English
Three strikes. Again, from the same <posture>, forcefully exhale the breath. Then, draw the downward-clearing <wind> <upward> to the left, right, and center three times, turning the abdomen <outward> six times. Focus on the secret place and the navel. After each of the six times, perform squeezing, shaking, and striking three times as before <once>. <One after another> Then, with hands in the upper <position> in a <lotus> posture, draw the <life downward wind> upwards three times. Focus on the heart and throat. After each time, perform squeezing, shaking, and striking as before. Then, stretch out the hands, separate the fingers and point them forward, turn the face to the left and right, straighten the back of the neck and bow the head, and put strength into the hands and fingers. From the state where the life downward wind naturally stops, forcefully draw the strength of the hermaphrodite upwards. Focus on the forehead and crown of the head, once. Perform squeezing, combining, and striking as before. Then, in the state of holding the vase breath and shaking the hermaphrodite, along with stretching and bending the feet and toes, contracting the <toes> nine times, forcefully open and close the lower gate. Perform shaking and striking many times. With both hands <passing through> from the inside and outside, grab the front of the shins, <holding the wind> vigorously stir all parts up, down, left, and right. <Immediately> Then, if pleased, one can also perform the lion dance, and finally perform many small and large beatings. After these are finished, maintain the body posture and gaze, and mix with the wind with about seven times of vase breath. The mind in clear light emptiness, abide in equanimity through the door of the immovable, threefold possession. Thus it is also said: Through the union of binding actions, the three places can be accomplished. From the Vajra Amrita Tantra. If this key point is properly applied, emptiness and mind will abide, and power will be generated immediately. This concise mnemonic instruction is a supplement to the previous branches, clearly explained in the Glorious Kalachakra Tantra, called "Forcible Nada Union," which is the actual method. The practice of remembrance or the deepest cause is the direct demonstration of meaning. If any experiences that arise from these are properly cultivated in a natural way, one will be liberated from all obstacles and deviations, and all qualities will increase. Then, enter into samadhi, which for beginners is...
Chinese
仅仅是禅修的对象。其自性如下：以空色大印反复牵引融乐时，不久便生起名为“不变之乐”的觉受，此乃由大贪欲明点运行而生的俱生乐，与空色融为一体。虽然双运的自性无有差别，但瑜伽士的智慧证悟方式，会因二万一千六百业气止息的差别，而使<乐>不变之乐也随之增多。六脉轮中十二风息止息，便能获得十二地的自在。微细明点从顶髻至宝珠之间稳固为十二分，是为十二真谛的自性。白色精髓明点从宝珠至梵穴之间，以十六喜的次第稳固，因此，彼等十六相得以显现。清净风能使有碍之物转变位置，清净脉界也能使风转变位置，清净白分能净化血肉等物，清净红分能净化骨骼和骨髓等物。如此，精髓，即清净明点，能使行者舍弃轮回之身，进入金刚身的行列。明点，即清净红分，能使行者舍弃轮回的垢染，进入金刚语的行列。黑暗，即清净风的界，能使行者舍弃轮回的意，进入金刚意的行列。所依，即具有烦恼分别的染污心止息，从第四位的漏乐清净起，心性便进入智慧金刚的行列。如是，四金刚成为无二无别的自性，获得小金刚持的果位，因此被安立为金刚萨埵。如是说：十二支止息，时节便不降临，是为十二地，处所等是胜义谛。又说：极不变化的刹那，二万一千六百俱全，大王，自身即转为金刚萨埵。出自最初佛根本续。此后是普光地，甘露光，虚空光，金刚光，珍宝光，莲花光
English
It is merely an object of meditation. Its nature is as follows: When the melting bliss is repeatedly drawn forth by the Great Seal of Empty Form, before long, the sensation called "immutable bliss" arises. This is the coemergent bliss arising from the movement of the great desire bindu, which becomes one with the empty form. Although there is no difference in the nature of union, the way a yogi's mind realizes it depends on the cessation of the twenty-one thousand six hundred karmic winds, and the <bliss> of immutable bliss also increases accordingly. When the twelve breaths in the six chakras cease, one gains mastery over the twelve bhumis. Because the subtle essence of the elements becomes stable in twelve parts from the crown to the jewel, it is the nature of the twelve truths. Because the white essence of semen becomes stable in the order of the sixteen joys from the jewel to the crown aperture, these sixteen aspects become manifest. Purified wind causes objects with obstruction to change position. Purified channels and elements also cause the wind to change position. Purified white elements purify flesh and blood, and so on. Purified red elements purify bones and marrow, and so on. Thus, the essence, that is, the purified bindu, enables the practitioner to abandon the body of samsara and enter the ranks of the vajra body. The bindu, that is, the purified red element, enables the practitioner to abandon the defilements of samsara and enter the ranks of the vajra speech. Darkness, that is, the purified wind element, enables the practitioner to abandon the mind of samsara and enter the ranks of the vajra mind. When the support, that is, the afflicted mind with its conceptual thoughts, ceases, and from the purification of the leaking bliss of the fourth state, the nature of mind enters the ranks of the wisdom vajra. Thus, the four vajras become the nature of indivisibility, and one attains the state of Lesser Vajradhara, and is therefore designated as Vajrasattva. As it is said: By the cessation of the twelve branches, the times do not descend, these are called the twelve bhumis, the places and so on are the ultimate truth. And: In a moment of supreme immutability, twenty-one thousand six hundred are complete, Great King, one's own self transforms into Vajrasattva. From the Root Tantra of the First Buddha. Then there are the ground of all-pervading light, the light of nectar, the light of space, the light of vajra, the light of jewel, and the light of lotus.
