English
Training with the thought of becoming someone who attains enlightenment, there are three types: bliss-emptiness, clarity-emptiness, and training based on non-conceptualizing the nature of reality. First, with the body in the seven-point posture, visualize your own body in the center of a vast emptiness, free from obscurations and hindrances, with the central channel (uma nadi) as thick as a medium-sized arrow shaft, white on the outside and red on the inside, clear and transparent, with its upper end opening to the Brahma aperture and its lower end straight and located four fingers below the navel. Having visualized it so clearly, visualize at the upper end a white syllable ཧཾ་ (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Hum), the nature of skillful means, with its head pointing downwards, in a comfortable, almost dripping state; and at the lower end, a red syllable ཨ་ (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: Ah), the nature of wisdom, with its head pointing upwards, in an almost blazing state. Having visualized it so clearly, visualize the breath as being in three parts. Then, slowly inhale the upper breath, and contract the lower breath, so that the fire of tummo arising from the syllable ཨ་ (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: Ah), possessing four qualities, blazes upwards, going like a red flash through the emptiness of the central channel. When it touches the syllable ཧྃ་ (Tibetan: ཧྃ་, Sanskrit Devanagari: हँ, Sanskrit Romanization: hँ, Chinese literal meaning: Hum) at the crown of the head, the stream of blissful bodhicitta descends slowly like the roots of a tree being moistened with butter, and the fire blazes even more intensely from the syllable ཨ་ (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: Ah) at the navel. Thinking that the essence of the moon melts into nectar, filling the central channel and the four chakras within the body, and that the wisdom of bliss and warmth arises, do not direct the mind to the syllables ཨ་ཧཾ་ (Tibetan: ཨ་ཧཾ་, Sanskrit Devanagari: अहं, Sanskrit Romanization: ahaṃ, Chinese literal meaning: Ah Hum), but hold the mind on a clear and radiant white syllable ཨ་ (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: Ah) at the heart, and bind it in vase breathing. If you cannot do that, inhale slightly and suppress it. Then, exhale with a subtle and long force. In this way, strive to practice vase breathing until you have accomplished any of the three types: large, medium, or small. Until you are accustomed to it, do not let the breath be too strong, but hold it gently and moderately. Having become accustomed to it in this way, the wisdom of emptiness, with bliss as the means, will arise. Second, exhale a subtle and long breath from both nostrils with a "sang" sound. Direct the mind to the thought that all the object appearances of the six consciousnesses dissolve into the nature of the sky, becoming bluish-green, and suppress the breath from going out. Then, slowly inhale the breath, so that the object appearances that have become the nature of the sky enter through the nostrils. Visualize them remaining at the navel in a bluish-green state, and bind them in vase breathing. If the body is very hot, meditate on the breath having a cooling nature; if it is very cold, meditate on the touch having a warming nature. Like this, practice the vase breathing combination with four elements with great effort.
