English
Visualize that a "Ha" syllable arises naturally in the center of the navel, then fill the abdomen with air and tightly close the lower gate. Think of the breath and the entire body as being like mist. When exhaling, feel that the breath and mind merge with the sky, becoming empty and clear, then mix with non-discrimination and meditate. The signs of accomplishment are not feeling the existence of the body, the breath appearing where it is guided, the mind having no concept of food and clothing, and the flow of thoughts ceasing naturally. These are the methods for practicing breath yoga. Although it has many branches, the work is completed. This is the third section on showing the stages of guidance for practicing breath. Having mastered breath in this way, next is practicing bindu, which is divided into two types. Practicing the bliss of desireful father and mother has been explained in the fifteen vows, and has been clarified from the *Pra* guidance, so it will not be repeated here. The method for practicing the bliss of desireless breath and mind, meditating on oneself, is: the body posture is the same as before. The object of focus is: on the basis of visualizing one's own body as empty, at the crown of the head, visualize an empty bindu lamp, white and oily, about the size of a bean. Perform the kumbhaka practice as before, visualizing the bindu, about the size of a small bean, trembling and descending to the throat, the body feels a sense of comfort, and settle the mind on this. Then, reaching the heart, the happiness increases even more. Then, reaching the navel, the happiness increases even more. Reaching the secret place, the happiness reaches its peak, settle awareness on this, the body feels a sense of comfort and emptiness, if you feel the happiness increasing and becoming unbearable, then reverse and dissolve upwards, placing awareness on the crown of the head. Another method is, as before, visualize the red "Ha" syllable in the navel, visualize the bindu, about the size of a small bean, descending, dissolving one after another, dissolving into the "Ha" syllable. Then, feeling a sense of comfort, the bindu and the "Ha" syllable together become smaller and smaller, thinner and thinner, becoming empty, and then settle in non-discrimination. In this way, everything in the body is transformed into bliss and emptiness, awareness abides in single-pointed concentration, mastering breath and bindu, when directly experiencing awareness, purifying the elements is effortless, cutting off attachment to food and clothing, and it is very important for gaining autonomy over the awareness that grasps at characteristics. In short, all forms, sounds, smells, tastes, and tactile objects
Chinese
因此，经部和续部都说，让心获得自由非常重要。特别是对于分别念较重的人来说，这个自性大圆满中宣说了无数的禅定次第。有缘者，以前修习过，心已获得自在，这些人可以不必按照这里所说的次第修习。这是修习明点的引导次第，即第四部分。接下来是断除戏论的次第，使五大种清净于自处的关键在于《四蕴灭尽续·虚空》中说： “错乱之基灭尽的觉性放任自流， 在各种广大无垠的楼阁中， 以执持之忆念灭尽的铁钩， 从明亮无有上下的心间， 以不散乱之念灭尽的方式抓住。” 这是将五大种的意义在无生中修习，上面是风，明点成熟后，使五大种灭尽。首先是身体姿势如前。所缘是观想自己的心间有一个蓝色的、颜色饱满的“ཨ”（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），将风和心的所有造作都融入到这个“ཨ”（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中，安住于如来的一切意旨，即一切法远离戏论。觉性的自性修习为“ཨ”（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的自性。这样，就不会有分别念，一切都如虚空一般。此时，意之狮子是分别念的意，意之子是收摄于境“ཨ”（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），因此要一心不乱。这是使虚空清净。第二是，在头顶或前方虚空中，鼻尖正对的地方，将觉知专注于深绿色的“ཨྸ”（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿姆），将风和所有分别念的动摇都融入其中，修习无分别。虚空之女是与风的造作一起的，虚空之子是方便之分，观想为境的“ཨྸ”（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿姆）本身，因此要抓住它。这样就能使风界完全清净。第三是，再次将心专注于鼻尖或心间的白色“ཨྸཨ྅྅྅”（藏文，梵文天城体：अं、आः，梵文罗马拟音：aṃ、āḥ，汉语字面意思：阿姆、啊），将意识和所有风都送到自己的本处，阻止呼吸内外运行并安住。风的绳索是指执着于意识的境，修习执着它的三重“ཨ”（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），就是铁钩，因此能使水完全清净。
