English
It is okay with some happiness. Then, the actual practice of the Completion Stage is: first, the heart center, and second, pressing the key point at the lower end of the central channel, and third, meditating on the yoga of the continuous stream based on the indestructible bindu. Then, the main practice: bliss, emptiness, and great bliss, these six. The first is: the legs in the vajra posture, the hands in equipoise mudra, the spine straight, the Adam's apple pressing the throat, the eyes focused on the tip of the nose, the tip of the tongue touching the palate, the teeth and lips naturally placed, instantly visualizing Heruka clearly. In the center of the body, the Avadhuti is filled with pure wind, the right Roma is filled with dust, and the left Kyangma is filled with semen. In the center of the four chakras, the Dhuti coils like a silkworm, and the four chakras are with syllables, like emerging from the spring point. Or, to summarize, the bindus reside in the petals like dewdrops at the tips of the channels. At the crown of the head is white (ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Hum), and at the navel is red (ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: Ah). Clearly visualize the extremely hot sensations, and then strongly expel the impure air three times from the right and left. Inhale the upper wind moderately and slightly draw up the lower wind. Through the union of the two winds, ignite the fire from (ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: Ah), and touching (ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Hum), the stream of bodhicitta descends. The flame descends and reaches the heart center. At that time, tummo and bodhicitta meet in the heart center, shining brightly like clear crystal light, and remain in union. The flames of tummo and the streams of bodhicitta, passing through the Dharma wheel, fill all the channels. The essence of all these ultimately dissolves into (ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: Ah), and at the point of contact in the heart center where the burning and dripping are most intense, the sound of "hulu hulum. (ཧཱུཾ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum)" like the sound of a waterfall is heard, focus on that. Hold the breath until there is no discomfort. If uncomfortable, inhale and hold. Then exhale slowly. Repeatedly practice this. The second is: cross the legs like eyes, clasp the hands in reverse, and keep the rest of the body posture as before. Clearly visualize the three channels and five chakras. In the center of the bliss-maintaining wheel, where the roots of all the channel petals gather, Kundali, like a thread of red silk, is bound seven times, with the three tips curved upwards. In the center of the navel emanation wheel, the flame is as thin as a mustard seed, visualize it flickering like the tip of a candle flame. As before, hold the breath, and the flame flickers slightly.
English
Sa. All the root petals are covered with light. Burn all the impurities of the four chakras. From the Haṃ (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：seed syllable Haṃ) at the crown of the head, bodhicitta drops descend in a continuous stream. By dissolving into the Ḍummo, it greatly stirs. The bindus of Haṃ (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：seed syllable Haṃ) and all the root petals melt. Like a stream of water, it flows through the Dhuti. It mixes inseparably with Ḍummo. It goes down with force. At the tip, at the tip of the jewel, the appearance of a butter lamp, red and white, clear and shining, the size of a mustard seed. The root, like the stamen of a lotus, is clearly established as residing in the wheel of bliss protection. Single-pointedly rest evenly on the jewel bindu. With the mind स्थिर (stable) on that. All the appearances represented by that jewel bindu, like a mirage, in the state of flickering and disappearing in the form of light, rest without any object of focus. The five signs such as mirages will be seen. For these two, it is very important to remember the experience of the four joys in accordance with the movement of the bindu. It is said that in this system, first meditating on the lower part and then on the heart is a secret instruction, very good. The third is, visualizing oneself as the co-emergent Hevajra father and mother, in their hearts, the sun and moon stacked together, with the letter Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable Hūṃ). From Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable Hūṃ), light like fire radiates. Burn all the impure parts of all that is stable and moving. The pure, indestructible bodhicitta abides in the nature of bliss. The wisdom parts of the container and essence dissolve into the mother, and the skillful means parts dissolve into the father. In the father's heart, on top of the sun, is Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable Hūṃ). In the mother's heart, on the moon with a rabbit, is A. From these two, rays of light radiate. Both father and mother dissolve into light. The mother becomes the moon, and the father becomes the sun, with the moon above the sun, residing inside like a joined gau box. The nature of wind-mind is a blue Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable Hūṃ) radiating five lights, strung on a string of light, therefore, visualizing the sun and moon bound in a cross with a garland of vowels and consonants. Single-pointedly focus on Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable Hūṃ), and after resting evenly for a while. From Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable Hūṃ), infinite rays of light radiate. The three realms dissolve into light. Dissolve into the sun and moon. That, together with the letters, dissolves into Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable Hūṃ). Then, gradually gather into the foot curve, the belly, the crescent moon, and the Nada. In the state where Nada also disappears, rest evenly without conceptualization. From that state, in an instant, in the pure deity body of Hevajra, just the clear appearance, rest evenly for a long time. Thus, the stages of visualization and the four emptinesses
English
It should be combined and practiced. By repeatedly familiarizing yourself in this way, like the sun and moon, the sky without clouds, and great light pervading everywhere, the four signs will appear, and the four joys of mental experience will manifest. Fourth, in order to stabilize that wisdom, through the union of samaya, wisdom, and karma mudras, due to the power of meditating on the innate for a long time, even without deliberately meditating on the ultimate bliss, there is only the bliss of inseparable wind and mind. When the clear appearance of the deity's form, which is actually accomplished, arises like a reflection of the moon in water, one should single-mindedly meditate on that. By becoming accustomed to that, fifth, when that clear appearance, which is always actually present, is obtained, it is absorbed into emptiness as before. When the mind itself, in which all appearances of elaboration have subsided, manifests as being without beginning or end like the sky, one should meditate on that for a long time. Sixth, from that, like a fish leaping from water, meditate on the wheel of the mandala. Meditate in this way without distraction. Ultimately, by relying on practicing the conduct of the two methods gradually, one will be united with the supreme accomplishment. The second instruction should also be understood as the way to combine with this. This single supreme lamp that dispels the darkness of beings, may all beings attain Buddhahood in this world through whatever merit is obtained from explaining it. Thus, this brief compilation of the essential points of the One Lamp of the Completion Stage was composed by Kunga Nyingpo Taranatha at the age of twenty. Revised. Shubham.
