Chinese
ར། །如是说。现在将一切都修习成自显如幻，对于任何事物都没有执着，身体没有影子，中阴时智慧幻身显现而解脱是有必要的。此中的诀窍是，夜晚将诸根收摄于处所，从心间的光团向上放射，在海螺室中撞击空性的明点灯，修习光向上放射向下放射而摄持心。之后半夜将所知放入宝瓶中，将心专注于心间唯一的光。黎明时使智慧显明，身体以狮子的威严姿势安住，从眉间向弓箭的距离的虚空中，将一个清晰的白色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）专注于此，则将显现空明。白天将显现如幻的一切都修习成幻化梦境。 (346)这四个要点是：梦境、幻身、光明，三者和合修习是重要的。在所有这些时候，有的不要特意舍弃，没有的不要特意追求，对于有的不要特别执着，对于没有的不要以贪欲追求，不要切断过去的痕迹，不要迎接未来的期待，现在不要依赖串习的对治自性，显现从显现处解脱，对实物的执着消除。流动从流动处解脱，自然消逝无痕迹，显现与觉性于二无中解脱，如水融入水中一样，没有差别，超越了视为自我的对境，安住于清净串习迷惑之根本的瑜伽士，称为长六法。如是说：无论何人，不切断过去的痕迹，不迎接未来的期待，将现在的觉性安住于当下，无有先后地融合，称为一合之自性，于三时证悟平等性之瑜伽。 (347)如是说。此外，有依所缘修习和无依所缘修习两种，有依所缘是将心专注于色声香味触的对境，由此成就安住自性的无分别禅定。如《散乱经》所说：眼、色、声、香、触，修习五欲之境，色即颜色、形状等，工艺和艺术各异，眼即各种形象。声即琵琶、瓮声，弦乐、陶鼓、笛子，呗和哈等。香即
English
Ra. It is said. Now, by training everything to be self-manifesting as illusion, there is no attachment to anything, the body has no shadow, and it is necessary to be liberated by the manifestation of the wisdom illusory body in the bardo. The key to this is to gather the senses into their places at night, and radiate upwards from the sphere of light in the heart. In the conch shell chamber, strike the empty bindu lamp, and train the mind to radiate light upwards and downwards. Then, at midnight, put the knowable into the vase, and focus the mind on the single light in the heart. In the morning, to make wisdom clear, sit in the majestic posture of a lion, and from the space between the eyebrows to the sky at the distance of a bow, focus on a single clear white A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), and emptiness and clarity will arise. During the day, train all appearances that are bound by illusion to be like illusions and dreams. (346) These four key points are: dream, illusory body, clear light, it is important to train in the union of the three. At all those times, do not deliberately abandon what exists, do not deliberately pursue what does not exist, do not be particularly attached to what exists, do not pursue what does not exist with desire, do not cut off the traces of the past, do not welcome the expectations of the future, and now do not rely on the antidote of habitual tendencies, appearances are liberated from where they appear, the grasping of things is eliminated. Movement is liberated from where it moves, naturally disappears without a trace, appearance and awareness are liberated in non-duality, like water dissolving into water, there is no difference, transcending the object of seeing as self, abiding in the yoga that purifies the root of habitual delusion, is called the Six Longs. It is said: Whoever does not cut off the traces of the past, does not welcome the expectations of the future, and keeps the present awareness in the present, merging without before and after, is called the nature of one union, the yoga of realizing equality in the three times. (347) It is said. Furthermore, there are two types of training: training with dependent objects and training without dependent objects. Training with dependent objects is to focus the mind on the objects of form, sound, smell, taste, and touch, thereby achieving non-conceptual samadhi that abides in its own state. As stated in the "Scattered Sutra": Eye, form, sound, smell, and touch, train the realm of the five desires, form is color, shape, etc., crafts and arts are different, eye is various images. Sound is lute, urn sound, stringed instruments, pottery drum, flute, pe and har, etc. Smell is
Chinese
