English
And the groans of hunger and thirst, and the cries of sorrow of animals, and the natural sounds of human birth, aging, sickness, and death. Furthermore, all recognizable forms of sound should be expressed. The sounds of horses, cattle, goats, sheep, donkeys, jackals, wolves, tigers, leopards, vultures, owls, crows, magpies, dogs, foxes, and so on should be expressed. In between, many 'phaṭ (藏文：ཕཊ།，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：)' should be recited. And sounds such as 'ha (藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈)', 'hūṃ (藏文：ཧཱུྃ།，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)', and 'oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡)' that transform into Dharma, and concluding with the sound of teaching the Dharma. By sleeping in a state of not uttering anything at night, one subdues the roughness of speech. Moreover, Sanskrit spontaneously arises, and many previously unknown Dharmas spontaneously arise, and beautiful melodies and so on occur, and one's heart does not desire to speak, and supreme bliss and inexpressible meanings and so on come. Repeat until it arises. The purpose is to pacify the obstacles of speech, purify sins and obscurations, liberate into the Sambhogakaya, and be inseparable from the nature of speech vajra. Then, the practice of the mind is: Thinking of all the diverse proliferations of one's own thoughts as the mind of the lama, one expands on whatever one remembers of the happiness and suffering of the six realms, the Dharma and non-Dharma of samsara and nirvana. And the mind soars to the center of the sky, and soars to the depths of the ocean, and soars through mountains and rocks without obstruction, and experiences joy and displeasure, and experiences happiness and suffering, and experiences birth, death, hunger, thirst, and so on, and goes to countries previously visited and unvisited, and soars to the respective places of the six realms, and imagines that all of space and earth are filled with hells, pretas, animals, humans, gods, asuras, Buddhas and Bodhisattvas, Shravakas and Pratyekabuddhas, stupas, temples, gardens, and pure lands. And thinking that one is surrounded by one's enemies, friends, and neutrals, one practices in attachment and aversion, training without trace. Afterwards, fix the mind on the words and meanings of the Dharma, and abide in view, meditation, conduct, and result. The signs are that the mind becomes clear, vast, delusions and thoughts cease, sharpness, and the arising of samadhi of bliss-clarity-non-thought, and the arising from within of spontaneously liberated, sky-like thoughts. Repeat until it arises in this way. The purpose is...
Chinese