Chinese
如果通过练习长时间屏住呼吸也不感到疲劳，这被认为是进步的标志。通过这种方式，清晰地运用方法，无分别的空性会在相续中生起。第三个是：身体姿势保持不变。语言的关键是让气息自然流动。心的关键是不去思索或思考过去、现在、未来的任何念头，不做任何人为的调整，而是自然、不做作地放松，保持警觉而不散乱。这样保持，心就能专注于目标，无念的自明状态如同虚空般存在，这就是练习的程度。通过这种方式，菩提心会增长，具有特殊的必要性。为了明确这一点，应念诵和观修： 安乐明空如虚空， 圣妙禅定调伏心。 如沃土中庄稼丰， 一切定之基当修。 在此，大持明者的传承中，首先修习无常，然后皈依。在第二个修心之后，生起菩提心。在第三个和第四个之后，献曼荼罗。在第五个之后，观修和念诵金刚萨埵。在第六个之后，上师瑜伽。然后，在第七个修心之后，开始学习气脉。第三，是关于通过四种共同前行来净化相续：虽然《铜书》和全知者的口诀中没有明确说明，但在《红字背书》中说：“在寂静的地方，积累福德资粮先行。”这只是经文的暗示。大伏藏师父子等传承的上师们，一直没有中断这个传统。这有五个方面：比下等道更殊胜的皈依之引导；大乘之根本——菩提心之引导；净化罪障之精华——金刚萨埵之观修念诵之引导；圆满二资粮——曼荼罗之引导；迅速融入加持——上师瑜伽之引导。首先，皈依有二：世俗谛和胜义谛。首先是：我们这些人，通过放弃十不善业的戒律和善行，暂时转生到善趣，但如果没有获得脱离痛苦的无上菩提，那么以前所做的善
English
If holding the breath for a long time through practice does not cause fatigue, it is said to be a sign of progress. In this way, by clearly applying the method, non-conceptual emptiness will arise in the continuum. The third is: The body posture remains the same. The key to speech is to let the breath flow naturally. The key to the mind is not to think or contemplate any thoughts of the past, present, or future, and not to make any artificial adjustments, but to relax naturally and without artifice, remaining alert and without distraction. By maintaining this, the mind can focus on the target, and the non-conceptual, self-luminous state remains like the sky, which is the extent of practice. In this way, the mind of enlightenment will grow, which has a special necessity. To clarify this, one should recite and contemplate: Blissful clarity, non-conceptual like the sky, The holy meditation tames the mind. Like crops flourishing in fertile soil, The foundation of all samadhi should be cultivated. Here, in the lineage of the great vidyadharas, one first practices impermanence, then takes refuge. After the second mind training, generate bodhicitta. After the third and fourth, offer the mandala. After the fifth, practice and recite Vajrasattva. After the sixth, Guru Yoga. Then, after the seventh mind training, one begins to learn about the channels and energies. Third, it is about purifying the continuum through the four common preliminaries: Although it is not explicitly stated in the Copper Book and the instructions of the Omniscient One, it is said in the Red Letter Back Writing: "In a secluded place, accumulating merit is the first priority." This is only an implication of the scripture. The lineage of the great treasure masters, father and son, etc., has never interrupted this tradition. There are five aspects to this: the guidance of refuge, which is more excellent than the lower paths; the guidance of bodhicitta, the root of the Mahayana; the guidance of the practice and recitation of Vajrasattva, the essence of purifying sins and obscurations; the guidance of the mandala, which perfects the two accumulations; and the guidance of Guru Yoga, which quickly integrates blessings. First, refuge has two aspects: conventional truth and ultimate truth. The first is: We, through the discipline of abandoning the ten non-virtuous actions and virtuous deeds, are temporarily reborn in the happy realms, but if we have not attained the unsurpassed enlightenment that is liberation from suffering, then the good deeds done before
Chinese
