Chinese
也就是说，从外观的虚空天空，到内在的虚空清净的灯，生起具有明觉命脉的觉悟，并加以修持。在此，将这两者结合在一起进行引导，分为两个部分：前行和正行，即如何依赖传承。第一部分也分为两个：真实的前行和安住。第一部分有三个方面，首先是身体的前行。《决断》中说：“身体的前行是，以金刚跏趺坐，调伏身体利益心。”因此，在寂静处端正身体，双脚脚底相对，双手合掌，不要碰到头部，观想一个蓝色的三尖金刚杵燃烧着火焰，并加以修持。这样做的征兆是：首先，身体的肌肉和骨骼会发生变化，出现疼痛等。然后，身体就像腐烂倒塌的房屋一样，发出噼啪声或松弛的声音。这样做有两个目的：共同的和殊胜的。第一个是：对身体的执着消失，障碍平息，这两个共同的作用是净化身体的罪业。殊胜的目的是：身体不进入胎儿的城市，并在化身中解脱，这两个共同的作用是与佛身无二无别。第二，语言的前行。《决断》中也说：“语言安住于吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），通过封印、练习和寻求柔软之路，调伏语言利益心。”因此，封印、（203）练习、寻求柔软并进入道路这三个方面。封印分为两种。第一，对外部显现进行封印：观想从自己的鼻孔中发出一两个吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，充满外部和周围的一切，并唱诵悠扬而悠长的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之歌。这样做的征兆是，感觉一切显现都被吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字充满，显现变得模糊。其目的是：在修持正行时，觉知不会被显现所控制。对内部蕴界进行封印：观想外部的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字一个个从鼻孔融入体内，并且吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字比之前的稍微
English
That is, from the empty sky of the outer space, to the inner space, the clear lamp of awareness with its lineage arises, and is practiced. Here, combining these two together for guidance is divided into two parts: the preliminary and the main practice, which is how to rely on the lineage. The first part is also divided into two: the actual preliminary and the settling. The first part has three aspects, first is the preliminary of the body. In the "Decision" it says: "The preliminary of the body is, with the vajra posture, subdue the body to benefit the mind." Therefore, in a secluded place, straighten the body, bring the soles of the feet together, join the palms without touching the head, visualize a blue three-pointed vajra burning with flames, and practice it. The signs of doing so are: first, the muscles and bones of the body will change, and pain etc. will occur. Then, the body will make crackling or loose sounds like a decaying and collapsing house. There are two purposes for doing so: common and supreme. The first is: attachment to the body disappears, obstacles are pacified, and the common effect of these two is to purify the sins of the body. The supreme purpose is: the body does not enter the city of the womb, and is liberated in the emanation body, and the common effect of these two is to become inseparable from the Buddha's body. Second, the preliminary of speech. The "Decision" also says: "Speech abides in Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), through sealing, practice, and seeking the path of softness, subdue speech to benefit the mind." Therefore, sealing, (203) practice, seeking softness and entering the path, these three aspects. Sealing is divided into two types. First, sealing the outer appearance: visualize one or two Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllables emanating from your nostrils, filling the outside and the surroundings, and sing a melodious and long song 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). The sign of doing so is that all appearances seem to be filled with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllables, and appearances become blurred. The purpose of this is: when practicing the main practice, awareness will not be controlled by appearances. Sealing the inner aggregates: visualize each of the outer Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllables dissolving into the body from the nostrils, and 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) syllable is slightly more than the previous one.
Chinese
念诵之后，征兆是因“吽”（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）充满腹部而感到饱胀不适。其必要性是，在实际修持正行时，有从五蕴束缚中解脱的必要。之后，锻炼技艺分为两种。在外境上锻炼技艺是：观想以“吽”（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）将所见对境（204）之事物全部依次由外向内穿透，毫无阻碍地彻底穿透。念诵猛烈而高亢的“吽”（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。征兆是，此显现如彩虹般空荡荡、轻飘飘，生起无自性的体验。必要性是，有通达显现无自性的必要。在内五蕴上锻炼技艺是：以“吽”（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）对自己的身体也如前一样进行锻炼。征兆是，身体的肌肉颤动、刺痛，感到轻飘飘、空荡荡、无自性。必要性是，有通达五蕴无自性的必要。调柔寻觅并步入道途也分为两种。调柔寻觅觉性是：在前方设立所缘依处，观想“吽”（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字念珠串联，或者如绳索般缠绕，又逐渐向外延伸，心专注于此，并悦耳地念诵“吽”（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。征兆是，觉知安住于当下，并且能够专注于任何目标。必要性是，在实际修持正行时，觉（205）性获得自在，因此有能够随意转变目标之必要。步入道途是：如蜘蛛爬行般，在遥远的路途上，在视线所及之处，观想“吽”（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）融入并前行。在山脊的背面，以及先前走过的地域中行走，观察身后的山谷走向，指向东方，面向西方的山峰，感到恐惧，在森林峡谷和河流中穿行，观想在无边无际的道路上独自以“吽”（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）前行，并悠长而悦耳地念诵“吽”（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。征兆是，生起明显的厌离感、松弛感，以及无分别的禅定。必要性是，使觉性达到极致。如此进行语的加行，有两种必要：共同和殊胜。共同的必要是，遣除语的执着，平息语的障碍，以及这两者的共同作用是，净化语的罪业。殊胜的必要是，使语不堕轮回，使语在报身中解脱，以及（206）
English
After reciting, the sign is that due to the "Hūṃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) filling the abdomen, one feels discomfort from fullness. The necessity for this is that when actually practicing the main practice, there is a need to be liberated from the bonds of the aggregates. Then, training the skills is divided into two. Training the skills on external appearances is: contemplate that with "Hūṃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽), all objects of sight (204) are gradually penetrated from the outside in, completely penetrating without obstruction. Recite the "Hūṃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) forcefully and loudly. The sign is that this appearance seems empty and light like a rainbow, and the experience of no self-nature arises. The necessity is that there is a need to become proficient in the appearance of no self-nature. Training the skills on the internal aggregates is: with "Hūṃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽), train one's own body as before. The sign is that the muscles of the body tremble, there is a stinging sensation, and one feels light, empty, and without self-nature. The necessity is that there is a need to become proficient in the aggregates of no self-nature. Taming and seeking and entering the path are also divided into two. Taming and seeking awareness is: set up a support for focus in front, contemplate the "Hūṃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) mantra strung together like beads, or wrapped like a rope, and gradually extend it outwards, keep the mind focused on this, and recite the "Hūṃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) melodiously. The sign is that awareness abides in the present moment, and one is able to focus on any object. The necessity is that when actually practicing the main practice, awareness (205) gains freedom, so there is a need to be able to transform the focus at will. Entering the path is: like a spider crawling, on a distant road, as far as the eye can see, contemplate "Hūṃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) merging and going forward. Walking on the back of the mountain ridge, and in the regions previously traveled, observing the direction of the valley behind, pointing east, facing the western peaks, feeling fear, traversing through forests, canyons, and flowing rivers, contemplate walking alone with "Hūṃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) on the boundless road, and recite the "Hūṃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) long and melodiously. The sign is that obvious weariness, relaxation, and non-conceptual samadhi arise. The necessity is to bring awareness to its ultimate limit. Thus, performing the preliminary practice of speech has two necessities: common and supreme. The common necessity is to reverse the attachment to speech, pacify the obstacles of speech, and the common effect of these two is to purify the sins of speech. The supreme necessity is to prevent speech from falling into samsara, to liberate speech into the Sambhogakaya, and (206)