English
Purified obscurations. Empowered to meditate on the generation stage. Made fortunate to attain the Nirmanakaya. From the throat's ĀḤ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Chinese literal meaning: Ah) emanated red light. Absorbed into one's own throat, receiving the secret empowerment. Purified obscurations of speech. Empowered to meditate on the channels and winds. Made fortunate to attain the Sambhogakaya. From the heart's HŪṂ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) emanated blue light. Absorbed into one's own heart, receiving the empowerment of wisdom and knowledge. Purified obscurations of mind. Empowered to meditate on the bindus. Made fortunate to attain the Dharmakaya. Again, from the three places emanated white, red, and blue lights. Absorbed into one's own three places, receiving the fourth empowerment. Purified obscurations of wisdom. Empowered to meditate on the Great Perfection. Made fortunate to attain the Svabhavikakaya. Again, I pray to all the Buddhas of the three times, the glorious and holy Lama, the essence of the four kayas. Please grant me empowerment and bless me. Please bless me to generate special realizations of the profound path in my mindstream. Please bless me to realize the view of the primordial purity's natural state. Please bless me to perfect the wisdom of the spontaneously present four visions. Having prayed with devotion and intense longing, the Lama transformed into a mass of five-colored light, which subtly dissolved from one's own Brahma aperture. Thinking that one's own body, speech, and mind and the Lama's three vajras have become inseparable, one rests in equanimity in the innate nature beyond thought. Secondly, the specific practice of the Guru Yoga, taking the stages of the Lama as an ocean of accomplishments: Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) ĀḤ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Chinese literal meaning: Ah) HŪṂ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum). Protector from the fears of the lower realms. I take refuge in the Three Jewels. Having resolved to generate the mind of enlightenment. I meditate on the Lama for the benefit of beings. From the state where all phenomena are unarisen by nature. In the space above one's own crown, on a white lotus and sun and moon cushion, imagine within it. From the white A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) light emanates, inviting the root Lama. Abiding in a half-lotus posture. At the end, all the lineage Lamas and those with Dharma connections dissolve into it. Finally, imagine the assembly of deities of the Yidam mandala, surrounded by oceans of dakinis and oath-bound protectors, like dense clouds. Here it is said that offering and praising with the mind is sufficient, but most people nowadays feel un
Chinese
仅仅以名号，便能成办众生一切愿，十方充满的刹土中，祈愿降下供养的云雨。以此善行愿一切有情，皆从轮回中解脱，获得二种殊胜智慧，二利任运成就。如是猛烈祈请后，从足拇指降下甘露之流，从我与一切有情之顶门融入，遍布内外一切身，清净身体的障碍，获得身的成就。降至喉间，清净语的障碍，获得语的成就。降至心间，清净意的障碍，获得意的成就。降至脐间，清净一切垢染，获得功德的成就。降至密处，获得事业的成就，转为乐与空性无二。最终以猛烈之信心，上师化光融入自身，观想无二无别，尽力保持无造作的自性觉性。从座而起时，以此自性清净之善，愿轮回恶趣皆空，于有寂中无有安住，一切众生速得成佛。如是等以回向发愿作结，而行持。于一切座间，亦将显现声响三类，转为上师身语意之智慧道用，勤修二资粮双运之瑜伽。此处若欲广说安住、意义、利益等，则与共同所说相同。此等积资次第，各自分为十万等座，于各自之后，以回向发愿印持，于座间，亦应如共同所说了知与彼时彼事相关之取道要诀等。先前所说之共同前行，乃是敏林传承之常轨，其中似以符合共同引导方式之念诵禅修，以及简略仪轨为主。而所说之特别引导，则明显是直接出自《扬提如意宝》之不共法，故上师亦曾开许如是甚佳，且似亦出自大持明者等之引导传承，故思惟念诵禅修实有必要，而不惜笔墨。
English