English
Therefore, it is said in all the Sutras and Tantras that it is very important to gain freedom over the mind. Especially for those with strong conceptual thoughts, this Natural Great Perfection teaches countless stages of meditation. Those who are karmically predisposed, who have practiced before, and whose minds have gained control, do not need to follow the stages described here. This is the sequence of instructions for training Thigle, the fourth part. Next is the sequence of cutting off elaboration, the key to purifying the five elements in their own place is stated in the "Sky" of the Sutra of Exhausting the Four Elements: "The awareness that exhausts the basis of delusion is wild and free, In the great mansion of various expanses, With the iron hook that exhausts the grasping memory, From the heart that illuminates without top or bottom, It should be grasped in a way that exhausts unwavering thought." This is to practice the meaning of the five elements of A in unbornness. The upper one is wind. After the Thigle is mastered, the five elements are exhausted. First, the body posture should be as before. The object of focus is to visualize a blue, full-colored "ཨ" (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) in one's heart, and dissolve all the activities of wind and mind into that "ཨ" (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A). Abide in the meaning of the intention of all the Tathagatas, that is, all dharmas are free from elaboration. Practice the nature of awareness as the nature of "ཨ" (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A). In this way, there will be no conceptualization, and everything will be like the sky. At this time, the lion of mind is the mind of conceptual thought, and the son of mind is the object A, so one should not be distracted. This is to purify the sky. The second is to focus awareness on the dark green "ཨྸ" (Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: Am) at the crown of the head or in the sky in front, directly above the tip of the nose, and dissolve all the movements of wind and conceptual thoughts into it, and meditate on non-conceptualization. The daughter of the sky is with the activities of wind, and the son of the sky is the part of skillful means, meditating on the object "ཨྸ" (Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: Am) itself, so it must be grasped. This purifies the wind element completely. The third is to focus the mind again on the white "ཨྸཨ྅྅྅" (Tibetan, Devanagari: अं、आः, Romanized Sanskrit: aṃ、āḥ, Literal Chinese meaning: Am, Ah) at the tip of the nose or in the heart, and send all consciousness and wind to their own place, stopping the breath from moving in and out and abiding. The rope of wind refers to clinging to the object of consciousness, and meditating on the triple "ཨ" (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) that clings to it is the iron hook, so it can purify water completely.
Chinese
寂止是，又将觉知专注于喉咙的虚空中的红色ཨྸ྅྅྅ཨྸ。从眼识的自性清净中摄取心，即是执持对境的感受等聚集之精华，称为火之大士。感受是火的明亮之木，因此将风聚集于此，观修四重ཨ，执持感受为自性，即是净化火。第五是，将觉知专注于肚脐或虚空中的黄色字母ཨྸཨྸ྅྅྅ཨ，一切所执持的对境扩展而融入，五根门清净并执持为自性，安住于无分别中而修习。地的城市即是具有五根门的身体，水是观修五重意识之ཨ，因此能摧毁对身体的执着。经文中以隐语所说即是如此。是为净化地。此处所示，观修五ཨ，能使诸元素自然清净。以脉轮位置和声音本质的理由，观修四个脉轮，并将风和心聚集于此而修习。并且，显然应当安住于无生无灭、离戏论之中。此时的རྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），ཡྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），ཁྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）三者是风、火、水的种子字，因此在如此观修时，如果诸元素紊乱而不适，所谓安住于三处，即是：如果身体沉重、昏沉、迟钝，则观想火轮的黑色ཡྃ，将风和分别念置于其中，观想其飘向虚空，随即觉知便会清醒而流动。如果身体的水分过度紊乱而寒冷颤抖，则观想于诸根聚集之轮中，伴随着燃烧的红色རྃ་，并猛烈地注入风，观想从三岔路口生出火焰，遍布全身，便能消除寒冷。如果因火的过患而发热、兴奋、胆汁增多，则观想于心间或胃中，白色且清凉的ཁྃ་如冰水一般，以“嘶”的声音引导并呼出，便能平息热病。此处虽未说明，但如果风在觉知中飘动，向上涌动，或出现如心风等情况，则观想于肚脐中，金色且极其沉重的ལྃ，并猛烈地收紧下门，将风和心向下引导，毫无疑问会有益处。此处主要讲述的是消除障碍。肢体众多，断断续续等
