English
If you meditate on the subtle channels' pranayama, the experience of bliss and emptiness, without beginning or end, will arise. At that time, a spontaneous, non-conceptual experience beyond thought will occur, just like using the example of teaching children and students, generating non-conceptualization through conceptualization. If the meditation to be practiced is non-conceptualization, then, as stated in the tantras: "With wisdom, examine the knowable; with the knowable, examine sentient beings." The experience of bliss and emptiness causes the deity's form to increase, and the self-arising clarity, emptiness, and bliss of the deity's form causes all appearances to increase, that is its meaning. However, this is how it should be practiced: on a comfortable cushion, sit with the correct posture, and let the breath flow naturally. Abandon all conceptual elaborations of the three times, past, present, and future, and do not think of anything. Here it is also said that the way of looking is to look at the tip of the nose. As it is said in the second secret seat of the root tantra: "With the diligence of equanimity, only the self-nature is pure, write with the mind and fully understand, offer with the flower of the mind. The incense of self-nature purity, illuminate with the lamp of wisdom. The body satisfied with nectar torma, invite and consume all." Here it is said that placing the mind in its unaltered nature is equanimity, which is the fundamental goal of the mandala's perfect meaning, the first part of the inconceivable goal. Self-nature purity is the meaning of the mandala's purity, deeply observing the mind's nature, searching for its state, and as a result, discovering that neither the inner and outer, nor the grasper and grasped, nor the three, arising, abiding, and ceasing, are established, abiding in this realization is searching for the mind in order to realize the mind's self-nature purity, this is the second great goal. The so-called "mind" refers to both appearance and conceptualization. Therefore, the meaning of anointing with fragrant scent is that whatever appears, such as form, sound, etc., on top of that, with inward-looking wisdom, search and examine, although the appearance does not cease, abiding in its inexpressible nature, this is the third great goal. Similarly, the meaning of the flower is that whatever arises in the mind's fluctuating conceptualizations, such as attachment, aversion, joy, sorrow, etc., abide in the nature of what arises.
Chinese
观察地基后，在显现之时，反复认识那无有可执、无有之物，这是第四座观修。如果熟悉了那两者，便是熏香的意义。无论境相显现，还是生起分别念，对所显现之物不作改变地安住，保持不离空性自性的相续，这是第五座观修。酥油灯的意义是，对那些稍微生起体验后，提升觉性，时而收紧，时而放松，生起对空性的定解。特别是，内里是心空性，外在是境空性，内外平等，安住于本体成为一体的状态，这是第六座观修。食物的比喻意义是，对那些生起体验后，修习上述所说的生起乐和明分的体验之法，反复与离戏、不可思议之境相混合而修持，之后，不依赖于对境，自他器情一切显现为乐空，有些是逐渐显现，有些是同时显现，这并不确定。这是第七大观修。如此，那些是不可思议的口诀，或者说是特别信奉真如的瑜伽。第二，贪欲者的行道是秘密火供的意义，也安住于一个方面，此处的口诀已在引导文中单独列出。第二，所遍及的圆满次第之要点，有道的根本和支分两种。第一种有，牛蹄印的窍诀，和巴努一样的窍诀，水树穗的窍诀，佛塔宝瓶的窍诀，共有四种。第一种，有些外道如此说，观修自身之外前方的牛蹄印是外，依靠明点是内，依靠文字是内，依靠智慧手印是秘密，以牛蹄印为例证来阐述双运是真如。虽然认为有四种牛蹄印的窍诀，但这并不合理。因为仅仅观修前方之物，对于初学者来说，很难成为圆满次第的所缘境，而且第三种也包含在所遍及的口诀中，因此不能单独列出，第四种仅仅是清净结合，本质是思。
English
After examining the ground, at the very time of appearance, repeatedly recognizing that which is without grasping and without existence, this is the fourth session of contemplation. Having become familiar with those two, the meaning of incense is: whether an object appearance arises or a conceptual thought arises, abiding without altering whatever arises, maintaining the continuity of not departing from the nature of emptiness, this is the fifth session of contemplation. The meaning of the butter lamp is: having gained a little experience of those, raising awareness, sometimes