English
Thus abide. Following the sequence of these two, from the step-by-step practice, the limb of meditation will immediately arise. Thus it is also said: 'The three secret places give rise to conceptualization, its enjoyment is observation, joy and similarity is the third, bliss is the fourth, knowing and what is to be known arise and cease, the fifth is to know one's own mind,' as it comes from the Later Collection Sutra. The limb of life-force exertion is: looking at the body's actions and restraints as similar to others, is the view of nectar swirling. It is to look straight ahead at the space between the eyebrows. The key point of speech is to blow the breath out in nine sections, and when the breath is slightly released, contract the lower gate and push it down to the navel center, pulling it in sharply. The upper breath, with faith in the sound of Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), is drawn eastward and pressed down as a means of transforming it into the navel. The lower breath is drawn in sharply. If there is a little discomfort, inhale again slightly and pull and press. In between these, the breath remains with faith in the sound of Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Then, slowly release it with a thin, long force, believing in the sound of the letter Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿). This method should be practiced again and again. The key point of the mind is to believe in the sound of the three syllables, pausing for a moment each time. Mainly, in all three stages of the breath entering, staying, and leaving, the single awareness that experiences the emptiness and the tactile sensation of the breath is placed equally in the manner of one's own awareness. Once you are a little accustomed to it, when the breath goes out, meditate in a way that focuses on emptiness itself. When coming in, experience the appearance of form as the essence of mind, and rest equally in mind itself. When staying, rest equally in the equal balance of breath, emptiness, and mind. The experiencer, or the feeler, or the knower, or the seer vanishes into the space, and rests effortlessly in that. Thus it is also said: 'With self-awareness to the soles of the feet, everything is completely filled with breath, relying on the vase-like, it is said to be destroyed by three actions,' as it comes from the arising of vows. In the session intervals, with the mind non-conceptual and the speech in the state of vase-like, the head, hands, feet, upper abdomen, and lower abdomen should be massaged and rubbed many times as in actual practice. Rotate and swing the head, twist the upper body, move the ocean, throw the lasso, wave the hands, stretch and contract the feet.
Chinese
拉伸和敲打。（《ཛཾ》（藏文）+从脚到全身）背部伸展。盘腿抬起并敲击。反复做这些动作。首先慢慢地做，然后快速而有力地做。此外，长短和大小的排放也应根据情况进行。然后是控制支分，依赖于那个生命能量，力量由此产生。然而，为了使脐轮中已经成就的，在心轮、喉轮、额轮和顶轮中尚未成就的得以成就；并且为了使脐轮等五个轮全部成就后，风心束缚于中脉明点；并且为了束缚后使其稳固，禅修是特别的。为了增强这两个支分，用强烈的长ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）将下行气向上引导，并且吸入短ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之上的气，也引导下行气<一个接一个地>连续多次禅修<最后呼气。它的坐姿是这样的>身体姿势是臀部垫高，蹲下。手从大腿内侧穿过，拉住小腿的前面。再次，在屏住呼吸的状态下，用长ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）引导，交替地强烈收缩两个下门。再次，<呼气>后，也反复用力收缩两个下门。对于这个，身体姿势与之前相同，<或者>将臀部放在两个<即手臂>上，用手的力量将两个臀部向上抬起。对于这两个，在产生中性风力的状态下，多次强烈地收缩和放松下门，<然后>交替地从嘴和鼻子吸入上行气，在喉咙中混合后推入脐轮，并且反复地<向上>打嗝。再次，对于那些，将脚尖立在地上，膝盖像翅膀一样伸展，手<右手>向前<和左手>向后伸展也可以。这三个风的结合与ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和ཕཊ་（藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）结合的口诀和必要性相同，但这个非常锐利，混合了左右生命下行气的所有喜悦。在座间休息时，像以前一样努力进行身体锻炼。像这样，将左右和上下的风味混合在一起是生命能量，而使它融入中脉则是控制。从这个控制中产生乐暖的体验，以及不可摧毁的声音，以及存在
