Chinese
思维坚韧能使心从散乱中解脱，修习长久安乐能使心从痛苦中解脱，恒常思维死亡和修习各种因缘能使心趋向未来，观想上师轮涅一切受用皆为痛苦之因能使趋入诀窍，修习佛陀功德能使安忍，思维上师教言能使不入歧途，修习无分别性能使菩提心日渐增长。྅྅྅སྭཏ༔ 显示修习的程度，菩提心生起的程度是：心中生起一切有为法皆是无常、必死的想法；心中生起一切世间法皆是痛苦之因、毫无意义、恒常痛苦的想法；心中恒常生起对轮回中漂泊的六道众生生起慈悲心，并因业力而生起信心，从而发起供养三宝和上师的想法；心中生起无论如何也无法从上师之外获得利益，必须想方设法领悟诀窍，并通过各种途径获得诀窍的想法；心中生起即使拥有诀窍，若不修习也无法成佛的想法，从而专注于修习；心中恒常生起世间的财富和用具毫无用处，死后也无法带来任何利益的想法，与其享用，不如修习，因为修习有助于生起无分别智；修习使体验不断提升，时间越长越感到愉悦，从而生起恒常安住于此的想法。ཨི་ཏི༔ ྅྅྅ 如此生起菩提心，若未生起，则无法生起智慧，应依靠密咒的特殊方法，使觉知进入修习的程度：对于断绝女色的修行者，应通过修习气脉来安住心；对于未断绝女色的修行者，应依靠父母双运的乐受来安住心。气脉方面，应修习气脉的颜色为白色，形状为圆形，
English
Thinking about steadfastness is necessary to turn the mind away from distractions; meditating on the happiness of long duration is necessary to turn the mind away from suffering; constantly contemplating death and meditating on various causes is necessary for the mind to go forward; meditating on all the enjoyments of the guru's retinue as the cause of suffering is necessary to enter into the instructions; meditating on the qualities of the Buddha is necessary to be able to endure; contemplating the guru's instructions is necessary to avoid going astray; meditating on non-conceptualization is necessary for the mind of enlightenment to grow higher and higher. ྅྅྅སྭཏ༔ Showing the measure of practice, the measure of the arising of the mind of enlightenment is: the thought arises in the mind that all conditioned things are impermanent and must die; the thought arises in the mind that all worldly things are the cause of suffering, meaningless, and constantly painful; compassion constantly arises in the mind for all sentient beings wandering in samsara, and faith arises due to karma, thereby initiating the thought of offering to the Three Jewels and the guru; the thought arises in the mind that there is no benefit to be gained from anyone other than the guru, that one must find a way to realize the instructions, and that one must obtain them through various means; the thought arises in the mind that even if one has the instructions, one cannot become a Buddha without practicing them, thereby focusing on practice; the thought constantly arises in the mind that worldly wealth and possessions are useless and cannot bring any benefit after death, and that rather than enjoying them, one should practice, because practice helps to generate non-conceptual wisdom; practice causes experience to continuously improve, and the longer the time, the more pleasure is felt, thereby giving rise to the thought of constantly abiding in this. ཨི་ཏི༔ ྅྅྅ Thus, the mind of enlightenment arises, and if it does not arise, wisdom cannot arise. One should rely on the special methods of mantra to bring awareness into the measure of practice: for practitioners who have abandoned women, they should train in the winds to stabilize the mind; for practitioners who have not abandoned women, they should rely on the bliss of union of father and mother to stabilize the mind. Regarding the winds, one should train in the color of the winds as white, and the shape as round,
Chinese
学习智慧，学习外出返回的来往，学习数字一二等。首先，安住的方法是，舍弃内外事务，在舒适的坐垫上，双腿以金刚跏趺坐姿安坐，双手平放，脊椎挺直，颈部略微弯曲，将自身的风息心识集中于眉心之间，观想所有风息汇聚成一个白色明点，如新月般洁白闪耀。然后，长时间练习，观想自己的头部也变得与明点颜色相同。然后是身体，然后是近处，然后是周围的区域。然后，在三千世界中，观想白色心识如风般弥漫，并将觉知安住于此。在观想白色明点时，如果感到刺痛，就要反复练习。其征象是身体轻盈，身上没有寄生虫，口齿伶俐，能够生起力量，心安住于禅定。形状是：将圆形明点，大小如豆或拇指，觉知专注于眉心之间进行观修。当自己的气息呼出时，明点也向外膨胀延伸。当吸气时，明点又回到自己的鼻尖。如此练习十天或半个月。练习的程度是眉间发热，或感到闷热不适，这就是练习的程度。当习惯之后，观想在肚脐的正上方，有一个外白内红的颅骨。在颅骨内，观想一个青蓝色的金刚杵，大小如芥子。当气息向外呼出时，觉知专注于金刚杵随着气息向外延伸，变得越来越长。当气息吸入时，觉知专注于金刚杵融入颅骨内。这样，身体舒适地向外延伸，觉知专注于越来越近，如此反复练习外出返回。向外越来越短，向内越来越近，程度是到达所专注之处并停留，然后让其融入内部，心安住于此。由于舒适，身体轻盈，这是掌握风息的征象，感觉不到气息在内外流动。越来越舒适，心安住于光明空性之中。外出返回是，尽可能地将气息呼出，练习觉知安住于舒适之中。如此，外出返回的持续时间越来越长。
