Chinese
仅仅显现安乐。像这样修习六天等，就能获得稳固。之后，一边修习那个，一边对一切显现加以扩展，一切显现都会成为安乐的助伴。三、修习自身安乐：像这样生起事业手印和意手印的安乐后，对安乐的自性不加改造，自然而然地修习，就会以安乐而不作意，以空性来扩展。如果时而增长时而减弱，就需要稳固和增益。也就是在自己的心间观想一个阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。确信安乐明亮就是那个阿。自己和他人的所有显现都被它的光芒所遍布。确信一切都是安乐，这是唯一的所缘。又从那个阿中发出朗朗的声音。确信安乐明亮就是那个声音。观想耳中所觉知的一切声音都是阿的声音。这样，声音的显现都会显现为安乐。又一个口诀是：名为隐藏于肠道下方的秘密口诀。在自己的肠道下方，在太阳坛城的座垫上观想阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），观想形相显现和声音发出都是安乐，如前所述。又一个秘密口诀是：显现于月亮虚空的秘密口诀。从鼻尖向外四指左右的虚空中，将心安乐地收摄而修习。如果形象不清晰，就观想月亮或白色明点。形、声与安乐混合的方式如前所述。又一个秘密口诀是：在后脑的结节处修习。在那里专注心念。观想阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）具有安乐的自性。形、声调伏为安乐的方式如前所述。像这样，这四种中的任何一种进行修习。稳固的标准是对安乐达到衡量，并且也证悟到它是空性的。三、大手印或口诀，或者学习于阿赖耶识。阿赖耶识高扬收摄，阿赖耶识显现取为道用，阿赖耶识不可思议，共有三种。第一种是：在自己的心间，或者眉间，或者金刚宝等任何一处，也有说是将心专注于明点。无论如何，这是依靠有分别而生起无分别的窍诀。然而，在实修中要这样做：就像荣氏的范例集中清楚写到的那样。也就是在自己的肚脐下方，是火风的自性，红色的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。在头顶，是地水的自性，白色的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这两个燃烧、滴落、运行。
English
Only bliss appears. Meditating like this for six days or so will bring stability. Then, while meditating on that, expanding it to all appearances will make all appearances become friends of bliss. Third, meditating on one's own body as bliss: Having generated the bliss of the action mudra and the mind mudra in this way, meditating naturally on the nature of bliss without alteration will cause non-conceptual bliss to be expanded by emptiness. If it sometimes increases and sometimes decreases, it is necessary to stabilize and enhance it. That is, visualize an A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) in your heart. Believe that the bright bliss is that A itself. All appearances of oneself and others are pervaded by its light. Believe that everything is bliss, this is the single object of focus. Also, a clear sound arises from that A. Believe that the bright bliss is that sound itself. Meditate that all sounds perceived by the ear are the sound of A itself. This will cause all appearances of sound to appear as bliss. Another instruction is: The secret instruction called hiding at the base of the intestines. At the base of your intestines, on the seat of the mandala of the sun, meditate on the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), meditate on the appearance of form and the emanation of sound as bliss, as mentioned above. Another secret instruction is: The secret instruction of appearing in the expanse of the moon. From the tip of the nose to about four fingers outward in the sky, gather the mind into bliss and meditate. If the image is not clear, meditate on the moon or a white bindu. The method of mixing form, sound, and bliss is as mentioned above. Another secret instruction is: Meditating at the knot of the nape of the neck. Focus the mind there. Meditate on the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) as having the nature of bliss. The method of training form and sound into bliss is as mentioned above. In this way, meditate on any one of these four. The measure of stability is to reach the measure of bliss, and also to realize that it is emptiness. Third, Mahamudra or instructions, or learning about the Alaya. Elevating and gathering the Alaya, taking the Alaya's appearances as the path, the inconceivable Alaya, there are three. The first is: In one's own heart, or between the eyebrows, or in any of the vajra jewels, it is also said to focus the mind on the bindu. In any case, this is the key instruction for generating non-conceptuality by relying on conceptuality. However, in practice, do it like this: as clearly written in the Rong tradition's example collection. That is, below one's navel, is the nature of fire and wind, a red Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum). On the crown of the head, is the nature of earth and water, a white Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum). These two burn, drip, and move.
