Chinese
那些各种各样的念头，也见到具有发光、微小、闪耀、颤动、难以摧毁这五种特性的，以众多明点为标志，并且在明点的中央显现出诸多佛的影像。而且，由于了悟到这是心性清净的显现，因此一切世俗的业相都如幻象般自然显现。如《后分续》所说：“于此心乃以稳固之禅定，亦能遣除外境之事物。”。衡量的标准与收摄手印相同，而它的所依是天眼。以此理由，五种神通也能成就。第五，清净的基础如前收摄手印时所说。如果对所清净的事物进行分类，则将识蕴<虚空界，耳根，法处，密根，舍弃精液，即虚空界六者>等蕴、界分为虚空界六者为一组。如果对清净之法，也就是禅定的支分本身进行分类，则有有境禅定的五支，以及它的对境空色五者，共计十种。第六，经续中说：“五种神通将可获得，人中之王以禅定之结合而得清净。”因此，禅定达到究竟，则暂时的果报五种神通<神变神通，天眼，天耳，知他心，知宿命，以及知漏尽神通>会自然生起。究竟的果报是不动佛为首的<金刚界自在母，金刚手，法界金刚母，顶髻转轮王，猛眼母，即虚空界六者>等虚空界六者会显现。
English
Those various thoughts are also seen to be marked by numerous bindus, possessing the five characteristics of radiating light, being subtle, shimmering, trembling, and difficult to destroy. Moreover, in the center of the bindus, many images of the Buddha appear. Furthermore, because it is realized that this is the manifestation of the purity of mind itself, all mundane karmic appearances naturally arise like illusions. As the Later Tantra says, "Here, the mind, even with stable meditation, can completely abandon external objects." The standard of measurement is the same as the hand mudra of retraction, and its basis is the divine eye. For this reason, the five superknowledges are also accomplished. Fifth, the basis of purification is as explained earlier in the context of the hand mudra of retraction. If we classify what is to be purified, then the aggregate of consciousness <the space element, the ear faculty, the object of dharma, the secret faculty, the emission of semen, i.e., the six of the space element>, etc., the aggregates and elements are divided into a group of six of the space element. If we classify the means of purification, which is the limb of meditation itself, then there are the five limbs of meditation with an object, and its object, the five empty forms, making ten in total. Sixth, the tantra says, "The five superknowledges will be obtained; the lord of humans is purified by the union of meditation." Therefore, when meditation reaches its culmination, the temporary result, the five superknowledges <the superknowledge of miraculous powers, the divine eye, the divine ear, knowing the minds of others, knowing past lives, and the superknowledge of the exhaustion of defilements> will naturally arise. The ultimate result is that the six of the space element, headed by the Victorious Immovable One <Vajradhatvishvari, Vajrapani, Dharmadhatu Vajra Mother, Ushnishachakravartin, Dhragkyenma, i.e., the six of the space element>, etc., will become manifest.
Chinese
即使观看烟雾，也要眼睛不眨地凝视。然后观看天空，在阴影形状的中央，会显现无数的征兆。如果六个月里反复禅修这个，也能看到地下的宝藏等。同样地，如果练习观看房屋的窗户等，也能看到房屋内隐藏的物品。同样地，如果业相的声音融入空性的声音中，将空性的声音和各种众生的声音混合在一起，安住于此六个月，就能获得各种各样的耳识。如果专注于自己心间法轮的脉，如同水树的花朵般显现空色，就能回忆起前世。如果将它转移到他人身上，就能知道他人的心。如“背对太阳”等等，以及“声音在何处，心之方向”等等，要与续部的教证相结合。如此，阴影、树影、声音、自己和他人的心间脉，这五个都是小目标，因此不计入通常的目标循环中。将禅修的意义记在心中，这包括一次禅修等。这样，禅定的引导就结束了。暂时不增加生命力以下的内容，如果满足于此，那么之后的引导应该在此处接受。第二，关于中间的善行引导，分为使业气停留在阿瓦都提（梵文：Avadhūti，梵文罗马拟音：Avadhūti，汉语字面意思：离垢者）中，以及融入中脉中不坏明点的两种差别，即生命力的引导和执持的引导。首先，要展示生命力的引导，包括修习目标的要点和将禅修的意义记在心中。首先，生命力的分支，分为真实具足特征的和与生命力相符，从前者开始修习两种。暂时以后者的角度进行讲解，其中有班禅释迦师利（梵文：Śākyaśrī，梵文罗马拟音：Śākyaśrī，汉语字面意思：释迦吉祥）传承下来的教言，以及班禅月护（梵文：Candra Rakṣita，梵文罗马拟音：Candra Rakṣita，汉语字面意思：月护）的口诀，被称为仲派，还有觉沃萨曼塔室利（梵文：Samantaśrī，梵文罗马拟音：Samantaśrī，汉语字面意思：普贤吉祥）的口诀，被称为惹派。这三者作为根本，其他零散的流派也大多与它们相似，将讲解稍微不同的地方
Chinese
