Chinese
拉里里松，身体也从下部逐渐消失。明点从头顶出来，融入空性的法界。将法界与觉性混合而住，或者随意转移也可以。没有修习过的，即使需要强行转移也可以用这个方法。这是转移的口诀。转移时是否结合（其他方法）都可以，具有誓言，修习道次第的有缘者们，从现在开始，对一切显现修习中阴的意念。在中阴时，忆念本尊、上师和道次第二者以及灌顶。这样反复修习意念。以其力量，会在梦中显现。这样一来，在中阴也会出现，在中阴时，以所见景象和自声等为缘，忆念上师、本尊和灌顶，并祈祷。于是，俱生勇士和空行母以及化身众会现身。以金刚之名呼唤，引领至空行净土。这些仅仅是获得瓶灌顶后修习生起次第也会出现的。有些人会看到将要出生的父母的交合，当接近出生之处时，与第三灌顶相关联，通过入胎之道的要诀而解脱，或者与秘密灌顶相关联，通过解脱道的要诀而解脱。也有在中阴时，依靠自身力量修习二种次第而解脱的。所有这些，都是依靠勇士和空行母们指示象征和象征的回答，并通过实践三种行为，而证得十地。第二，依靠使者的道，除了用使者的道代替拙火之外，气、脉、明点和无分别等根本口诀，以及梦等支分要诀都相同。实际的窍诀是十二个要点，总结为：调理气息，修习意觉。对境观察和勾招，生起脉和修幻化。这些是结合的六法。降、持、遮和遍、气和合，以及送入法界，这些是正行的六法。如是等等，使者道引导的文字另外放置，需要从口诀中了解。根本的第三，后续引导是，遣除障碍和释放能量。
English
Lalili Song, the body gradually disappears from the lower part. The thigle emerges from the crown of the head and dissolves into the realm of emptiness. Abide by mixing the realm and awareness, or it is also okay to transfer at will. Even if it is necessary to forcibly transfer without practice, this method can be used. This is the oral instruction of transference. Whether to combine (other methods) during transference is okay or not. Those who have vows and practice the stages of the path, from now on, cultivate the intention of bardo for all appearances. In the bardo, remember the deity, the guru, and the two stages of the path, as well as the empowerment. Practice this intention repeatedly. By its power, it will appear in dreams. In this way, it will also appear in the bardo. In the bardo, based on the sights and sounds, etc., remember the guru, the deity, and the empowerment, and pray. Then, the innate heroes and heroines, as well as the assembly of emanations, will appear. They will call out by the Vajra name and lead you to the Pure Land of the Dakinis. These things happen even if you only practice the generation stage after receiving the vase empowerment. Some people will see the union of the parents who are about to be born, and when they approach the place of birth, they will be liberated in connection with the third empowerment through the key points of the path of entering the womb, or they will be liberated in connection with the secret empowerment through the key points of the path of liberation. There are also those who are liberated by practicing the two stages by their own power in the bardo itself. All of these depend on the heroes and heroines indicating the symbols and the answers to the symbols, and through practicing the three conducts, they are said to traverse the ten bhumis. Second, relying on the path of the messenger, except for replacing tummo with the path of the messenger, the fundamental oral instructions such as prana, channels, thigle, and non-conceptuality, as well as the branch oral instructions such as dreams, are all the same. The actual key points are twelve points, summarized as: Tame the prana and cultivate mind-awareness. Examine and summon the object, generate the channels and practice illusion. These are the six dharmas of combination. Descending, holding, averting, and pervading, prana and union, and transporting into the realm, these are the six dharmas of the main practice. As such, the text of the messenger path guidance is placed separately, and it needs to be understood from the oral instructions. The fundamental third, the subsequent guidance is, removing obstacles and releasing energy.