Merely by the name, may it accomplish all the wishes of beings, and in the realms filling the ten directions, may it rain down clouds of offerings. By this virtue, may all sentient beings be completely liberated from existence, attain the two supreme wisdoms, and may the two benefits be spontaneously accomplished. Having prayed intensely in this way, a stream of nectar descended from the toe of the foot. Entering from the crown of the head of myself and all sentient beings, it pervaded the entire body, inside and out. May the obscurations of the body be purified, and may the accomplishment of the body be attained. It descended to the throat, may the obscurations of speech be purified, and may the accomplishment of speech be attained. It descended to the heart, may the obscurations of mind be purified, and may the accomplishment of mind be attained. It descended to the navel, may all impurities be purified, and may the accomplishment of qualities be attained. It descended to the secret place, may the accomplishment of activity be attained, and may it become inseparable from bliss and emptiness. Finally, through the force of devotion, the lama dissolved into light and merged into oneself, cultivating the essence of unadulterated self-awareness, believing that it has become inseparable. When rising from the session, by this virtue of self-nature purity, may the evil realms of samsara be emptied, may none remain in existence, and may all quickly attain Buddhahood. Thus, conclude with dedications and aspirations, and engage in conduct. In all session intervals, may the appearances, sounds, and thoughts of the three realms be taken as the wisdom of the three secrets of the lama, and may one diligently practice the yoga of the union of the two accumulations. Here, if one wishes to elaborate on the abiding, meaning, benefits, etc., explain it as it is commonly said. These sequences of accumulating merit, each divided into hundreds of thousands of sessions, should be sealed with dedications and aspirations after each one. During the session intervals, one should also understand the key points of taking the path related to that particular time, as is commonly known. These preliminary explanations in general are found in the ordinary Minling lineage of instructions. It seems that the main emphasis is on recitation and meditation in accordance with the general method of instruction, as well as concise rituals. However, the specific instructions seem to be the unique teachings that are explicitly clear from the Yangtik Yizhin Norbu. Therefore, the master also explicitly granted permission, saying that this is excellent. It also seems to come from the lineage of instructions of the great vidyadharas and others. Therefore, it is thought that recitation and meditation are very necessary, and without hesitating to write.
Chinese
被列在正文中。第四，共同金刚乘的通过气脉调伏身心的方法有二：学习离欲之气和学习有欲之明点。第一部分有五点：学习气的颜色，学习气的形状，学习气的数量，学习气的运行，学习宝瓶气。第一点是：身体要以七支坐法正直端坐，眼睛要根据高低、沉浮来调整。语的要点是从两个鼻孔缓慢而悠长地呼出三次浊气。意的要点是在眉间观想气聚集的自性，一个像芥子般大小的白色明点，清晰而闪耀，摒弃希望、恐惧、过失、功德、否定、肯定等对三时的一切分别念，一心专注于明点的形象进行禅修。无论生起大小的分别念，都要立即切断，全神贯注地专注于明点。如果觉知散乱，妄念纷飞，就让明点的形象清晰地显现在意念中，不要过于用力，树立起正念的警戒线，放松地安住。不要将自明和明点视为分离，而要在无分别、自明、无执的状态中修持。当内心完全专注于明点的形象并变得稳定时，明点的光芒会照亮自己的头部，然后是身体，然后是外部世界和所有境界。最终，将觉知专注于一切显现都成为气之自性的白色光芒。然后逐渐收摄回来，将觉知专注于眉间根本的明点。像这样交替进行扩展和收缩的练习，身体会变得轻盈，语言会变得清晰，心会变得平静等等，在出现这些征兆之前都要持续修习，这也适用于后面的练习。第二点是：在鼻尖观想一个蓝白色的气之明点，大小如一颗青稞。当它清晰显现时，依靠鼻孔气息的缓慢出入，当呼气时，观想明点随着气息飘然而出；当吸气时，观想明点随着气息进入，在鼻尖感到清凉。如果身体寒气较重，就观想明点为红色，触感温暖。或者也可以观想在眉间，这是（上师）所说。第三点是：将气息和觉知合二为一，自然而然地计数通常的呼气、吸气和安住这三个阶段。
