English
Meditate on the Lama or Yidam. The crown aperture at the top of the head is light gray. In the center of the heart, a four-petaled lotus facing upwards, the mind of awareness is the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, literal Chinese meaning: A) with its life-thread. By reciting "Hik" (Tibetan: ཧིཀ, no corresponding Sanskrit, no corresponding Sanskrit Roman transliteration, no corresponding literal Chinese meaning) twenty-one times, it emerges from the crown aperture. Meditate that the life-thread is completely severed and dissolves into the heart of the Lama or Yidam, thus enabling transference of consciousness. In this regard, it is also said that one should use the breath from the mouth to push the force of the throat knot towards the direction of the nape knot, and use the force of the thumb and index finger to pinch the throat knot from both the left and right sides. However, this is not strictly necessary. Furthermore, if one is unable to perform the above-mentioned Great Transference, one can also practice the method of transference by pressing down on the visualization of descending downwards, similar to the general practice. As a supplementary explanation to this, there is a method of transference that involves adjusting the body posture. If one does not know how to visualize at all, or is unable to do so, then have them lie down in a manner similar to the posture of the Fully Enlightened Buddha at the time of his passing into Nirvana, without any deviation in direction. At the moment when the external breath ceases, play a soft and pleasant, not too loud, flute or ting-shag-like small musical instrument above the crown of the head. Pluck or gently touch the hair on the crown of the head. It is said that the posture of the Thus-Gone One, with the key points of blessing and auspicious connection, blocks the gates to the lower realms. If one can clearly visualize, one can also meditate on the visualization: Four fingers below the navel, visualize the sun with the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, literal Chinese meaning: A). From it, a long red light emanates, opening the crown aperture at the top of the head. By reciting "Ik" (Tibetan: ཨིཀ, no corresponding Sanskrit, no corresponding Sanskrit Roman transliteration, no corresponding literal Chinese meaning) twenty-one times, along the twenty-one vertebrae and the twenty-one lotuses, one reaches "Antong." With the twenty-second recitation, it emerges from the crown of the head. After touching the heart of the Yidam, it returns to the top of the head. With the twenty-third recitation, the life-thread is severed and dissolves into the heart of the Yidam. This is what is said in the small text. It does not fall within the scope of ordinary visualization. There is no tradition of cultivating practical guidance for this. Second, entering the city (referring to the Bardo realm): Generate certainty in the unreal, illusory nature of phenomena. Obtain clarity in the visualization of the generation stage. With one who has purified the winds well, and with one who has received permission after praying to the Yidam and Dakinis, accomplishment will be achieved through practice. Specifically, on a flawless skull, five fingers wide, paint the center with black pigment and write a white Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hum). Place it in the center of any mandala, whether elaborate or condensed. One's own breath
Chinese
我，有些是详细的，有些是简略的，因为有些是各位成就者的不同口诀。不要认为是矛盾的，也不要互相混合。那些被称为喜金刚的口诀混合转移，是洛扎玛尔巴的心髓，没有掺杂，是降临于俄敦父子的传承，已经毫无错误地展示完毕。 说道： 在这个地方被称为那若六法， 虽然有很多不同的引导方式， 但是像这样没有掺杂的口诀非常稀少， 六法之最胜也是这一个。 在收集类似方面的文献时， 有时被称为混合转移之书。 后来在那里编纂了错误的引导方式， 创作了许多不同的讲解和著作。 没有说依靠这部续部作为后盾， 收集了不确定的灌顶和生起次第的共同部分， 阻止了繁琐，喜欢事业， 所有的圣者都对矛盾者感到羞耻。 目标指示不离后盾续部， 灌顶和二次第圆满是甚深之道， 不寻找虚假的后盾，是正直的法， 玛尔巴和俄的观点就是这样。 殊胜口诀甚深修持次第。 顶礼。 瑜伽母吉祥轮， 以最极恭敬之心皈依。 殊胜口诀甚深之， 修持次第略书之。 现在是成就自在者吉祥日琼巴亲自加持的， 名为自在者麦哲巴的瑜伽自在者， 尊者洛扎玛尔巴长期依止。 他也听受了喜金刚根本释和， 佛陀颅骨和不住不思四手印的全部诀窍，因此此时出现了喜金刚的圆满次第九道轮转，或称为九聚。 在这些口诀的文字中， 虽然没有单独说明前行， 如果单独请求这个引导，要知道前行和混合转移一样。 正行有拙火的口诀， 手印的口诀， 大手印的口诀，共有三种。 第一种，有拙火本身的前行修风和， 拙火正行。 第一种也有详细和简略两种口诀。 第一种详细的，学习放纵风
English
I, some are detailed and some are concise, because some are different instructions of various accomplished ones. Do not think of them as contradictory, and do not mix them with each other. Those known as the mixed transference of Hevajra instructions, are the heart essence of Lhodrak Marpa, without adulteration, it is the lineage that descended upon Ngokton father and son, and has been completely and accurately shown. Saying: In this place called the Six Dharmas of Naropa, Although there are many different ways of guiding, But such unadulterated instructions are extremely rare, The supreme of the Six Dharmas is also this one alone. When collecting similar documents as support, It is sometimes called the book of mixed transference. Later, erroneous guiding methods were compiled there, Many different explanations and writings were composed. It is not said to rely on this tantra as a support, Uncertain empowerments and common parts of the generation stage are collected, Preventing elaboration and delighting in activities, All the holy ones are ashamed of the contradictory. The target instruction does not deviate