English
It is desirable to visualize the life-force knots merging into one, and to visualize it going from the vulva to the navel, thereby stimulating the letter ཧོཿ (Tibetan, Devanagari: होः, Romanized Sanskrit: hoḥ, Literal Chinese meaning: roar) at the navel, and to visualize the wisdom blazing. There, visualize the ten chakras of the right and left channels, together with the winds that enter the realm of consciousness, being burned and absorbed into the central channel. Afterwards, it is desirable to experience the four joys as the letter ཧཾ་ (Tibetan, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: hang) at the crown of the head melts, and it is desirable for the co-emergent wisdom to arise in the jewel place. For all deity appearances, even through the means of visualization, increase bliss, and hold the mind slightly on the deity's form and bliss. This yoga for beginners should be stabilized by relying on daily practice. Later, when clear appearance is obtained on the deity's form, one will be able to practice this with complete characteristics. Both of these can ripen the stream of recollection and transform the Dharmakaya into a path. That is, by practicing deity yoga and ordinary vase breathing together, when clear appearance is obtained on the deity, the wind yoga such as vase breathing will also become powerful. Then, relying on the wisdom mudra, one can draw forth the manifestation of melting bliss, or even relying on the action mudra, with wind yoga as the main cause, and with ཕཊ་ (Tibetan, Devanagari: फट्, Romanized Sanskrit: phaṭ, Literal Chinese meaning: phat) to repel and emit rays of light, etc., as guidance, one can effortlessly bind the bodhicitta in the jewel place, and also reverse, pervade, and stabilize it up to the crown of the head. Some say that without the combination of wind, merely through clear appearance, one can prevent and reverse the movement of bindus. However, if one does not rely on the completion stage, merely relying on the visualization of the generation stage to achieve this, unless there is karmic residue from previous practice, it is difficult to accomplish in one lifetime, so even if it is good, it is not very necessary. Or, even if one can control and reverse, merely a bindu without the mixture of wind cannot generate qualities. And, without obtaining the life-force common to the generation stage, the accomplishment of such clear appearance mostly does not occur. Therefore, although there are many statements that sound very good and seem to be true, they will ultimately become merely taking the crest jewel of a fool. If it is said that it was spoken specifically for taming disciples with the highest faculties, then it was spoken only for the sake of those people, we
Chinese
做什么呢？{对于资质低下、初学者来说，在寻求接近所修瑜伽时，对于根器上等者的高谈阔论没有益处，所以只需了解其含义，区分实践与否至关重要。将其作为修持的组成部分的原因是，实际上，通过将融化的明点与脉中的各个部分结合，可以实现本尊的安乐。主要而言，对于传承的意义来说，圆满次第的修持形式是道路，因此称为修持。这是为了使所有本尊在唯一的安乐本质中达到平等，而那安乐也只能在如意宝出现的一瞬间才能领悟，并且因为它是那不变一瞬间的真实原因，所以是一瞬间现证圆满菩提之道。第二，关于清净的分类，有清净之所依、清净之方法、清净之结果三者。第一，所要清净的是，男子在年满十六岁时，明点的力量圆满，因此双运的贪欲之因也圆满。就像月亮有十五个部分一样，明点有十五个部分也是，从孩子出生后，每年增加一个部分，到十五岁时，十五个部分圆满。在外界，月亮的第十六个部分，只是被认为是那一瞬间的部分，就像没有独立自主的使用一样，在这里也是，到十五岁时达到顶峰，增长圆满后，当追求漏失安乐的贪欲显现并开始行动时，就是开始减少的时候。因此，即使不能将第十六个阶段作为时间的一部分单独划分并清楚地显示出来，但它仍然以遍及增长和减少的阶段的方式存在。实际上，所谓的第十六个部分并没有独立的部分，因为它是第十五个部分圆满后，尚未开始减少的名称，所以非常微细。这里的年龄确定，必须理解为基于百岁寿命的划分。到了十六岁，贪欲就圆满了。从不实际进行双运性行为的时候开始，直到第一次体验性行为的结合为止，都是明点的瑜伽。
English
What to do? {For those of low aptitude and beginners, when seeking to approach the yoga to be practiced, high-sounding words from those of superior faculties are of no benefit, so it is only necessary to understand its meaning, and it is crucial to distinguish between practice and non-practice. The reason for including it as a component of practice is that, in reality, by combining the melting bindu with the various parts within the channels, one can achieve the bliss of the deity. Primarily, for the meaning of the lineage, the form of practice in the completion stage is the path, hence it is called practice. This is to equalize all deities in the essence of a single bliss, and that bliss can only be realized in the single instant when the wish-fulfilling jewel appears, and because it is the real cause of that unchanging single instant, it is the path to manifest complete enlightenment in a single instant. Second, regarding the classification of purification, there are three: that which is to be purified, the method of purification, and the result of purification. First, that which is to be purified is that when a male reaches the age of sixteen, the power of the bindu is complete, and therefore the cause of desire for union is also complete. Just as the moon has fifteen parts, the bindu also has fifteen parts, increasing by one part each year from the time a child is born, until the fifteen parts are complete at the age of fifteen. Externally, the sixteenth part of the moon is merely considered a part of that instant, just as there is no independent use. Here too, it increases to the peak at the age of fifteen, and after the increase is complete, when the desire for seeking the bliss of emission manifests and begins to act, that is when the decrease begins. Therefore, even though the sixteenth stage cannot be clearly shown by separately dividing it as a part of time, it still exists in a way that pervades the stages of increase and decrease. In reality, the so-called sixteenth part has no independent part, because it is the name for when the fifteenth part is complete and the decrease has not yet begun, so it is very subtle. The determination of age here must be understood as based on the division of a hundred-year lifespan. At the age of sixteen, desire is complete. From the time when dual union is not actually practiced, up to the first experience of sexual union, is the yoga of the bindu.
