English
By placing it in a state of stillness, the sky is purified. Similarly, by focusing awareness on the essence of completely purifying wind, AUM (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) green, double-layered, in front of the crown chakra or the tip of the nose, and dissolving all moving winds and thoughts into it, meditating as before, the wind is purified. Furthermore, at the heart or the tip of the nose, by focusing awareness on the essence of completely purifying water, AUM (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) white, triple-layered, and letting all concepts and winds naturally vanish from memory, slightly holding the breath and stopping the flow of breath, the water is purified. Furthermore, in the space in front of the throat, by focusing awareness on the essence of completely purifying fire, AUM (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) red, four-layered, and by holding the mind in the self-purified eye consciousness, which is the essence of collecting the objects of grasping, feelings, etc., the fire is purified. Furthermore, in the space of the navel, by focusing awareness on the essence of completely purifying earth, the letter AUM (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) yellow, five-layered, and dissolving all arising objects of grasping, placing the five sense doors in a state of non-grasping, the earth is completely purified. In the "Self-Arisen Foot Instructions," the vase-breath wind practice is performed, along with eliminating stale air. The three channels and four chakras are visualized clearly. Meditate on five-layered A's, each the same color as the location, at the center of each chakra. Dissolve wind and mind into each one, holding the breath as appropriate. Finally, it is said to place the mind in a state of non-conceptualization where these naturally vanish. Secondly, if, during such meditation, the elements become disturbed or lethargy and agitation become dominant, the instructions for eliminating these are as follows: According to the "Great Perfection Heart Essence," if the fault of earth causes the body to become heavy and the mind to become lethargic and dull, then meditate on YAM (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) dark green in the crown chakra, focusing wind and mind on it, holding the breath. When exhaling, think that it has gone into the sky as a deep blue, thus eliminating it. Also, if the fault of water causes cold and shivering, then meditate on RAM (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) blazing red in the throat chakra, and by forcefully controlling the wind, visualize that fire is also blazing from the red letter HA at the junction of the three channels below the navel, filling the inside of the body, thus eliminating it. Also, if the fault of fire causes heat and bodily discomfort, etc., then meditate on KHAM (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) white, cool like ice, in the heart chakra or stomach, and exhale air from between the teeth with a "ssss" sound, thus eliminating it. Also, if the fault of wind causes the consciousness to flutter and the upper body to feel constricted, etc., then at the navel
Chinese
观想一个黄色、沉重、厚实的东西，并将风和心专注于此，即可消除。所有这些都要做宝瓶气。另外，如意宝珠续中说，从大乐轮的ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）中降下白色清凉的明点，观想疾病消除，将气呼出，轻轻地呼出，然后再吸入。对于寒症，在肚脐的化身轮中观想རཾ་（藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）。观想从那里燃起火焰焚烧，合拢嘴巴吸气入内。对于黏液病也与此类似，但特别的是，观想从受用轮的ཏྲཱྃ་（藏文：ཏྲཱྃ་，梵文天城体：त्रां，梵文罗马拟音：trāṃ，汉语字面意思：扎昂）中降下甘露，疾病消除，将气三次三次地呼出，然后一次一次地吸入。如果心浮躁且散乱，从安乐守护轮的ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）中，将心专注于燃烧的安乐暖意，并屏住呼吸。如果禅修时无论如何都无法生起三摩地，观想从法轮的ཧཱུྃ་（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中降下头顶的精华，然后将气吸入，所有疾病都会平息，三摩地自然而然地生起。这些是重要的窍诀。在这个时候，也要口中念诵这些字母，大量念诵ཧ་、ཧཱུྃ་和ཨ་是方法。如是说。第二，正行，确定心识，开显光明心髓之义诀窍，分为二：确定心之诀窍——基诀窍“直断”；确定觉性之诀窍——道“顿超”之窍诀开显。第一，从开启观修之门的钥匙——“隐秘之眼开启”中说：以无执著的行持之诀窍压制显现，以无所缘的禅修之诀窍压制能回忆的意，以无所取的见之诀窍压制执着的根本——烦恼，以无断证的果之诀窍显示觉性不再退转。如是说。这些也分为法性总相，即大圆满总相；法性自性差别，即甚深秘密明点诀窍的宗派和结合的两种。每一种又分为以何、何事、如何、何得，以四种意义来显示，这些都要从行持总摄之灯等四灯中依次领悟。此处仅作总的显示，分为四：行持、禅修、见、果。第一，无执著的行
English
Meditate on something yellow, heavy, and thick, and direct the wind and mind to it, and it will be eliminated. For all of these, one should do the vase breathing exercise. Also, according to the Wish-Fulfilling Jewel Tantra, meditate that the white and cool bindu descends from the haṃ (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Hum) of the Great Bliss Wheel, and the disease is gone. Exhale the air, gently exhale, and then inhale again. For cold, in the navel's Nirmāṇakāya wheel, visualize raṃ (Tibetan: རཾ་, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Chinese literal meaning: Rang). Think that fire blazes from it and burns it. Close your mouth and inhale. For phlegm disease, it is similar to this, but especially, think that nectar descends from the trāṃ (Tibetan: ཏྲཱྃ་, Sanskrit Devanagari: त्रां, Sanskrit Romanization: trāṃ, Chinese literal meaning: Trang) of the Enjoyment Wheel, and the disease is healed. Exhale the air three times, and then inhale one at a time. If the mind is wild and distracted, from the haṃ (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Hum) of