English
Understanding it in this way, the nature of space is what the mind grasps. If the mind can become non-mind, then one will quickly attain unsurpassed Bodhi. Thus it is said. Third, regarding the main practice, after clarifying and briefly performing the preliminaries, Pagor Vairocana, when bestowing this upon Phang Mipham, explained it through two key points and four symbols. First, regarding the key points, there are two types: the key point of time and the key point of wind. In terms of time, since meditation does not arise at noon or midnight, one does not meditate then. In the morning, face west, and in the afternoon, face east. Practice when the wind flows from the left side. If the wind does not flow, lower the right side of the body and lie down slightly, and the wind will flow to the left, so practice at that time. Within this, there are two aspects: causing what has not arisen to arise, and causing what has arisen to increase. First, in terms of the body, in the morning, place the left knee on the ground, kneel on the right knee, fasten the meditation belt from the waist, erect the meditation staff from the right side, and look at the sky sixteen finger-widths away. In the afternoon, reverse the body posture and face east. The four symbols are: the eyes and the gaze are the symbol of conventional clarity. Within this state, the appearance of various empty forms is the symbol of ultimate clarity 1. The unmoving eyeballs are the symbol of conventional non-conceptuality. The arising of non-conceptual samadhi through this power is the symbol of ultimate non-conceptuality 2. Slightly drawing in the lower breath is the symbol of conventional bliss. At this time, the arising of the inexpressible bliss of mind is the symbol of ultimate bliss 3. The tongue remaining without touching anything is the symbol of conventional non-duality. At that time, the mind, in an instant, is inseparable from bliss, clarity, and non-conceptuality, and is endowed with the emptiness of mind, which is the symbol of ultimate non-duality 4. The state of bliss, clarity, non-conceptuality, and emptiness must be ascertained at such a time. This is the time when the lama swears that there is no deeper instruction than this, and it is also the time when the disciple prostrates. When the mind dawns as clear emptiness, it is said that one has grasped the root of the noble Buddha. When meditating in this way, various colors of empty forms will appear, and one should meditate on whatever appears. Whatever empty form arises, it is the appearance of accomplishing the Dharmakaya. In general, all appearances, for sentient beings, are impure appearances arising from afflictions, and for yogis, they are the appearances of meditative experience.
Chinese
第五，佛陀所见的清净显现是唯一的法身。现在所有的色、声、香、味等业相，以及空性的影像，都像是水里放水，酥油里放酥油一样。用这个口诀和金刚瑜伽六支等方法强制修持，空色就会清晰显现。不修持的时候，显现就会混杂。如果出现业相，就执着于它，成为轮回的原因。如果在空色显现的基础上安住，业相就会清净，生起智慧的显现，安住在法身之中。而且，在双运不住二边的中观宗看来，即使业相消失，空色也不会消失。因此，佛陀的十力、无畏等一切功德，都具有双运智慧的光彩。这不是不同的状态。在无显现不住二边的宗派看来，成佛的时候，一切显现都消失了，就像油尽灯灭一样，没有任何力量等。仅仅是业尽、法尽、自性空性的状态。两者都以蛇为例。当在蛇的恐惧之地，将花绳误认为蛇的时候，双运的中观派说，当错觉消失的时候，显现就会变成花绳。因为没有显现，所以他们认为那时花绳和错觉都不存在。达波噶举派与双运的中观派一致，所以“俱生”是指任何法的体性，空性和光明俱生。佛陀的智慧有两种：如所有性和尽所有性。第一种是指证悟一切法自性空性。第二种是指证悟一切法空性非遮遣的部分。因此，对于显现各种空色的情况，大成就者瑜摩说：用眼睛看到空性非常重要，不能断定物质空性的道和地的究竟。为了提升男性，有两种方法：分别修持各个要素的风，以及消除共同的障碍。第一种是使四大种的风平衡，如果任何一个要素的风力过大，导致风脉僵硬，就不会显现光明。如果地要素过大，身体就会沉重，行动迟缓，嗜睡，喜欢躺卧，不喜欢说话。如果风要素过大，
English
Fifth, the pure appearance seen by the Buddha is solely the Dharmakaya. All the karmic appearances of form, sound, smell, taste, etc., and the images of emptiness, are like putting water in water and butter in butter. By forcibly practicing with this instruction and methods such as the six branches of Vajra Yoga, emptiness and form will appear clearly. When not practiced, appearances will be mixed. If karmic appearances arise, clinging to them will cause samsara. If one abides on the basis of the arising of emptiness and form, karmic appearances will be purified, and the appearance of wisdom will arise, abiding in the state of Dharmakaya. Moreover, according to the Madhyamaka school of non-abiding union, even if karmic appearances disappear, emptiness and form will not disappear. Therefore, all the qualities of the Buddha, such as the ten powers and fearlessness, are full of the radiance of the wisdom of union. This is not a separate state. According to the school of non-abiding non-appearance, when one becomes a Buddha, all appearances disappear, like an oil lamp that has run out of oil, without any power, etc. It is merely the state of the exhaustion of karma, the exhaustion of dharma, and the emptiness of self-nature. Both are exemplified by a snake. When a speckled rope is mistaken for a snake in a place of fear of snakes, the Madhyamikas of union say that when the illusion disappears, the appearance will become a speckled rope. Because there is no appearance, they believe that at that time, both the speckled rope and the illusion do not exist. The Dagpo Kagyu school is consistent with the Madhyamaka of union, so "co-emergent" refers to the nature of any dharma, the co-emergence of emptiness and clarity. The wisdom of the Buddha has two aspects: suchness and all-ness. The first refers to the realization of the self-nature emptiness of all dharmas. The second refers to the part of realizing the non-negation of the emptiness of all dharmas. Therefore, regarding the appearance of various emptiness and forms, the great accomplished woman Yumo said: It is very important to see emptiness with the eyes; one cannot determine the ultimate path and ground of material emptiness. To enhance the male, there are two methods: separately meditating on the winds of each element, and eliminating common obstacles. The first is to balance the winds of the four great elements. If the wind force of any one element is too strong, causing the wind channels to stiffen, luminosity will not appear. If the earth element is too strong, the body will be heavy, movement will be slow, one will be sleepy, like to lie down, and dislike talking. If the wind element is too strong,
Chinese
喜欢活动和说话，智慧增长。水的部分多就迟钝昏沉，没有记忆地进入睡眠。火的部分多就粗暴轻浮。那些无论哪个部分多都不会入定，所以，风的部分多就在早晨风的时辰修地，两脚的大拇指一个放在一个上面，两手抱住胳膊，两手的大拇指按住胳膊里面的两条脉，肘部抱住膝盖，头向下弯，身体像拱形一样卷曲，视线向下看，专注在肚脐的黄色重物上，或者一个黄色明点上，轻轻地吸气，观想风和心融入肚脐处的地或者明点。一两次就能生起禅定。下午水的时辰修火，坐姿随意伸展弯曲双腿，手和前面一样，脱掉上半身的衣服，盖住下半身，伸直脖子。视线向上看，从头顶上方一箭之高的地方，专注在ร้อน（藏文：རྃ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字红色或者红色明点炽热燃烧上。轻轻地从肚脐下吸一口气，无法忍受而呼出时，观想从头顶张开的孔洞中，风和心识出来融入明点。三四次就可以。傍晚火的时辰修水，身体姿势随意，专注在肚脐下方的明点或者བཾ་（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）字白色水性上，视线看鼻尖或者山和草原的交界处，轻轻地吸气，观想风和心融入肚脐的明点。三次就能生起禅定。黎明土的时辰修风，身体姿势和视线和之前一样，专注在肚脐下方的明点或者ཡཾ་（藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）字绿色风性上，用力吸气，观想风和心融入肚脐下的明点，做三次左右。普遍消除障碍，双脚并拢，两手交叉放在头顶，伸直肘部，专注在肚脐处的五彩ༀ་（藏文：ༀ་，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字上，吸一口气，观想风和心融入肚脐的ༀ་（藏文：ༀ་，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字。这样做了之后，会出现像月亮一样的景象。那也是一开始像镜子一样，然后像气球一样，然后像一个地方一样，然后所有的地方都出现在像月亮一样的景象中。然后像太阳一样的景象等等和之前一样。这个时候白天和黑夜的区别
English
Likes to move and speak, wisdom increases. If the water element is too strong, one becomes dull and lethargic, falling asleep without memory. If the fire element is too strong, one becomes wild and frivolous. Whichever element is dominant, it hinders meditation. Therefore, if the wind element is strong, meditate on earth in the wind hours of the morning. Place one big toe on top of the other, embrace the arms with both hands, press the two veins inside the arms with the two thumbs, embrace the knees with the elbows, bend the head downwards, curl the body like an arch, look downwards, and focus on a heavy yellow object at the navel, or on a yellow bindu. Inhale gently, and visualize the wind and mind dissolving into the earth or bindu at the navel. Samadhi will arise after one or two times. In the afternoon, during the water hours, meditate on fire. Sit in a comfortable posture, stretching or bending the legs as you like. The hands are the same as before. Take off the upper body clothing, cover the lower body, and straighten the neck. Look upwards. About an arrow's height above the crown of the head, focus on the red letter रं (Tibetan: རྃ་, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Literal Chinese meaning: Rang) or a red bindu that is hot and burning. Gently inhale from below the navel. When you can't bear it and exhale, visualize the wind and mind coming out from the open hole at the crown of the head and dissolving into the bindu. Three or four times is enough. In the evening, during the fire hours, meditate on water. Assume any comfortable body posture. Focus on a bindu below the navel or the white letter वं (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Literal Chinese meaning: Vang) with the nature of water. Look at the tip of the nose or the boundary between the mountain and the plain. Inhale gently, and visualize the wind and mind dissolving into the bindu at the navel. Samadhi will arise after three times. At dawn, during the earth hours, meditate on wind. Assume the same body posture and gaze as before. Focus on a bindu below the navel or the green letter यं (Tibetan: ཡཾ་, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, Literal Chinese meaning: Yang) with the nature of wind. Inhale strongly, and visualize the wind and mind dissolving into the bindu below the navel, do this about three times. To generally remove obstacles, bring the feet together, cross the hands and place them on the crown of the head, straighten the elbows, and focus on the five-colored ॐ (Tibetan: ༀ་, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) at the navel. Inhale once, and visualize the wind and mind dissolving into the ॐ (Tibetan: ༀ་, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) at the navel. By doing this, a sign like the moon will appear. At first, it is like a mirror, then like a balloon, then like a place, then all places appear in the sign like the moon. Then signs like the sun, etc., are the same as before. In this case, the distinction between day and night