English
Regarding the various instructions on 'Tsa,' there are many different ways of mixing, but they will not be discussed here. According to this instruction, there are four types of mixing, such as the mixing of clarity and emptiness mentioned above, as well as what is known as the four or three wisdoms of mixing and transference. Among these, the three wisdoms are: the wisdom of mistaken cognition, the wisdom of conventional cognition, and the wisdom of ultimate cognition. That is to say, if we focus on the great bliss attained through special means, initially, when bliss arises, there is also a mind of contaminated attachment, which is mistaken cognition. When the mind itself arises as illusory bliss, that is conventional cognition. Therefore, the mistaken cognition is mixed with the wisdom of conventional cognition. Furthermore, when it arises effortlessly in the expanse, that is ultimate cognition. Therefore, the conventional cognition is mixed with the wisdom of ultimate cognition. On top of everything that arises, recognizing the arising of the expanse is mixing wisdom with whatever appears. To illustrate this, the mere arising of hazy appearances upon awakening is mistaken cognition. The arising of that as illusion is conventional cognition. The natural flow free from grasping at illusion is ultimate cognition. Carrying that onto whatever arises is mixing wisdom with whatever appears. Also, the mere arising of a dream is mistaken cognition. Knowing that as dream and illusion is conventional. Being free from the grasper and the grasped is ultimate. Carrying that into all situations such as waking is mixing wisdom with whatever appears. Falling into a deep, unconscious sleep is mistaken cognition. When the recollection of bliss and clarity dawns in that state, that is conventional. Abiding in the uncreated nature is ultimate. Through that, waking and dreaming are expanded, which is the inseparability of wisdom and whatever appears. If we consider it as four wisdoms, then wisdom and whatever appears are inseparable, and we add the wisdom of union and name it as such. The self-arisen deity in the illusory body and dream states is said to have the nature of the three aspects of conventional, ultimate, and union. Furthermore, the bliss of the path of means is mixed with the illusory body, the bliss-emptiness of clear light is mixed with dream, and the illusory body and dream are also mixed with each other, because the meaning of mixing is to carry them onto the path without separation. In addition, if we explain the basis and method of mixing, it is necessary to understand these at this time: If we summarize all the delusions of sentient beings in samsara, there are four: sleep, waking.
Chinese
时间，深沉的睡眠，梦境，以及二合的贪欲，这四者聚集在一起。这四者是遮蔽基位法界之身、语、意、大乐的四种障碍。通过道之智慧，即显空、觉空、明空、乐空这四者，依次消除这些障碍。此处的觉空指的是无分别。这些的主要部分依次是幻身、光明、梦境和拙火。修习这些，最终的果实是：化身、法身、报身、大乐之身，这四身得以显现。又如果与五种智慧相结合，幻身如明镜，光明是平等性，梦境是各别自证智，拙火是证悟法界智慧的道路，守护方面全部相同。行成就则与四法的所有果实普遍结合，也有说各别自证智与行成就二者都与梦境结合，如口诀传承中所说：事业手印在行成就的道中阐述。然而，对一切都没有相违。第五，不修迁识而成就佛果，有经文的迁识和辅助的口诀两种。首先，经文中说：法身如是性之迁识，双运本尊之迁识，加持上师之迁识，无误空行之迁识。第一种是，死亡时母子光明相认，其他众生会经历死亡和中阴，但瑜伽士会自然显现光明乐空，因此不需要依赖迁识的诀窍，在那个时刻自然解脱。因为这没有另外的对境，所以不被算作对境引导。第二种是双运本尊的迁识，前行与之前的幻身阶段相同，只是在中间加上“请于中阴成佛”的祈请，这只是改变了祈请的结尾。观想自己明观为本尊，在头顶上方的虚空中观想自己喜欢的本尊。一般来说是这样，但如果不加以规范，愚笨之人的本尊就无法衡量，所以此时观想胜乐金刚或者喜金刚中的任何一个，在自己头顶上方一箭左右高度的虚空中。在自己的身体中央，有白色中脉，如前所述。
English
