English
What is said is that, like this, remembering the purity in each of the manifested existence's respective deity mandalas is called the purity of the deity and deity mother who possess qualities. In order to clarify that the ground-state nature is inherently the state of great perfection, complete with self-awareness and wisdom, as it appears in the occasions of individual sadhana rituals such as tsok offerings, one clearly visualizes the union of the deity father and mother, or when meditating on the union of generation and completion stages, by pressing the key points on the body of the completion stage, even if only a small portion of great bliss arises, it also enhances the generation stage. In any case, to include the subsequent great bliss in the calculation is the purity of self-aware great bliss. Moreover, for phenomena that are like illusions, by enhancing with a view that is free from all fixations on the three aspects of essence, place of origin, and destination, as well as the three aspects of arising, ceasing, and abiding, thereby meditating on the union of appearance and emptiness, that is the purity of suchness of dharmata. For each individual remembrance of purity, it is crucial to remove the poisons with the view. Like this, first generate a strong conviction, and if you become accustomed to meditating, then as soon as the form of the deity appears, the recognition that it is the essence of that purity will arise spontaneously. At that time, it is the extent to which the remembrance of purity has become accustomed and proficient. Meditate on the three samadhis, one each month. From the single-seal samadhi downwards, for nine months, totaling one year, engage in recitation, mainly meditating on the two aspects of clear form, stable pride, and the harmony of the three purities of remembrance. Spend one-third of the time on recitation. Mainly recite: Vairochana Buddha (བྱེ་ཆུང་གཅིག), four hundred thousand recitations each for the four classes of retinue, one hundred thousand recitations each for the male and female heroes, one million recitations each for the Samantabhadra father and mother, and ten thousand recitations each for the six Buddhas and four doorkeepers. If calculated briefly, recite four hundred thousand times for the main deity, Akshobhya, one hundred thousand times each for the four classes of retinue, and thereafter ten thousand times each for each deity, then the number of recitations can barely be completed. Second, meditating on the completion stage. Only after the five experiences of the single-seal and other samadhis have reached their culmination can one enter the completion stage. To meditate on the completion stage from the beginning is a mistake due to not understanding the way of guiding the essential instructions of the Early Translation School's path. Therefore, after the generation stage has achieved complete stability or has gained some stability, then meditate on the completion stage. There are three essential points of the preliminary path. The essential point of purifying the channels and empty wheels is: oneself
Chinese
現在，專注於觀想四個脈輪的中心，左右脈和中脈都像柱子一樣存在，內部的管道空空蕩蕩。主要觀想中脈，就像在裡面插入一根細管。首先，像箭桿一樣細，然後像香爐一樣粗，然後像量酸奶的木桶一樣粗，然後觀想整個身體都在中脈裡面。這具有使所有氣和心都進入中脈的關鍵作用。然後，淨化經脈的生命關鍵是：像這樣，清楚地觀想中脈和四個脈輪是空性的，左右脈的兩個上端從眉間插入到兩個鼻孔裡面，兩個下端在肚臍下方四指寬的地方，在精管的位置，像孔一樣進入中脈。吸入氣時，觀想疾病和罪障都像“桑桑”一樣被排出。然後，在吸入時，觀想器情世界、堅固和移動的實執，以及佛和菩薩的功德，都以氣的形式從鼻孔進入左右脈，從中脈的下端進入。將上氣壓在肚臍，稍微收縮下氣，輕柔地屏住柔和的寶瓶氣。當無法忍受時，輕輕地呼出。與其自然地呼吸，不如有意識地屏住呼吸，這是非常重要的。這樣做，氣的過失自然會被消除並變得順暢。然後，淨化明點的關鍵是：在修習拙火瑜伽時，在肚臍正下方的化身輪的中心，在中脈裡面，清楚地觀想一個像針尖或白芥子大小的火的精華。它具有紅色的形狀，觸感非常熱。觀想左右脈的氣進入中脈的下端，點燃火焰。觀想火焰像馬尾毛一樣燃燒，並淨化氣和觀想。這樣習慣後，中脈下端充滿了氣，產生了一種新的智慧氣。藉由它的力量，火焰也燃燒得更旺。如果肚臍和腰部周圍感到溫暖，那麼就開始燃燒拙火，並從先前的火焰中逐漸燃燒得更旺，從梵穴輪的“吽”（藏文：ཧཾ，梵文天城體：हं，梵文羅馬擬音：haṃ，漢語字面意思：吽）中降下大量的明點，充滿中脈。觀想精華充滿了四個脈輪的空脈瓣，不要讓心散亂。當甘露從中脈中降下時，身體和心靈都會體驗到
English
Now, focus on visualizing the center of the four chakras, with the left and right channels and the central channel all existing like pillars, the inner tubes empty and hollow. Primarily, visualize the central channel as if inserting a thin tube inside. First, as thin as an arrow shaft, then as thick as an incense holder, then as thick as a yogurt bucket, then visualize the entire body inside the central channel. This has the key function of causing all winds and mind to enter the central channel. Then, the vital point of purifying the channels is: Like this, clearly visualize the central channel and the four chakras as empty, the two upper ends of the left and right channels inserting from the space between the eyebrows into the two nostrils, and the two lower ends four fingers' width below the navel, at the location of the spermatic cord, entering the central channel like holes. When inhaling, visualize that diseases and defilements are expelled like "Sang Sang." Then, when inhaling, visualize that the apprehended reality of the outer world and inner beings, the solid and moving, along with the qualities of Buddhas and Bodhisattvas, all in the form of wind, enter from the nostrils