English
At this time, from the syllable Ah (Tibetan: ཨཱཿ) arise the winds of the five elements, five rays of light, like the end of a silk thread stretched with gold thread, emitting a blue Hum (Tibetan: ཧཱུྃ་). Meditate on reaching the distance of one arrow-shot from the nostrils. When inhaling, visualize the white Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) syllable with light rays entering from the nostrils and dissolving into the Ah (Tibetan: ཨཱཿ) syllable. When abiding, place awareness on the Hum (Tibetan: ཧཱུྃ་) syllable outside and the Ah (Tibetan: ཨཱཿ) syllable inside. The sign of attainment is seeing the colors of the five winds in the nostrils, and so on. Second, the wisdom wind vajra recitation that stabilizes attainment: To make it stable, rely on the intermediate wind and practice as above. In particular, the non-dual vow wisdom vajra recitation is learned from elsewhere. Then, there is the order of further enhancing stability. The scriptures say: Practice as if the great bliss of one's own body with skillful means, and the essence of the union of the profound path of wisdom of another's body, the lotus, etc., are manifested separately. Thus it is said. Third, the signs and qualities of the subsequent entry path are threefold, as the scriptures say: Abiding is the way to liberate the knots of the channels, moving is the way to gain freedom over the winds, and placing is the way to stabilize bodhicitta. The first of these is: In this way, by striking the vital points of the vajra body through the three doors of the body's illusory wheel, the mind's focus, and the binding of speech and wind, all the coarse and subtle knots of grasping and the grasped are untied, and the mouths of the wisdom channels are opened. Second, moving is the freedom of the wind, possessing five common signs such as attainment, and five special signs such as stability, totaling ten. Third, placing is the increase and stability of bodhicitta, relying on the spread throughout all the chakras, completing the bliss of melting and non-leakage. The three impure channels, bindus, and winds mature into pure wisdom channels, bindus, and winds, and the body becomes a deity body like a rainbow, with the form of face and limbs. The mind unites with the vidya of self-arising light, indivisible bliss and emptiness, self-manifesting purity, the wisdom of the five wisdoms inseparable from the dharmadhatu, the five complete sambhogakaya pure lands, in the sphere of five lights. The rainbow body of great transference is accomplished, and all the qualities of the seven branches are possessed. Thus, the practice of bliss and emptiness tummo has been explained. Third, related to the empowerment of wisdom jnana
Chinese
依止莲花手印之路，第三者的修持方式，从其他地方的阐述可以了解。第四，与第四灌顶相关的是，此乃本来清净任运成就之珍宝的修持，是伏藏根本正文第五品大圆满自性的不共前行，有三。本来清净之正文中说：第五，不共前行：轮回涅槃分界，三门之前行，安住于本性。其中第一个，在续部《现观庄严论》中说：轮回涅槃若未分，三界身语意三者，关联无法断除故，轮回涅槃应分界。因此，这有内外轮回涅槃分界两种。第一，外轮回涅槃分界：前往山崖、空谷等无人来往的寂静处，供养地主白色食子，委托事业。要知道，法性的实相原本就存在于自身，但暂时被无明的障碍所遮蔽，无间断地漂泊于六道之中，遭受各种痛苦的折磨。现在为了利益众生，从现在开始分清轮回涅槃的界限，下定决心不再退转轮回。心中思索六道众生的苦乐和行为方式，身体做出跳跃、奔跑、行走、静止等各种姿势，口中发出各种声音，不加任何分别念，自然而然地、无间断地进行，直到疲劳和动摇融为一体，然后观察后得智的自性，稍作休息。然后，身体做出寂静与忿怒本尊众的姿势，口中发出咒语的声音，心中清晰地观想他们的形象，尽力生起我执，并在后得智的状态中修持。如《过去未来经》中说：为了身体之前行，行持六道诸行为，亦行三宝之行为。其必要是清净三门之罪障，平息障碍，遣除实执，成就金刚三身之果位。第二，内轮回涅槃分界：如《过去未来经》中说：身体乃由无明所生故，
English
The way to practice the third [aspect] by relying on the path of the lotus mudra is to be understood from separate explanations. Fourth, the connection with the fourth empowerment is this very practice of the spontaneously accomplished precious Dzogchen Ati, which is the fifth chapter of the root text of the treasure teachings, the uncommon preliminary practices of Great Perfection itself, which are three. In the Ati text, it says: Fifth, the uncommon preliminary practices: Differentiating samsara and nirvana, the preliminary practices of the three doors, settling into the natural state. The first of these, in the Tantra, it says: If samsara and nirvana are not differentiated, the three realms, body, speech, and mind, will not be able to sever their connection. Therefore, samsara and nirvana should be differentiated. Thus, there are two types: outer differentiation of samsara and nirvana, and inner differentiation of samsara and nirvana. The first is: Go to a secluded place where there is no human traffic, such as a mountainside or an empty valley, and offer a white torma to the local deities, entrusting them with activities. Although the natural state of reality has always been within oneself, it has been obscured by the temporary obscuration of ignorance, and one has wandered continuously in the realms of the six classes of beings, tormented by various sufferings. Now, for the sake of sentient beings, from this time forward, differentiate between samsara and nirvana, and generate the intention not to revert to samsara. Think of experiencing in your mind all the happiness, suffering, and behaviors of each of the six classes of beings, and with your body, make various gestures such as jumping, running, walking, and standing. With your speech, utter various sounds, without fabricating any thoughts, spontaneously and without interruption, until fatigue and movement become inseparable. Then, look at the self-nature of post-meditation wisdom and rest. Again, with your body, make the gestures of the assemblies of peaceful and wrathful Sugatas. With your speech, utter the sounds of mantra. With your mind, clearly visualize their forms and generate as much ego-clinging as possible, and cultivate the experience in the state of post-meditation wisdom. Thus, it is also said in the Past and Future [Tantra]: In order to perform the preliminary practice of the body, practice various behaviors of the six realms, and also practice the behaviors of the Three Jewels. The purpose is to purify the obscurations of the three doors, pacify obstacles, reverse attachment, and accomplish the state of the three vajras. The second is the inner differentiation of samsara and nirvana: As it says in the Past and Future [Tantra]: Because the body is produced by the cause of ignorance,
