English
Meditate on a single focus: In the secret place where the two channels of the deity's union as father and mother meet in your own body, fix your mind on a red and white bindu the size of a chickpea, and bring happiness to mind. One round of focus. 25 Alternatively, without meditating on the chakra-wheels, focus solely on the "A" syllable at the navel. Vigorously cultivate the thought that all phenomena are like illusions. This will cause the wind to reverse into the central channel, and the experience of phenomena as illusory will arise. Two rounds of focus. 26 Alternatively, focus your mind on the "Hum" (ཧཱུྃ，hūṃ，हूँ，吽) syllable blazing with light in the center of the heart. By meditating constantly, a thick non-conceptual awareness will arise during the day, and at night you will be able to seize the clear light of sleep. Three rounds of focus. 27 Focusing on the red "Vam" (བཾ，vaṃ，वं，വം) syllable radiating light in the center of the throat, vigorously cultivate the thought of illusion. During the day, various illusory experiences will arise, and at night, the deity's form will naturally appear in dreams, also appearing as emptiness and illusion. Four rounds of focus. 28 Alternatively, focus your mind on the white "Ham" (ཧཾ，haṃ，हं，ഹം) syllable at the crown of the head, facing downwards. Bring to mind a slight sensation of the bliss of the wisdom mother, and by repeatedly placing your mind in single-pointed concentration, bliss will increase and become stable. By becoming familiar with this and the previous jewel-bindu, the skill of blissful experience will increase, and the mind of enlightenment will become stable. Five rounds of focus. Thus, these five minor focuses of bindu yoga are also a refinement of the previous subtle practices. By meditating only on the subtle practices and these focuses, all the purposes mentioned above will be accomplished. Furthermore, these are also a refinement and special branch of all the practices that will be explained, such as tummo, so you should also know how to combine them with those practices. These are focuses separated from the subtle yoga of the four chakras. The actual practice of complete and perfect tummo is this: the four chakras and the two chakras. First: The part up to visualizing the deity's form is the same as before. Clearly visualize the three channels and four chakras in the body, roughly similar to the spring point, but the central channel is dark blue in color. From that central channel, in the center of the crown chakra of great bliss, visualize a white "Ham" (ཧཾ，haṃ，हं，ഹം) syllable inside the central channel, facing downwards. In the center of the throat, visualize the "Vam" (བཾ，vaṃ，वं，വം) syllable. The inner circle of
English
The four petals are ya ra la va. In the center of the heart is Hūṃ (藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽). The four petals of the directions are bhrūṃ aṃ jriṃ khaṃ. In the center of the navel is aṃ. The eight petals of the inner circle are a ka ca ṭa ta pa ya śa ro ma la kā li. Singly, they are āli; doubly, they are āli. All letters have the same root and color as themselves. For the intermediate one, the soft vowel letters are abandoned. For the condensed one, it is permissible to abandon the petal letters as well. The root letters should be made clear, and the stale air should be eliminated. Then, if one meditates on the one with fullness, the blazing and dripping of the fierce woman are the same as the common practice. If one learns the alternating exhalation and inhalation, then at the time of exhaling, the aṃ letter in the navel blazes and touches the haṃ. At the time of inhaling, one should meditate that the bodhicitta descends from the haṃ and dissolves into the aṃ. If one wishes to rely on the yoga of stiffness, then at the time of exhaling the air, the fierce woman blazes slightly from the aṃ. At the time of holding it out, one should keep the mind single-pointedly on the fact that the heat of that blazing melts the haṃ and descends in the manner of focusing. When the air comes in, one should not focus on anything. The going and coming of the Tathāgata lineage, etc., although they are like the arising from the seminal point, etc., according to the intention of other tantras, it is considered unnecessary because it is not clear in this tantra. The second is the extremely condensed one: one does not meditate on the throat and heart chakras. The letters of the navel chakra petals and the soft vowel letters are also abandoned. The two chakras of the three channels are made clear. How to blaze and drip, and the individual practices of breath control and the way of combining them, etc., are the same as before. These are the bindu yogas. Thus, these subtle bindu yogas are the sequence of the samaya mudrā. Here, the text says that there is a "sudden reversal practice," but what I have obtained now is the above-mentioned illusion wheel. In general, the subtle bindu yoga can be expanded at the gate of the senses, and many forceful practices related to it can also arise. Having become familiar with these, one can also represent the bliss and emptiness of one's own body with skillful means. When one has also obtained victory over the winds, one should meditate on the yoga of action mudrā. The characteristics of the mudrā are clearly stated in the tantra itself. The preliminary is to generate the deity, bless the empty space and secret place, and the illusion.