English
Learning wisdom, learning the coming and going of going out and returning, learning numbers one, two, etc. First, the method of abiding is to abandon external and internal affairs in a secluded place. On a comfortable cushion, sit with legs in the vajra posture, hands placed flat, spine straight, neck slightly bent. Concentrate your own wind-mind consciousness at the space between the eyebrows, visualizing all the wind breaths gathering into a white bindu, as white and shining as a new moon. Then, practice for a long time, visualizing your head also becoming the same color as the bindu. Then the body, then the nearby area, then the surrounding area. Then, in the three thousand worlds, visualize the white mind spreading like wind, and place awareness on it. When visualizing the white bindu, if you feel a tingling sensation, practice repeatedly. The signs are a light body, no parasites on the body, eloquence, the ability to generate power, and the mind abiding in samadhi. The shape is: focus awareness on a round bindu, the size of a bean or thumb, between the eyebrows and meditate. When your breath goes out, the bindu also expands and extends outward. When inhaling, the bindu returns to the tip of your nose. Practice this for ten days or half a month. The degree of practice is when the eyebrows feel hot, or feel stuffy and uncomfortable, this is the degree of practice. When accustomed to this, visualize a skull, white on the outside and red on the inside, directly above the navel. Inside the skull, visualize a blue vajra, the size of a mustard seed. When the breath is exhaled, focus awareness on the vajra extending outward with the breath, becoming longer and longer. When the breath is inhaled, focus awareness on the vajra dissolving into the skull. In this way, the body comfortably extends outward, focus awareness on getting closer and closer, and repeatedly practice going out and returning. Outwardly shorter and shorter, inwardly closer and closer, the degree is to reach the place of focus and stay there, then let it dissolve inward, and the mind abides there. Because of comfort, the body is light, this is the sign of mastering the wind breath, and one does not feel the breath flowing in and out. It becomes more and more comfortable, and the mind abides in the clear light emptiness. Going out and returning is to exhale the breath as long as possible, and practice awareness abiding in comfort. In this way, the duration of going out and returning becomes longer and longer.
Chinese
长时间练习后，就能在引导风脉等处发出声音。先前熟练时，数量从一到二逐渐增多，通过练习，就能在禅定中安住多日。纳纽萨！对于有贪欲且欲望强烈的人来说：依靠金刚和莲花的明妃实体来修习安乐，以及修习自身身体的风心安乐。其中，对于明妃来说：首先寻找具有相好之印的女子在哪里，然后观察具有相好之印的女子，其颜色为蓝绿色，年龄为十六岁，并将其迎请过来，通过咒语和药物，然后生起欢喜拥抱和亲吻等，寻找脉络，用右手的中指无论如何也要实际抬起金刚杵，这是提起的方法，抓住脉络，用藏红花和蜂蜜调和，这是那个仪轨的仪轨，明妃的两个臀部要与明妃的阴道结合的方法，用指甲和破坏脉络来破坏明妃的鼻子，以及降下菩提心，以及用身体降下明点，用双身和六处要穴来调和心和文字的仪轨，用风和六处要穴来使明点逆转的仪轨，观察安乐的体验并熟练，观想那个时候的安乐是怎样的，用身体的要穴和语言在脉络中散布，充满气息，将其与风混合并封闭，然后将后续的智慧体验如何贯注于相续中，以及将明妃严加保密，用黑猫的肉等来保密的口诀。十五、无实质的风是心的安乐：将自己的空性明点灯放在位于脑海中的海螺室中，将觉知长时间地专注于那个光芒，明点与那个光芒一同融化，明点如豆般大小，微微颤动，到达自己的喉咙时，自己的身体仅仅依靠明妃实体就感到安乐，并对此保持觉知。然后，当它下降到心脏时，身体获得巨大的安乐，安乐更加增长，然后到达脐部，安乐更加增长，当到达秘密处金刚杵的顶端时，将觉知放在安乐极度增长之上，身体在安乐空性中燃烧。