平息心之障碍，清净罪业，于法身中解脱，于意金刚之体性中成佛。那么，获得三身和于三金刚中寂灭，这二者有区别吗？答：有。身语意三获得三身，是向外显现于所化众生前。佛之身语意于三金刚中寂灭，是向内明澈而趋入原始之基。第三，心之引导，身语意三之加行：引导文宝之宗规中，外身语意三之加行，破除三门之错乱；内身语意三之加行，清净三门之障碍；秘密身语意三之加行，开示三门之实相，如是宣说三者。初者二事，如是破立已于前述。第二，真实加行有三，初者，修身：于佛之涅槃后第二（经文）中说：跏趺坐，足底相合，正直端身，顶上合掌。以及，正行光明藏之义引导文中说：双足足底相合，脚后跟抵于隐处，身体正直，双手不触头，于头顶合掌，观想蓝色金刚，火焰燃烧。其他处说，观想三尖金刚，上触梵天世界，下触金色地基，智慧之火焰燃烧。之后，从火焰之尖端，自身颜色相同的金刚，如芥子般无数向十方放射，病魔鬼怪等一切障碍悉皆摧毁，复又融入自身之金刚中。如是说。空行扬提之引导文，真实义精华中说：手不触头顶，合掌而举，足底相合而生起，腰背挺直，观想蓝色金刚火焰燃烧，于脐间以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字标示，精进修持一日。从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放射出吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，充满虚空，发出吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之声音，如千龙齐鸣。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字于虚空之中往来，自身化为金刚，内外通透。金刚亦渐增高，观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之声音充满虚空。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。
English
Pacifying the obstacles of the mind, purifying sins, liberating into the Dharmakaya, and attaining Buddhahood in the essence of the Vajra Mind. Now, is there a difference between attaining the three Kayas and passing beyond sorrow into the three Vajras? Yes, there is. Obtaining the three Kayas of body, speech, and mind is an outward manifestation to those who are to be guided. Passing beyond sorrow into the three Vajras of the Buddha's body, speech, and mind is an inward clarity that goes to the original ground. Third, the preliminary practices of guiding the mind, the three of body, speech, and mind: According to the Jewel Instructions, the outer preliminary practices of body, speech, and mind destroy the delusions of the three doors; the inner preliminary practices of body, speech, and mind purify the obscurations of the three doors; the secret preliminary practices of body, speech, and mind reveal the reality of the three doors. Thus, three are spoken. Of the first, the two aspects of establishing and refuting have already been discussed above. Second, the actual preliminary practices have three parts. First, training the body: In the second (text) after the Buddha's passing, it says: Sit in the lotus position, soles together, straighten the body upright, join the palms at the crown of the head. And, in the essential instructions of the actual practice, the Luminous Essence, it says: Join the soles of the feet together, place the heels against the secret place, straighten the body, join the palms at the crown of the head without touching the head, and meditate on a blue Vajra blazing with fire. Elsewhere, it says: Meditate on a three-pointed Vajra, touching the world of Brahma above and the golden ground below, with a blazing mass of wisdom fire. Then, from the tips of the flames, countless Vajras the size of mustard seeds, the same color as oneself, radiate in the ten directions, cutting off all obstacles such as diseases, evil spirits, and hindrances, and then dissolving back into the Vajra of one's own body. Thus it is said. In the instruction manual of the Dakini Yangtik, the Essence of Definitive Meaning, it says: Raise the hands, joining the palms without touching the crown of the head. Join the soles of the feet and generate. Straighten