身，超越思维之大境界，故当确切认知，不失其状态，令忆念如河流般延续。又，基之实相，事物之本性，本初清净之智慧，安住于刹那染污之壳中，犹如如意宝珠被泥垢覆盖。若以净除之物洗涤，则所需自然显现。因此，所净之基，心性光明之体性，本无明暗；所净之客尘，本无沾染。故无系缚解脱、取舍之过患，自性清净光明之本初清净，原始圆满之实相不变，本体空性之分，无生离戏即是法身。自性无碍，五身五智等随意显现之光明分，即是报身。空明无二之妙用，显现智慧之明觉，大悲周遍之觉性分，即是化身。如是空明觉之三智慧，于心性光明之体性中合一，即是自性身。心性本初清净中，佛之功德本自任运而住，虽无有变异，然刹那
English
Having arranged offerings and made offerings in advance, the disciples kneel down, join their palms, and focus their eyes and consciousness on the heart of the guru, guiding their minds with strong devotion and longing. Through invoking the lineage of the guru, blessings are bestowed. The guru's heart and one's own mind are inseparable, and in the state of non-duality, one relaxes slightly and abides in it. By praying in this way, blessings arise like a surge, and the appearances of the three doors merge with the guru. The mind arises in devotion. In this state, the relaxed awareness does not linger in devotion, and liberation occurs without clinging, which is the arising of devotion as self-awareness. In the state of self-awareness, unborn and free from elaboration, without acceptance or rejection, one rests naturally. The past mind ceases, the future is not born, and present awareness is clear and without grasping. Look intently at the natural face of self-awareness and self-illumination. By looking in this way, three-quarters of present awareness are gone, empty and clear. This very openness is the self-born wisdom Dharmakaya, the great state beyond thought. Therefore, recognize it definitively, do not lose its state, and let mindfulness flow like a river. Furthermore, the true nature of the ground, the nature of things, the wisdom of primordial purity, abiding in the husk of momentary defilements, is like a wish-fulfilling jewel covered with mud. If it is cleansed with purifying substances, then what is needed will naturally appear. Therefore, the basis to be purified, the essence of mind itself, is luminous and has never been obscured or diminished. The objects to be purified, the adventitious phenomena, have never been stained. Therefore, free from the faults of bondage and liberation, acceptance and rejection, the naturally pure and luminous primordial purity, the unchanging reality of the original completeness, the aspect of emptiness of essence, unborn and free from elaboration, is the Dharmakaya. The unobstructed nature, the luminous aspect in which the five bodies and five wisdoms appear in any way, is the Sambhogakaya. The skillful means of emptiness and clarity inseparable, the arising of knowing wisdom, the aspect of all-pervading compassion and awareness, is the Nirmanakaya. Thus, these three wisdoms of emptiness, clarity, and awareness, united in the essence of the luminous nature of mind, are the Svabhavikakaya. In the primordial purity of mind itself, the qualities of the Buddha are naturally and spontaneously present, and although there is no change, momentary