English
Stretch and strike. ((ཛཾ) (Tibetan) + from feet to the whole body) Stretch the back. Raise the legs in a cross-legged position and strike. Do these actions repeatedly. Do it slowly at first, then quickly and powerfully. Also, the length and size of the emissions should be adjusted accordingly. Then there is the holding limb, which relies on that life energy, from which power arises. However, in order for what has already been accomplished in the navel chakra to be accomplished in the heart chakra, throat chakra, forehead chakra, and crown chakra; and in order for the wind-mind to be bound to the central channel bindu after all five chakras, including the navel chakra, have been accomplished; and in order to stabilize it after binding, meditation is special. To enhance these two limbs, draw the downward-clearing air upwards with a strong long HŪṂ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and also draw the downward-clearing air by inhaling the air above the short HŪṂ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) <one after the other> Meditate continuously many times <finally exhale. Its sitting posture is like this> The body posture is to squat with the hips raised. Pass the hands through the inside of the thighs and pull on the front of the shins. Again, while holding the breath, draw with a long HŪṂ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and alternately contract the two lower doors strongly. Again, after <exhaling>, also repeatedly contract the two lower doors forcefully. For this, the body posture is the same as before, <or> place the buttocks on the two <i.e., arms>, and lift the two buttocks upwards with the strength of the hands. For both of these, in the state of generating neuter wind power, contract and relax the lower doors strongly many times, <and then> alternately inhale the upper air from the mouth and nose, mix it in the throat and push it into the navel chakra, and repeatedly <upward> hiccup. Again, for those, plant the toes on the ground, stretch the knees like wings, and it is also okay to stretch the hands <right hand> forward <and left hand> backward. These three wind combinations have the same instructions and necessity as the combination of HŪṂ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and PHAṬ (藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪), but this is very sharp, mixing all the joys of the left and right life downward-clearing air. During the session breaks, strive for physical exercise as before. In this way, mixing the flavors of the left and right and upper and lower winds is life energy, and causing it to dissolve into the central channel is holding. From this holding arises the experience of bliss-warmth, and the indestructible sound, and existence.
Chinese
三界的显现无量涌现，就像这样，从法界所生的智慧是，与虚空同等，具有方便，方便和智慧的自性中，生出这三个世间。这是从喜金刚中所说。忆念是，自身观想为时轮、喜乐、阎魔敌等，作为殊胜本尊的父续，明观为空色且融为一体。无论是事业手印还是智慧手印，<然而智慧手印明观为时轮父续佛母的>，也以空色来印持，<互相拥抱等的>，之后先行生起贪欲的行持，二根交合，<之后具有脐轮宝瓶的结合>，由此自然生起四喜，<从顶轮到脉轮>，各自抓住、遮止、遍布<所缘>的要点，当菩提心来到秘密处或宝珠时，将命气<上风>排出，猛烈地<向下>释放下泄之气，<秘密>脉变得松弛，由于具有似男非男的风力，风<向上>遮止，并且多次向下<按压>，以内部的捶打之行，使波涛平息，像这样，身语和合的三要点，以及心安住于空色大手印的要点，以具足四要点而无迁变地执持。命气受到享用之浪潮<幻轮等>其他事物的阻碍，下泄之气受到中脉之路<即内部明点和风心稳固>自身的阻碍也有说明。之后，以内部的<各上风>吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）结合和下泄之气交替，伴随着空声，以及强力的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）声，也要将菩提心逆转到六个脉轮中。<脉轮>那些脉轮各自的末端，也要强烈地收缩和摇动身体的各个部位，使其遍布。像这样，多次修习三个要点后，最终要这样做：<双脚脚后跟交叉成手印>，蹲坐，稍微用臀部支撑，双手放在前方，用力产生下风交替九次。专注在宝珠上。最后收缩整个身体，猛烈摇动，结束时九次。