，牵引之业穷尽后，再次堕入恶趣。长久感受沉重难忍的各种痛苦。能从中救护的，唯有三宝，此外别无他者。其中，于自身显现的佛陀即是殊胜上师，因为与三世诸佛的身语意无别。心想：于救护处三宝祈求救护与助伴，于是身心放松。随意安住，彼方即是珍宝。在由各种事物形成的庄严悦意的净土中央，如意树枝繁叶茂，遍布整个虚空界，中央树枝的中心，由狮子抬起的珍宝宝座，在各种莲花和日月坐垫高广的上方。本体即是恩德根本上师，形象为吉祥普贤王如来圆满受用身。身色深蓝，明亮闪耀，光芒四射。以绸缎和珍宝的饰品庄严点缀。双手结禅定印。双足金刚跏趺坐。于具足所有相好庄严之身显现的周围，为传承上师们所围绕。向四方延伸的树枝上，各自显现高广的坐垫。前方的坐垫上，为殊胜的佛陀吉祥金刚萨埵，为本尊六续部的坛城众神所围绕。右侧的坐垫上，为共同的佛陀导师释迦牟尼佛，为十方三世诸佛至尊的化身所围绕。后方的坐垫上，为经教证法的法宝，以经书堆叠的方式安住。左侧的坐垫上，为观世音、文殊、金刚手等菩萨僧众，以及圣者舍利弗和目犍连等声闻僧众安住。在这些的间隙中，殊胜的僧众空行护法守护者，具有智慧之眼者，如乌云般密集地安住。于其前方，自己和所有众生如同大地微尘般安住，
English
When the karma that propels one is exhausted, one falls back into the lower realms. One must endure various unbearable and intense sufferings for a long time. The only refuge from this is the Three Jewels; there is no other. The Buddha who actually appears to oneself is the holy guru, because he is inseparable from the body, speech, and mind of all the Buddhas of the three times. Thinking, "I will ask the Three Jewels, the objects of refuge, for refuge and assistance," one relaxes body and mind. Wherever one is, that place is precious. In the center of a beautiful and pleasing pure land made of various things, a wish-fulfilling tree with branches and leaves that are very lush pervades all of space. In the heart of the branches in the center, on top of a high and vast throne of jewels supported by lions, with various lotuses and sun and moon cushions, is the essence, the kind root guru himself, in the form of glorious Samantabhadra, with the enjoyment body's attire. His body is a clear, shimmering dark blue, radiating light. He is adorned with beautiful silks and jewels in abundance. His two hands are in the mudra of meditation. He sits in the vajra posture. Surrounded by the lineage gurus, he appears with a body that perfectly possesses the marks and signs. On each of the branches extending in the four directions, a high and vast seat is clearly apparent. In front, on the special seat, is the Buddha, glorious Vajrasattva, surrounded by the deities of the six tantra classes of yidams. On the seat to the right is the common Buddha, the teacher Shakyamuni, surrounded by the supreme emanations of the Buddhas of the ten directions and three times. On the seat in the back are the Dharma Jewels of scripture and realization, abiding in the form of stacked books. On the seat to the left abide the bodhisattva sangha, such as Avalokiteshvara, Manjushri, and Vajrapani, and the shravaka sangha, such as the venerable Shariputra and Maudgalyayana. In the spaces between them, the special sangha, dakinis, dharma protectors, guardians, those with the eye of wisdom, abide like dense clouds. In front of them, oneself and all sentient beings are situated like specks of dust on the great earth.
Chinese
所有的人都以身语意三恭敬的姿态，乐于一同皈依。心中想着：祈请您立即从轮回和痛苦的巨大海洋中救度我和如虚空般的众生，不要心生旁骛。在虚空之处，充满虚空，上师、本尊、空行母的众会，以及佛、法、圣僧，我等六道众生恭敬地皈依。这样念诵百遍、千遍等力所能及的次数。在收座时，皈依境诸尊的身躯发出光芒，照触自身和一切众生，从而净化罪障。猛烈地前往清净刹土。传承上师、三宝等以眷属的形态安住的诸尊，融入根本上师的身躯。观想根本上师也化为光，从自己的头顶融入心间，然后安住在无有皈依之境、皈依之人的状态中，尽力而为。晚上睡觉时，不要收摄会供坛城，而是将头朝向它，在虔诚恭敬的状态中入睡。在座间休息时，也要清晰观想会供坛城，努力进行顶礼、供养等，这非常重要。在此，在大持明者的教导传承中，观想自己面前的虚空中央，根本上师以真身形象显现，四面八方，皈依境诸尊如云雾般密集，或如鲜花般铺开，或如虚空中的星星般无有间隙地遍布。据说，除了皈依境有高低之分，上下有高低，以及边缘和中央的形态之外，不需要像五堆那样排列。最后，是安住在无有皈依境离去和收摄的戏论的无缘状态中的方式。如果想详细了解皈依的意义、分类、利益等，可以按照通常的方式进行讲解。第二，观想自己的身体的四个脉轮的脉瓣是僧众，明点是法，五气的精华是五种智慧，从本性上清净的烦恼是佛陀三身的自性。心中想着：我要这样修持。五气清净精华身，烦恼清净五智慧，三身事业圆满者，以证悟敬礼三宝。这样念诵多少遍都可以，光