Chinese
像那样的修习先行，然后学习五种欲妙。下、持、遮、遍等与共同的相同，但意义要与续部的词句结合。特殊的口诀是，在持的时候，风息于足下如立标枪般固定，足下之息反复外展而不收缩。用吸气之风的配合，以及用转轮来持。用呼气和其转轮来遮止。用充满和僵硬的转轮来散布。之后的宝瓶气瑜伽，与观的口诀和本尊瑜伽混合而入定。这是真实的印的次第。如果这个成为要点，那么每天也会增进融乐，如果对那个乐感到稳固，那么也像以前一样串习意印，那样也能生起如同事业胜乐一般的乐，因此要修持直到获得稳固。这些是事业印的口诀，详细的要从上师的教言中领悟。之后那个乐也达到顶点时，从不悦意的形相观看，稍微策动乐而安住于无分别，那么乐的相续就会生起。从反复串习那个，当如同意印一般的乐达到顶点时，观看图画或浮雕的明妃像，稍微策动贪欲，像以前一样入定串习，那么即使不依赖外缘，也会恒常生起与融乐相关的乐空的体验。之后对一切显现作印持，像适合的悦意颜色那样，对乐和二者同时专注而入定，什么时候那样通过看到颜色也会增进乐，同样对怨敌亲友等也配合，最终对中庸境和不悦意等也一样，如果一切所显现都能增进乐，就称为一切法成为印的法印，在饮食和行住等一切行为中，也会不间断地持续那个。这是法印的次第。通过三印使体验达到顶点，或者不是那样也体验
English
Having practiced like that beforehand, then learn the five objects of desire. The lowering, holding, blocking, pervading, etc., are the same as the common ones, but the meaning must be combined with the words of the tantra. The special instruction is that during the holding, the wind should be fixed at the feet like a spear, and the wind at the feet should be repeatedly extended outward without contracting. Hold it with the combination of inhaling wind and with the wheel. Block with the exhaling and its wheel. Scatter with the filling and stiffening wheel. Afterwards, the vase-like yoga should be mixed with the instructions of view and the yoga of the deity's form and placed in equipoise. This is the sequence of the actual mudra. If this becomes the key point, then even every day the melting bliss will increase, so if the bliss becomes stable, then also familiarize yourself with the mind mudra as before. Since that can also generate bliss like that of the supreme Heruka, therefore, meditate on that until you obtain stability. These are the instructions for the action mudra, which should be understood in detail from the words of the lama. Then, when that bliss also reaches its limit, from looking at an unpleasant form, slightly stimulate the bliss and place it in non-conceptuality, then that stream of bliss will arise. From repeatedly familiarizing yourself with that, when the bliss like the mind mudra reaches its limit, look at the image of a goddess in a painting or relief, slightly stimulate attachment, and familiarize yourself with placing it in equipoise as before. Then, even without relying on external conditions, the experience of bliss and emptiness related to melting bliss will constantly arise. Then, seal all appearances, like a suitable and pleasing color, and focus on both bliss and the two simultaneously and place them in equipoise. Someday, in that way, even seeing the color will increase bliss, and similarly, apply it to enemies and friends, etc., and finally to neutral objects and unpleasant things, etc. If everything that appears can increase bliss, it is called the Dharma Mudra, where all dharmas become mudras, and that will also continuously persist in all activities such as eating, walking, and sitting. This is the sequence of the Dharma Mudra. Through the three mudras, experience reaches its culmination, or if not, also experience
Chinese
稍微生起后，如果修习大手印，就会如续部中所说的那样，具足一切功德。否则，即使从一开始就不能修习也不是，但要经过多久才能成就特殊的意义呢？也就是在寂静的房舍里，在令人难以忍受的黑暗中，像以前一样做好排除风息等前行。然后，双足金刚跏趺坐，双手结禅定印等等，与共同的禅定支分相应。姿势端正，如顶髻般安住，不摇不动，眼睛不眨。像这样习惯之后，五种征相和各种明点，以及三界的各种影像就会显现。在没有获得稳固之前，都要修习。如果看不到影像，那就是缺乏加持，失去了所缘的要点，这是摧毁大手印的根本。如果经常能看到影像，那就一心专注于此，一切意义都会成就。因此，首先在没有获得影像的稳固之前，一心专注于黑暗的虚空。然后，也修习晴朗的蓝天。这也必须修习到获得影像的稳固为止，各自收摄。获得稳固后，只缘于空色而入定，修习到自心显现为空色的体性，这就是禅定。然后，将它引入体内，与宝瓶气混合而修习，上下二风的运行停止，空色与气混合，这就是命勤。延长修习，心、空色、气三者先前混合，现在又与明点混合，智慧的拙火燃烧不断，在阿瓦都帝脉中反复生起融乐，这就是执持支。然后，生起上述的真实和意幻明妃，以及空色的父尊母尊的特殊融乐，这就是随念。习惯之后，脉全部充满菩提心，五蕴、十二处、十八界全部成为明点。
English
After a slight arising, if one meditates on Mahamudra, one will possess all qualities as stated in the tantras. Otherwise, it is not that one cannot meditate from the very beginning, but how long will it take to accomplish a special meaning? That is, in a secluded dwelling, in unbearable great darkness, one should perform the preliminaries such as eliminating wind breath as before. Then, with legs in the vajra posture, hands in meditative equipoise, etc., one should act in accordance with the general limbs of meditation. The posture should be upright, like a crest jewel, without moving, without blinking the eyes. Having become accustomed to this, the five signs, various bindus, and various images of the three realms will appear. One should meditate on this until stability is attained. If one does not see images, it means one is devoid of blessings and has lost the key point of the object of focus, which is to destroy the root of this Mahamudra. If one always sees images, then by focusing one's mind single-pointedly on that alone, all meanings will be accomplished. Therefore, first, until stability in the images is attained, one should single-pointedly focus on the dark sky. Then, one should also meditate on the clear blue sky of daytime. This too must be meditated on until stability in the images is attained, gathering them separately. When stability is attained, by focusing solely on emptiness-form and remaining in equipoise, meditating until one's own mind is seen as the nature of emptiness-form is meditation. Then, drawing that into the body and mixing it with vase breathing, the movement of the two channels of rolang and the downward-moving life force ceases, and emptiness-form and wind become mixed, which is life-force exertion. By prolonging and meditating on that, the three—mind, emptiness-form, and wind—which were previously mixed, now also mix with bindu, causing the blazing of the wisdom fire to be unceasing, and repeatedly generating bliss in the avadhuti channel, which is the limb of holding. Then, generating the special bliss of the real and mental consorts mentioned above, and the father and mother deities of emptiness-form, is recollection. Having become accustomed to this, the channels are all filled with bodhicitta, and all the aggregates, elements, and sense bases become bindus.