Chinese
猛烈地专注于向下推移。一会儿后，让心自然放松。这是含字（ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）结合的口诀，由乐引生出无念。再次，在自己身体的尾部腹内，观想一个如眼珠般大小的明点，如豌豆大小。也要专注于那如蓝绿色或灰白色的光芒。从中生出火焰，从脉的直线上燃烧，到达后颈时，从那里向下，一道白光，快乐地滴滴答答地到达尾腹之间。这样向上推，向下推，便生出快乐。再次，一会儿后，安住于无念。这也是由乐引生出无念，称为将心固定在关节上。再次，在自己的头盖骨内，观想一个白色的三角形法源，充满快乐。将心作为进入者，一会儿后进行禅修。再次，一会儿后放松。这被称为将心抛向天空，生起乐空二者的证悟。然后，再次与那个目标相连，将心向上放入天空。之后，首先观察自己的名字，然后观察身体，然后观察心，无论观察什么，都不要执着任何自性，在远离戏论中无造作地安住。像这样反复禅修，这些是收集散乱的阿赖耶识的真实方法。总之，将所有乐空的体验都转化为本尊的显现，形态是本尊，体验是快乐，就禅修那个。将其自性扩展为离戏的空性来禅修。那个就是显现是本尊，体验是快乐，自性是空性，无生。第二是，开启自加持之门，上师以智慧迁识的加持先行引导，显现道用的口诀有三。第一，大手印的特征是：遍及一切，非物质，没有来去交替，在所有时间都不改变。第二，具有誓言的有四：因为没有要断除的，所以不害怕轮回；因为没有要接受的对治，所以不执着于寂灭；对其他地方没有佛的果位没有期望；因为远离了执着，所以没有用心去禅修。第三，证悟的方法是：仅凭言辞无法证悟。
English
Focus intensely on pushing downwards. After a while, let the mind relax naturally. This is the instruction of combining the syllable Ham (ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Hum), from which a non-conceptual state arises through bliss. Again, inside the tail-belly of one's own body, visualize a drop like an eyeball, about the size of a pea. Also, focus on that light that is like bluish-green or grayish-white. From that, firelight arises, burning from the straight line of the pulse, reaching the back of the neck. Then, from there downwards, a white light, blissfully trickling down, reaches between the tail and the belly. By pushing upwards and downwards in this way, bliss arises. Again, after a while, rest in non-conceptuality. This too is generating non-conceptuality through bliss, which is called fixing the mind on the joints. Again, inside one's own skull, visualize a white triangular Dharma source, full of bliss. Make the mind an entrant and meditate for a while. Again, after a while, loosen and relax. This is called throwing the mind into the sky, generating realization of both bliss and emptiness. Then, again, connect with that object and put the mind upwards into the sky. After that, first look at your own name, then examine the body, then examine the mind, and whatever you look at, without fixating on any inherent nature, rest without fabrication in freedom from elaboration. Meditate like that again and again, these are the actual methods of collecting the scattered Alaya consciousness. In general, transform all experiences of bliss and emptiness into the appearance of deities, the form is the deity, the experience is bliss, meditate on that very thing. Expand its nature into emptiness free from elaboration and meditate. That is what is called appearance is deity, experience is bliss, nature is emptiness, unborn. The second is, opening the door of self-blessing, with the blessing of the wisdom transference by the Lama preceding the introduction, there are three instructions for taking appearance as the path. First, the characteristics of Mahamudra are: pervading everything, non-material, without coming and going, unchanging at all times. Second, having vows has four aspects: because there is nothing to abandon, one is not afraid of samsara; because there is no antidote to take, one does not cling to nirvana as peace; there is no hope for a result where there is no Buddha elsewhere; because it is free from grasping at that very nature, there is no meditation to be done in the mind. Third, the method of realization is: one cannot realize through words alone.
