Chinese
呀巴！忏悔罪过，清净宿怨，断除贪执。第三，将死亡转化为成就，意思是将所有财物布施出去，猛烈地祈祷上师本尊，自己将死亡修持为法身，满足而欢喜，如同儿子进入父亲的家一样快乐。第四，认识死亡，即地、水、火、风四大的消融次第，三种显现和光明，无论出现什么，都要认识它，并平等安住。第五，将死亡转化为法身的关键是，下决心认为自己的身体和一切显现都如梦一般虚幻不实。如果能，就控制气息，如果不能，就保持自然。让心安住在光明、离戏的本性中。这是第十七个观修引导。第三，如前一样在修持光明的状态中，观想自己是金刚亥母的身相，如彩虹般清晰，并将一切显现观想为坛城。培养这样的愿望：即使在中阴状态也要修持这个。在座间休息时，在一切行为中都要忆念这一切都是中阴，现在必须不迷惑。因此，要反复忆念光明、本尊身相和如幻的显现。这是第十八个观修引导。第四，首先进行适当的气脉调理，然后从脐轮的വം（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字中，发出一个光团或吽（藏文，梵文天城体：हुं，梵文罗马拟音：huṃ，汉语字面意思：हुं）字，然后堵住肛门、水道、脐轮、口、鼻孔、耳朵、眼睛、额头等门。虽然上面的字迹不清楚，但心脏、肩膀、头顶的内外之门中，最好也堵住头顶的外门，即这三个门。在身体的中央，观想中脉如铜管般，其中有二十八层红色莲花，自己的心是വം（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字或白色明点的形状，位于脐下四指处，在所有莲花的下方。稍微屏住呼吸，随着呼气，用五个哈尔的声音，将气息和心识都收摄到വം（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字中，用每个声音将它向上提升到每个莲花之上。同样，也要与五个嘿格的声音结合。或者，也有人说用哈尔的声音勾招，用嘿格的声音抓住。同样，还有五个嘿格的声音，五个吽（藏文，梵文天城体：हुं，梵文罗马拟音：huṃ，汉语字面意思：हुं）的声音，以及哈嘎的声音。
English
Yaba! Confess all misdeeds, purify all grudges, and sever all attachments. Thirdly, taking death as accomplishment means giving away all possessions as charity, praying intensely to the Lama Yidam, and practicing death as the Dharmakaya, feeling content and joyful, like a son entering his father's home. Fourthly, recognizing death means recognizing the dissolution sequence of the four elements (earth, water, fire, and wind), the three appearances, and the clear light. Whatever arises, recognize it and rest in equanimity. Fifthly, the key to carrying death into the Dharmakaya is to firmly decide that one's own body and all appearances are unreal like a dream. If possible, control the breath; if not, leave it natural. Maintain the mind in the state of clear light, free from elaboration. This is the seventeenth instruction on visualization. Thirdly, as before, in the state of meditating on clear light, visualize oneself as the body of Vajravarahi, clear like a rainbow, and imagine all appearances as a mandala. Cultivate the aspiration to practice this even in the Bardo state. During breaks between sessions, remember that all actions are Bardo and that one must not be confused. Therefore, repeatedly remember the clear light, the deity's form, and the illusory nature of appearances. This is the eighteenth instruction on visualization. Fourthly, first perform appropriate breath control exercises. Then, from the syllable Vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം) at the navel, emit a sphere of light or the syllable Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：huṃ，汉语字面意思：हुं), and block the doors of the anus, water passage, navel, mouth, nostrils, ears, eyes, and forehead. Although the letters above are not clear, it is best to block the outer door of the crown, i.e., these three doors, among the inner and outer doors of the heart, shoulders, and crown. In the center of the body, visualize the central channel as being like a copper tube, inside which are twenty-eight layers of red lotuses. One's own mind is in the form of the syllable Vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം) or a white drop, located four fingers below the navel, beneath all the lotuses. Hold the breath slightly, and as you exhale, with the five sounds of Hal, gather the breath and mind into the syllable Vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം), raising it upward onto each lotus with each sound. Similarly, combine it with the five sounds of Hig. Alternatively, some say to draw it in with the sound of Hal and hold it with the sound of Hik. Likewise, there are also five sounds of Hik, five sounds of Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：huṃ，汉语字面意思：हुं), and the sound of Haka.