the Bliss-Protecting Wheel, hold the mind on the burning bliss-warmth and hold the breath. If samadhi does not arise no matter how one meditates, think that the essence of the crown of the head descends from the hūṃ (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) of the Dharma Wheel, and then hold the breath in. All diseases will be pacified, and samadhi will arise naturally. These are important key points. At this time, also verbally recite these letters, and reciting a lot of ha, hūṃ, and a is the method. So it is said. Second, the main practice is to establish the mind and awareness, and to reveal the essential instructions on the meaning of the luminous heart essence, which is divided into two: the key instructions for establishing the mind, the ground of Trekchö; and the key instructions for establishing awareness, the path of Tögal. First, from the key to opening the door of view and meditation, "Opening the Hidden Eye," it says: By the key instruction of conduct without attachment, appearance is suppressed; by the key instruction of meditation without focus, the mind that remembers is suppressed; by the key instruction of view without grasping, the basis of attachment, afflictions, is suppressed; and by the key instruction of the fruit without abandonment or attainment, awareness is shown to be irreversible. So it is said. These are also divided into two: the general characteristics of phenomena, that is, the general characteristics of Dzogchen; and the specific characteristics of the nature of phenomena, that is, the lineage and combination of the key instructions of the most secret bindu. Each of these is further divided into by what, what, how, and what is attained, and is shown through four meanings. These must be gradually realized from the four lamps, such as the Lamp that Summarizes Conduct. Here, only a general presentation is made, divided into four: conduct, meditation, view, and fruit. First, conduct without attachment
Chinese
关于行为的口诀有三。 初学者的行为是： 舍弃一切不善及其因缘， 增长一切善及其因缘。瑜伽士也要明白该舍弃什么、该接受什么，然后去往上师尊者处，通过听闻了知何为法、何为非法，听闻圆满深奥的教诲，断除文字上的疑惑，通过思考不错谬地把握其意义的要点，学习从轮回中转变心意的方法。 精勤修持核心的行为是： 之后去往不熟悉的地方，像乞丐或野兽一样独自修持上师的口诀，用粗劣的饮食衣物来了解佛法，不要将其他教诲视为稀奇，而要相信自己的口诀，将一切行为、努力和追求的世间牵绊彻底转变，变得坚韧不拔。首先，通过区分轮回与涅槃的行为，使身语意三的执着转变，然后，不与任何人交往，以如哑巴般的行为禁语，甚至不做任何暗示，像幼儿般的行为般放松六根，从而修习法性的意义。 引导进入正道的行为是： 之后，对于难以忍受的事情也要强行忍受，强制切断内心的牵绊。以不分净秽、如狗猪般的行为舍弃取舍的执着。以无拘无束、如疯子般的行为不收敛智慧，彻底放开，从而使一切显现都成为助益。 之后，在能够转变他人不信心念、能够起死回生、能够自在掌控四大和风心的时刻，为了斩断潜在的执着和习气，也要在集市等场合做出疯狂的行为，从而使内在的烦恼断除，外在的显现被掌控，二者同时发生，这被称为掌控显现的行为。 总之，要学习行为与时机和解释相符。 第二，关于修习无所缘的口诀有二。 引导心识，三门的前行是使心平静。 第一部分有三： 身、语、意的前行。 第一，学习身体的金刚跏趺坐
English
There are three instructions on conduct. The conduct of a beginner is: Abandoning all that is unwholesome along with its causes, and increasing all that is wholesome along with its causes. The yogi should also know what to abandon and what to accept, and then go to the venerable lama, and through hearing, know what is Dharma and what is not Dharma, listen to the complete profound instructions, cut off the verbal doubts, and through thinking, accurately grasp the essential points of its meaning without error, and learn the methods of turning the mind away from samsara. The conduct of diligently taking the essence is: Then go to an unfamiliar place, and like a beggar or a wild animal, practice the lama's instructions alone, and understand the Dharma with poor food and clothing, and do not regard other instructions as wonderful, but trust in your own instructions, and completely transform all the worldly attachments of actions, efforts, and pursuits, and become steadfast. First, through the conduct of distinguishing samsara and nirvana, transform the attachment of body, speech, and mind, and then, without any contact or familiarity with anyone, cut off speech with the conduct of being like a mute, and do not even make any gestures, and like the conduct of a young child, completely relax the six senses, and then meditate on the meaning of the nature of reality. The conduct of initiating the path of asceticism is: Then, by imposing on what is unbearable, forcibly cut off the attachments of the mind. By the conduct of being like dogs and pigs, without distinguishing between clean and unclean, abandon the attachment of acceptance and rejection. By the conduct of being like a madman, without restraining intelligence, completely let go, so that all appearances arise as aids. Then, at the time when one is able to transform the disbelief of others, able to revive the dead, and able to control the four elements and the wind-mind, in order to cut off the latent attachments and habits, one should also perform crazy actions in market places and so on, so that inner afflictions are cut off, and outer appearances are controlled, and the two occur simultaneously, which is called the conduct of controlling appearances. In short, one should learn to make conduct consistent with the time and explanation. Second, there are two instructions on meditating without an object of focus. Guiding the mind, the preliminary practices of the three doors are to calm the mind. The first part has three: The preliminary practices of body, speech, and mind. First, learning the vajra posture of the body.