Chinese
观想从灌顶处流出的甘露之流清洗自身并进行灌顶。尽可能地念诵百字明。最后，上师化为光融入自身。当出现征兆时，就进行禅修。１。然后，保持与一般身体姿势一致，尽可能长时间地练习。２。然后，反复清除废气，只练习每次休息一会儿，练习七天等等。３。然后，自己观想为四臂黑茹嘎或无我母，或者随自己喜欢观想为双运身或唯一勇士。在那时，呼出废气时观想本尊，当空气自然流动时，观想立即生起本尊并反复禅修。如果不清楚，就看唐卡并禅修。即使那样禅修仍然不清楚，就看着唐卡本身，不要心散乱地禅修。像那样也练习几天。４。然后像以前一样观想上师。保持身体姿势。清除废气。将心专注于身体内部空荡荡的感觉。修习柔和的呼吸，练习七天或半个月，或二十一天等等。５。然后，只在座间休息时练习身体锻炼，即练习五支和四轮，六根。除了做四轮的特殊方法外，类似于吉祥时轮的口诀六支瑜伽的前行阶段。６。那些是前行的次第。在正行中，首先要练习微细瑜伽，像以前一样，做到清除废气为止。然后，眼睛向上看右边。之后吸气，然后将空气缓慢而轻柔地从鼻孔中无声地呼出。上下均匀地向后背的脊椎推出，稍微屏住呼吸。然后，稍微带点声音地吸入，一旦吸完就如前一样呼出。身体是空心的本尊身，并将心专注于鼻尖。几天只练习那个。７。然后，在座间休息时，进行之前的身体锻炼，以及其他消除业气的风轮，即双手抓住脚趾，弯腰站立，以及（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ཨཾ་
English
Visualize that the stream of nectar flowing from the empowerment washes your body and bestows empowerment. Recite the Hundred Syllable Mantra as much as possible. Finally, the lama dissolves into light and merges into you. When signs appear, meditate on them. 1. Then, maintain a posture consistent with general body postures and practice for as long as possible. 2. Then, repeatedly clear out stale air, practicing only resting for a short while each time, practice for seven days, etc. 3. Then, visualize yourself as Four-Armed Heruka or Selfless Mother, or as the union body or solitary hero, whichever you prefer. At that time, when exhaling stale air, visualize the deity, and when the air flows naturally, visualize the deity arising instantly and meditate repeatedly. If it is not clear, look at the thangka and meditate. Even if you meditate like that and it is still not clear, look at the thangka itself and meditate without your mind wandering elsewhere. Practice that for several days as well. 4. Then, visualize the lama as before. Maintain the body posture. Clear out stale air. Focus your mind on the feeling of emptiness inside the body. Practice gentle breathing, practicing for seven days or half a month, or twenty-one days, etc. 5. Then, only during the breaks between sessions, practice physical exercises, namely practicing the five limbs and four chakras, and the six senses. Except for the special method of doing the four chakras, it is similar to the preliminary stage of the six-limbed yoga of the Glorious Kalachakra instructions. 6. Those are the stages of the preliminaries. In the main practice, first practice subtle yoga, doing as before, up to clearing out stale air. Then, look upwards to the right. After that, inhale, and then slowly and gently exhale the air silently from the nostrils. Push it out evenly from top to bottom towards the spine of the back, holding the breath out for a short while. Then, inhale with a slight sound, and as soon as you finish inhaling, exhale as before. The body is the empty deity body, and focus your mind on the tip of the nose. Practice only that for a few days. 7. Then, during the breaks between sessions, do the previous physical exercises, as well as other wind-wheels that eliminate karmic energy, namely holding the toes with both hands, bending over and standing up, and (Tibetan: ཨཾ་, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: 唵).