Chinese
我，成就果位之法有三，首先是口诀的十二个要点：两种调味，四个字，六种盔甲。第一种调味，四大调味是：说，地大增盛，身体和心沉重时，将脚放在风轮之上，观想风幡摇动而抬升。风大增盛，心神不定，想要行走等，在脐轮处扩展地轮，观想显现化为金色。水大增盛，体温下降，寒冷颤抖，观想秘密处为火轮来消除。火大增盛，体温升高时，观想心间为白色清凉的水轮，扩展开来，观想显现为水。变化为魔障时，用四个钉子钉住。心前背后疼痛时，观想哈拉孔洞涌出，或者观想许多孔洞。最初外部生热时，要修持收摄于内部的口诀，如果向上窜则会消失，要将热量降到脐轮。产生空虚感而恐惧时，观想鼻尖为白色芥子来消除。粗大的风是与识混合，还有其他的混合窍诀。第二种调味，以所缘调味是：经验的调味和心的调味。第一种是：心间为上师，脐轮为火，疾病都聚集在两者之间，祈祷并在中间行气，这是收集疾病。观想火焰燃烧，焚烧疾病，在疼痛处进行风的威胁、抖动和旋转，这是杀死疾病。从肠道的末端吹气，疾病都出去，说“嘿”字，这是摧毁疾病。对于疾病不进行治疗，安住在内部空性中。心的调味是：了知一切障碍为心，心是空性，空性无二，在无二光明中认识它。用四个字消除障碍是：颈部以上疼痛时，观想头部有十二个孔洞，念诵“嘿”字。上半身疼痛时，观想上半身和手指有许多孔洞，发出“哈”声。下半身疼痛时，观想下半身和脚上有许多孔洞，念诵“阿”字。全身疼痛时，通过许多孔洞的修持，念诵二十一次“吽”（嗡ōng，啊ā，吽hōng）。六种盔甲的第一个是空性的盔甲：在任何疼痛的地方，观想那里是空性，屏住呼吸并呼出。如果全身疼痛，从指尖开始，逐渐断裂，观想全身都坏掉了。如果腹内不适，学习向上排气，这样可以消除。此
English
I, among the three methods of achieving the fruit, the first is the twelve key points of the oral instructions: two flavorings, four letters, and six armors. The first flavoring, the four elements flavoring, is: It is said that when the earth element increases and the body and mind become heavy, place the feet on the wind mandala and contemplate the waving banner lifting you up. When the wind element increases, causing restlessness and the desire to walk, etc., expand the earth mandala at the navel center and contemplate the appearance transforming into gold. When the water element increases, causing heat to diminish and shivering from cold, contemplate the fire mandala in the secret place to eliminate it. When the fire element increases, causing fever to rise, contemplate the white and cool water mandala in the heart center, expanding it and contemplating the appearance as water. When transformation becomes an obstacle, fix it with four nails. When there is pain in the front and back of the heart, contemplate the opening of the hara hole, or contemplate many holes. When heat arises externally at first, practice the oral instruction of gathering it inward. If it goes upward, it will disappear, so bring the heat down to the navel center. When emptiness arises and you become afraid, contemplate a white mustard seed at the tip of the nose to eliminate it. The coarse wind is mixed with consciousness, and there are other mixing instructions as well. The second flavoring, flavoring with focus, is: flavoring of experience and flavoring of mind. The first is: the guru in the heart center, fire in the navel center, and all illnesses gather between them. Pray and draw the wind in between, this is collecting the illnesses. Contemplate the flames burning and incinerating the illnesses, and perform wind threats, shaking, and rotations in the painful area, this is killing the illnesses. Blow air from the end of the intestines, all the illnesses go out, and say "He," this is destroying the illnesses. Leave the illness without treatment, and train in inner emptiness. The flavoring of mind is: know all obstacles as mind, mind is emptiness, emptiness is non-dual, and recognize it in non-dual clear light. Eliminating obstacles with four letters: when there is pain above the neck, contemplate twelve holes in the head and recite "Hik." When there is pain in the upper body, contemplate many holes in the upper body and fingers and emit "Ha." When there is pain in the lower body, contemplate many holes in the lower body and feet and recite "Ah." When the whole body is in pain, through the practice of many holes, recite "Hum" (嗡ōng，啊ā，吽hōng) twenty-one times. The first of the six armors is the armor of emptiness: wherever there is pain, contemplate that place as emptiness, hold the breath and exhale. If the whole body is in pain, starting from the fingertips, gradually break it off, and contemplate the whole body being destroyed. If there is discomfort in the abdomen, learn to release gas upward, this will eliminate it. This