气味与混合物，以意合的甚深缘起而作。味道是六味俱全的红糖，以及各种混合的葡萄美酒。这是缘起支分的结合。触觉是智者安坐于法座之上，以交错的姿势摇曳，以及一些树叶，仅仅是触碰，对于法性，以不离的心而安住。如是说。一些（348页）树叶在印度的森林中生长，接触身体就能产生禅定，这是古代上师们的观点。但从究竟的意义上来说，具有手印特征的脉瓣相遇，就是显现乐空无分别的智慧。此外，能够驾驭脉、气、明点的大乐，被称为将智慧隐藏在明点清净的虚空中。因此，要像实修指导一样，进行降下世俗明点、将其置于金刚宝瓶中、返回原位、施展力量、与气混合、送入空性、颠倒身心等方法。正如那里面所说：暂时依赖世俗明点，以欲求成佛之心，对于具足特征的明妃，必定要开始吸引的修行，圆满所依自身与脉等，以及所缘的身体。之后，对于世俗明点本身，进行降、持、返，插入脉中并与气（349页）混合，进行空性并断除后续之念，颠倒身心二者。如是说。此处的实修指导，就像风和贪欲的口诀指导中所说的那样。在修习无所缘的所缘时，虽然说了二十一种，但归纳起来是七种。其中的第一种修法，是将心专注于白色的“阿”字形象上：在上师瑜伽之后，观想在自己的鼻尖上有一个白色的“阿”字，当气息呼出时，“阿”字也变得越来越长，当气息吸入时，“阿”字也随之而来，并安住在先前的位置上，如果火大的成分较重，就将“阿”字观想为触感，如果水大的成分较重，就将“阿”字观想为热触感。这样就能生起无生、不可思议的体验。第二种修法，是将心专注于遣除障碍的字母“呸”（藏文：ཕཊ།，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：呸）上：暂时放松身心，在意识散乱之际，念诵短促而有力的“呸”（藏文：ཕཊ།，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：呸）字，由此就能生起未被先前、之后、现在的念头所污染的，清澈明亮的觉性（350页），并将它视为法身而进行修习。
English
Odor and mixture, made with the profound interdependence of harmonious minds. The taste is jaggery with six tastes, and various mixed grape wines. This is the combination of interdependent branches. Touch is when a wise person sits on a throne, swaying in a crossed posture, and with some leaves of a tree, just by touching, for the nature of reality, abiding with an inseparable mind. Thus it is said. Some (page 348) leaves grow in the forests of India, and touching the body will generate samadhi, according to the ancient lamas. But in the ultimate sense, the meeting of the pulse petals with the characteristics of a mudra is the actual manifestation of the wisdom of bliss and emptiness, non-conceptual. Furthermore, the great bliss that can harness the channels, winds, and bindus is called concealing wisdom in the pure space of the bindu. Therefore, one should practice the methods of descending the conventional bindu, placing it in the vajra vase, returning it to its original place, exerting power, mixing it with the wind, sending it into emptiness, and reversing body and mind, as in a practical instruction. As it says in that very text: For a while, relying on the conventional bindu, with the desire to become a Buddha, for the consort who is complete with characteristics, one must definitely begin the practice of attraction, completing the body of the object of reliance itself and the channels, and the object of focus. Then, for the conventional bindu itself, perform descending, holding, and returning, inserting it into the channels and mixing it with the wind (page 349), perform emptiness and cut off subsequent thoughts, reverse both body and mind. Thus it is said. The practical instruction here is as it is said in the oral instruction of wind and desire. When training in aimlessness, although twenty-one are mentioned, they are summarized into seven. The first of these practices is to focus the mind on the white letter "A": After the guru yoga, visualize a white "A" on the tip of your nose, and when the breath goes out, the "A" also becomes longer and longer, and when the breath is inhaled, the "A" also comes along and abides in the previous position. If the fire element is strong, then meditate on the "A" as a tactile sensation, and if the water element is strong, then meditate on the "A" as a hot tactile sensation. In this way, the experience of the unborn, inconceivable will arise. The second practice is to focus the mind on the letter "PHAṬ" (Tibetan: ཕཊ།, Sanskrit Devanagari: फट्, Sanskrit Romanization: phaṭ, Chinese literal meaning: PHAṬ) which dispels obstacles: Relax the body and mind for a moment, and when the consciousness is distracted, recite the short and forceful "PHAṬ" (Tibetan: ཕཊ།, Sanskrit Devanagari: फट्, Sanskrit Romanization: phaṭ, Chinese literal meaning: PHAṬ), and thus the clear and bright awareness that is not defiled by past, future, and present thoughts will arise (page 350), and recognize it as the dharmakaya and practice it.
