English
Then, focus your attention completely, counting each bag as one, keeping the count without distraction. Gradually, make the flow slower and longer, practicing until you can finally maintain it for a long time. Fourth, in the center of your own empty, unobstructed body, visualize a skull that is white on the outside and red on the inside, with the forehead facing forward. Inside it, visualize a blue wind vajra standing upright, focusing your mind on it as small as a mustard seed, and meditate as much as you can. When a clear and stable experience arises, coordinate with the breath going in and out of the nostrils. When the breath goes out, visualize the vajra going far away from the right nostril with a blue light. When the breath comes in, visualize it entering from the left nostril and staying in the skull. Place your attention on the feeling of comfort and ease in your body and mind. As you become accustomed to it and your mind becomes more stable, gradually shorten the distance the vajra goes out. Finally, visualize it going back and forth only within a distance of sixteen fingers from the tip of your nose. Fifth, based on the previous practice being familiar, and with the object of focus as before, after doing the same going back and forth several times, forcefully exhale a breath, visualizing the vajra shooting far away from the path of the right nostril, and then hold your breath. Then, quickly inhale the breath, visualizing the vajra entering from the left nostril and silently dissolving into the skull at the navel, firmly binding it in kumbhaka. At that time, visualize the skull also melting and transforming into a red "ཧ" letter, placing your attention on it, and visualize the breath and body all dissipating like mist, becoming a void. Fill the kumbhaka with air strongly in four ways. When exhaling, mix the breath and mind with the sky, remaining in a state of non-discrimination. If you have already mastered kumbhaka, then it is enough to meditate as much as you can here. Otherwise, you must practice until you achieve any of the superior, intermediate, or inferior levels, and at the beginning, do not be too forceful, keep it moderate, so that there will be fewer obstacles. Body posture points and eliminating stale air are common key points, so apply them to all practices as mentioned above. Second, learning the yoga of bindu with desire. Relying on a real consort to learn the bliss of the consort is not achievable, so it does not appear in the usual oral transmission lineage. Its method is as explained in texts such as "The Cloud of Bliss and Emptiness Nectar." Learning the bliss of subsequent wind-mind, the body posture is legs
Chinese
端身正坐。双手握拳，拳眼向下，置于膝盖或大腿上，手臂伸直。双眼睁大，目光直视前方，眼珠不要转动，也不要眨眼。意念专注于自身，观想自身如同空明剔透的琉璃宝瓶。在身体的中央，观想中脉，其粗细如中等箭杆。颜色为淡红色，或外白内红，选择自己容易观想清楚的颜色。中脉上端与梵穴相接，下端位于肚脐下方四指处，像树干一样笔直，像芝麻油灯一样明亮，发出自身的光芒，像莲花的茎一样非常纤细。在中脉的右侧，是红色的罗玛脉，左侧是白色的江玛脉，比中脉细很多倍。罗玛脉和江玛脉的上端从眉间弯曲，分别插入左右鼻孔，下端与中脉的下端相连。这样，三脉并排而立，在四个脉轮处，罗玛脉和江玛脉以融入中脉的方式，在内部相互连接。然后观想从三脉分出的四个脉轮。也就是，从中脉上端量起两指宽的地方，是顶轮。喉咙的肩膀交界处，是罗玛脉和江玛脉汇聚的喉轮。心脏的乳房位置，是记忆汇聚的心轮。肚脐的位置，是生殖轮。所有这些脉轮，都要观想成淡红色、清澈透明、中空的形状。然后，在头顶顶轮的中央，观想一个空性的明点灯，颜色为白色，光滑而圆润，如豌豆大小，然后将意念集中于此，进行观想。当意念能够专注于此明点时，进行三次呼气，然后缓慢地吸入上方的气息。用力按压肚脐，并强烈地收缩下方的气息，这样明点就会颤动。从明点中，降下菩提心甘露，如细小的豆子般一个接一个地降落，或者像线一样连续不断地降落，选择自己容易观想的方式，依次充满头顶、喉咙、心脏和肚脐的四个脉轮，从而生起四喜的智慧。观想明点稳固在密处，从而体验到俱生智。保持每一个阶段的觉受，并尽可能地延长瓶气，从而获得安乐。
English