English
The pacifier is, again, to focus awareness on the red AUM in the sky of the throat. Taking the mind from the self-purified eye consciousness, which is the essence of collecting sensations, etc., that hold the object, is called the Great Man of Fire. Sensation is the bright wood of fire, so gather the wind there and meditate on the fourfold A. Holding sensation as self-nature is to purify fire. Fifth, focus awareness on the yellow letter AUM in the navel or space, and all the objects held are diffused and absorbed. Purifying the five senses and holding them as self-nature, abide in non-discrimination and meditate. The city of earth is the body with the five senses, and water is the meditation on the fivefold A of consciousness, thus destroying the clinging to the body. This is what is said in the scriptures in coded language. It is to purify the earth. As shown here, meditating on the five A's will make the elements naturally clear. For reasons of chakra position and sound essence, meditate on the four chakras and gather wind and mind there to meditate. And, it is obvious that one should abide in the unborn, unelaborated. At this time, RAM（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, YAM（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, KHAM（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） are the seed syllables of wind, fire, and water, so when meditating in this way, if the elements are disturbed and uncomfortable, the so-called abiding in three places is: if the body is heavy, dull, and sluggish, then visualize the black YAM of the fire wheel, put wind and conceptualization into it, and visualize it floating into the sky, and immediately awareness will be awake and flowing. If the body's water is excessively disturbed and cold and shivering, then visualize in the wheel where the senses are gathered, accompanied by the burning red RAM, and inject the wind violently, visualizing fire arising from the crossroads and spreading throughout the body, then the cold will be eliminated. If there is heat, excitement, and increased bile due to the fault of fire, then visualize in the heart or stomach, the white and cool KHAM like ice water, and guide and exhale with a "hissing" sound, which will calm the fever. Although not stated here, if the wind flutters in awareness, surges upward, or if heart wind or the like occurs, then visualize in the navel, the golden and extremely heavy LAM, and violently tighten the lower gate, directing wind and mind downward, and there is no doubt that it will be beneficial. Here, the main thing is to talk about eliminating obstacles. Many limbs, broken into pieces, etc.
Chinese
就能获得见地的因。像这样修习之后，第三个是以无所缘之见的窍诀来压制烦恼，这是介绍：总的来说，一切显现的境都是心的幻化，因为不认识分别念的转变者，所以所取的境，色、声、香、味、触、法等在外境显现，但那也不是真实的。作者，我和自在天等也没有，但以前有执着为有，这是错误的。现在确定外境所取是自心的幻化。内在，执着的念头，法的一般相和执着自相的觉性。六识，觉性明明白白，动摇不定，这在一瞬间生灭，自性是空性的。从头顶到脚底，寻找也找不到。过去已经灭尽，未来尚未产生。现在的意识突然产生，认识到显空无别。如果对它没有边执，那么那个见就是佛的密意。大圆满心部和，界部一切窍诀中，也没有其他比这更殊胜的教导，所以要认识自心为佛。显空无别，那本身就是实相的体性。从这里。 对此无法用语言抓住。 语言无法表达其任何方面。 因此，智慧非智识为一体。 没有分为各种差异。 这与体验分离。 如哑巴的梦境。 如无云晴空中阳光照耀。 如空中彩虹自然消散。 四种象征与实际事物分离。 这超越了一切象征。 如是说，依靠它并加以理解，就能获得真俗二谛无别的果位。第四个是以无舍无得的果的窍诀使自证不退转，像那样修习并理解，如果获得什么，就能获得一切法空性无我的意义。无论如何获得，就能获得离戏的忆念。由谁获得，由修行者获得。获得的需求是，获得轮回涅槃平等性的三身果位，从而圆满二利，这些与共同的佛法相符。特别是，现在逐渐理解这本身的行持，禅修和见地以及果。