English
In the guidance of speech, there are also uncommon preliminary practices related to speech guidance, as well as the actual guidance of sound-emptiness speech, and finally the transformation into the form of speech syllables. The first part has two aspects: abandonment and adoption. What should be abandoned are: the verbal actions that obscure the speech vajra, including the four: lying, divisive speech, harsh speech, and idle talk, which should be confessed and vowed to refrain from. What should be adopted are: speaking truthfully, reconciling discord, praising the virtues of others, and learning to speak peacefully and pleasantly. The second part, the guidance of sound-emptiness speech, is: in the visualization of oneself as the form of the main deity, with the conviction that speech is originally the unobstructed speech of the deity, which is sound-emptiness, like the sound of a разрушения beehive, believing that all sounds of the stable and moving, container and content world, such as plants, mountains, stones, and earth colliding, appear as the sound of the six-syllable mantra. Reciting ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ། (Tibetan: ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།, Sanskrit Devanagari: ओँ मणि पद्मे हूँ, Sanskrit Romanization: oṃ maṇi padme hūṃ, Literal Chinese meaning: Om Mani Padme Hum) without interruption, mixing it with the example of the echo in the valley, through recitation, all sounds appear as sound-emptiness, which will produce a good experience. The third part is the transformation of speech into the form of syllables: in the central channel directly below the navel, there is the support of awareness, bodhicitta, a white ཧྲཱིཿ (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: Hrih) syllable the size of a bean. In the sky above the crown of the head, visualize the Amitabha guru as before, and from the rays of light from his heart, draw the ཧྲཱིཿ (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: Hrih) syllable from the navel through the central channel. Shoot it out from the crown of the head and dissolve it into the guru's heart. Visualize the guru going to Sukhavati through the rainbow path of light, and then abide in a state of non-discrimination. The third part is the guidance of the mind's clear light, there are also uncommon preliminary practices related to the mind's guidance, as well as the actual guidance of the mind of clarity and emptiness, and finally the transformation into clear light. The first part also has two aspects: abandonment and adoption. What should be abandoned are: the mental actions that obscure the mind vajra, including greed, malice, and wrong views, which should be confessed and vowed to refrain from. What should be adopted are: being content with possessions, practicing loving-kindness, and generating faith in karma and its effects. The second part is the guidance of the mind of clarity and emptiness: generate faith that the nature of mind originally abides in the dharmakaya, keep the body in the seven-point posture, and keep the eyes wide open. Release the breath from the mouth. In the mind, represented by the deity's mantra, determine that all appearances are one's own mind. By continuously looking at its original face, the nature of arising, ceasing, and abiding, shapes and colors, etc., cannot be established, just like a walpo without traces.
Chinese
在散乱的状态中不要特意执著，在明了时没有散乱，在融入时没有昏沉，在紧绷时没有被亲近所染污，在觉知时没有转为分别念，在空明无处的状态中放松而平静地安住。这样，无论显现什么都会自然解脱，分别念会作为修行的助伴而显现。如果分别念带来困扰，就不要散乱地盯着那个念头。这样会生起了知分别念无根无基的定解，善行能够经受住违缘，轻松愉快地进行。第三，将心融入光明：不执著所融入之物，自性觉知光明无有垢染。不执著融入之处，超越了对好坏境的执著。不执著融入之方法，没有被造作分别念所染污。这样修持，光明母子相会而证得菩提。第三，后修时的修持，在昼夜瑜伽二者中，白天的瑜伽有三种修持方式。第一，身体的修持方式是将向上显现的景象转为道用，以及将向下清净的景象进行修习。第一，对所有外器内情的显现，都观想为上师的身相，清晰空性，无有执著，任其自然显现，并将其转为道用。第二，向下清净景象的修习是，修习一切众生本来就是自性清净的大悲心。第二，语言的修持方式也有两种：将所有的声音都转为六字真言（嗡嘛呢呗美吽，oṃ maṇi padme hūṃ，六字莲花真言）的声响空性道用，并修习所有的声响本来就是声空不二、不可摧毁的圣者之语。第三，心的修持方式有三种：见到殊胜的对境生起信心，见到低劣的对境生起悲心，安住于当下时，观照自心本性，并保持无根无基的状态。第二，夜晚的瑜伽有两种：将梦境修习为本尊，入睡前，观想自己成为大悲观世音菩萨，在心间清晰明亮地安住上师圣尊，在睡眠和梦境之间，不要被分别念所中断，以意念专注的状态入睡，梦境自然而然地被控制，显现为本尊的身相。光明是，在入睡时，观想外器内情融入光明，就像镜子上的雾气消散一样，在收摄的状态中，心无所执，安住于此，便能入睡。