into the left and right channels, and enter from the lower end of the central channel. Press the upper wind at the navel, slightly contract the lower wind, and gently hold the gentle vase-like breath. When it becomes unbearable, gently exhale. Rather than breathing naturally, consciously holding the breath is very important. By doing this, the faults of the wind will naturally be eliminated and become smooth. Then, the key to purifying the bindu is: When practicing Tummo yoga, in the center of the emanation wheel directly below the navel, inside the central channel, clearly visualize an essence of fire the size of a needle tip or a white mustard seed. It has a red appearance and a very hot touch. Meditate on the winds of the left and right channels entering the lower end of the central channel, igniting the fire. Visualize the flame burning like a strand of horsehair, and purify the wind and visualization. By becoming accustomed to this, the lower end of the central channel becomes filled with wind, and a new piece of wisdom wind is generated. Through its power, the fire also burns more intensely. If warmth is felt around the navel and waist, then begin to ignite Tummo, and gradually burn more intensely than the previous fire, with a large amount of bindu descending from the "Hum" (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Hum) at the crown chakra, filling the central channel. Visualize the essence filling the empty channel petals of the four chakras, without letting the mind wander. When nectar descends from the central channel, the body and mind will experience
Chinese
我从心中自然生起大乐空。然后是具有特殊意义的根本，即上降的智慧、下固的智慧、普贤菩萨不可思议的智慧这三种，首先是第一个有四种：普贤的口诀、普贤佛母的口诀、清净结合的口诀、广大遍布的口诀，如续的第十三品口诀品中所说的那样修习。首先是大乐轮的口诀：四个轮的中央，在中脉智慧脉上，有白红混合的明点，如小芥子般的所依，观想每个都有五光的光团，如豌豆大小。首先顶轮的明点如小芥子般，被喉轮的明点带着光的热量融化。菩提心的明点如发丝般降下，融入顶轮的脉瓣和喉轮的所依明点。观想被无量的大乐所遍布，并屏住柔和的气息多次。第二，心间的明点之光和明点的热量融化喉轮的明点。融入受用轮的脉瓣和心间的所依。观想生起无漏的安乐并屏住气息。第三，然后脐轮的光和明点的热量融化心间所依的明点，融入法轮的脉瓣和脐轮的所依明点。观想生起殊胜安乐的智慧并屏住气息。第四，然后心间的光所依的明点的热量下降。脐轮所依的明点融化，明点以蒸汽的方式，不是粗大的，而是细微而清澈的，融入化身轮的脉瓣和左右脉以及中脉之中，被寂静的安乐所遍布。观想生起四喜的智慧并屏住柔和的气息。在这些时候，即使暂时没有真正生起喜乐，也要不作分别地安住于心，并确信那是智慧，如果习惯了，习惯的力量就能融化明点，因此会生起真实的喜乐，并且由此引发的特殊智慧的生起是修习拙火的成果，所以是无需怀疑的特殊口诀。然后是第二下固的智慧有四种，第一个是从心间的光发出光芒，到达脐轮，明点所依和
English
From me, the great bliss-emptiness naturally arises in the mind. Then, the main points of special significance are the wisdom of descending, the wisdom of stabilizing below, and the wisdom of Samantabhadra, which are inconceivable. Among these three, the first has four aspects: the oral instruction of Samantabhadra, the oral instruction of Samantabhadri, the oral instruction of pure union, and the oral instruction of vast expansion. As explained in the thirteenth chapter, the chapter on oral instructions, of the tantra, one should meditate accordingly. First, the oral instruction of the great bliss wheel: In the center of the four wheels, in the central channel of wisdom, there is a support of mixed white and red essence, about the size of a small mustard seed. Visualize each one as a cluster of five lights, about the size of a pea. First, the essence of the crown chakra, about the size of a small mustard seed, is melted by the heat of the essence of the throat chakra, along with light. As the drop of bodhicitta descends like a strand of hair, it enters the petals of the crown chakra and the essence of the support of the throat chakra. Think that it is pervaded by immeasurable bliss and hold the gentle breath many times. Second, the light of the heart chakra and the heat of the essence melt the essence of the throat chakra. It enters the petals of the enjoyment wheel and the support of the heart chakra. Think that uncontaminated bliss arises and hold the breath. Third, then the light of the navel chakra and the heat of the drop melt the essence of the support of the heart chakra, entering the petals of the dharma wheel and the drop of the support of the navel chakra. Think that the wisdom of supreme bliss arises and hold the breath. Fourth, then the heat of the essence of the light support of the heart descends. The essence of the support of the navel chakra melts, and the essence, in the form of vapor, is not coarse but subtle and clear, pervading the petals of the emanation wheel and the left and right channels, as well as the central channel, pervaded by the bliss of near pacification. Think that the wisdom of the four joys arises and hold the gentle breath. At these times, even if joy does not actually arise for the time being, remain without conceptualization in the mind, and be certain that it is wisdom. If you become accustomed to it, the power of habit will be able to melt the elements, so actual joy will arise, and the arising of the special wisdom that it brings about is the result of practicing tummo, so it is a special oral instruction that requires no doubt. Then, the second, the wisdom of stabilizing below, has four aspects. The first is that light radiates from the light of the heart chakra and goes to the navel chakra, the drop support and