Chinese
在光点中央观想主尊，也观想宫殿，也观想眷属诸尊。观想在主尊心间的三重菩提心，观想禅定菩萨融入光点。在那个光点中央也观想主尊，观想宫殿，观想眷属诸尊。又观想在那主尊心间的三重菩提心的禅定菩萨融入光点。这是九次观想循环。或者，此处舍弃眷属和宫殿的两次观想，做成五次也可以。初学者舍弃眷属和宫殿的观想方式，在下面的修法中也一样。第二，无分别瑜伽也与前面类似，即先将有分别的修法作为前行修习一次，然后在宝珠上长久地安住于无分别之中。第二部分包括：修习遣除障碍的喜离，以及修习增益的三支。 首先，之前在宝珠上修习光点，因为位置较低，可能会导致心下沉。光点过于细小或光芒闪耀等，也可能导致心散乱。因此，无论出现昏沉或散乱的过失，都应以意念将光点向外扩展，专注在智慧母莲花的尖端上。由此生起殊胜的喜悦，从而生起喜离的智慧，应修习以它为对境的乐空。在遣除昏沉和散乱时，再次将光点收回至自己的下方。如前一样进行净、聚、励三次修习，就会生起殊胜的智慧。在无分别的方面，从宝珠开始，表相向外放射，然后强烈地吸入，使表相在身体内显现。第二部分包括：止息呼吸空性支，执持表相支，以及明观本尊忆念支。首先，如前一样在宝珠上修习光点。从光点的光芒开始，从宝剑的剑柄处开始，直到宝珠的光点……
English
In the center of the bindu, visualize the main deity, also visualize the celestial palace, and also visualize the retinue deities. Visualize the three stacked Bodhicitta at the heart of the main deity, and visualize the Samadhi-being dissolving into the bindu. In the center of that bindu, also visualize the main deity, visualize the celestial palace, and visualize the retinue deities. Again, visualize the Samadhi-being of the three stacked Bodhicitta dissolving into the bindu at the heart of that main deity. These are nine cycles of visualization. Alternatively, here, by abandoning the two visualizations of the retinue and the celestial palace, it can also be done as five. The method of abandoning the visualization of the retinue and the celestial palace by a beginner is the same in the following practices as well. Secondly, the non-conceptual yoga is also similar to the previous one, that is, after performing the conceptual practice once as a preliminary, one remains in non-conceptuality on the jewel for a long time. The second part includes: meditating on the joy of separation that dispels obstacles, and meditating on the three branches of enhancement. Firstly, previously meditating on the bindu on the jewel, because the position is low, the mind may become dull. The bindu being too small or the light shining, etc., may also cause agitation. Therefore, whatever fault of dullness or agitation arises, one should mentally expand that bindu outwards, focusing intently on it as it resides on the tip of the lotus of the Wisdom Mother. From this, supreme joy arises, and thus the wisdom of joy and separation arises, and one should meditate on the bliss-emptiness that focuses on it. When dispelling dullness and agitation, again draw that bindu back to one's own lower part. By performing the three practices of purification, gathering, and urging as before, supreme wisdom will arise. In the aspect of non-conceptuality, the signs and appearances radiate outwards from the jewel, and then strongly drawing it in with the wind, one should cause the signs and appearances to arise within the body. The second part includes: the branch of stopping breath and emptiness, the branch of holding signs and appearances, and the branch of deity appearance and recollection, which are three. Firstly, as before, meditate on the bindu on the jewel. Starting from the light of the bindu, starting from the hilt of the sword, up to the bindu of the jewel...