Sit upright. Make fists with your hands, palms down, and place them on your knees or thighs, with your arms straight. Open your eyes wide and look straight ahead, without moving your pupils or blinking. Focus your mind on your own body, visualizing it as a clear and empty crystal vase. In the center of your body, visualize the central channel (uma), about the size of a medium arrow shaft. Its color is reddish-blue, or white on the outside and reddish on the inside, whichever is easier to visualize clearly. The upper end of the central channel connects to the fontanel, and the lower end is four fingers below the navel, straight like the trunk of a tree, bright like a sesame oil lamp, radiating its own light, and as thin as a lotus stem. To the right of the central channel is the red roma channel, and to the left is the white kyangma channel, many times thinner than the central channel. The upper ends of the roma and kyangma channels curve from the eyebrow level and insert into the right and left nostrils, respectively, and the lower ends connect to the lower end of the central channel. Thus, the three channels stand side by side, and at the four chakra points, the roma and kyangma channels merge into the central channel, connecting internally. Then, visualize the four chakras that branch out from the three channels. That is, two finger-widths from the upper end of the central channel is the crown chakra. At the junction of the throat and shoulders is the throat chakra, where the roma and kyangma channels converge. At the level of the breasts in the heart is the heart chakra, where memory converges. At the level of the navel is the navel chakra. Visualize all of these chakras as being reddish-blue, clear, transparent, and hollow. Then, in the center of the crown chakra at the top of the head, visualize a clear drop (thigle) lamp, white in color, smooth and round, about the size of a pea, and then focus your mind on it, meditating on it. When your mind is able to focus on this thigle, exhale three times, and then slowly inhale the upper air. Press down on the navel and strongly contract the lower air, so that the thigle trembles. From the thigle, a stream of bodhicitta nectar descends, like small beans falling one after another, or like a continuous thread, whichever is easier to visualize, filling the four chakras of the crown, throat, heart, and navel in sequence, thus generating the wisdom of the four joys. Visualize the thigle becoming stable in the secret place, thereby experiencing the co-emergent wisdom. Maintain the awareness of each stage and extend the vase breathing as much as possible, thereby obtaining bliss.
Chinese
更加增长。身心充满安乐。再次向上逐渐提升，体验下稳的四喜。顶轮的明点逐渐消融并稳固，思维体验自性俱生智，并尽力保持那种状态。最终，明点变得越来越细微，尽力安住于不可见、离戏的状态中。在座间休息时，也要尽可能地重复练习这种乐空双运、自知自明的状态。这里不在脐轮观修短阿，是诀窍的特点。在修持乐空甘露云的身语时，也说要观修脐轮的短阿，所以对于难以生起乐暖的人来说，那样做也是很好的。像这样努力，身心就会进入乐空状态，风脉变得堪能，对五大没有阻碍。从饮食的贪欲中解脱。获得心的自在。也将获得自性大圆满禅定的次第，无量无边的功德。像这样，无执的风瑜伽和有执的明点瑜伽，即使不对其他道中风脉已经调柔的人讲述，也不会有缺损的过失。对于未在普贤大士的口诀中讲述的脉风不调柔的人，即使不教导也可以。第五，以断绝忆念的诀窍，使五大在自身解脱的关键在于，有二：修持五阿无生之义；遣除五大生起、散乱的障碍。第一是：四蕴灭尽之大虚空， 错乱之基灭尽之觉性散乱者， 种种周遍广大之殿宇中， 以执持忆念灭尽之铁钩， 明显上下皆无之心中， 以不散乱念想灭尽之方式执持。 如是说，思维五阿无生之义，我等当修持之，如是思惟，身要 posture 毗卢七支坐。从口中引气，缓慢呼出。缓慢吸入，放松用力，略作屏息，于心间观想虚空清净之体性，蓝色阿字充满。于彼专注，融入一切风心之作用，无分别戏
English
