Chinese
声音等。所谓已把握的众生和未把握的地水等产生的声音都是声空。声空是上师的语。语观想为无生之自声。心即是忆念分别。所谓自己心中忆念和分别的形象，所有生起、止灭、住三者皆无，是上师的心。心是无二之智慧。智慧具有二种知，即不分别的如是知，以及显现种种光明之如所有知之智慧。无别是，如是说，修习这殊胜的三种道用，无论何时，日夜以及一切行住坐卧，所有显现的一切都知是上师的身语意。上师不在外境，是自心显现。舍弃心之外没有上师，舍弃上师之外没有心。心与上师无别的明空大乐自生，明是化身，空是法身，乐是报身。总之，依赖显现而以上师为道用，依赖上师而生起敬信，依赖敬信而生起恩德，依赖恩德而积累资粮，依赖积累资粮而将自生道用。又，所有显现都知是上师，上师知是心，心知是明空大乐三身。第二，依赖显现而将本尊作为道用，有三种，身（308）语意。第一种有四点，第一点是将自身观想为本尊：平凡。即是将身体观想为本尊，头顶观想上师，断除我执。祈请所有显现都化为本尊。自身观想为胜乐金刚本尊身，显空无别，光明且无分别，明明白白地观想。第二是次第修习：之后。即是将生起贪恋之处，悦意的；生起憎恨之处，不悦意的；生起愚痴之处，难以了解的所知外境，所有显现的种种都次第观想为本尊身。也就是将自己周围的众生，以及粗细四大的所有显现，所有生起都观想为本尊，清清楚楚地显现。同样地（309）从干净的地方开始，直到虚空遍布
English
Sounds, etc. That is, the sounds produced by sentient beings who have grasped and those who have not grasped, such as earth and water, are all sound-emptiness. Sound-emptiness is the speech of the Lama. Speech is meditated upon as the self-sound of non-origination. Mind is memory and thought. That is, whatever images of memory and thought arise in one's own mind, all arising, ceasing, and abiding are free from the three, and are the mind of the Lama. Mind is the non-dual wisdom. Wisdom possesses two kinds of knowledge: the knowledge of suchness, which is non-conceptual, and the wisdom of knowing all that appears and is clear in various ways, which is the knowledge of all that exists. Non-duality is, as it is said, by meditating on these three excellent ways of practice, at all times, day and night, and in all activities, all that appears is known to be the body, speech, and mind of the Lama. The Lama is not outside; it is the arising of one's own mind. Apart from the mind, there is no Lama; apart from the Lama, there is no mind. The non-dual mind and Lama, clear-emptiness, great bliss, arise spontaneously. Clarity is the Nirmanakaya, emptiness is the Dharmakaya, and bliss is the Sambhogakaya. In short, relying on appearances, take the Lama as the path; relying on the Lama, generate devotion; relying on devotion, generate kindness; relying on kindness, accumulate merit; relying on the accumulation of merit, take self-arising as the path. Again, all appearances are known to be the Lama, the Lama is known to be the mind, and the mind is known to be the clear-emptiness, great bliss, and the three kayas. Secondly, relying on appearances, take the Yidam as the path, which has three aspects: body (308), speech, and mind. The first has four points. The first point is to meditate on one's own body as the Yidam: ordinary. That is, meditating on the body as the Yidam, meditating on the Lama on the crown of the head, and cutting off self-grasping. Pray that all appearances transform into the Yidam. Meditate on one's own body as the body of the Hevajra deity, inseparable from appearance and emptiness, clear and without conceptualization, clearly and distinctly. The second is to learn in stages: after that. That is, the objects that give rise to attachment, the pleasant; the objects that give rise to hatred, the unpleasant; the objects that give rise to ignorance, the external objects of knowledge that are difficult to understand, all the various appearances are to be meditated upon as the body of the deity in stages. That is, all the appearances of sentient beings around oneself, and the gross and subtle four elements, all that arises, are to be meditated upon as the body of the deity, appearing clearly and distinctly. Similarly (309), starting from a clean place, until the sky is filled.