English
A sharp sword of wisdom arises, and without cherishing or clinging to one's own body, it is chopped into pieces. Visualize it as a great ocean of wisdom nectar. Give it to the Guru, Yidam, and all sentient beings of the six realms. Cut off attachment to one's own body, enemies, friends, and all appearances. Visualize the Guru and Yidam as inseparable, residing on the crown of your head. Clearly visualize your own body, including the central channel, as before. Meditate on a red Hūṃ (ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal Chinese meaning: Hūṃ) at the navel, and repeatedly move it up and down from the crown to the navel. Shoot it out from the fontanel, from the corpse, and merge it into the heart of the Guru. Practice this intensely again and again. Furthermore, in the teachings on transference, it is said that it is mostly similar to this, except that the outer vessel is visualized as a palace and the inner content as deities. The lower end of the Guru's central channel at the crown of your head is connected to the upper end of your own central channel, and the nine doors are blocked with Hūṃ (ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal Chinese meaning: Hūṃ), which is the first distinguishing point. Block the left channel, Kāli, and the right channel, Āli. Meditate on a blue Hūṃ (ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal Chinese meaning: Hūṃ) on the wind-mandala moon in the heart, and transfer it into the Dharmadhatu with a "Hik" sound (ཧིཀ，Sanskrit Devanagari: हिक्，Sanskrit Romanization: hik，Literal Chinese meaning: Hik), which is the second. With legs in the wind-mandala, imagine sitting in the lotus position and then supporting yourself with your knees. A blue Hūṃ (ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal Chinese meaning: Hūṃ) on the moon at the navel. A red Hūṃ (ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal Chinese meaning: Hūṃ) in the heart. Block the nine doors with its light. Transfer it into the heart of the Yidam with the powerful Hūṃ (ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal Chinese meaning: Hūṃ), which is the third. Furthermore, remain equally in emptiness and form, and mix Dharmadhatu and awareness, which is the fourth. Furthermore, visualize yourself as the deity, and in front of you, a tree whose top is equal to Mount Meru, on whose top resides the Guru in the form of Yamāntaka. Merging into the heart of the Guru in the heart, etc., is the same as before, and focusing on merging the Guru, one's own mind, and the three spaces into one, which is the fifth, comes from the teachings on blessings. Third, the stages of blessings are that one's own body is like skillful means, free from elaboration. The body of another is like wisdom, combined with the three activities of approach, accomplishment, and action, possessing the characteristics of mudras. How to tame, the method of approach, the essential points of the oral instructions, the methods of increasing wisdom, etc., are to be understood elsewhere. Fourth, the stages of wisdom are divided into three: preliminary practices, main practice, and concluding activities. The first is: Perform the preliminary practices as before. Maintain the key points of the body, let the breath flow naturally, and let the mind also cease the scattering and gathering of thoughts.
Chinese
舍弃，自然放松，松开而安住。与断除掉举和沉没的方法相同。观修一次。 之后，大大地观察心的自性，认识并修习明亮澄澈的状态。观修二次。寻找那明亮澄澈的状态，安住于任何地方都无法成立的状态中。观修三次。安住于任何都无法成立，什么也不是的状态中，那不间断的能量能够显现一切，仅仅显现时，就安住于远离自他、生灭、住三者的状态中。观修四次。如果精通这些，内部的粗细脉融入中脉，为了成就身和光明双运，实修深明无二，修习方法是：前行如上。观修自己的圆满坛城或俱生坛城。不离先前的见解，在心间，于智慧勇识的心间，在四瓣红莲花的中心，月亮上有白色阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。从那发出光芒，一切器为宫殿，一切情为阎罗死主红色身而系念。观修一次。 在不间断显现本尊身的基础上，保持先前的见解。之后，这一切都融入光中，如对着镜子哈气消失一般，从边缘逐渐净化，融入自身显现为阎罗死主父母。母融入父。观修二次。自己融入智慧勇识。观修三次。智慧勇识融入莲花。莲花融入月亮。月亮也融入阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。观修四次。阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）也如天空中的云消散一般，在空性状态中如先前一样安住并保持见解。观修五次，这是修习光明。又从空性状态中，生起白色阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。从那刹那间生起坛城的轮等，专注于此。像这样反复修习。观修六次，这是修习双运。此时，如果瑜伽士获得了自在，就将通过见解和先前瑜伽获得的乐、明、无分别混合为一味的状态中，刹那间修习圆满了十三尊的现证，如上修习融入光明等。生起次第和圆满次第互相
