English
The wind is mastered. This is the indivisible key instruction, the tip of the tongue not touching anything. Furthermore, the one clarity that arises from the first key instruction is the clarity of unconsciousness, which is the self-luminous nature. The very essence of mind is self-illuminating. This is called luminosity. The second key is that the flow of thoughts ceases, nothing flows in the mind, nothing is thought, and a state of unconsciousness arises. This is called non-thought. Non-thought is the purification of one's own mind. The Dharma nature taught by the Lama is completely purified. Therefore, clarity is expanded by emptiness. The third key instruction is that body and mind separate, and a bliss arises in which the body is present but not apparent. This is called uncontaminated bliss. This is called the taste of emptiness dawning as bliss. The fourth key instruction is that bliss, clarity, and non-thought arise indivisibly as one. It is not interrupted in any direction, nor does it fall to any side. These three are one in essence. At the time of fruition, the four Kayas also arise in sequence. Focusing the eyes on the tip of the nose: In the Kalachakra it is said: "The Tirthikas and Brahma look upwards, the peaceful ones look downwards, the wrathful ones look straight ahead, and the correct view is the tip of the nose." Thus it is said. Not blocking the doors of the senses: In Dzogchen it is said: "The yoga of not closing the eyes is superior to all yogas, it is called the lion's posture." Not moving the senses: In the Kalachakra it is said: "When Karan is bound, by Yon, the three realms do not waver." Thus it is said. There are three types: the existence of primordial existence, the existence of suchness, and the existence of non-existence. The first is the existence of the gods above, the existence of the Nagas below, and the existence of humans in between, these three do not flow in the mind, becoming one. The second is: one thought arises, one thought ceases. Two arise, two cease. Both of these do not flow in the mind, becoming one. The third is: thinking of bliss, or thinking of clarity, or thinking of non-thought, or thinking of indivisibility, these also do not arise in the mind, becoming one. Slightly inhaling the wind below, body and mind separate, and an uncontaminated bliss arises. Its source is also in the chapter " Maitreya's Questions" of the Perfection of Wisdom: "Whatever bliss is not felt by the body, that is uncontaminated."
Chinese
殊胜的安乐啊！无上的安乐啊！伟大的安乐啊！如是说。舌尖不触碰任何地方放置，明，无分别，安乐三者无别于一体在相续中生起。那也是《文殊师利名号经》中所说：无二显示为无二，真实边际中安住，具足无我狮子吼，怖畏外道恶兽等。如是说。 ༈ 从上到上使稳固增上的方法是，遣除修行的过患。虽然心性和法性不会有任何过患，但是身体由四大组成，四大不调和身体就会生病，不会生起禅定。那也是，地大的成分多，身体就沉重，行动迟缓，嗜睡，喜欢躺卧，喜欢说话，不喜欢精进。风大的成分多，就喜欢行走和说话，心识散乱。水大的成分多，就昏沉，心识颤抖，没有记忆而入睡。火大的成分多，就掉举和散乱。那些无论哪个成分多，都不会入定。风大的成分多，在早上风大的时候修地大的方法是，脚的大拇指一个放在另一个上面，两手抱住臂膀，两个大拇指按住臂膀里面的两根脉，手肘抱住膝盖，头向下弯曲。这样身体就蜷缩成一个弯曲的形状。观看的方式是向下看，在肚脐那里，将心识专注于黄色的地（藏文：ལྃ་，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：লাম）字，或者一个黄色的明点上。如果风大的成分减少，一个座次就可以，禅定就会生起。下午水大的时候，火和水的成分多，修习的方法是，坐姿随意，双腿伸直等等。手也是一样。脱掉上半身的衣服，盖住下半身，伸直脖子。将心识专注于肚脐处的红色（藏文：རྃ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字。观看的方式是向上看，观想智慧从头顶向上升起。在自己头顶上方一箭之遥的地方，将心专注于（藏文：རྃ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字或者红色的明点上，这样修习。做七次。这样就能从过患中解脱，禅定就会生起。傍晚火大的时候，水和火的成分多，修习的方法是，双腿金刚跏趺坐，双手结禅定印。观看的方式是看比山和平原交界线更高的地方，将心专注于肚脐处水大的（藏文：བྃ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字上。比那更重要的是，将心识安住在自己的本位上。如是说。这样也能从过患中解脱，禅定就会生
English
It is the bliss of the present! It is the unsurpassed bliss! It is the great bliss! Thus it is said. By placing the tip of the tongue without touching anything, clarity, non-conceptuality, and bliss, the three inseparable as one, arise in the continuum. That is also what is said in the "Manjushri Namasamgiti": "Non-duality shows as non-dual, truly abides in the ultimate limit, possesses the sound of the lion of selflessness, frightens the evil beasts of the heretics." Thus it is said. ༈ The method of making stability increase from above is to eliminate the faults of meditation. Although there will be no faults in the nature of mind and the nature of phenomena, the body is composed of the four elements. If the elements are not in balance, the body will become ill, and samadhi will not arise. That is, if the earth element is large, the body will be heavy, movement will be slow, there will be much sleep, a desire to lie down, a desire to talk, and no desire to be diligent. If the wind element is large, one will like to walk and talk, and consciousness will be distracted. If the water element is large, one will be dull, consciousness will tremble, one will fall asleep without memory. If the fire element is large, there will be excitement and distraction. Whichever of these elements is large, one will not be able to meditate. If the wind element is large, the method of meditating on the earth element in the morning when the wind is strong is to place one big toe on top of the other, embrace the arms with both hands, press the two inner veins of the arms with the two thumbs, embrace the knees with the elbows, and bend the head down. In this way, the body is curled up like a hook. The way of looking is to look down, and at the navel, focus the mind on the yellow earth (Tibetan: ལྃ་, Sanskrit Devanagari: लं, Sanskrit Romanization: laṃ, Chinese literal meaning: লাম) syllable, or a yellow bindu. If the wind element is reduced, one session will be enough, and samadhi will arise. In the afternoon, when the water element is strong, if the fire and water elements are large, the method of meditation is to sit in whatever posture is comfortable, such as stretching the legs. The hands are also the same. Take off the upper body clothes, cover the lower body, and straighten the neck. Focus the mind on the red (Tibetan: རྃ་, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Chinese literal meaning: 让) syllable at the navel. The way of looking is to look up, and visualize that wisdom rises up from the crown of the head. At a distance of one cubit above one's own crown, focus the mind on the (Tibetan: རྃ་, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Chinese literal meaning: 让) syllable or the red bindu, and meditate in this way. Do it seven times. In this way, one will be liberated from faults, and samadhi will arise. In the evening, when the fire element is strong, if the water and fire elements are large, the method of meditation is to sit in the vajra posture, with the hands in the meditation mudra. The way of looking is to look higher than the boundary between the mountain and the plain, and focus the mind on the water (Tibetan: བྃ་, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Chinese literal meaning: ৱং) syllable at the navel. More important than that, it is said to rest the mind in its own place. In this way, one will also be liberated from faults, and samadhi will arise.
