Chinese
引导。（修法者）应反复清晰地观想它（指明点），并在吸气时，观想气息融入明点，并专注其上。最初，如果每座时间较长，则在每座中清晰观想五百次。之后，随着逐渐熟练，观想次数逐渐减少，而专注的时间逐渐延长。当能够做到在每座中，心不散乱，始终专注于明点时，就表示心已专注。第二，如果想要扩展（修法），则从心间的明点中，放射出位于月亮上的两个白色明点，将其安置在双眼中央，并专注其上。同样，最初在吸气的同时清晰观想，闭上眼睛或在黑暗中专注。对此熟练后，观看如花朵般的物体，心不散乱，如前一样专注于明点。在那里心也稳定后，观看各种形状的物体，心不散乱，如前一样专注于明点。对此熟练后，在所见的物体上生起禅定，眼睛之门流动的气息向内逆转，然后观想眼睛的明点融入心间的明点。之后，它将成为神通和乐空的基础。对于下面的（修法），也应以此类推：专注于双耳中的蓝色明点，耳廓上的黄色明点，舌根上的红色明点，以及金刚杵顶端孔中遍布全身疾病的光芒的绿色明点。如果稍微收摄对境，则扩展的明点可以没有月亮坐垫。最初，首先在不体验声音、气味、味道和触感的情况下专注。然后，依靠如风声或水声般的持续声音，如焚香般的持续气味，如舌头上放置红糖般的持续味道，以及如衣物触感般的持续触感，如果对这些也稳定，则在接触声音和各种言语，气味和味道，以及各种触感之间进行，并专注其上。这样，一切外境显现都将转为禅定。心间原先的红白色明点。
English
Guide. (The practitioner) should repeatedly and clearly visualize it (the bindu), and when inhaling, visualize the breath dissolving into the bindu, and focus on it. Initially, if each session is long, then in each session, clearly visualize five hundred times. Afterwards, as you become more proficient, the number of visualizations gradually decreases, while the duration of concentration gradually increases. When you can keep your mind from wandering in each session and always focus on the bindu, it means that the mind is focused. Second, if you want to expand (the practice), then from the bindu in the heart, radiate two white bindus located on the moon, place them in the center of the two eyes, and focus on them. Similarly, initially, clearly visualize while inhaling, and focus with your eyes closed or in the dark. After becoming familiar with this, look at an object like a flower, and without letting your mind wander, meditate on the bindu as before. When the mind is stable there as well, look at objects of various shapes, and without letting your mind wander, focus on the bindu as before. After becoming familiar with this, samadhi arises on the object seen, and the breath flowing through the gate of the eyes reverses inward, and then visualize the bindu of the eyes dissolving into the bindu of the heart. Afterwards, it will become the basis for clairvoyance and bliss-emptiness. For the following (practices), the same analogy should be applied: focus on the blue bindu in the two ears, the yellow bindu on the earlobes, the red bindu at the root of the tongue, and the green bindu in the hole at the tip of the vajra, which fills the entire body with light, curing all diseases. If the object is slightly contracted, then the expanded bindus may not need a moon cushion. Initially, first focus without experiencing sound, smell, taste, and touch. Then, rely on continuous sounds like the sound of wind or water, continuous smells like the fragrance of incense, continuous tastes like placing a piece of brown sugar on the tongue, and continuous touches like the touch of clothing. If you are stable with these as well, then practice in between contacting sounds and various speech, smells and tastes, and various touches, and focus on them. In this way, all appearances of objects will transform into samadhi. The original red and white bindu in the heart.