Chinese
，自身具方便的所缘都圆满了。第二是，他身事业手印的诀窍，是出自殊胜窍诀中的明点口诀，这个有另外的文字记载，因为要从上师的诀窍中领悟，所以这里没有讲述。那么这六种修法，经文中说： “第一，如鹿贪恋幻象”，等等，五种征相和果的分类已经清楚地说明了，被认为是实修诀窍。如果一个人以次第修习全部六种，那么在前五种修法中，在座间休息时，将五种征相次第结合。如果按照已决定的道来修习，那么从这六种中，随自己喜欢修习一种、两种等等都可以，那时，每一种也会次第显现五种征相。因此，在所缘支分、座间休息和道用上，不需要分别希求五种征相。只需观想如幻，然后自然放松即可。然而，如果次第修习六种，难道不是每一种都会完整显现五种征相吗？虽然会显现所见之五相，但这里是将具有征相的智慧，作为稳定与不稳定的衡量标准来比喻的五种征相。因此，五种次第对应五种征相，第六种对应果，这并不矛盾。这六种修法与阿雅提婆的《行集略》的六次第诀窍相合，即：区分形体身，区分风语，区分字句心。这是光明身自我加持，不仅是光明和双运的意义，名称也相同。通常的遣除违缘和增益两种，依赖于六种修法中的任何一种都可以，当心稍微安住，尚未获得稳定的时候，昏沉掉举的违缘会大量出现，所以，遣除昏沉掉举的方法与共同的方法相同。要诀的重点在于，在昏沉时，观察昏沉本身的自性，安住在无所执著、明亮清晰的状态中。昏沉在安住于无分别中被认识并增益。如果出现散乱掉举，那么就一个一个地观察散乱掉举的自性，安住在不做作的状态中，觉性就会变得明亮清澈，显现也会变得鲜明。
English
, all the objects of skillful means of one's own body are completed. The second is the secret instruction of the action seal of another's body, which is the oral instruction of Bindu, which comes from the supreme instruction. This has separate written records, and because it needs to be understood from the guru's secret instruction, it is not explained here. These six meditations are: The scriptures say, "First, the appearance of a deer craving," etc. The five signs and the classification of the fruit are clearly explained, and they are considered as practical secret instructions. If one person practices all six in order, then in the first five meditations, during the session breaks, the five signs are combined in order. If you meditate according to the determined path, then from these six, you can practice one, two, etc. as you like. At that time, each one will gradually show five signs. Therefore, in the object of meditation, the session break, and the path, there is no need to separately desire the five signs. It is enough to contemplate it as an illusion and then let it go naturally. However, even if you practice the six in order, wouldn't each one fully show the five signs? Although the five signs of appearance will appear, here the wisdom with signs is used as an example of the measure of stability and instability. Therefore, the five stages correspond to the five signs, and the sixth corresponds to the fruit, which is not contradictory. These six methods of meditation are in accordance with the six-stage secret instruction of Arya Deva's Compendium of Practices, namely: distinguishing the form body, distinguishing the wind speech, distinguishing the letter mind. This is the blessing of the light body self, not only the meaning of luminosity and union, but also the name is the same. The two common obstacles of removing obstacles and increasing are the same regardless of which of the six meditations you rely on. When the mind is slightly stable and has not yet gained stability, the obstacles of dullness and agitation will occur frequently. Therefore, the methods of removing dullness and agitation are the same as the common methods. The main point of the key is that when dullness occurs, look at the nature of dullness itself and rest in a state of unattachment, clarity, and clarity. Dullness is recognized and increased by resting in non-discrimination. If distraction and agitation occur, then look at the nature of each distraction and agitation one by one and rest in an unadulterated state. Awareness will become clear and bright, and appearances will become clear.