Chinese
应当通过具传承的上师所教的，以表诠方式了知自心。自然放松地认识自性。于离去来之义中平等安住，如此理解其义后进行修习：首先，心性本无生；中间，念头是突发的；最后，不加改造地融入自性；无需断除，对此深信不疑。首先，将显现认知为心等同于共同之处，再三观察心的自性。内外中间，本体、相状、颜色、形状等任何事物都不成立的空性，认识到此并加以修持。即是将心安住于无分别的状态，并认知为无生。第二，如同天空出现云朵一样，念头的生起方式都是突发的。不住于心的自性。后面的词句以之前的显现消失为例。那既不是心，也不是心之外的其他。仅仅是因缘聚合的显现。显现之时即是空性。如同影像一般。以心在空中来去作为比喻。第三，当说念头止息之时，没有止息之处，也没有消失之处。仅仅是因缘不具足，所以显现没有生起。因此，显现为生灭只是由分别念假立的。本体上并不成立。与拍手声的比喻等结合起来进行认识。如此这般，认识到自性离戏论，显现是突发的。第三，不可思议的窍诀是：将心的自性自然地安住，不做任何改造，这是第一。对于五根识的显现，无论生起什么，都不加以改造，于明觉清晰的状态中修持，这是第二。无论生起什么念头和行为，都不要特意地去断除或修持，而是依靠觉性的自然运行，这是第三。而且，当阿赖耶识的散乱收摄时，将显现转化为道用。当将此道用纯熟时，安住于不可思议之中。当此证悟圆满时，就达到究竟了。这些修习的意义，大部分与共同之处相似，因此不再详细说明。喜金刚玛尔巴传承的窍诀中，也有梅派和：让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）派等。似乎将三位成就者的窍诀混合在一起进行讲解。从俄·觉赛多德等传承下来的这个传承，那若
English
One should understand one's own mind through symbolic methods taught by a lama who possesses the lineage. Recognize self-nature in a natural, relaxed manner. Abide equally in the meaning of being free from going and coming, and after understanding the meaning in this way, practice: First, the nature of mind is unborn; in the middle, thoughts are sudden; finally, without alteration, it dissolves into its own nature; have unwavering faith without abandoning anything. First, recognizing appearances as mind is similar to the common ground, but by repeatedly examining the nature of mind, realize that emptiness itself, in which no essence, characteristics, color, shape, etc., are established in the outer, inner, and intermediate realms, and cultivate it. That is, recognizing the state of mind abiding in non-thought as unborn. Second, like clouds forming in the sky, all arising of thoughts is sudden. It does not abide in the nature of mind. The latter words exemplify the cessation of the previous appearance. That is neither mind nor other than mind. It is merely an appearance of assembled causes and conditions. It is empty from the moment it appears. It is like an image. The example of the mind going and coming in the sky is used as a metaphor. Third, when it is said that thoughts cease, there is no place to cease, nor is there a place to disappear. It is merely that the appearance does not arise because the causes and conditions are not complete. Therefore, the appearance of arising and ceasing is merely imputed by the mind. It is not established in essence. Recognize it by combining it with the example of the sound of clapping hands, etc. In this way, recognize that self-nature is free from elaboration and that appearances are sudden. Third, the inconceivable pith instruction is: to leave the nature of mind naturally, without any alteration, is the first. Whatever arises as the appearance of the five sense consciousnesses, do not modify it, and cultivate awareness in a clear and lucid state, is the second. Whatever thoughts and actions arise, do not intentionally abandon or cultivate them, but rely on the natural flow of awareness, is the third. Moreover, when the scattered alaya is gathered, transform appearances into the path. When that path is mastered, abide in the inconceivable. When that realization is perfected, it is the ultimate. The meaning of these practices is mostly similar to the common ground, so it is not explained in detail. In the pith instructions of the Hevajra Marpa tradition, there are also the Me and: Raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让) traditions, etc. It seems that the pith instructions of the three siddhas are mixed together and explained. This lineage, which has been transmitted from Ngok Josay Dodé, etc., is the Naropa.