Chinese
之上观想芥子般大小的蓝色明点，并系住心。如果能够抓住它，就特意生起一个念头，让它清晰地显现在意念中。在念头尚未消失之际，将心系于明点。之后无论生起什么念头，都不要散乱，将心系于明点之上，这样修习，念头的力量自然而然地减弱，对于所想之境，禅定便会自然而然地生起。之后，如果间或心散于外境，就于所散乱之处，从心间放射明点，并系住于此。当散于外境的念头止息时，就观想明点融入心间的明点之中。此诀窍的一些说法中，以（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）代替心间的明点进行观修，或者认为在日月交合的中央观修（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）或者明点等也是可以的。另外一些说法中，在不贪恋感官之门时，仅仅将心专注于心间的明点之上时，要裸露腿部关节，收缩下部之气并向上提，舌抵上颚，忆念感官的体验，这样说。对于初学者来说，虽然会有一些障碍和不适，但是生起体验会很快。第二，无种子的自我加持是：在自身明观为本尊的鼻间，在无有阻隔如同空蛋壳般的空性之中，观想红色烟雾状的光芒，如山顶消散的雾气般弥漫。呼气时，不要向远处散发，而是在鼻尖的内外盘旋。吸气时，观想从鼻内光芒中生起的红色光芒，通过鼻根进入身体中央。到达脐下四指左右的位置时，其光芒遍布全身，从而产生安乐。恒常修习此法，便会生起无边无际的乐空。对此熟悉之后，就在此对境之上，结合三字的观想：吸气时忆念（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），安住时忆念（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），呼气时忆念（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的声音。此金刚念诵出自诀窍，是觉沃·普让巴的观点。对此生起体验并稳固后，就将之前的光芒观想在眼球之中，呼吸...
English
Meditate on a blue bindu the size of a mustard seed above, and hold the mind. If you can grasp it, then deliberately generate a thought, making it appear clearly in the mind. While the thought has not yet disappeared, hold the mind on the bindu. Afterwards, no matter what thoughts arise, without being distracted, hold the mind on the bindu. If you meditate like this, the force of thoughts will naturally weaken, and samadhi will arise spontaneously on whatever you contemplate. Then, if the mind occasionally wanders to external objects, radiate a bindu from the heart to wherever it wanders, and hold onto that. When the thoughts wandering to external objects cease, visualize the bindu dissolving into the bindu in the heart. In some of the instructions for this, instead of the bindu in the heart, one meditates on (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum), or it is considered acceptable to meditate on (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) or a bindu in the center of the union of the sun and moon. In other instructions, when not indulging in the sense gates, when focusing the mind solely on the bindu in the heart, expose the knee joints, contract the lower wind and draw it upwards, press the tongue against the palate, and recall the experience of the senses. It is said that although there may be some obstacles and discomfort for beginners, the arising of experience will be quick. Secondly, the seedless self-blessing is: In the space between the nostrils, where one clearly visualizes oneself as the deity, in the emptiness like an empty eggshell without obstruction, visualize red-purple rays of light, like mist dissipating on a mountain peak, swirling. When exhaling, do not let it go far away, but let it swirl around the inside and outside of the tip of the nose. When inhaling, visualize the red light arising from the light within the nose, passing through the root of the nose and going through the center of the body. When it reaches about four fingers below the navel, its light pervades the entire body, and bliss arises. By constantly meditating on this, bliss and emptiness without beginning or end will arise. Once accustomed to this, combine the visualization of the three syllables on that very object: when inhaling, remember the sound of (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om), when abiding, remember (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: Ah), and when exhaling, remember the sound of (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum). This vajra recitation comes from the instructions and is the view of Jowo Purangpa. Once experience arises and is stabilized, meditate on the previous light within the eyeballs, and breathing...