English
is listed in the text. Fourth, the common Vajrayana methods for training the body and mind through wind and bindu are twofold: learning the wind of detachment and learning the bindu of attachment. The first part has five points: learning the color of the wind, learning the shape of the wind, learning the number of the wind, learning the movement of the wind, and learning vase breathing. The first point is: the body should be straightened in the seven-point posture, and the eyes should be adjusted according to high and low, sinking and floating. The key point of speech is to slowly and deeply exhale three times the stale air from both nostrils. The key point of mind is to visualize at the eyebrow center the essence of the gathered winds, a white bindu the size of a mustard seed, clear and radiant, abandoning all discriminations of the three times such as hope, fear, faults, merits, negation, affirmation, etc., and meditate with one-pointed attention on the image of the bindu. No matter how large or small the discriminations arise, cut them off immediately and focus entirely on the bindu. If awareness is distracted and wandering greatly, let the image of the bindu appear clearly in the mind, not too tightly, set up a mindfulness alert line, and rest loosely. Do not regard self-awareness and bindu as separate, but cultivate in a state of non-duality, self-clarity, and non-attachment. When the mind is completely focused on the image of the bindu and becomes stable, the radiance of the bindu will illuminate one's own head, then the body, then the external world and all realms. Finally, focus awareness on all appearances becoming the white light of the nature of wind. Then gradually gather it back, focusing awareness on the root bindu at the eyebrow center. By practicing expanding and contracting in this way alternately, the body will become light, speech will become clear, the mind will become calm, etc. Continue to practice until these signs appear, which also applies to the later practices. The second point is: visualize at the tip of the nose a bluish-white wind bindu, about the size of a barleycorn. When it appears clearly, relying on the slow movement of the breath in and out of the nostrils, when exhaling, visualize the bindu floating out with the breath; when inhaling, visualize the bindu entering with the breath, feeling cool at the tip of the nose. If the body is very cold, visualize the bindu as red in color, with a warm touch. Alternatively, you can visualize it at the hair follicle between the eyebrows, as (the master) said. The third point is: unite the breath and awareness, and naturally count the usual three stages of exhaling, inhaling, and abiding.
Chinese
然后，将注意力完全集中，将每个袋子都算作一个，保持计数不散乱。逐渐地，让流动变得越来越慢、越来越长，直到最终能够长时间保持稳定为止，都要这样练习。第四，在自身空旷、无碍的中心，观想一个外白内红的颅骨，额头朝前。在其中，观想一个蓝色的风金刚杵向上竖立，将心专注于像芥菜籽那么大，尽力禅修。当生起清晰稳定的体验时，配合鼻孔的气息出入。当气息呼出时，观想金刚杵从右鼻孔向远处发出蓝色的光芒。当气息吸入时，观想金刚杵从左鼻孔进入，停留在颅骨中。将注意力放在身心舒适轻松的感觉上。习惯后，随着心越来越稳定，逐渐缩短金刚杵向外发出的距离。最终，观想它只在鼻尖十六指的距离内出入。第五，在前一个练习熟练的基础上，以之前观想的基础，重复几次出入后，猛烈地呼出一口气，观想金刚杵从右鼻孔的通道向远处射出，然后屏住呼吸。然后，迅速地将气息吸入，观想金刚杵从左鼻孔进入，悄无声息地融入脐部的颅骨中，以宝瓶气的方式牢固地结合。此时，观想颅骨也融化，变成一个红色的“ཧ”字，将注意力放在上面，观想气息和身体都像雾一样消散，变成一片空虚。以四种方式强烈地充满宝瓶气。当呼气时，将气息和心识与天空混合，保持在无分别的状态中。如果之前已经熟练掌握了宝瓶气，那么在这里尽力禅修就可以了。否则，就要练习直到成就上、中、下任何一种程度为止，而且一开始不要过于用力，保持适度，这样障碍会比较小。身姿要点和排除气味是共同的要点，所以要像上面所说的那样应用于所有练习。第二，学习有欲之明点的瑜伽。依靠真实的明妃来学习明妃的乐空，这是无法实现的，所以不会出现在通常的口诀传承中。其方式如《乐空甘露云》等中所述。学习随顺的乐空智慧之乐，身姿要点是双腿