Chinese
之内之轮二重，以及基身之外轮皆令明晰。光芒收摄之际，内外之轮次第从边缘消逝，最终心专注于唯一明点。猛烈进行宝瓶气，此乃止息不净显现，并将庸常气心收摄于中脉之殊胜方便。于无分别之境，以业印双运，如以珍宝束缚明点不动，则地气等极度止息。此乃以上生起次第之支分。第二，如是依赖于修习闭气空性之支分，错谬之地水火风空皆止息，未错谬之由智慧显现所生之五蕴显现，如阳焰，如烟，如萤火虫，如无动摇之灯火，如无云之晴空，五相生起。于获得稳固前，修习前一之支分，获得稳固后，心一缘专注于如是之相。此无有有分别与无分别之差别，乃为执持之支分。第三，就具分别者而言，虽有十六随念，若归纳同类，则有刹那生起之随念，具生起次第之随念，修空性之随念，大乐随念四者。初者，佛随念毗卢遮那佛，法随念阿弥陀佛，金刚随念不动佛，部族随念宝生佛、不空成就佛、四母、本尊父母等，忿怒尊随念阎魔敌等。彼等亦与先前之珍宝明点相合，菩提心融化，从金刚宝中向外扩展，刹那间化为无量毗卢遮那佛。从佛母之虚空中向外显现，遍布一切虚空。净化一切庸常之器情世间，观想唯有毗卢遮那佛等，其余亦可类推。如是则为刹那生起之五随念。第二者，三昧耶随念者，由父母双运，生起方便之菩提。
English
The two inner mandalas, along with the outer mandala of the base body, are made clear. As the rays of light are drawn back, the inner and outer mandalas gradually disappear from the edges, and finally the mind is focused on the single bindu. The vase breath is performed vigorously, this is the supreme method for stopping impure appearances and gathering ordinary winds and minds into the central channel. In the realm of non-discrimination, the karmamudra is united, and the bindu is bound immovably with a jewel, so that earth, air, etc., are extremely stopped. This is the limb of the arising stage up to this point. Secondly, by relying on the practice of the limb of emptiness with breath retention, the mistaken earth, water, fire, wind, and space are stopped, and the appearances of the five elements arising from the appearance of un-mistaken wisdom appear, such as mirages, like smoke, like fireflies, like an unmoving lamp, like a cloudless sky, the five signs arise. Until stability is attained, practice the previous limb, and after stability is attained, focus the mind single-pointedly on that very sign. There is no distinction between conceptual and non-conceptual in this, it is the limb of holding. Thirdly, in terms of those with concepts, although there are sixteen recollections, if they are grouped together according to their similarities, there are four: the recollection of arising in an instant, the recollection with the arising sequence, the recollection of meditating on emptiness, and the recollection of great bliss. The first is the Buddha recollection Vairochana, the Dharma recollection Amitabha, the Vajra recollection Akshobhya, the family recollection Ratnasambhava, Amoghasiddhi, the four mothers, the deities, and the wrathful deity recollection Yamantaka, etc. These are also in harmony with the previous jewel bindu, the bodhichitta melts, expands outward from the vajra jewel, and in an instant transforms into immeasurable Vairochana. Appearing outward from the space of the mother, pervading all of space. Purifying all ordinary containers and contents, visualizing only Vairochana, etc., and the rest can also be inferred. Thus, there are five recollections of arising in an instant. The second is the samaya recollection, from the union of the father and mother, the bodhi of skillful means arises.
Chinese
的心，手印和种子变得不可估量，从结合处向外扩展。观想天空遍布等等如前。忆念坛城是，在如前观想心间的明点之后，如仪轨中所说，扩展坛城胜王的诸尊，迎请安住于充满天空者们的智慧尊并融入。身忆念、语忆念、意忆念三者是，通过坛城忆念的次第，观想一切显现为坛城的轮，之后，观想以彼等一切的金刚三加持，是修法的支分，如仪轨中所出而修。忆念有情是，观想一切有情为增上神，之后，如前观想以彼等加持金刚三。一切咒语的身语意总的忆念是，从菩提心向外扩展的一切完全转变，从空中降下中阴的五种识开始，对一切修习缘起金刚持的生起次第的广大观想。忆念供养的誓言是，如前观想坛城忆念，从菩提心的明点扩展而来的供赞甘露品尝等，应如生起次第仪轨中所出而行。如是则是与生起次第相关的八种忆念。第三有二，其中，般若波罗蜜多的誓言忆念是，首先如坛城忆念般，观想一切显现为本尊，并且了知彼等一切显现而无自性如幻，最终收摄坛城的显现，主要修习界智无别的空性甚深见。第二未生忆念是，彼等甚深本身也清晰，修习空性，坛城的显现也未断绝，并且于彼等也修习无自性的空性。第四是，忆念嗔恨等类的供养唯一，以实物或智慧明妃，修习亲近修持支分四中间四轮的生起次第而生起。
English
The mind, mudras, and seeds become immeasurable, expanding outward from the point of union. Visualize the sky pervading, etc., as before. Recollection of the mandala is: after visualizing the bindu in the heart as before, expand the deities of the supreme king of the mandala as described in the sadhana. Invite the wisdom beings who dwell filling the sky and dissolve them. The three recollections of body, speech, and mind are: through the sequence of mandala recollection, visualize all appearances as the wheel of the mandala. Then, visualize blessing all of them with the three vajras, which is a limb of practice, as it appears in the sadhana. Recollection of sentient beings is: visualize all sentient beings as supreme deities, and then, as before, visualize blessing them with the three vajras. The general recollection of body, speech, and mind of all mantras is: beginning with the transformation of all that expands outward from bodhicitta, from the descent of the five consciousnesses of the bardo from the sky, cultivate the extensive visualization of the generation stage of cause and effect Vajradhara for all. Recollection of the vow of offering is: visualize the mandala recollection as before, and the offering praises, nectar tasting, etc., that arise from the expansion of the bindu of bodhicitta should be done as it appears in the generation stage sadhana. Thus, there are eight recollections related to the generation stage. The third has two parts: the recollection of the vow of the Perfection of Wisdom is: first, like the mandala recollection, visualize all appearances as deities, and understand that all of them appear but are without inherent existence, like illusions. Finally, gather in the appearance of the mandala, and mainly cultivate the profound view of emptiness, the indivisibility of space and wisdom. The second, recollection of the unborn, is: that very profundity is also made clear, and while cultivating emptiness, the appearance of the mandala is not interrupted, and emptiness without inherent existence is also cultivated in them. The fourth is: the recollection of offerings of the nature of hatred, etc., is unique, and is generated by the generation stage of the four intermediate wheels of the four branches of approach and accomplishment, with actual substances or wisdom consorts.