Chinese
由于被要求书写一部依赖于简明扼要词句的指导书，因此，嘉 Kham Pa 达热纳塔略述之。 校订：格勒贝。 吉祥！ 胜乐金刚五次第引导书。 双运湛蓝美妙之光辉， 大悲百态万道之光芒， 三有绿马嬉戏之顶端， 大乐舞动随意而变幻。 上师无二黑汝嘎， 彼怙主莲足顶礼敬。 大成就者甘塔之口诀， 略述成文而传播。 此处，若欲修持瑜伽母续一切之甚深秘密，大成就者金刚铃论师之见解，胜乐金刚之口诀，则有前行、正行、后行三者。其中，初者，以皈依、发心为前导的百字明咒的修诵，以及曼茶罗上师瑜伽二者。其中，观想等大多与共同之处相同，但皈依境之主尊，以及上师瑜伽时观想上师为胜乐金刚，或玛尔巴传承者观想上师为勇士金刚法身，是为不同之处。第二，正行，有生起次第和圆满次第二者。初者，应于他处了知。第二，圆满次第，有自加持次第、种种金刚次第、宝瓶充满次第、扎兰达拉次第、不可思议次第等五者。其中，初者，有具种子字之自加持和无种子字之自加持二者。其中，初者，有观想之基础和开展之方式二者。其中，初者，若与身体坛城之现证相关联，则于坛城收摄之际观修；若不关联，则以皈依、发心、上师瑜伽为前导，自身于俱生胜乐金刚中，以“仲”字生起。此时，空行母金刚亥母化为光，从鼻孔进入，融入于脐间。如是往昔上师们所说，若能修持，则观想父母双运之身甚佳。之后，于自身心间法轮之中心处，于半颗豌豆大小的白色月轮座垫上，观想一个芥子大小的红白色明点
English
Due to the request to write a concise and accessible instruction manual, Gyal Kham Pa Tara Natha briefly states the following. Revised by: Gelek Pel. Oṃ Svasti! The Instruction Manual on the Five Stages of Glorious Chakrasamvara. The splendor of the union, blue and clear, A million rays of light from compassion's qualities, Atop the green horse playing in the three realms, Transforming the great bliss into whatever dance. To the guru, non-dual Heruka, I prostrate with my crown to the lotus feet of that protector. A brief account of the oral instructions of the great accomplished Ghanta, Shall be put into writing and spread. Here, if one wishes to practice the definitive secrets of all the yogini tantras, the view of the great accomplished Vajraghantapa, the essential instructions of glorious Chakrasamvara, there are three: preliminaries, main practice, and concluding activities. Among these, the first includes the recitation of the hundred-syllable mantra with refuge and bodhicitta as preliminaries, and the mandala guru yoga. The visualizations are mostly similar to the common ones, but the main deity of the refuge field, and during the guru yoga, visualizing the guru as Chakrasamvara, or the Marpa lineage practitioners visualizing the guru as the warrior Vajradharmakaya, are the distinctions. Second, the main practice, there are two: generation stage and completion stage. The first should be understood elsewhere. Second, the completion stage, there are five: the self-blessing stage, the various vajra stages, the filling the vase stage, the Jalandhara stage, and the inconceivable stage. Among these, the first has two: self-blessing with seed syllables and self-blessing without seed syllables. Among these, the first has two: the basis of visualization and the method of elaboration. Among these, the first is: if it is related to the direct realization of the body mandala, then meditate at the time of the mandala's dissolution; if it is not related, then with refuge, bodhicitta, and guru yoga as preliminaries, one arises as the co-emergent Chakrasamvara from oneself with the syllable "khrong." At this time, the dakini Vajravarahi dissolves into light, enters through the nostrils, and dissolves into the navel. As the former gurus have said, if one can practice, then it is best to visualize the form of the union of the father and mother. Then, in the center of the wheel of dharma in one's heart, on a white moon seat the size of half a pea, visualize a red-white bindu the size of a mustard seed.