又转变了。因此，班禅释迦师利的口诀是：首先，用金刚念诵来调理脉道；熟练后，用柔风充满放出的方法将命气放入中脉；进入后，用粗风宝瓶式的方法将命气束缚在中脉；如果不能掌握和束缚，就用强力的方法来阻止日月之道；阻止后，如果下门被强力关闭，就用上面的方法来解脱；用舌头搅动的方法来品尝内在甘露的精华；用拙火燃起的方法来混合命气上下，并成就无死，这就是所谓的金刚六句。其中，前四句是命气运作的口诀，后两句是执持的口诀。此时应这样做：命气运作的口诀正行，以及排除障碍和消除违缘。第一，如单独书写的身锻炼幻轮之文字一样，与前行幻轮一起修习这些。也就是，如果按照班禅释迦师利的规矩，就是之前所说的三种风的调理。其中，首先用金刚念诵来调理脉道，观看方式的差别是：所谓的“阻碍终结者”或“甘露旋转”的观看方式，从正前方稍微向上，专注地看着眉间。除了特殊情况外，命气运作和执持时候的所有观看方式都确定是这种，因为经中说：“阻碍终结者的观看方式，也以进入甘露之道来接近成就六支。”其他的身体姿势和以前一样。呼气三次，首先，对于风的呼出、吸入、停留这三种状态，不让心散乱地专注于此，这是金刚念诵的第一个目标。然后，清晰地观想三脉：身体内的中脉是蓝色的，粗细如中等箭杆，上端插入顶轮，下端位于脐部。它的右边是红色的罗玛脉，左边是白色的江玛脉，这两脉比中脉细一倍。观想这三脉并排在一起。呼气时，从脐部开始，从中央脉和罗玛脉中出去，从喉咙到头顶的两脉的所有部分出来，从鼻孔呼出。
English
And it also transforms. Therefore, in this instruction of Panchen Shakya Shri: First, purify the channels with the Vajra recitation; having become proficient, introduce the life-force into the central channel with the practice of filling and releasing gentle winds; having entered, bind the life-force in the central channel with the practice of the vase-like coarse wind; if you do not master and bind it, obstruct the paths of the sun and moon with forceful practice; having obstructed them, if the lower gate is forcefully closed, liberate it with the upper practice; savor the essence of the inner nectar with the practice of moving the three tongues; mix the life-force upwards and downwards and accomplish immortality with the practice of igniting inner heat, these are called the Six Vajra Words. Of these, the first four are instructions on the operation of the life-force, and the latter two are instructions on holding. In this case, this is how it should be done: the actual instruction on the operation of the life-force, together with removing obstacles and eliminating hindrances. First, as the letters of body training exercises are written separately, meditate on these as with the preliminary exercises. That is, if according to the tradition of Panchen Shakya Shri, it is the first three wind practices mentioned earlier. Of these, the first is purifying the channels with the Vajra recitation. The difference in the way of looking is: the so-called "obstacle terminator" or "nectar swirling" way of looking, slightly upwards from directly in front, looking intently at the space between the eyebrows. Except for special cases, all ways of looking during the operation of the life-force and holding are definitely this one, because the tantra says: "The way of looking of the obstacle terminator, also by entering the path of nectar, closely accomplishes the six branches." The other body postures are the same as before. Exhale three times, first, without letting the mind wander, focus on the three states of the wind going out, coming in, and staying, this is the first object of the Vajra recitation. Then, clearly visualize the three channels: inside the body, the central channel is blue, its thickness is about the size of a medium arrow shaft, its upper end is inserted into the crown of the head, and its lower end is located at the navel. To its right is the red Rasana channel, and to its left is the white Lalana channel, these two channels are twice as thin as the central channel. Visualize these three channels sitting side by side. When exhaling, starting from the navel, it goes out from the central channel and the Rasana channel, and comes out from all parts of the two channels from the throat to the crown of the head, exhaling from the nostrils.