Chinese
以……的方式念诵。第四是，从心间上方的土坛城中以黄色光芒的形式念诵。对于这些，如果进入、安住、起身三者平等进行，那么次第安住的时间会越来越长。所以，很多上师说不需要特意禁止。经典所要阐述的重点是，由于之前的道路的证悟已经先行，所以从一方面来看也像是那样。但是，实际情况是没有理解。然而，现在如果是初学者修习这些，那么在安住的时候，要稳固地抓住宝瓶气，在向外呼出的时候，稍微向上提一下下泄气，这是口诀中出现的，非常好。从对这些进行良好学习中，也能成就所谓的口诀念诵。一切显现都是深邃明晰二无别的智慧，一切语言都是知晓声空的基础上，将心间的不坏的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）显空长久安住，这是胜义谛的金刚念诵。这样，安住于此金刚念诵，修习事业手印的智慧时，贪执、无贪执和贪执之间的分别念会次第生起，由于远离了一切风的生起、进入和安住，所以一切声音都会消融于虚空之中。第二，以实和果的方式显现，风和明点进入体内，是向上降临的三喜。安住时是俱生喜。向外呼出是向下稳固的三喜。在外安住是向下稳固的俱生喜等，将风、明点和征相融为一体进行修习。这主要是依靠事业手印来成就。由此会生起昏厥、张口结舌和昏倒等征相，与时轮金刚的追忆和赎罪相同。第二种又分为以符号表示和意义显现两种，第一种又分为生起次第的所依和圆满次第的所依两种，第一种是，据说瞬间观修圆满四支三支的近修和修法，这是针对极好的瑜伽士而言的。因此，在那时会瞬间获得明晰，但是对于初学者来说，在修习这个引导时，观修完整的生起次第是最好的。第二种是，前行赎回。
English
Recite in the manner of... Fourth, recite from the yellow light in the center of the earth mandala above the heart. For these, if the three of entering, abiding, and rising are done equally, then the time of abiding will gradually increase. Therefore, many lamas say that there is no need to specifically prohibit it. The main point of the scripture is that since the realization of the previous paths has already occurred, it seems to be the same from one aspect. However, the actual situation is not understood. However, now, if beginners practice these, then when abiding, hold the vase breath firmly, and when exhaling, slightly lift the downward-clearing air upwards, which is what appears in the oral instructions, and it is very good. From learning these well, the so-called oral instruction recitation can also be accomplished. All appearances are the wisdom of deep clarity and non-duality, and all speech is based on knowing the emptiness of sound, keeping the indestructible A (Tibetan: ཨ, Devanagari: अ, IAST: a, Literal meaning: A) of the heart in a state of emptiness and clarity for a long time, this is the Vajra recitation of ultimate truth. In this way, abiding in this Vajra recitation, when practicing the wisdom of the action mudra, attachment, non-attachment, and the thoughts between attachment will arise in sequence, and since it is free from all arising, entering, and abiding of the winds, all sounds will dissolve into the sky. Second, appearing as the way of cause and effect, the wind and bindu enter the body, which are the three joys of upward descent. When abiding, it is coemergent joy. Exhaling is the three joys of downward stability. Abiding outside is the coemergent joy of downward stability, etc., integrating the wind, bindu, and signs into one and practicing. This is mainly accomplished by relying on the action mudra. From this, signs such as fainting, gaping, and fainting will arise, which are the same as the recollection and atonement of the Kalachakra. The second is also divided into two types: symbolic representation and manifest meaning. The first is divided into the basis of the generation stage and the basis of the completion stage. The first is, it is said that in an instant, one contemplates the complete four-limbed and three-limbed approach and accomplishment. This is aimed at the best yogi. Therefore, at that time, clarity will be obtained in an instant, but for beginners, when practicing this guidance, it is best to contemplate the complete generation stage. The second is, preliminary redemption.