from the supporting tantra, Empowerment and the completion of the two stages are the profound path, Do not seek false support, it is the upright Dharma, The views of Marpa and Ngok are just like this. The supreme instruction is the profound practice sequence. Homage. To the Yogini Shri Chakrasamvara, I take refuge with utmost reverence. The supreme instruction is profound, Briefly write the practice sequence. Now, it is blessed by the accomplished master Shri Rikhutripa himself, The yogi master named Lord Maitripa, The venerable Lhodrak Marpa relied on him for a long time. He also heard the root explanation of Hevajra, And the complete instructions of Buddha Skull and the Four Mudras of Non-Abiding and Non-Thinking, therefore at this time the complete stage of Hevajra, the Nine Circular Paths, or known as the Nine Clusters, appeared. In the texts of these instructions, Although the preliminaries are not explained separately, If you request this guidance separately, know that the preliminaries are the same as the mixed transference. The main practice has the instruction of Tummo, The instruction of Mudra, The instruction of Mahamudra, there are three in total. The first one has the preliminary wind practice of Tummo itself, And the actual Tummo. The first one also has two instructions, detailed and concise. The first detailed one, learn to let go of the wind
English
Pa. Learning to count and calculate. Learning colors and shapes. Learning vase breathing, there are four types. The first is to keep the body upright. Exhale the impure air many times. Then, slowly draw the air in. Then, let the air stay naturally. Focus on the inhalation and exhalation. Observe the speed of the air, where it returns from, where it goes, and when it stays in the chakra. There are no other points of focus. The second is counting. Counting is divided into actual counting, abiding, following, and purification. The first, the time is in the generation stage, when skillful means and wisdom enter equally. It is the time when the downward-moving air automatically reverses upward. In the path of liberation, first the air enters, and then the time when it returns. The thought is, in the navel, think Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿), in the secret place, think Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), in the heart or throat, think Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Visualize the air arising from these three places. The place of focus is to observe where they arise from. The numbers are from one to ten, counting without confusion. The recitation is, when going out, recite Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), when entering, recite Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), these two syllables, or adding Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿) when abiding, it is said that there are thirteen syllables. This is the tradition of the Great Net of Illusion. In Hevajra, when entering, recite Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), when abiding, recite Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿), when going out, recite Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), also do it like Guhyasamaja, no matter how you do it, it is not contradictory. Although it is said like this, the actual practice is to first control the inhalation and exhalation, practice repeatedly ten times, count without confusion, and do one focus round. Then, when the air enters, visualize it arising from the red Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) in the throat, reaching the soles of the feet. Abide for a moment, focusing on the Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿) in the navel. When going out, visualize it arising from the white Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) in the secret place, also spreading between the crown of the head and the fingers. Practice this focus point a little skillfully, and also do one focus round. Then, on the basis of this focus point, add the method of counting without confusion, and practice as before. This has one focus round. This is known as Vajra recitation. The second is abiding. Visualize the abiding time becoming longer and longer, and the inhalation and exhalation time becoming shorter and shorter. The third is following. Generate calm abiding with clear awareness of the three stages of entering, abiding, and going out, as well as the corresponding syllables. The fourth is purification.
Chinese
气不流动而停止，各种各样的拙火燃烧。各种各样的明点融化，生起乐空的觉受。第三，学习颜色和形状：当气向外呼出时，从脐或密处显现出光芒的形状。从身体的中央向上竖立。从鼻孔出去，向外延伸，粗糙而有力，观想一个大的光。如果病症寒性偏重，则观想红色；如果热性偏重，则观想白色；如果平衡，则观想蓝色或五种颜色。然后，当气进入时，观想与之前的颜色相同，但柔软且力量较小，以前面的气向外流动的形式返回。在喉咙下方，颜色和形状消失，触感柔软地到达脐部。停留时，观想在脐下消失。这样可以控制气并产生快乐。第四，学习瓶气：分为逐渐抑制和强制抑制两种。第一，呼出：将浊气呼出十次左右。第二，吸入：吸入并抑制。第三，寂止：做小呼吸，习惯了这个，因为能平息痛苦，所以是寂止。习惯了这三个，第四个瓶气的状态自然而然地成就。强制抑制：用狮子奋迅印抑制，这也是摩诃摩耶的规矩。喜金刚的口诀即使不在这里讲也可以。这个广大的气功引导是与弥勒巴和吉祥寂天菩萨的口诀相符的。第二，简略的气功修习：强制吸气和逐渐吸气。第一种是：身体要以六火炉的姿势束缚。身体像无底的容器一样。上面没有锁骨，下面没有肠子。中间的部分也只有外面的皮肤，没有血肉和骨头。念诵吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），将气呼出，然后在外面稍微屏住。慢慢地、有力地吸入，与嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）的声音结合，在里面稍微屏住。观想所有的气从身体内部向下进入，从下面出来。进入地底深处，然后消失。首先，吸入阳气，强烈而短促；中间，吸入阴气，细微而悠长。最后，不男不女的气自然而然地产生。