Chinese
如果修习气脉，修六个月或一年左右，就能获得战胜气的成就。 如果气脉修习的关键有误，那么一生也不会产生功德。 气脉修习小册，第六。 阿底峡。 顶礼 गुरु。 如果想要控制梦境，就将心专注于喉轮中央的红色ཨོཾ་（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字上，强烈练习控制梦境的意愿。 每次修法时，清晰地观想一次，并重复清空意愿五百次左右。 在所有修法间隙，都要强烈地发出梦境的意愿。 睡觉时，将心专注于ཨོཾ་（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字上，就能立即控制梦境。 修习梦境时，气至关重要。 梦境的修习，是将显现转化为各种各样，与他人一致，并在白天强烈生起梦境的意愿后，修习光明观。 这样，即使在夜晚出现梦境，也会再次融入光明中。 白天牢固地控制梦境，白天持续不断地修习显现如幻，就能将所有梦境转化为本尊。 通过反复修习本尊融入光明的观想，梦境中的本尊就会自然显现。 梦境小册，第七。 阿底峡。 顶礼 गुरु。 显现如幻，有初学者和获得稳固者两种。 第一种是，如果稍微有一些拙火或乐空等的体验，那就很好。 如果没有，就从空性中瞬间生起，强烈修习无实有的意愿。 在获得一些清晰显现后，对所有显现散布清晰显现和无实有的意愿，然后再次收摄回自身等，要习惯。 虽然这与生起次第相同，但在圆满次第的转变上却非常深刻。 第二种是，在生起乐空智慧之前放出光芒，这样在醒来时，就会有本尊自然显现的想法。 也就是说，在生起乐空体验时，放出光芒，将本尊融入空性。 醒来时，在没有其他分别念的间断下，生起本尊，并反复习惯于开展和收摄，以及修习如幻的意愿，这样就能产生。 这与密集金刚五次第的自加持不同，与身远离意义相同，但与幻身的概念并不矛盾。
English
If you meditate on the channels and winds, you will achieve victory over the winds by meditating for six months or about a year. If the key points of wind practice are mistaken, then it seems that no qualities will arise in this lifetime. Small text on wind practice, the sixth. Atisha. Homage to the Guru. If you want to control dreams, focus your mind on the red letter ཨོཾ་ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) in the center of the throat chakra, and strongly practice the intention to control dreams. In each session, clarify the visualization once, and repeat the emptying of intention about five hundred times. In all the intervals between sessions, strongly send out the intention of dreams. When sleeping, focus your mind on ཨོཾ་ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), and you will immediately seize the dream. When meditating on dreams, the wind is very important. The practice of dreams is to transform appearances into various forms, to be in harmony with others, and after strongly generating the intention of dreams during the day, to meditate on the visualization of clear light. In this way, even if a dream arises at night, it will again enter into clear light. By firmly grasping dreams during the day, and constantly meditating on appearances as illusion during the day, you will be able to transform all dreams into deities. By repeatedly meditating on the visualization of the deity arising and dissolving into clear light, the deity of the dream will naturally arise. Small text on dreams, the seventh. Atisha. Homage to the Guru. In appearance as illusion, there are two types: beginners and those who have attained stability. The first is, if there is some experience of bliss and emptiness, such as from tummo or karma mudra, that is excellent. If not, then generate from emptiness for just a moment, and strongly meditate on the intention of non-inherent existence. After gaining some clear appearance, spread the intention of clear appearance and non-inherent existence to all appearances, and then again gather it back into oneself, etc., and become accustomed to it. Although this is common with the generation stage, it is extremely profound in the transformation of the completion stage. The second is, by releasing the light before the arising of the wisdom of bliss and emptiness, there is the thought that the deity will naturally arise at the time of awakening. That is, when the experience of bliss and emptiness arises, release the light and dissolve the deity into emptiness. When awakening, without the interruption of other thoughts, generate the deity, and repeatedly become accustomed to the practice of expanding and contracting, and the intention of illusion, and this will arise. This is not the same as the self-blessing of the five stages of Guhyasamaja, and although it has the same meaning as isolated body, it does not contradict the concept of the illusory body.