English
One should follow the breath, thinking of performing exhalation and inhalation as before. Likewise, do this from both ears, nose, tongue, and the center of the heart. Meditate within the tip of the vajra, and when the upward air comes in, it coils like mist gathering on a mountain peak. When exhaling, think that the light touches the crown of the head, pervades the entire body, bringing bliss. Similarly, one should also recite the three-syllable mantra from the sense gates. These also help to accomplish the five sense consciousnesses and aid in the appearance of objects blazing in bliss and emptiness. In this seedless state, although it is said that these six pleasures of the sense gates can be absent, it is better if they are present. Secondly, the sequence of various vajras is threefold: the sequence of various vajras with seed, the sequence of various vajras in form, and the sequence of various vajras without seed. The first is: if it is assumed that the holding of the bindu has been accomplished through the previous sequence, then one should focus the mind single-pointedly within the jewel combined with the karma mudra, holding the vase breath. However, for the time being, relying on one's own body is most important, so perform the preliminaries as before. Although the outer form of the secret of the Wisdom Sow does not change, the inner womb is like a dharma origin (dharmodaya) with its mouth facing down, and within it the vajra of skillful means truly abides, its outer form unchanged, and the inner red five-pronged vajra is empty in the center. In the sky about a cubit above one's own crown, the horns of the various vajras are white in the east, green in the north, red in the west, yellow in the south, and blue in the center, with an empty center. Within this, in the center of the red triangular dharma origin, a red five-pronged vajra lies horizontally, and at its center, focus single-pointedly on the red Hūṃ. From there, light radiates, dissolving into the Hūṃ of all Buddhas and Bodhisattvas. From the Hūṃ, countless collections of red light rays arise. Passing from the crown of the head down through the inside of the body, reaching the hole of the jewel at the tip of the vajra, it transforms into a red bindu, and focus intensely on this for a moment. Meditate in this way again and again. Gradually lengthen the time of holding the mind on the jewel bindu. Regarding this, some old instructions do not mention the jewel bindu, which requires consulting oral instructions.
Chinese
将所有五种圆点观想为像星星一样闪耀，并专注于此。之后，立即观想宝瓶上重叠的日月星辰，以集中注意力。此时，虽然可以观想顶髻的宝瓶，但暂时应使气与通常的宝瓶气一致。对此进行一次专注的循环。如果此时气停留在左或右侧，并且多日无法转移，据说观想其转移也可以。此外，如果在最初的时候，气从左鼻孔流动，则观想宝瓶为月亮；当气从右鼻孔流动时，之后观想太阳，上师们如此认为。第三，关于充满宝珠的次第，如果划分，有四种手印。上师们认为，前两者大多是前两个手印的情况，第一是誓言手印，即意之觉知；第二是用手势指示，即事业手印，是真实的觉知。然而，按照自宗，意之觉知是在前三个手印的附带情况下产生的，因此不单独计数。这样，第一是学习事业手印，第二是学习手手印，第三是学习法手印，第四是学习大手印。第一，事业手印的口诀已在其他地方写过，并从上师的口中得知。第二是：其他前行如前，在自身显现为俱生大乐的父尊的金刚，外形不变，内在从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出红色五股金刚杵，红色宝珠上标有黄色བྱཱཾ（藏文：བྱཱཾ，梵文天城体：भ्याँ，梵文罗马拟音：bhyāṃ，汉语字面意思：བྱཱཾ）。智慧的莲花，从ཨཱཿ（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）中生出红色三瓣莲花，标有དྱཾ་（藏文：དྱཾ，梵文天城体：द्यं，梵文罗马拟音：dyaṃ，汉语字面意思：དྱཾ），在白色花蕊的顶端也有黄色དྱཾ་（藏文：དྱཾ，梵文天城体：द्यं，梵文罗马拟音：dyaṃ，汉语字面意思：དྱཾ）。从བྱཱཾ（藏文：བྱཱཾ，梵文天城体：भ्याँ，梵文罗马拟音：bhyāṃ，汉语字面意思：བྱཱཾ）中生出白色明点，从དྱཾ་（藏文：དྱཾ，梵文天城体：द्यं，梵文罗马拟音：dyaṃ，汉语字面意思：དྱཾ）中生出红色明点。在自己的脐轮处布置母尊的心咒，在心间布置近心咒，在喉咙布置父尊的心咒，在前额布置近心咒。在母尊的脐轮和心间布置父尊的心咒和近心咒，在喉咙和头顶布置母尊的心咒和近心咒。观想父尊和母尊平等交合，并按照口诀结手印，从头顶的ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：哈）中降下菩提心，到达金刚宝珠，观想依次生起四喜。按照口诀念诵ཧྲཱིཿ（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍），菩提心通过中脉，