tightening, sometimes loosening, generating certainty about emptiness. In particular, inwardly is the emptiness of mind, outwardly is the emptiness of objects, inwardly and outwardly are equal, abiding in the state where the essence becomes one, this is the sixth session of contemplation. The metaphorical meaning of food is: having gained experience of those, meditating on the methods of generating the experience of bliss and clarity mentioned above, repeatedly mixing and practicing with the free from elaboration, inconceivable state, afterwards, without relying on the object, all of self and others, vessel and contents, appear as bliss and emptiness, some appear gradually, some appear simultaneously, this is not certain. This is the seventh great contemplation. Thus, those are the inconceivable instructions, or the yoga of particularly believing in Suchness. Second, the path of desire-attachment is the meaning of secret fire offering, which also abides in one aspect, the instructions here have been listed separately in the guiding text. Second, the key points of the pervasive completion stage, there are two: the root of the path and the branches. The first has four: the instruction of the cow's hoof print, the instruction like Banu, the instruction of the water tree spike, and the instruction of the stupa vase. The first, some outsiders say this, meditating on the cow's hoof print in front of one's own body is outer, relying on bindu is inner, relying on letters is inner, relying on the wisdom mudra is secret, using the cow's hoof print as an example to explain union is Suchness. Although it is thought that there are four instructions of the cow's hoof print, this is not reasonable. Because merely meditating on what is in front, it is difficult for beginners to become the object of the completion stage, and the third is also included in the pervasive instruction, so it cannot be listed separately, and the fourth is merely purification combination, the essence is thought.
Chinese
因为这不是遍布之外的其他诀窍。因此，牛蹄印是第十三个字，两个字，一个字，以及专注于小点，这四种。第一种，出自《秘密处》第二品，从“心中观想月亮”到“一切都观想在原位”之间所说的意义。也就是像之前的预备行一样，八个字也布置在身上。在两个脚底各观想一个蓝色的ཡུཾ་（藏文，梵文天城体：युं，梵文罗马拟音：yuṃ，汉语字面意思：勇）字，是风的自性。其上各观想一个红色的ཀྵུཾ་（藏文，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：啥姆）字，是火的自性。在心间观想一朵红色八瓣合拢的莲花。其中，莲花中心是小点的自性。虽然说在月轮之上观想ཨོཾ་（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）、མཾ་（藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）、ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、ངཾ་（藏文，梵文天城体：ङं，梵文罗马拟音：ṅaṃ，汉语字面意思：昂）、ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中的任何一个，但实际上观想白色的ཨོཾ་（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）字。周围环绕着除去ṛ和ḷ的十二个元音，颜色是白色，以逆时针方向旋转。必须在莲花花瓣和中心之间观想牛蹄印。虽然实际上应该有成千上万个脉轮口，但这里要通过专注来观想。观想前后各有一个像乌 উৎপala莲花花瓣一样的形状，左右各有一股金色的气，左右两个花瓣的顶端几乎要相遇。心间莲花的根部扎入肚脐，那是中脉。不观想心间以上的中脉。排除废气。吸入一半的下气，脚底的两个ཡུཾ་（藏文，梵文天城体：युं，梵文罗马拟音：yuṃ，汉语字面意思：勇）字的气震动，ཀྵུཾ་（藏文，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：啥姆）字燃烧。通过臀部和大腿的路径，到达肚脐，观想整个身体都非常温暖。稍微屏住呼出的气。总结是：两股、腋窝两个和肋骨两个，脚底两个和肚脐、心间。这说的是下方的九个位置。眼睛、耳朵、鼻子两个、头顶、小舌和，额头、后背，将两个鼻孔合为一个。这说的是上方的九个位置。像这样，从十八个位置引出甘露菩提心，观想到达头顶。与吸气同时，从头顶降下甘露，通过小舌的路径，降到心间的莲花上。莲花八瓣张开，牛蹄印也张开，月亮和字
English
Because this is not a secret instruction other than the pervasive one. Therefore, the cow's hoof print is the thirteenth letter, two letters, one letter, and focusing on just a small point, these are the four. The first is from the second chapter of "Secret Seat," from "Meditate on the moon in the center of the heart" to "Meditate on everything in its place." That is the meaning of what is said. That is, like the previous preliminary practice, the eight letters are also arranged on the body. On the two soles of the feet, visualize one blue युं (Tibetan, Devanagari: युं, Romanized