Chinese
证得佛的事业地，无譬喻地，一切譬喻地，智慧光地，一切智地，各自体性觉悟地，如是安立的十二地之后，成为圆满正等觉金刚持大主宰有者。 十方三世无量无边，无余且不剩的三界自在者圣者。 各自生起少许体验后，于一座中修持至命勤之极，包含增益忆念。 三座修持个别思维，或者二座命勤与二座个别收摄等修持。 如是甚深道金刚瑜伽之口诀，成为精华中的精华，秘密中的极秘密，甚深中的极甚深之文字，上师口传未隐瞒且极清晰开示之此，见为对于勤奋修持甚深义者甚为需要。 嘉钦巴达热纳塔于大山窟觉囊处决定宣说。 愿兴盛增长！ 未获得自宗之修法引导者，应秘密隐藏。 封印已盖。 善哉！ 已校对。 曼嘎朗！ 金刚瑜伽之外相介绍完毕。 嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），吼（藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：吼），杭（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭），舍（藏文：ཀྵཿ，梵文天城体：क्षः，梵文罗马拟音：kṣaḥ，汉语字面意思：啥）！ 顶礼诸位上师！ 此处与甚深道金刚瑜伽相关联，当知有其他不共之介绍。 此处将宣说共同之介绍，此等对于修持瑜伽极为重要之要点，然于此方，与多数禅定者之名声颇为一致。 以彼之原由，易懂且易得，故于此时，不减少行数，仅宣说心要。 又，此处于宣说甚深道金刚瑜伽时，有前行、正行、后行三者，其中是后行介绍之时。 以如是之表示，彼有四要点，即：如实介绍实相，甚深业果之法，思维加持传承之伟大，劝诫对非器者保密，对具器者弘扬。 第一，从见、修、行、果之门介绍，其中第一，从见之门介绍。
English
Having traversed the grounds of the Buddha's activity, the ground of no simile, the ground of all similes, the ground of wisdom light, the ground of omniscience, and the ground of individual self-awareness, thus having established the twelve grounds, one becomes the great Vajradhara, the lord of existence, the perfectly enlightened Buddha. The holy one, the master of the three realms, without remainder and without exception, in the ten directions and three times, is infinite and boundless. After some experience has arisen individually, meditate in one session to the extreme of life-force exertion, including enhancement and recollection. Meditate on individual contemplation in three sessions, or meditate on two sessions of life-force exertion and two sessions of individual absorption, and so forth. Thus, this instruction of the profound path of Vajra Yoga, which has become the essence of the essence, the most secret of secrets, and the most profound of the profound, is the unhidden and very clear oral instruction of the guru. Seeing that it is very necessary for those who diligently practice the profound meaning, Gyal Khampa Tāranātha definitively declared it in the great mountain hermitage of Jonang. May it flourish and increase! Keep it secret and hidden from those who have not received the practice guidance of one's own tradition. Sealed. Auspicious! Proofread. Maṅgalaṃ! The external introduction to Vajra Yoga is complete. Oṃ Āḥ Hūṃ Ho Haṃ Kṣaḥ Homage to all the gurus! Here, in relation to the profound path of Vajra Yoga, it is to be known that there are other uncommon introductions. Here, the common introductions are to be explained. These are also very important points for practicing yoga, but in this region, they are mostly in agreement with the reputation of most meditators. For that reason, it is easy to understand and easy to obtain, so at this time, without reducing the number of lines, only the essence will be explained. Furthermore, here, in explaining the profound path of Vajra Yoga, there are three: preliminary, main, and subsequent. Among these, it is the time of the subsequent introduction. With such an indication, there are four points: introducing reality as it is, explaining the profound Dharma of cause and effect, contemplating the greatness of the blessing lineage, and advising to keep it secret from those who are not vessels and to spread it to those who are vessels. First, introducing from the perspective of view, meditation, conduct, and result, among which, first, introducing from the perspective of view.