Time, deep sleep, dreams, and the lustful thoughts of union – these four are gathered together. These four are the obscurations to the four great bliss aspects of the body, speech, and mind of the ground Dharmadhatu. Through the wisdom of the path, namely appearance-emptiness, awareness-emptiness, clarity-emptiness, and bliss-emptiness, these obscurations are gradually removed. In this context, awareness-emptiness refers to non-conceptualization. The main aspects of these are, in order, the illusory body, clear light, dream, and tummo. By meditating on these, the ultimate result is the manifestation of the four kayas: the nirmanakaya, dharmakaya, sambhogakaya, and the body of great bliss. Furthermore, when combined with the five wisdoms, the illusory body is like a mirror, clear light is equality, dream is discriminating awareness, and tummo is the path for accomplishing the wisdom of the Dharmadhatu. In terms of protection, everything is the same. Action accomplishment is said to be generally combined with the results of all four dharmas, and it is also said that both discriminating awareness and action accomplishment are combined with dream, as stated in the oral tradition of instructions: the karma mudra is explained in the path of action accomplishment. However, there is no contradiction in any of this. Fifth, achieving Buddhahood without meditating on transference, there are two types: the transference of the scripture and the supplementary instructions of the oral tradition. First, in the scripture, it says: the transference of the Dharmakaya Suchness, the transference of the Yidam Union, the transference of the Blessing of the Guru, the transference of the Infallible Dakini Khechara. The first is, if the mother and son clear light meet at death, others will experience death and bardo, but for the yogi, clear light bliss-emptiness will naturally arise, so there is no need to rely on the key instructions of transference, and liberation will occur naturally at that moment. Because there is no separate object of focus for this, it is not counted as object-focused guidance. The second is the transference of the Yidam Union, the preliminaries are the same as in the previous illusory body stage, except that in the middle, the prayer "Please attain Buddhahood in the bardo" is added, which is only a difference in changing the end of the prayer. Visualize yourself clearly as the deity, and in the sky above your crown, visualize the Yidam of your choice. Generally, this is the case, but if it is not regulated, the Yidam of a foolish person cannot be measured, so at this time, visualize either Chakrasamvara or Hevajra, in the sky about an arrow's length above your crown. In the center of your body, there is the white central channel, as previously described.
Chinese
如同（前面所说的）脉，在秘密处插入酥油灯芯，灯口闭合，灯头接触梵穴。梵穴，即中脉的开口，与（中脉的）宽度相等。观想如同张开的广阔天空般，呈现灰白色。在中脉内，观想脐间有自心阿字白色，下端有本尊种子字吽蓝色，具风的自性。此时，清除浊气，稍微屏住柔和之气。将心强烈地专注于脐间的阿字和秘密处的吽字。再次呼气时，从口中呼出长长的“嘿”声，或者从鼻中呼出长长的“吽”声，或者以无声的方式，用力呼出气息。此时，下端的吽字具有力量，将脐间的阿字向上提升。双重叠加的字通过中脉之路。从头顶梵穴射出，到达本尊的心间。在那里，什么也不要想，保持无念状态片刻。此时，气息也自然而然。像这样重复观修七次左右。之后，观想双重叠加的字从本尊的心间向下射出。从头顶进入，通过中脉之路。阿字停留在脐间。吽字到达秘密处，观想其具有重量。这是小座的观修。像这样反复观修。在结束一座时，在两个字尚未降下之前，本尊化为光融入自身。观想从蓝色吽字发出的光芒，如同封口一般，严密地封闭头顶的梵穴。观想直到出现迁识的征兆。之后，每天观修一次即可。这是单一的观修法。第三个是加持上师的迁识法。前行与之前相同。正行时，也如前观修中脉。在中脉内，脐间有白色明点，也有说是黄色明点等各种说法。但在实修中，观想白色中带有黄色的光泽，闪耀着光芒，如同宝石般，圆形且滚动，大小如豆粒。呼吸的运用也与之前相同。观想白色带黄色的明点从头顶向上射出。融入上师的心间，像这样重复观修七次后，进行降下的观修。观想明点具有重量，停留在脐间。
English