Chinese
六种种子安住于彼处，觉性实为三身之故，三身文字三字显现，文字之功勤修分清。如是说故，所修之基为自身之六处，所修之境为六道众生之生处，即于顶轮有天之种子阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）白色，于喉间有非天之种子苏（藏文：སུ，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：苏）绿色黄色，于心间有人之种子内（藏文：ནྲྀ，梵文天城体：णृ，梵文罗马拟音：ṇṛ，汉语字面意思：内）蓝色青色，于脐间有畜生之种子知（藏文：ཏྲི，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：知）红色黑色，于密处有饿鬼之种子贝（藏文：པྲེ，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：贝）绿色黑色，于足底有地狱之种子度（藏文：དུཿ，梵文天城体：दुः，梵文罗马拟音：duḥ，汉语字面意思：度）灰色等，连同习气一同俱生而安住，彼等清净之法为觉性之智慧，诸佛之身语意之自性，于顶轮有嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）白色，于喉间有阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）红色，于心间有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）蓝色，由此放射出大悲之光芒，将六道之种子连同习气一同焚烧殆尽，将六道之因果连根拔起，观想身体如水晶球般毫无瑕疵，修持三字之念诵。如是，于《虚空光明》中云：“如内里般由谁来分，迷乱之因轮回之种子，三界轮回无有退转，如是种子若未穷尽，轮回之绳永不断绝。”如是说。第二，三门之前行，经文中说：“身作金刚跏趺坐，语风与识吽三合一，修习内外之出入，心之生住灭三观察而确定。”如是所说之第一，身体之前行， 于《自然解脱》中云：“结跏趺坐金刚式，身之调伏利于心。”如是说故，两足底相合，十指按于地，膝盖向外撑，脊椎正直，双手不触及头顶合掌，两肘向外撑直，喉结压住，收紧四肢，如作金刚坐姿般，观想身体为蓝色三尖金刚杵，燃烧火焰。如是作后，身体感到空虚疼痛，无法站立，身体自然放松，放下一切，心安住于无念之自性中。必要是共同身体之罪障得以清净，显现执着得以消除，最终成就身金刚。第二，语
English
The six seeds reside in that place. Since awareness is the actual three bodies, the three-body letters appear as three syllables. Diligently practice and differentiate the skills of the letters. As it is said, the basis for practice is the six places of one's own body, and the object of practice is the seed of birth in the six realms. That is, in the crown of the head, there is the seed of the gods, A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) white; in the throat, there is the seed of the Asuras, Su (Tibetan: སུ, Devanagari: सु, Romanized Sanskrit: su, Literal meaning: Su) green-yellow; in the heart, there is the seed of humans, Ṇṛ (Tibetan: ནྲྀ, Devanagari: णृ, Romanized Sanskrit: ṇṛ, Literal meaning: Ṇṛ) blue-green; in the navel, there is the seed of animals, Tri (Tibetan: ཏྲི, Devanagari: त्रि, Romanized Sanskrit: tri, Literal meaning: Tri) red-black; in the secret place, there is the seed of the pretas, Pre (Tibetan: པྲེ, Devanagari: प्रे, Romanized Sanskrit: pre, Literal meaning: Pre) green-black; and in the soles of the feet, there is the seed of hell beings, Duḥ (Tibetan: དུཿ, Devanagari: दुः, Romanized Sanskrit: duḥ, Literal meaning: Duḥ) gray, etc., which are congenitally present along with their habitual tendencies. The method of purifying them is the wisdom of awareness, the essence of the body, speech, and mind of the victorious ones. In the crown of the head, there is Oṃ (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: Oṃ) white; in the throat, there is Āḥ (Tibetan: ཨཱཿ, Devanagari: आ, Romanized Sanskrit: āḥ, Literal meaning: Āḥ) red; and in the heart, there is Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) blue. From these, rays of compassion emanate, burning away the seeds of the six realms along with their habitual tendencies. Uproot the causes and effects of the six realms, and meditate on the body as if it were a flawless crystal ball. Perform the recitation of the three syllables. Thus, in the "Klong gsal," it is said: "Who can separate it like the inside? The seeds of delusion and samsara, the three realms of samsara have no turning back. If these seeds are not exhausted, the bonds of samsara will never be severed." So it is said. Second, the preliminary practices of the three doors: The text says, "The body should assume the vajra posture, the speech, wind, and consciousness should be united into the three Hūṃs, and practice going out and coming in, both internally and externally. Examine the arising, abiding, and ceasing of the mind and determine them." As it is said, the first preliminary practice of the body: In the "Thal 'gyur," it is said: "By assuming the vajra full lotus posture, the body is disciplined and benefits the mind." As it is said, join the soles of the feet together, press the ten fingers into the ground, stretch the knees outward, straighten the spine, join the palms together without touching the crown of the head, stretch the elbows straight outward, press down on the Adam's apple, tighten the four limbs, and as you assume the vajra posture, visualize the body as a blue, three-pointed vajra burning with flames. By doing so, the body will feel empty and painful, unable to stand, and the body will naturally relax and let go, while the mind rests in its own nature of non-thought. The benefit is that the common physical obscurations are purified, manifest clinging is reversed, and ultimately the vajra body will be accomplished. Second, speech.