Chinese
如是，以ཕཊ་（藏文，梵文天城体，फट्，梵文罗马拟音，phaṭ，汉语字面意思：啪）修持，则生起自性完全清净之等持。第三，于忿怒尊喜笑之声中摄心：念诵猛烈而短促的ཧ་，如前一般，于远离能执所执戏论之义生起于相续。第四，于非天争斗时摄心：于高处跏趺而坐，于脐间系念རྃ་（藏文，梵文天城体，रं，梵文罗马拟音，raṃ，汉语字面意思：让），身体摇动，头缓慢旋转，之后越转越快，越转越快时，所有显现皆成红色、黄色、蓝色，从中除了飒飒和哗啦啦的声音外，什么也未成立而趋于自灭，生起见解脱之觉受。第五，于字母ཧཱུྃ་（藏文，梵文天城体，हूं，梵文罗马拟音，hūṃ，汉语字面意思：吽）中摄心：念诵长音的ཧཱུྃ་（藏文，梵文天城体，हूं，梵文罗马拟音，hūṃ，汉语字面意思：吽）时，生起心于空明中自住之觉受。第六，于次第空性中摄心（351）：首先，将身体的各个部分分解，以众多名称分析。仅仅一个头，也安立众多名相和部分，如是分析，则如什么也未成立一般。同样，分解外境显现，则知一切法唯是名言，仅是假立名称而已，于实义中并不存在，于此觉悟之状态中放松安住，则生起远离思议之空性觉受。第七，于顿悟空性中摄心：于任何显现，皆于其自性中明明白白地修习，则首先显现，其次空性，再次生起于任何处皆不成立之觉受。这些并非全部需要修习，于任何随顺之处摄心，即是所说之方便支分。于《日月和合》中云：于字母ཨ་（藏文，梵文天城体，अ，梵文罗马拟音，a，汉语字面意思：阿）系念时，对实有之执着自然消除。于字母ཧཱུྃ་（藏文，梵文天城体，हूं，梵文罗马拟音，hūṃ，汉语字面意思：吽）系念时，以此消除语之垢染。谁人执持རྃ་（藏文，梵文天城体，रं，梵文罗马拟音，raṃ，汉语字面意思：让）于心，彼人以此清净一切事物。（352）于字母ཧ་（藏文，梵文天城体，ह，梵文罗马拟音，ha，汉语字面意思：哈）系念时，能令一切愚痴灭尽。何人安住于ཕཊ་（藏文，梵文天城体，फट्，梵文罗马拟音，phaṭ，汉语字面意思：啪），彼人以此遣除身语之损害。谁人安住于空性，此能遣除对实有之执着。谁人修习顿悟空性，所有念头皆顿然空寂。如是说。这些被称为天与人之摄心。最初行者于所缘中摄心时，是天与人之摄心。于生起等持之状态中修习时，是菩萨之禅定。于稳固而成为法界时，是善逝。
English
Thus, by practicing with phaṭ (藏文，梵文天城体，फट्，梵文罗马拟音，phaṭ，汉语字面意思：啪), the samadhi of completely pure nature arises. Third, focusing the mind on the laughter of the wrathful deity: Recite a fierce and short ha. As before, the meaning of being free from grasping and fixation arises in the mind. Fourth, focusing the mind on the fighting of the asuras: Sit in a high place in the lotus position. Focus the mind on raṃ (藏文，梵文天城体，रं，梵文罗马拟音，raṃ，汉语字面意思：让) at the navel. Move the body. Slowly rotate the head. Then, as it rotates faster and faster, all appearances become red, yellow, and blue. From the sounds of sang seng and khral khrol, nothing is established and it goes to self-extinction. The experience of seeing appearances being liberated in their own place arises. Fifth, focusing the mind on the letter hūṃ (藏文，梵文天城体，हूं，梵文罗马拟音，hūṃ，汉语字面意思：吽): When reciting a long hūṃ (藏文，梵文天城体，हूं，梵文罗马拟音，hūṃ，汉语字面意思：吽) with melody, the experience of the mind abiding in its own place in emptiness and clarity arises. Sixth, focusing the mind on gradual emptiness (351): First, separate the individual parts of the body. Analyze them with many names. Even for just one head, many names and parts are assigned. Just as nothing is established, similarly, by dismantling external appearances, all phenomena are just names. Realizing that they are just names and do not exist in reality, relax and rest in that state. The experience of emptiness free from conceptual thought arises. Seventh, focusing the mind on sudden emptiness: Meditate clearly on whatever appears in its own place. First, appearance. Second, emptiness. Third, the experience of not being established anywhere arises. It is not necessary to practice all of these. Focusing the mind on whatever is preferred is said to be a branch of skillful means. From "Union of Sun and Moon": By focusing the mind on the letter a (藏文，梵文天城体，अ，梵文罗马拟音，a，汉语字面意思：阿), the clinging to things is naturally purified. By focusing the mind on the letter hūṃ (藏文，梵文天城体，हूं，梵文罗马拟音，hūṃ，汉语字面意思：吽), it purifies the defilement of speech. Whoever holds raṃ (藏文，梵文天城体，रं，梵文罗马拟音，raṃ，汉语字面意思：让) in their mind, they purify all things. (352) By focusing the mind on the letter ha (藏文，梵文天城体，ह，梵文罗马拟音，ha，汉语字面意思：哈), it exhausts all delusion. Whoever abides in phaṭ (藏文，梵文天城体，फट्，梵文罗马拟音，phaṭ，汉语字面意思：啪), they abandon harm to body and speech. Whoever abides in emptiness, this reverses the clinging to things. Whoever meditates on sudden emptiness, all thoughts are instantly emptied. So it is said. These are called the mind-holdings of gods and humans. When a beginner focuses the mind on an object, it is the mind-holding of gods and humans. When meditating in the state of arising samadhi, it is the contemplation of a Bodhisattva. When stability becomes the expanse, it is the Sugata.