Chinese
啊！将平等离戏之智慧，如虚空般介绍。将后得无别之智慧，如幻化般介绍。将无上双运，介绍为不变。为了使这些显现，说明需要无分别智慧。第一，从将显现介绍为心等四个要点开始，通过具备教证、理证、经验和信心的三种方式来确定，以四四十六的方式来介绍。其中，将显现介绍为心的教证是：《十地经》中说：“奇哉！诸位佛子，此三界唯是心。”以及《金刚帐续》中说：“从珍重心之外显现的，无有佛陀，亦无人。识之境与义，无有丝毫外在。”萨ra哈也说：“心性唯一，乃一切之种子，从中生起轮回与涅槃。”龙树也说：“心乃五道众生，乃乐与苦之自性，除了心之外，无有丝毫。”等等，乃无量经续论典之教证。以理证介绍是：如果通达理路，就能从诸论典中，以所说之无量遮止外境之理，生起定解，甚为贤妙。略而言之，此一切种种显现，何时亦不离心而存在。暂时而言，如世俗显现和体验那样，仅仅是心的显现，这是合理的。如圣者无著所说：“地狱饿鬼畜生人，诸天如何各随类，一物心异故，谓义不成也。”如是，对同一事物，六道众生各有不同显现。对同一人，若被敌、友、中立三者所见，则分别显现为悦意、不悦意、中立。仅仅一人观看同一人，前一刹那为敌时，显现为不悦意，第二刹那转为友时，则显现为悦意。此外，世间诸神鬼等，在各自显现为住所等之基础上，人若观看，则只见石堆、泉眼或小神像等。总之，那
English
Ah! Introducing the wisdom of equality and freedom from elaboration as being like the sky. Introducing the wisdom of subsequent attainment, which is non-dual, as being like an illusion. Introducing the supreme union as being unchanging. To make these manifest, it is shown that non-conceptual wisdom is necessary. The first, starting with introducing appearances as mind, etc., are four key points. It is determined through the three ways of possessing scriptural authority, reasoning, experience, and faith. It is introduced in the manner of four fours, sixteen. Among these, the scriptural authority for introducing appearances as mind is: In the Sutra of the Ten Bhumis, it says: "O sons of the Victorious Ones, these three realms are only mind." And in the Vajra Tent Tantra, it says: "Apart from the precious mind, there is no Buddha and no person. The place and meaning of consciousness, there is nothing at all external." Saraha also said: "Mind itself is the only seed of all, from which samsara and nirvana arise." Nagarjuna also said: "The mind is the five kinds of beings. It is the nature of happiness and suffering. Apart from the mind, there is nothing at all." And so on, are the limitless scriptural authorities of sutras, tantras, and treatises. Introducing through reasoning: If one understands the path of reasoning, it is excellent to generate certainty from the limitless reasonings stated in all the treatises that refute external objects. Briefly, all these various appearances never exist apart from the mind. For the time being, as it appears and is experienced in conventional truth, it is reasonable that it is merely an appearance of the mind. As the noble Asanga said: "Hell beings, hungry ghosts, animals, humans, gods, each according to their kind, because one object is perceived differently by different minds, it is asserted that the object does not exist." Likewise, for one object, the six kinds of beings have different appearances. For the same person, when seen by an enemy, a friend, or a neutral person, they appear as pleasing, displeasing, and neutral respectively. Even when only one person looks at the same person, in the first moment when they are an enemy, they appear unpleasant, and in the second moment when they become a friend, they appear pleasant. Furthermore, for the various worldly gods and spirits, on the basis of what appears as their dwelling places, etc., when a person looks, they only see a pile of rocks, a spring, or a small shrine. In short, that