It becomes more and more prosperous. Body and mind are filled with happiness. Again, gradually drawn upwards, experience the four joys of lower stability. The bindu of the crown chakra gradually dissolves and becomes stable, thinking of experiencing the innate wisdom of self-nature, and trying to maintain that state as much as possible. In the end, the bindu becomes thinner and thinner, and try to stay in the state of invisibility and non-proliferation as much as possible. During the breaks between sessions, try to repeat this state of bliss-emptiness union, self-awareness and self-illumination as much as possible. Here, not meditating on short A in the navel chakra is a characteristic of the secret诀窍. When practicing the body and speech of the cloud of bliss and emptiness nectar, it is also said to meditate on short A in the navel chakra, so it is also good for those who have difficulty generating bliss and warmth. Working hard like this, the body and mind will enter the state of bliss and emptiness, and the wind channels will become capable, and there will be no obstacles to the five elements. Liberate from the craving for food and drink. Obtain freedom of mind. You will also obtain the stages of Samantabhadra's Great Perfection meditation, immeasurable and infinite merits. In this way, the yoga of wind without attachment and the yoga of bindu with attachment will not be a fault even if they are not taught to those who have already tamed the wind channels in other paths. It is also permissible not to teach those whose pulse winds are not tamed, which is not mentioned in the oral instructions of Samantabhadra. Fifth, the key to liberating the elements in oneself with the secret诀窍 of cutting off memory lies in two aspects: practicing the meaning of the five A's unborn; eliminating the obstacles of the arising and scattering of the five elements. The first is: In the great sky where the four aggregates are exhausted, The consciousness that exhausts the basis of delusion is scattered, In the palace of various pervasive and vast, With the iron hook of holding memory exhausted, In the heart that is clear and without top and bottom, Hold it in a way that exhausts thoughts without distraction. As it is said, thinking about the meaning of the five A's unborn, we should practice it, thinking like this, the body posture is the seven-point posture of Vairochana. Draw air from the mouth and exhale slowly. Inhale slowly, relax your efforts, hold your breath slightly, and visualize in your heart the nature of the pure void, a blue A character filled with color. Focus on it, integrate all the functions of wind and mind, without discrimination and play.
Chinese
置于寂静的状态，从而净化虚空。同样，将意识专注于顶轮或鼻尖前方的风完全清净的体性ཨྸ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）绿色双层，将风和所有动摇的念头融入其中，像之前一样禅修，从而净化风。再者，在心间或鼻尖，将意识专注于水完全清净的体性ཨྸཨ྅྅྅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）白色三层，将所有概念和风都置于念头自然消逝的状态，稍微屏住呼吸，停止气息的流动，从而净化水。再者，在喉咙前方的虚空中，将意识专注于火完全清净的体性ཨྸཨཨ྅྅྅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）红色四层，通过将心专注于收集所执之境、感觉等事物的精华的眼识自性清净中，从而净化火。再者，在肚脐的虚空中，将意识专注于土完全清净的体性字母ཨྸ ཨཨཨ྅྅྅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）黄色五层，融入所有所执之境的生起，将五根门置于无执的状态，从而使土完全清净。在《自生足诀窍》中，进行了消除浊气的宝瓶气风瑜伽，明观三脉四轮，禅修每个轮的中心与该处颜色相同的五层ཨ་，一次又一次地融入风和心，根据情况屏住呼吸，最后将这些置于自然消逝的无分别状态中。二是，如果在这样禅修的时候，出现元素紊乱或者昏沉掉举严重的情况，那么消除这些的诀窍是，如《大圆满心髓》所说，如果土的过患导致身体沉重，心昏沉，那么在顶轮禅修ཡཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）蓝黑色，将风和心专注于此，屏住呼吸，呼气时观想天空变成深蓝色，从而消除。又，如果水的过患导致寒冷颤抖，那么在喉轮禅修རཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）红色火焰，猛烈地控制风，观想肚脐下方三脉汇集处的红色ཧ་字也发出火焰，充满身体内部，从而消除。又，如果火的过患导致发热、身体不适等情况，那么在心轮或胃部禅修ཁཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）白色清凉如冰，从牙齿间发出“嘶”的声音呼气，从而消除。又，如果风的过患导致意识漂浮，上身膨胀等情况，那么在肚脐