English
Without deliberately clinging to the state of distraction, without being distracted in clarity, without being dull in absorption, without being tainted by intimacy in tightness, without transforming into conceptualization in awareness, relax and settle peacefully in the state of emptiness and clarity without location. In this way, whatever arises will be naturally liberated, and conceptual thoughts will appear as aids to meditation. If conceptual thoughts cause harm, stare intently at the thought itself without distraction. This will give rise to a firm conviction of knowing that conceptual thoughts are baseless and rootless, and virtuous actions will be able to withstand obstacles and proceed easily and pleasantly. Third, transferring the mind into clear light: Not fixating on what is being transferred, self-awareness is clear light, free from defilements. Not fixating on the place of transfer, transcending the mind of good and bad places. Not fixating on the method of transfer, not tainted by the mind of effortful thought. By practicing in this way, the clear light mother and child meet, and enlightenment is attained. Third, the practice during the post-meditation period includes two yogas, day and night. The daytime yoga has three ways of practice. First, the way of practicing with the body is to take upward appearances as the path and to purify downward pure appearances. First, all appearances of the outer and inner world are visualized as the body of the Lord, clear and empty, without clinging, appearing vividly, and taking them as the path. Second, the practice of purifying downward pure appearances is to train in the thought that all sentient beings are inherently the Great Compassionate One, naturally pure. Second, there are also two ways of practicing with speech: taking all sounds as the sound of the six-syllable mantra (oṃ maṇi padme hūṃ) as the path of emptiness, and training in the thought that all sounds are inherently sound-empty, indestructible, and pure as the speech of the noble ones. Third, there are three ways of practicing with the mind: when seeing a special object, generate faith; when seeing an inferior object, generate compassion; when staying in the present moment, look at your own face and maintain the state of rootlessness and baselessness. Second, there are two types of night yoga: training dreams as deities. Before going to sleep, visualize yourself as the Great Compassionate Avalokiteśvara, clearly and distinctly placing the guru and the noble one in your heart, and lying down with the intention of being unwavering between sleep and dreams, so that dreams are naturally taken over and appear as the body of the deity. Clear light is when falling asleep, visualizing the outer and inner world dissolving into light, like the evaporation of steam from a mirror, in a state of contraction, the mind is detached and placed in equanimity, and sleep is achieved.
Chinese
願清晰顯現。此外，無論受用飲食、衣物、住所等任何事物，都觀想為各自本尊的身相，將所用之物加持為天人的衣物和清淨的妙好剎土而受用。一切時處，對於六根的對境，無論顯現何者，都以不執著、如幻如化的方式印持，並將其轉為道用，應當修學恆常具有意義。身語 意三，身語意金剛的，三種行持的修持方法，從簡明扼要的精華中提煉，願一切有情，顯現佛陀的智慧。此乃嘉梅朵塘的堪布，一切捨棄者善知識阿旺華貢所說，由比丘愚者達瑪師利記錄成文。善哉！ 大悲怙主法王儀軌之三身精要義訣筆錄，簡明扼要精華提煉。達瑪師利。
English
May it appear clearly. Furthermore, whatever is enjoyed, such as food, clothing, and dwellings, contemplate each as the form of its own deity. Bless the objects of use as the garments of the gods and a pure and excellent realm, and then enjoy them. At all times, whatever appears as the objects of the six senses, seal them with non-attachment, like illusions, and transform them into the path. One should train in always having meaning. Body, speech, And mind, the vajra of body, speech, and mind. The method of practicing the three conducts. From the essence of brevity and clarity, may all beings, Manifest the wisdom of the Buddha. This was spoken by Khenpo Kunpangpa Geshe Ngawang Palgon of Gyalme Toktang, and written down by the ignorant bhikshu Dharma Shri. Good! Record of the essential instructions on the three kayas of the Great Compassionate Lord, King's Tradition, condensed into a concise and clear essence. Dharma Shri.