the waist, and meditate single-pointedly on a blue Vajra blazing with fire, marked 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) at the navel, and strive for one day. From 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) radiate Hūṃs (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) filling the sky. Proclaim the sound 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) like the roar of a thousand dragons. The Hūṃs (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) go back and forth in the middle of the sky. One's own self becomes a Vajra, transparent inside and out. The Vajra also grows taller, and contemplate that the sound 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) fills the sky. Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽).
Tibetan
་ཞེས་སྙན་ལ་གདངས་རིང་བ་ཞག་གསུམ་རིམ་པ་བཞིན་འབད་དོ༔ དེ་ནས་མཚན་མོ་ཉལ་དུས་རྣམས་སུ་དྲན་བསམ་ཡིད་ལ་མི་བྱེད་པའི་ངང་དུ་རྣལ་ལ་དབབ་པ་ཡང་བྱའོ༔ ཞེས་དང་། ཡང་ཏི་སངས་རྒྱས་མཉམ་སྦྱོར་གྱི་ཁྲིད་ཡིག་ཡེ་ཤེས་རང་ཤར་ལས། ལག་གཉིས་མགོ་བོར་མ་རེག་པར་སོར་མོ་རྣམས་བསྡམས་ཤིང་གུང་མོ་བསྒྲེང་བའི་ཕྱག་རྒྱ་སྤྱི་གཙུག་ཏུ་བཅའ་བར་གསུངས་ཀྱང་འདིར་ཀུན་མཁྱེན་ཡབ་སྲས་ཀྱི་བཞེད་པ་དང་བསྲེ་བར་མི་བྱ་གསུངས། ཁྲིད་ཡིག་ཟབ་ལམ་གསལ་བྱེད་ལས། རྐང་མཐིལ་གཉིས་སྦྱར། སོར་མོ་བཅུ་ས་ལ་བཙུགས་པུས་མོ་ཕྱིར་བསྒྱང་། སྒལ་ཚིག་དྲང་པོར་བསྲང་། ལག་པ་གཉིས་སྤྱི་བོར་མ་རེག་པར་ཐལ་མོ་སྦྱར། གྲུ་མོ་གཉིས་ཐད་སོར་ཕྱི་ནང་བསྐྱངས། མགྲིན་པ་ཨོལ་མདུད་ནོན་པར་བྱས། ཉྭ་བཞི་ཤུགས་བྱུང་ནས་བསྒྲིམས། ཞེས་སོ། །ཉག་གཏེར་རིན་པོ་ཆེས། འཇམ་དབྱངས་མཁྱེན་བརྩེ་དབང་པོའི་ཕྱག་བཞེས་ལ་ཐལ་མོ་ཁོང་སྟོང་མེད་པར་སྦྱར་བ་ཡིན་གསུངས། དེ་ལྟར་ལངས་འདུག་གི་ཕྱོགས་གཉིས་ལས། ས་ལ་འདུག་པའི་ཕྱོགས་འདི་ནི་སྔོན་འགྲོ་རུ་ཤན་གྱི་སྐབས་དང་། དངོས་གཞི་ཐོད་རྒལ་གྱི་རྩ་བའི་བཞུགས་སྟངས་ལྔའི་སྐབས་སུ་ཀུན་མཁྱེན་ཆེན་པོས་བཞེད་པ་ཡིན་ནོ། །ལངས་པའི་ཕྱོགས་ནི་སྨིན་གླིང་གཏེར་ཆེན་དང་། ཀུན་མཁྱེན་འཇིགས་གླིང་། ཀོང་སྤྲུལ་རིན་པོ་ཆེ་སོགས་ཀྱིས་བཞེད་པ་ཡིན་ནོ། །གཉིས་པ་ངག་སྦྱོང་པ་ལ་བཞི། རྒྱས་གདབ་པ། རྩལ་སྦྱངས་པ། མཉེན་བཙལ་བ། ལམ་དུ་གཞུག་པའོ། །དང་པོ་རྒྱས་གདབ་པ་ལའང་གཉིས་ལས། ཕྱི་སྣང་བ་ལ་རྒྱས་གདབ་པའི་སྐབས། རང་གི་སྙིང་གར་གཞིར་གནས་ཀྱི་རིག་པ་ཧཱུྃ་སྔོན་པོ་གཅིག་ཏུ་གྱུར་བར་བསམ་ལ། ཧཱུྃ་གླུ་སྙན་ལ་རིང་བ་བླངས་པས་སྙིང་གི་ཧཱུྃ་ལས་ཧཱུྃ་མང་པོ་སྣ་བུག་གཡས་ནས་ཕར་འཕྲོ་བར་བསམ་ལ་ཧཱུྃ་གསུམ་རིང་པོར་བརྗོད། ནང་ཕུང་པོ་ལ་རྒྱས་གདབ་སྐབས་ཕྱི་རོལ་གྱི་ཧཱུྃ་རྣམས་སྣ་བུག་གཡོན་ནས་ཚུར་ཞུགས་ཏེ་ཁོང་དུ་ཐིམ་པར་བསྒོམ་ཞིང་ཧཱུྃ་གོང་མ་ལས་ཅུང་ཟད་ཐུང་བར་བརྗོད། ཡང་ན་ཕར་སྙིང་ག་ནས་འཕྲོས་ཚུར་དབང་པོའི་སྒོ་ནས་ཞུགས་པའོ། །ཁྲིད་ཡིག་ནོར་བུའི་ལུགས་ལ། ཕྱི་སྣང་བ་ལ་རྒྱས་གདབ་སྐབས་ཕྱི་རོལ་གྱི་སྣང་བ་ཐམས་ཅད་ཧཱུྃ་དུ་ཤར་ཤར་གསལ་བ་ལ། ཧཱུྃ་ཆུང་མང་པོས་གང་ནས་སྟེང་འོག་ཕྱོགས་མཚམས་ཐམས་ཅད་འོད་གསལ་གྱི་ཞིང་ཁམས་ཧཱུྃ་ཡེ་ཤེས་ལྔའི་རང་འོད་དང་བཅས་པས་མེ་རེ་རེ་ཁེངས་པར་བསམ་མོ། །དེའང་རི་ཧཱུྃ་ཆེན་གྱི་རྩི་ཤིང་ནགས་ཚལ་ཧཱུྃ་ཆུང་ལ་ལོ་འདབས་ཧཱུྃ་ཕྲན་དུ་
Chinese
说此悦耳长调，如是次第精进三日。之后夜间睡眠之时，于不起忆念思索之状态中，亦当安住于本然。如是说。又，于谛桑结涅雍之引导文《智慧自显》中说，双手不触及头部，手指交错，竖起拇指之手印，安于头顶，然此处说不应与全知父子的见解相混淆。引导文《深道明鉴》中说，双脚脚底相合，十指按于地面，膝盖向外张开，脊柱正直伸展，双手不触及头顶而合掌，双肘于正前方内外伸展，压住喉咙之喉结，四肢用力绷紧。如是。娘 treasure 仁波切说，蒋扬钦哲旺波之仪轨为掌心无空隙地合掌。如是，于站立与坐卧之二者中，此处于地面而坐之方式，乃是于前行如闪电之时，及正行脱噶之根本坐姿五种之时，全知大士之见解。站立之方式，乃是敏林掘藏师，全知吉岭，公珠仁波切等之见解。二、语调伏有四：加持，练习，寻觅柔软，引入正道。初、加持亦有二，外、于显现上加持之时，观想自心间安住之觉性化为蓝色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，以悦耳长调唱诵吽字，观想自心之吽字发出众多吽字，从右鼻孔向外散发，长诵三遍吽字。内、于蕴身加持之时，观想外面的吽字从左鼻孔进入，融入体内，念诵吽字比之前的略短。或者从心间发出，从诸根门进入。引导文《诺布》之方式，外、于显现上加持之时，于外境之显现一切皆明观为吽字，充满众多小吽字，上下四方一切皆为光明之净土，观想吽字与五种智慧之自光充满，如火星般。彼亦如大吽字之山，草木森林为小吽字，树叶为细小吽字。