Chinese
觀想成水滴。進入體內時，從鼻孔進入。觀想從頂輪到喉間的中脈和左右脈之間的所有部分都暢通無阻地通過，沿著兩條脈的通道到達臍輪。安住時，觀想充滿在中脈之中。首先，僅僅做到出入和安住三者平等。逐漸地，安住的時間會越來越長。而且，如果是從右鼻孔流動的時候，觀想氣是紅色的光；如果是從左鼻孔流動，觀想氣是白色的光；如果同時流動，觀想氣是綠色或藍色的，並觀想其出入和安住三種狀態。這是金剛念誦的第二種。呼氣時堵住左鼻孔，吸氣時堵住右鼻孔，有些實修是這樣做的，但在金剛念誦的時候，不需要這樣做。然後，和之前一樣，不同的是，在向外呼氣的時候，觀想光芒伴隨著（藏文：ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：āḥ，漢語字面意思：阿）的聲音，光芒的末端帶有（藏文：ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：āḥ，漢語字面意思：阿）字而出去；同樣地，在向內吸氣的時候，觀想伴隨著（藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：oṃ，漢語字面意思：嗡）的聲音，回來的末端帶有（藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：oṃ，漢語字面意思：嗡）字而回來。這兩個字也不從左右脈出入，而是觀想僅僅從中脈出入。安住的時候，觀想在中脈之中伴隨著（藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）的聲音，並將心專注於臍輪的（藏文：ཧཱུྃ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）字上。字的顏色也和氣一樣，根據左右和同時流動的區別，分別是紅色、白色和藍色。這些是有所緣的金剛念誦，是金剛念誦的第三種，也是正行。這三者加起來是一個大所緣，是正行的第十四個觀想。現在，對於初學者來說，沒有比這更好的金剛念誦了。而究竟的金剛念誦，是指了知氣的出入和安住三者，以及空性與色相大印無二無別，從而了悟一切名言詞句都如幻如化的名稱。第二，通過柔和氣息的充滿和放鬆的修持，將命氣導入中脈：觀察氣從哪個鼻孔流動。如果氣從左鼻孔流動，就用右手的掌心按住包括左腋窩和乳房在內的地方，然後用左肘按壓。呼出濁氣。用左手的食指堵住右鼻孔。從左鼻孔用力且長久地吸氣，並按壓臍輪。稍微屏住呼吸，直到感到不舒服。然後，用左手的食指鬆開左鼻孔
English
Imagine it as a drop. When entering, it enters through the nostrils. Imagine that all parts between the crown and the throat, the central channel and the side channels, pass through unobstructed, and go to the navel along the path of the two channels. When abiding, imagine it filling only the central channel. At first, just make the coming, going, and abiding equal. Gradually, the abiding will become longer and longer. Moreover, if it is flowing from the right nostril, visualize the air as red light; if it is flowing from the left, visualize it as white; if it is flowing equally, visualize it as green or blue, and contemplate its three states of coming, going, and abiding. This is the second of the Vajra recitation. Some practices involve blocking the left nostril when exhaling and blocking the right nostril when inhaling, but this is not necessary during Vajra recitation. Then, as before, except that when exhaling, visualize the rays of light accompanied by the sound of (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: A), with the letter (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: A) at the end of the light rays going out; similarly, when inhaling, visualize it accompanied by the sound of (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), with the letter (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) at the end of the returning light rays coming back. These two letters also do not go in and out from the side channels, but visualize them going only from the central channel. When abiding, visualize the sound of (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) inside the central channel, and focus the mind on the letter (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) at the navel. The color of the letters is also like the air, with red, white, and blue depending on whether it is flowing from the right, left, or both simultaneously. These are the Vajra recitations with objects of focus, the third of the Vajra recitations and the main practice. Combining these three is one great object of focus, the fourteenth visualization of the main practice. For beginners, there is no better Vajra recitation than this. The ultimate Vajra recitation is the name for knowing the three states of coming, going, and abiding of the air, and the inseparability of emptiness and form, the Great Seal, thereby realizing that all names, words, and expressions are like illusions. Second, introducing the life force into the central channel through the practice of gently filling and releasing the air: Examine which nostril the air is flowing from. If the air is flowing from the left nostril, press the left armpit and breast with the palm of the right hand, and then press down with the left elbow. Exhale the stale air. Block the right nostril with the index finger of the left hand. Inhale strongly and deeply through the left nostril and press down on the navel. Hold it for a while until discomfort arises. Then, release the left nostril with the left index finger.