English
The appearances of the three realms arise limitlessly. Likewise, the wisdom born from the Dharmadhatu is equal to space, possessing skillful means. From the nature of skillful means and wisdom, these three worlds are born. This is said in the Hevajra Tantra. The recollection is that oneself is visualized as Kalachakra, Hevajra, Yamantaka, etc., as the father aspect of the supreme deity, clearly appearing as emptiness and form, and merging into one. Whether it is the action mudra or the wisdom mudra, <however, the wisdom mudra is visualized as the Kalachakra father and mother>, it is also sealed with emptiness and form, <embracing each other, etc.>, then the practice of desire arises first, the two organs are joined together, <then possessing the union of the vase of the navel chakra>, from this, the four joys naturally arise, <from the crown chakra to the chakras>, each of the points of grasping, stopping, pervading <the object of focus> are fully made. When the bodhichitta comes to the secret place or the jewel, the life breath <upper wind> is expelled, and the downward-moving air is forcefully released <downward>, the <secret> channel becomes loose, and because of possessing the force of the hermaphrodite wind, the wind is stopped <upward>, and repeatedly pressed downward <pressing>, with the internal pounding practice, the waves subside. Like this, the three key points of body and speech union, and the key point of the mind abiding in the great mudra of emptiness and form, are held immovably with the possession of the four key points. The life breath is obstructed by other things like the waves of enjoyment <illusion wheel, etc.>, and it is also explained that the downward-moving air is obstructed by oneself from the path of the central channel <i.e., the inner bindu and the wind-mind are stable>. Then, with the internal <each upper wind> HUM (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) union and the alternating downward-moving air, accompanied by the empty sound, and with the powerful HUM (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) sound, the bodhichitta should also be reversed into the six chakras. At the end of each of those <chakras>, the positions of the body should also be strongly contracted and shaken, so that they pervade. Like this, after practicing the three key points as much as possible, finally do this: <crossing the two heels into a mudra>, squat, slightly support with the buttocks, place the two hands in front, and forcefully generate the alternating lower wind nine times. Focus on the jewel. Finally, contract the whole body, shake violently, and at the end, nine times.
Chinese
三击。又从同样的<坐姿>中猛烈地呼出气。然后，将下泄<之气>向左右中三处<向上>提拉，腹部<向外>翻转六次。观想于密处和脐部。每次六次之后，都如前<一次>进行收缩、抖动、敲击三次。<一次接一次>然后，双手向上<地>结<跏趺>坐。将<命下气>向上提拉三次。观想于心间和喉咙。每次之后，都如前进行收缩、抖动、敲击。然后，伸开双手，分开手指并指着前方，脸向左右转动，挺直后颈并低头，手和手指也用力。从命下气自然停止的状态中，将中性的力量猛烈地向上提拉。观想于额头和头顶，一次。如前进行收缩、结合、敲击。然后，在进行瓶气和抖动中性的状态中，连同伸展、弯曲脚和脚趾，<脚尖>收缩九次，猛烈地进行下门的开合。多次进行抖动敲击。双手从内外两侧<穿过>抓住小腿正面，<抓住气>猛烈地搅动上下左右所有部位。<紧接着>然后，如果高兴，也可以做狮子舞，最后多次进行小解和大便的敲打。在这些结束之后，保持身体姿势和观看方式，用大约七次的瓶气与气混合。心于光明空性中，以不动的、三具足的方式安住。如是亦说：以束缚作用之结合，三地亦能成就。出自《金刚甘露续》。如果此诀窍运用得当，则空性和心性得以安住，随即就能产生力量。此忆念之简略口诀，乃是先前支分之增补，于《吉祥时轮续》中已明确阐述，名为“强力那达之结合”，此乃真实之法。忆念之修持或为极深之因，即是直接展示意义。若能于彼等所生之任何体验，皆以自然方式妥善修持，则能从一切障碍与歧途之中解脱，一切功德皆得增长。接下来，入定，对于初学者而言，则是……