English
Saying this pleasant and long melody, strive in order for three days. After that, during nighttime sleep, one should also settle into the natural state without engaging in memory or thought. So it is said. Also, in the instruction manual "Wisdom Self-Arisen" of Ti Sangye Nyenjor, it says that the hand gesture of interlocking the fingers and raising the thumbs without touching the head should be placed on the crown of the head, but here it is said that it should not be mixed with the views of the omniscient father and son. The instruction manual "Clear Mirror of the Profound Path" says, "Join the soles of the feet together, press the ten fingers into the ground, turn the knees outward, straighten the spine, join the palms together without touching the head, extend the elbows forward and inward, press down on the Adam's apple, and tighten the four limbs with force." So it is. Nyakter Rinpoche said that Jamyang Khyentse Wangpo's practice is to join the palms together without any space in between. Thus, of the two aspects of standing and sitting, this way of sitting on the ground is the view of the Omniscient Great One during the preliminary Rushan and during the five fundamental sitting postures of the main practice of Tögal. The standing posture is the view of Minling Terchen, Omniscient Jikling, Kongtrul Rinpoche, and others. Second, taming the speech has four parts: blessing, practice, seeking softness, and entering the path. First, blessing also has two parts: outer, when blessing the appearance, visualize the awareness abiding in your heart as a single blue 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, and by singing the Hūṃ syllable in a pleasant and long melody, visualize many Hūṃ syllables emanating from the Hūṃ syllable in your heart, radiating outward from the right nostril, and recite the Hūṃ syllable three times for a long time. Inner, when blessing the aggregates, visualize the outer Hūṃ syllables entering from the left nostril and dissolving into the body, and recite the Hūṃ syllable slightly shorter than before. Alternatively, it emanates from the heart and enters through the sense gates. According to the method of the instruction manual "Norbu," outer, when blessing the appearance, clearly visualize all outer appearances as Hūṃ syllables, filled with many small Hūṃ syllables, and visualize all directions above, below, and in between as a pure land of light, filled with the self-radiance of the Hūṃ syllable and the five wisdoms, like sparks of fire. That is also like a mountain of large Hūṃ syllables, with plants and forests as small Hūṃ syllables, and leaves as tiny Hūṃ syllables.