Chinese
以之清净。又是彼时，因贪欲扰乱心续，故不生起与贪爱完全相关的身语姿态，以及轻佻与爱恋，以及牵手等新娘的行止，于清净之，灌顶之时，瓶灌顶与秘密灌顶二者，以及于生起次第之时，安立六族与六金刚，以及虚空秘密加持等前行之事，以之清净，其后，于双运之分，安住于真实交合，成为平凡漏乐之自性的四喜，以及最终体验明点转移的俱生，乃是世间的三四智慧之灌顶，此时以道明点的真实瑜伽清净之。于意修之时，仅有以意乐作为道用，以及仅有属于遣除之对治品，虽然没有其他，然生起次第之明点瑜伽真实成就时，则进入舍弃之行，且以圆满次第明点瑜伽真实舍弃之，此乃就粗略而言而说的。又是所清净之平凡欲乐之状态有十种，其中，想法与欲望，以及暖热，以及干燥，以及不摄入食物，此五种状态乃是瓶灌顶秘密灌顶的所清净之前行之时，颤抖、疯狂、错乱、昏厥、愚昧五者乃是明点瑜伽真实正行之所清净。 。 。第二，清净之道的圆满次第之基础稳固之方式是，此时本尊父母以缘未来生起之安乐的贪恋之细微安乐加持之，乃是后来于圆满次第之时，以执著所牵引之名为随念的智慧拙火之炽燃所成就的空色之本尊父母以及无量之眷属，彼等象征之。前行加持之时，所有欲望之最初五种状态清净，以及正行四喜生起，以及安住于俱生，此五者乃是欲望之其后五种状态完全清净的随念之道清净，由于随念之时的业与智慧之手印也是以各种各样的明妃象征，因此，手印四合与三合之时所生起的状态二十
English
It is purified by this. Moreover, at that time, because lust disturbs the mind stream, the postures of body and speech that are completely related to desire and attachment do not arise, as well as frivolity and affection, and the actions of a bride such as holding hands. To purify these, during the time of empowerment, the two empowerments of vase and secret empowerment, and at the time of the generation stage, the establishment of the six families and six vajras, as well as the preliminary activities such as the blessing of the secret space, are purified. Then, in the part of union, residing in actual intercourse, the four joys that become the nature of ordinary leaking bliss, and finally experiencing the innate joy of the transference of bindu, are the empowerments of the three or four wisdoms of the mundane world. At this time, the actual yoga of the path of bindu purifies it. During the time of mental cultivation, there is only the use of intention as the path, and only the antidote that belongs to refutation. Although there is nothing else, when the actual yoga of bindu of the generation stage is accomplished, one enters the practice of abandonment, and the complete stage of bindu yoga actually abandons it. This is said in a rough way. Moreover, there are ten states of ordinary desire to be purified. Among them, thought and desire, as well as warmth, dryness, and not ingesting food, these five states are the time of the preliminary practice to be purified of the vase empowerment and secret empowerment. Trembling, madness, confusion, fainting, and ignorance are the objects to be purified of the actual main practice of bindu yoga. . . Secondly, the way in which the basis of the complete stage of the path of purification becomes stable is that at this time, the male and female deities bless with the subtle bliss of attachment that focuses on the bliss that will arise in the future. This is the emptiness form of the male and female deities and the infinite retinue that are accomplished by the blazing of the wisdom fire of the mind, which is called remembrance, drawn by attachment at the time of the complete stage later. They symbolize this. At the time of the preliminary blessing, all the first five states of desire are purified, and the main practice of the four joys arises, and residing in the innate, these five are the purification of the path of remembrance of the complete purification of the latter five states of desire. Because the karma and wisdom mudras at the time of remembrance are also symbolized by various consorts, therefore, the twenty states that arise at the time of the fourfold and threefold mudras
Chinese
而且，这些本身就是修习道路，不需要分别修习各个次第。吽（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吽），从字中炽燃的拙火，焚烧左右脉的十个脉轮和十个自在处，观想融入中脉。无论依赖于哪三种手印，脐轮的七十二拙火完全燃烧，加持所有脉轮，从中脉传递到顶轮时，所有脉的融化明点都因风的运行而聚集到上方，融化在那里安住的明点之主，连同不坏的吽（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：哈）。从眉间轮以十六分之一的次第下降，在脉轮的中心融化，以极其稳定的次第，经历四喜或十六喜的终极次第而来，然后再次以逆行的方式生起。这与执持的进入相符，并且在忆念中完整而真实地显现。那时，认识到与宝物一同出生的真实俱生智，如果以世俗和超世俗的微细界限来区分，虽然被称为世俗，但实际上已经远远超越了轮回三界。第三，应用于果位：如云“意与受用圆满身亦成双运”，如是，此乃意金刚法身道，然需以语报身之法庄严之。从安乐的角度来说，也普遍被称为报身。风是语言的属性，因此风能激发拙火，拙火燃烧能使蕴界的所有风融入。因此，意金刚极其稳固且不变，没有特征，远离一切作为。为了象征它，有六金刚和加持虚空秘密等，因为是智慧的象征，所以舍弃了世俗的象征。从并非真实的遍计之因，所有风融入后，获得极其清净的智慧，与观想风停止相结合。因为是贪欲大乐的自性，所以是吽（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吽）字。为了显现如是和尽如是的所有法，所有身