Like the (previously mentioned) channels, insert a butter lamp wick into the secret place, with the lamp mouth closed, and the lamp head touching the Brahma aperture. The Brahma aperture is the opening of the central channel, equal to the width (of the central channel). Visualize it as a vast expanse of sky, appearing grayish-white. Within the central channel, visualize at the navel a white A-syllable of your own mind, and at the lower end a blue Hum-syllable, the seed syllable of the deity, with the nature of wind. At this point, clear out the impure air and hold the gentle breath slightly. Focus the mind intensely on the A-syllable at the navel and the Hum-syllable at the secret place. Again, as you exhale, exhale a long "Hik" sound from the mouth, or a long "Hum" sound from the nose, or silently, forcefully exhale the breath. At this time, the Hum-syllable at the lower end has the power to lift the A-syllable at the navel upwards. The doubly stacked syllable passes through the path of the central channel. It shoots out from the Brahma aperture at the crown of the head and reaches the heart of the deity. There, think of nothing and remain in a state of non-thought for a moment. At this time, the breath is also natural. Repeat this visualization about seven times. After that, visualize the doubly stacked syllable shooting downwards from the heart of the deity. It enters from the crown of the head and passes through the path of the central channel. The A-syllable remains at the navel. The Hum-syllable goes to the secret place, and visualize it as having weight. This is the visualization of a short session. Visualize it repeatedly like this. At the end of a session, before the two syllables have descended, the deity dissolves into light and merges into oneself. Visualize the light emitted from the blue Hum-syllable, like a seal, tightly sealing the Brahma aperture at the crown of the head. Visualize until signs of transference appear. After that, visualize it once a day. This is the single visualization method. The third is the transference of blessings from the Guru. The preliminary practices are the same as before. During the main practice, also visualize the central channel as before. Within the central channel, there is a white bindu at the navel, and some say there are various colors such as yellow. But in practice, visualize a white bindu with a yellowish luster, radiating light, like a jewel, round and rolling, about the size of a bean. The use of breath is also the same as before. Visualize the white-yellow bindu shooting upwards from the crown of the head. It merges into the heart of the Guru, and after repeating this visualization seven times, perform the visualization of descending. Visualize the bindu as having weight, remaining at the navel.
Chinese
修习一种安乐的禅定。像这样修习一个小座，即不断重复地修习。在结束禅修时，将气和心降至脐间之后，对上师生起虔诚的敬仰和强烈的渴望，上师化为光融入自身。从顶轮梵穴融入并充满，身心充满安乐。观想顶轮梵穴也被一个白色的明点封闭。像这样，当出现征兆时就修习。像这样，在将这两种迁识都付诸实践时，只需修习向上迁识，不需要向下引导，禅修间隙也不需要关闭门户。第五个引导是这些。第四个是不谬空行母的迁识：一般来说，虽然是普通的口诀汇集，但据说非常重要，因此被封印，不在大众中宣说。因此，应该单独了解。虽然没有用普通的章节来概括，但智慧空行母自己的迁识汇集还有大约五种。第二是辅助口诀：在此处，经文中讲述了很多迁识，但据说实践是针对智慧星窗母。虽然经文中的迁识都没有实际运用，但这是因为着重于大量实践此法。这有练习和付诸实践两种。首先是练习：前行和以前一样。上师化为光融入自身之后，观想自身为中空的神身。中脉也像意念本尊迁识时所说的那样观想。在中脉内，在脐间的位置，观想一个白色的三角法源，根部细而向下，尖端向上，一个角朝前，一个角朝向背后的脊柱。在其中心，观想一个白色（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，不接触任何支撑，像小豆或芥菜籽那么大，清晰地显现。除了大小之外，法源和（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字的放置方式与空行时相同。之后，呼出浊气。屏住气，猛烈而短暂。将意念强烈地集中在脐间的（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字上。在屏住气的状态下，稍微向腹部收缩的方向倾斜，白色的（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字似乎跳动了一下，然后又回到原来的位置。比这稍微用力地收缩时，比之前跳得更高一些，但仍然停留在原来的位置。再次立即