English
. Both wakefulness and dreams are important for virtuous practice. The small text on the illusory body, the eighth. Athi. Homage to the Guru. If you wish to meditate on the luminosity of the first practitioner, in the center of the Dharma wheel in the heart, focus intensely on the blue Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) or bindu and meditate for a long time. At night, too, go to sleep in that state. Even when going to sleep, maintain focus and mindfulness. If it is too tight, you will not be able to sleep. If it is too loose, you will not be able to grasp it, so maintain a balanced practice. If you grasp the dissolving stages mixed with thantun, etc., in any way possible, then all other appearances will be dissolved and gathered up, and you will meditate by focusing only on the Dharma wheel. That too can be gathered up into just Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), or just Nātha (藏文：ནཱ་ད་，梵文天城体：नाद，梵文罗马拟音：nāda，汉语字面意思：நாத), or emptiness, and focus on each of these one-pointedly for many days, meditating during the day and representing it with that at night. For these later ones, it is important not to mistake the empty spaces of the body. In all cases, it is important to rely on the deity's form and, when rising, to rise as the deity's form. The small text on luminosity, the ninth. Athi. Homage to the Guru. In general, according to the common practices of Hevajra and others, the wind-mind stays in the navel chakra during wakefulness. The two are dense in the heart. Dreams are in the throat. It is said that during absorption, they stay in the crown chakra. The Kalachakra says that the beginning and the end occur in reverse order, as the wise ones say. In the Kalachakra, if it is done in terms of descending elimination, then the navel chakra is said to be in the waking state. And even when it is done in terms of ascending, the crown chakra is not said to be in the waking state. The forehead is said to be in the waking state. Lama Lho-phyok-pa (Tibetan place name, meaning southern) said that the navel chakra has two parts, upper and lower, so there is no contradiction. The key to that is to meditate on the innate, such as the luminosity of the jewel and the heart, the secret and the dream in the throat, the ascending and descending, and the downward stability of the navel and crown chakras. To meditate on that innate, relying on conceptual yoga is tummo. For those who are attached and rely on the lower gate, it is essential to practice after gaining victory over the winds. After gaining some ability, there is also reliance in order to gain victory over the winds. In any case, there must be some experience in the view, or a clear appearance of the deity's form, or at least a firm faith, and familiarity with the key points of the winds and other instructions, and finally, there must be something that can be trusted. For this, first, the hand seal of the mind must be
English
Learn. Then learn the secret mudra. Then gradually learn the form, sound, smell, taste, and external touch of the karma mudra. Then learn to combine the vajra and lotus, gradually generating the four joys in the four chakras in the manner of a tortoise. That is: Descending, holding, blocking, and pervading. Diligently meditate on mixing the wind with emptiness. Finding the channels is very important, and if the view is not attained, it is the cause of falling into the lower realms. One with great desire and rapid ejaculation will not attain accomplishment. This is what is said in the Tantra of the Buddha's Skull. Do not transgress this vajra word of mine. If the bodhicitta declines, one will fall into hell due to breaking the samaya. All suffering will arise in this life, do not lose happiness. This is the tenth small text of the Karma Mudra. Athi. Namo Gurave. This blocking of the ordinary gates, no matter which completion stage is meditated upon, is very good. Through this, the wind can be blocked internally, eliminating diseases of the senses, binding all the gates of bodhicitta, subduing the branch winds, and becoming the cause of direct perception. The extensive explanation of blocking the ordinary gates is: On the crown of the head, stack Hūṃ (藏文，हूं，梵文天城体，hūṃ，梵文罗马拟音，seed syllable, 吽) and Kṣuṃ (藏文，क्षुं，梵文天城体，kṣuṃ，梵文罗马拟音，seed syllable, 克秀木). At the eyebrow center, write Haṃ (藏文，हं，梵文天城体，haṃ，梵文罗马拟音，seed syllable, 杭) and Hūṃ (藏文，हूं，梵文天城体，hūṃ，梵文罗马拟音，seed syllable, 吽). At the root of the tongue, write Suṃ (藏文，सुं，梵文天城体，suṃ，梵文罗马拟音，seed syllable, 苏木). At the throat, at the eyes, write Hūṃ (藏文，हूं，梵文天城体，hūṃ，梵文罗马拟音，seed syllable, 吽). At the ears and nostrils, write Yuṃ (藏文，युं，梵文天城体，yuṃ，梵文罗马拟音，seed syllable, 永). At the navel and the lower gate, at both shoulders, at the heart. According to what is said in the tantra, if the four stacked letters are placed facing inward in a supine position, it will be very powerful. If it cannot be done completely, then place a white bindu at each of those places, and visualize a thick and strong white light emanating from that bindu, firmly blocking that gate. Practice each one five times, and then gradually practice combining two, etc. Finally, visualize everything clearly at once, and when the sign of the wind returning into the body appears, practice it, and it must be combined with kumbhaka. The body posture should also be like a dog sticking out its tongue, which is the intention of the four seats. Once familiar with this, clearly visualize the red Aṃ (藏文，अं，梵文天城体，aṃ，梵文罗马拟音，seed syllable, 昂) at the navel. Visualize the light emanating from that Aṃ (藏文，अं，梵文天城体，aṃ，梵文罗马拟音，seed syllable, 昂), gathering the winds of the twenty-four places of the body into the Aṃ (藏文，अं，梵文天城体，aṃ，梵文罗马拟音，seed syllable, 昂) in the form of light rays. This is the needle-drawing method, which pacifies all diseases, wind.