Chinese
哦。如果夜晚时间长，从半夜到太阳升起前的土时，修习风息的方法是：结金刚跏趺坐禅定印。视线要直视前方。观想自己的肚脐正前方，绿色的ཡྃ་字，或者绿色的明点，专注并修习。这样可以从过失中解脱，生起禅定。为了消除一切障碍，采取金刚三尖的坐姿。在心间或肚脐处观想五色的ༀ་（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）。控制能承受的风息量。像这样通过修习消除修习的过失并加以实践，会出现三种体验。第一个修习体验是，当出现专注如幻的体验时，就像森林着火一样。例如，森林着火，最初是从小火开始，越来越大，直到整个森林都燃烧起来。然后火势越来越小，最终自行熄灭消失。同样，这五种征兆也从最初的小变大。然后逐渐消失，最终消失。这也是通过消除修习的过失，并通过两种象征的方式进行修习，对于初学者来说，会产生一种轻微的、颤抖的感觉。之后，所有的显现都会被理解为如幻。会变得如幻。经部中也说：色犹如幻，乃至一切种智皆犹如幻。一切种智之外，即使有其他更殊胜的法，也犹如幻。这样说的。如果长时间修习，之后会出现如燃烧般的征兆。而且颜色也不固定。以白色为例，会出现一个小的白点，或者出现白色的条纹，或者出现白色的闪光。它会越来越大，像镜子那么大，像碗那么大，像帐篷那么大。最后，整个世界都变成白茫茫的一片，只有白色。这种情况会持续很长时间。然后它会消失。其余四种颜色也一样。然后会出现如月亮升起般的征兆。最初像镜子那么大。然后像碗那么大。然后像一个地方那么大。然后整个世界都像明亮的月亮一样。然后会出现如太阳升起般的征兆，方式与之前相同。在这个时候，白天和黑夜无法区分。从这时起，自己的身体不会产生影子。然后会出现见到化身佛的净土，首先是自己所依止的本尊。
English
Oh. If the night is long, from midnight until before sunrise, during the earth element time, the method of practicing wind is: perform the vajra full lotus posture with the mudra of meditative equipoise. The gaze should be straight ahead. Visualize the green letter yaṃ (藏文：ཡྃ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬) or a green bindu directly in front of your navel, focus and meditate. This will liberate you from faults and generate samadhi. To eliminate all obstacles, adopt the vajra three-pointed posture. At the heart or navel, visualize the five-colored oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡). Control the amount of wind you can bear. By eliminating the faults of meditation and practicing in this way, three experiences will arise. The first meditative experience is when the experience of single-pointedness like illusion arises, it is like a fire spreading in a forest. For example, when a fire spreads in a forest, it starts small and gets bigger and bigger until the entire forest is ablaze. Then the fire gets smaller and smaller until it finally extinguishes itself and disappears. Similarly, these five signs also go from small to large at first. Then they gradually disappear, and finally vanish. This is also because by eliminating the faults of meditation and meditating through the two symbolic ways, a slight, trembling sensation will arise for the beginner. Afterwards, all appearances are understood as illusory. They become like illusions. As it is said in the sutra: Form is like an illusion, up to omniscience is like an illusion. Even if there is another dharma more excellent than omniscience, it is like an illusion. It is said. If you meditate for a long time, a sign like burning will appear afterwards. And the color is not fixed. For example, with white, a small white dot will appear, or a white streak, or a white flash. It will get bigger and bigger, as big as a mirror, as big as a bowl, as big as a tent. Finally, the entire realm becomes a white expanse, only white. This will last for a long time. Then it will disappear. The other four colors are the same. Then a sign like the rising of the moon will appear. First as big as a mirror. Then as big as a bowl. Then as big as a place. Then the whole realm is like a bright moon. Then a sign like the rising of the sun will appear, in the same way as before. At this time, day and night will not be distinguishable. From this point on, your body will not cast a shadow. Then the pure land of the nirmāṇakāya will be seen, first whatever your chosen deity is.