Chinese
乙，应当守护那无执著、无认知的状态，使其认识为觉性俱生之明朗禅定。对于遣除障碍、增益功德的一种方法是，如果上部气脉堵塞，心无法安住，则猛烈地收紧下部气脉，专注在赤红色的肛门处。如果安乐感较少，则专注在脐轮的（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：വം）上。打开并微笑下部之门。如果因下部气脉聚集而感到不适，则将注意力集中在头顶。观想从脐轮中心出现如长香般的烟雾，从梵穴流出，像撑开的伞一样停留在上方。交替用鼻孔猛烈地呼气。如果上部感到灼热，说明气脉逆行至上部，观想所有气脉如瀑布般从头顶向下猛烈倾泻，通过身体的中脉，从像铜制号筒的肛门流出，向下延伸至远处，像伞的形状一样呈圆形，专注在此。根据需要调整大小便的排泄量。此外，如果火的成分过多导致声音嘶哑，上身疼痛，或血和胆汁增多，则观想从脐轮的（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：വം）中燃起火焰，头顶的（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：ham，汉语字面意思：हं）融化，身体充满，以此消除。或者前往能看到清澈无杂质的流水的地方，观想从鼻孔射出如麦秆般的细长光芒，从中汲取清凉、纯净的白色水，从鼻孔进入，观想所有器官都变得清凉，必定能消除。又如果水元素过多导致身体颤抖、懒散，则在三岔路口，观想红色法源中，有一颗燃烧的蓝色金刚杵。或者在头顶观想上师，用上师的秘密压住自己头顶的阿瓦都帝脉之门，观想从上师的身体燃起火焰，逐渐充满身体，直至脚底。如果土元素过多导致身体沉重、昏沉，则收紧下部气脉，观想从密处升起火和气混合物，撞击头顶上方的杂色金刚杵，使其向左旋转。或者观想鼻孔上方有杂色金刚杵，专注在气流冲击使其猛烈旋转，以此消除。如果风元素过多导致神志恍惚、心烦意乱等，则左侧卧，将左肺放在下面。观想从三岔路口的（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：ram，汉语字面意思：रं）中燃起火焰，头顶的（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：ham，汉语字面意思：हं）中降下如酥油或芝麻油般的甘露，观想身体充满，以此消除。向下排泄。
English
B. One must guard that state of non-grasping and non-recognition, introducing it as the clear samadhi of co-emergent awareness. One method for dispelling obstacles and increasing merit is: if the upper winds are blocked and the mind cannot abide, then forcefully contract the lower winds, focusing on the reddish-brown anus. If there is little bliss, focus on the (Tibetan: བཾ, Devanagari: वं, Romanized Sanskrit: vam, Literal Meaning: वं) at the navel. Open and smile the lower gate. If discomfort arises from the accumulation of lower winds, then fix your gaze on the crown of the head. Visualize smoke like a long incense stick emerging from the center of the navel, exiting from the Brahma aperture, and remaining above like an unfurled umbrella. Exhale forcefully through alternate nostrils. If there is heat in the upper body, it means the winds have reversed upwards. Visualize all the winds rushing down from the crown of the head like a powerful waterfall, passing through the central channel of the body, exiting from the anus, which resembles a copper trumpet, extending far downwards, and remaining round like the shape of an umbrella, focusing on this. Adjust the amount of urination and defecation as needed. Furthermore, if excessive fire causes hoarseness, pain in the upper body, or an increase in blood and bile, then visualize fire blazing from the (Tibetan: བཾ, Devanagari: वं, Romanized Sanskrit: vam, Literal Meaning: वं) at the navel, and the (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: ham, Literal Meaning: हं) at the crown of the head melting, imagining the entire body is filled, thereby eliminating it. Alternatively, go to a place where you can see clear, unpolluted flowing water. Visualize rays of light like straws emerging from the nostrils, drawing in the cool, pure white water. Entering through the nostrils, imagine all the organs becoming cool, which will surely eliminate it. Again, if excessive water element causes the body to tremble and become lazy, then at the tri-junction, visualize a blazing blue vajra inside a red dharma origin. Alternatively, visualize the guru at the crown of the head, pressing the gate of your own crown's Avadhuti channel with the guru's secret. Visualize fire blazing from the guru's body, gradually filling the body from the soles of the feet upwards. If excessive earth element causes the body to feel heavy and drowsy, then contract the lower winds, visualizing a mixture of fire and wind rising from the secret place, striking the multicolored vajra above the crown of the head, causing it to rotate counterclockwise. Alternatively, visualize a multicolored vajra above the nostrils, and focus on the airflow causing it to rotate violently, thereby eliminating it. If excessive wind element causes mental wandering, unhappiness, etc., then lie down on your left side, placing your left lung underneath. Visualize fire blazing from the (Tibetan: རཾ, Devanagari: रं, Romanized Sanskrit: ram, Literal Meaning: रं) at the tri-junction, and nectar like ghee or sesame oil descending from the (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: ham, Literal Meaning: हं) at the crown of the head, imagining the body is filled, thereby eliminating it. Downward elimination.