Sanskrit: yuṃ, Literal Chinese meaning: Yong) letter each, which is the nature of wind. Above that, visualize one red क्षुं (Tibetan, Devanagari: क्षुं, Romanized Sanskrit: kṣuṃ, Literal Chinese meaning: Sha Mu) letter each, which is the nature of fire. In the place of the heart, visualize a red lotus with eight petals closed. Inside that, the center of the lotus is the nature of a small point. Although it is said to meditate on any one of ओं (Tibetan, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om), मं (Tibetan, Devanagari: मं, Romanized Sanskrit: maṃ, Literal Chinese meaning: Mang), हूं (Tibetan, Devanagari: हूं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), ङं (Tibetan, Devanagari: ङं, Romanized Sanskrit: ṅaṃ, Literal Chinese meaning: Ang), अ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) on the lunar disc, in practice, meditate on the white ओं (Tibetan, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) letter. Around the edge, the twelve vowels excluding ṛ and ḷ are arranged in a counterclockwise direction, with white color. It is necessary to meditate on the cow's hoof print between the lotus petals and the center. Although in reality there should be thousands of chakra mouths, here one should meditate with focus. Visualize one shape like a উৎপala lotus petal in front and behind, and one golden wind on the left and right, and the tips of the left and right petals almost touching each other above. The root of that lotus in the heart that is inserted into the navel is the central channel. Do not meditate on the central channel above the heart. Eliminate waste air. By inhaling about half of the lower air, the air of the two युं (Tibetan, Devanagari: युं, Romanized Sanskrit: yuṃ, Literal Chinese meaning: Yong) letters on the soles of the feet moves, and the क्षुं (Tibetan, Devanagari: क्षुं, Romanized Sanskrit: kṣuṃ, Literal Chinese meaning: Sha Mu) letter burns. Passing through the path of the buttocks and thighs, reaching the navel, visualize the whole body becoming very warm. Hold the exhaled air slightly. The summary is: two groins, two armpits, and two ribs, two soles of the feet, and the navel and heart. This speaks of the nine places below. Eyes, ears, two nostrils, crown of the head, small tongue, and forehead, back, combining the two nostrils into one. This speaks of the nine places above. Like that, from the eighteen places, draw out the nectar bodhicitta and visualize it reaching the crown of the head. Simultaneously with inhaling, nectar descends from the crown of the head, passing through the path of the small tongue, descending onto the lotus in the heart. The eight petals of the lotus open, and the cow's hoof print also opens, the moon and the letter
Chinese
在明亮而闪耀的容器中，那些甘露淅淅沥沥地渗入。然后进行柔和风的结合。在牛蹄的左右脉处，如同箭孔的左右，右边升起白色的风，左边升起红色的风。当触及字母的座垫月亮时，月亮本身一会儿向右猛烈旋转，一会儿向左猛烈旋转。当月亮旋转时，观想身体充满快乐。这里字母不旋转，并且观想月亮稍微不触及莲花的中心。在那样的状态中，呼吸两三次后，停止呼吸。月亮连同字母一起融化。牛蹄充满。放松意识，稍微放下。这是一个观想的座次。同样地，不限座次数量和时间，反复禅修。在座次的结尾，如上所述，进行适当的金刚诵。第二是秘密座第二次，在牛蹄上总是放置甘露，等等，观想的其他差别都与此相同。在心间的月亮上，只观想字母嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）。在小舌头上，观想白色的吽（藏文：ཧཱུྃ，梵文天城体：हुṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）头朝下，甘露也盘旋并降落在吽上，并且观想甘露的流也从吽自身降下，这是差别。这是根据续部所说：“在牛蹄上，总是放置甘露”，等等的意义，作为上师们的口诀，解释为一种不同的观想。然而，按照续部的直接指示，似乎在第十三个字母的引申意义中是清楚的，因此包含在前者中。第三是，第二品中说：“阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）里嘎（藏文：ལི，梵文天城体：लि，梵文罗马拟音：li，汉语字面意思：里）里（藏文：ལི，梵文天城体：लि，梵文罗马拟音：li，汉语字面意思：里）巧妙结合”等等的意义，从“超越轮回的特征”到“观想事物事物”之间。观想自己是智慧空行母，白色，只有两只手。据说不要与其他本尊瑜伽混合。这也是在容器和内容清空的基础上，只从种子和手印中产生。其他的观想与前者相同，但在心间只观想字母嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），也不观想小舌头上的吽（藏文：ཧཱུྃ，梵文天城体：हुṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。在呼吸结合充满时，左右两边的气息阿