English
Abandoning, relax naturally, loosen and abide evenly. It is the same as the general method of cutting off agitation and sinking. One meditation session. Then, greatly observe the nature of the mind, recognize and practice the state of clarity and transparency. Two meditation sessions. Searching for that clear and transparent state, abide in the state where nothing can be established anywhere. Three meditation sessions. Abide in the state where nothing can be established and is nothing, that uninterrupted energy can manifest everything, and as soon as it manifests, abide in the state of being empty of self and other, birth and death, and the three abidings. Four meditation sessions. If you are well versed in these, the subtle and coarse elements of the inner body dissolve into the central channel. In order to accomplish the union of body and luminosity, the main practice is to meditate on the inseparability of depth and clarity. The preliminary practice is as above. Meditate on your own complete mandala or innate mandala. Without separating from the previous view, in the heart, in the heart of the wisdom being, in the center of the four-petaled red lotus, there is a white A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) on the moon. From that, rays of light emanate, all containers become palaces, and all contents become the red body of Yama, the Lord of Death, and hold the mind. One meditation session. On top of the uninterrupted appearance of the deity's form, maintain the previous view. Then, all of that dissolves into light, like exhaling on a mirror and disappearing, gradually purifying from the edges, dissolving into the self, appearing as the father and mother of Yama, the Lord of Death. The mother dissolves into the father. Two meditation sessions. The self dissolves into the wisdom being. Three meditation sessions. The wisdom being dissolves into the lotus. The lotus dissolves into the moon. The moon also dissolves into the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A). Four meditation sessions. The A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) also dissolves like clouds dissipating in the sky, and abide in the state of emptiness as before and maintain the view. Five meditation sessions, this is the practice of luminosity. Again, from the state of emptiness, a white A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) appears. From that, the wheels of the mandala and so on arise in an instant, and focus on this. Meditate in this way again and again. Six meditation sessions, this is the practice of union. At this time, if the yogi has attained mastery, then in the state of mixing the bliss, clarity, and non-discrimination obtained through the view and previous yogas into one taste, meditate for a moment on the complete realization of the thirteen deities, and meditate on dissolving into luminosity as above. Generation stage and completion stage mutually
Chinese
被稱為增長之法。第三個是附帶意義：出自遣除返回六法的論典。無論出現敵人、邪魔、疾病、恐懼或心神不寧等，都認識到是自心，心想無論轉變成什麼都行，有時將自心混入其中，有時融入其中。無論如何，最終都消失於形狀中，融入法界智慧中安住。有時觀想損害者和損害本身如幻象。或者將障礙之法觀想為上師或本尊，了知如幻象般與自心味道相同。於損害者和所損害本來未曾存在之境安住。又猛烈地向上師祈禱，我和損害者等一切並非各自獨立存在，僅是自心的幻化，一切皆無可指認，與空性味道相同，本來未曾存在。自性法性智慧的顯現不間斷，本質是俱生大樂，顯現為五部佛、四母、菩薩、佛母、忿怒尊父尊母尊的壇城，了知本來任運成就，從捨取中解脫，於此安住。又對未能如此領悟的眾生修持強烈的慈悲心，將慈悲心也融入法界中安住，障礙便會轉為成就。如此，此處清晰地闡述了四瑜伽次第的觀修引導實修，以及許多意義、分類和口訣的要點。格洛譯師喜饒仁欽所著的註釋中非常清晰，應以口傳上師的教言加以修飾，仔細聆聽並付諸實修。此法一般可應用於任何生起次第，但主要與成就者巴增自己的見解，紅黑怖畏金剛三尊非常相關，尤其適用於十三尊紅閻摩敵。以此書寫的善根，願我和一切眾生都觸及殊勝成就。觀看土地自在母的形象，慈愛豬女唱出美妙的歌聲，祈願音天女以香氣使人心滿意足，不作而成的覺性女獻上殊勝的美味。普遍金剛起屍母，安坐在十力水牛的座墊上，以無二大樂的嬉戲，令閻羅王紅閻摩敵歡喜。