English
After practicing for a long time, one can emit sounds at the places where the wind channels are guided, etc. When one is previously familiar, the number gradually increases from one to two, and through practice, one can remain in meditative absorption for many days. Ṇa-nyu-sra! For those who are attached and have strong desires: Meditating on bliss by relying on the actual consort of vajra and lotus, and meditating on the bliss of wind and mind of one's own body. Among these, for the consort: First, search for where the mudra woman with auspicious marks is, then examine the woman with auspicious marks, whose color is bluish-green and age is sixteen, and invite her. Through mantras and substances, then generate joy, embracing, and kissing, etc. Search for the channels, and by all means, with the middle finger of the right hand, actually lift the vajra, this is the method of raising it. Grasp the channels, mix saffron and honey, this is the ritual of that ritual. The method of joining the two buttocks of the consort with the yoni of the father. Damaging the nose of the consort with fingernails and damaging the channels, and causing the bodhicitta to descend, and causing the bindu to descend with the body. The ritual of harmonizing the mind and letters with the six key points of the dual body. The ritual of reversing the bindu upwards with wind and the six key points of the body. Examine the experience of bliss and become familiar with it, contemplate what the bliss is like at that time. Scatter with the key points of the body and speech in the channels. Fill with breath, mix it with wind and seal it. Then, how to instill the subsequent experience of wisdom into the continuum at all times. And the instruction to keep the mudra woman very secret with the meat of a black cat, etc. Fifteen. The non-substantial wind is the bliss of mind: Place one's own empty bindu lamp in the conch-shell room in the brain, and focus awareness on that light for a long time. The bindu melts together with that light, the bindu is about the size of a bean, slightly trembling. When it reaches one's throat, one's body feels bliss simply by relying on the actual consort, and keep awareness on this. Then, when it descends to the heart, the body attains great bliss, and bliss increases even more. Then it reaches the navel, and bliss increases even more. When it reaches the tip of the vajra at the secret place, place awareness on the extreme increase of bliss, and the body blazes in bliss and emptiness.
Chinese
然后，将明点从秘密处向上逆转至头顶，再从头顶向下移至秘密处，并将觉知专注于此，进行禅修。通过练习，在一段时间后，身体会感到轻松自在。身体感到舒适后，言语会变得柔和，不想说话。在自己的相续中，内心感到平静，无念的体验会自然而然地在空乐中显现。如果对此进行观察，通过如此习惯于空性，明点金刚的幼童也会降临，这就是练习的程度。另一种方法是，不以上述方式逆转上下明点，而是将一个明点置于脐轮，一个置于喉咙，一个置于心间，一个置于头顶，一个融入另一个，这样也能增加快乐。当光明的明点变得越来越小的时候，自己的觉知也会变得越来越细微，心也能安住。最后，在无实体的空性中，这是那些心未趋入显现的觉性之人的最初修心之法。如果不修习，就无法禅修，因此，如果不通过安住的方法来安住，心就会动摇，因此要通过安住来做到。现在，应该开始进入显现觉性的意义之中。如此，觉性先于一切，就像善于照料的牧童照看羊群一样，展示了如何缓慢地培养觉知。对于那些觉性显现为盲人，智慧之光中断，因无眼而无法看见智慧之灯的人，也应以慈悲来接受，通过方便之手印，习惯于明妃的快乐，并学习呼吸的次数，从一次到两次等等。然后，压迫脉轮，用拇指按压眼睛的脉络，展示明点，并将心专注于此，开始禅修。如此显现，自己的心有多大的容量，就将心专注于此，觉知也会如此。对于没有明点的阴阳人，应该接受那些慈悲中断的人，方法是：将风心的快乐专注于之前的明点燃烧和滴落，并进行禅修，身体会感到轻松自在。从性器的开口处，明点也会真实地出现。断种者接受的口诀完毕。阿底！嘉嘉嘉！ra trā nyā! 印度语：Aṣṭa mati krama！藏语：忆念要点，见地珍宝，秘密口诀之门。