English
Think of guiding from the crown of the head to the topknot. (Prayer) Sixth is, Lion Play. Seventh is, when standing, shake the head and limbs three times, and do the same when lying on the back. It is said that among the translated into Tibetan Karma Mudra instructions, there is none deeper than this, and it is passed down from the accomplished Zhing Chos Sang. The oral instructions of the great accomplished Mi Nyam Dorje on the union of Karma Mudra have been explained. Kalyana Bisuli. Fifth is, the wind vase, wind wheel binding and liberation, and hand seal binding and liberation taught by Acharya Rahula are all instructions of one's own body, so they will not be explained here. Here, the wooden horse posture will be explained. This has three aspects: holding the wind, practicing, and releasing. First, in a secluded place, offer to the Three Jewels, make vows, bathe with a mixture of five elixirs and boiled milk, five products of the cow and five edible elixirs. Haritaki boiled in milk, sit comfortably for five or seven days. Prepare two short, sturdy wooden stakes, two soft bowstrings, soak them in wine, and tie them left and right. Place one, two, or three pieces of wood as needed on top of the center and tie them. Offer excellent tormas to the Five Dakinis with the Noble Mother and Protector as the main ones, and perform an extensive feast offering. After collecting the inner torma, let the disciple ride the wooden horse at the appropriate time, pinching the bowstring with the toes of both feet for as long as possible. Join the palms of both hands on top of the head and stretch them out. From the central channel in the center of the empty body, the mind bindu rises like Ururu, penetrating through the Brahma hole. In the high sky, focus the mind on the bindu. Straighten the legs and tighten the lower gate. Play the musical instruments of the lama and friends. Burn gugul incense. Pray intensely to the Root Guru, Yidam, and Dakini. Repeatedly pull the bowstring. By practicing like this many times, the lower wind will be captured. Also, like a crow squatting, hook the bowstring with the toes. Visualize the rising of the wind. Tighten the lower wind. Musical instruments etc. should be done as before. This will capture the upper wind. Also, on the morning of the first day of the wind month. The evening of the fire wind empty sky. At noon on the twenty-second of equal parts. Hold the great wind at dawn on the eighth, having heat, having cold, hav
Chinese
要知道寒症和风症特别严重的情况。此时如果出现脉搏跳动、颤抖等情况，说明风已经进入并被控制住了。上师的道友经常观察非常重要。如果出现过热的危险，就放松结合。在禅修间隙，于中脉内、眉间观想白色ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽），在金刚杵顶端观想红色ཨཾ་（藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿），修习强烈的风的结合。如果快乐感太强，就放松下部；如果空虚感太强，就放松上部。如果平衡，就压住双运。在拙火定中，观察觉知向上走和向下走，轮流观察。脉搏跳动、颤抖等情况严重时，要进行风的排毒，用针刺鸟嘴尖端放血等方法。在头顶和心间涂抹五甘露和人脂，用芝麻和豆粉揉搓身体。喝用开水冲泡的党参粉，可以消除遍行气颠倒。将油和芝麻涂抹在关节处，并将意念集中在脚下的ཡཾ་（藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）上。这些可以平息肿胀、遍行气颠倒、进入皮肉之间以及粗糙的结合。第二部分包括：调伏、增益、控制。第一部分：呼气时进行一次专注的观想。与密集金刚相应的金刚念诵进行一次专注的观想。向上提气和向下提气各进行一次专注的观想。压制结合处进行一次专注的观想。观想三脉像线一样悬挂在脐部，右边是红色ཨེ་（藏文：ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶），左边是白色ཝཾ་（藏文：ཝཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：瓦），随着向下提气，ཨེ་ཝཾ་（藏文：ཨེ་ཝཾ་，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：诶瓦）进入中脉。提到头顶，身体感到舒适、轻盈，并且容光焕发。第二部分是：结合的意义、文字的意义、彼之如是的意义、大手印的口诀，共有四种。第一种是：一切众生原本就存在于三重勇识之中。自己的心是像芥子一样大小的白光，从下门发出“乌汝汝”的声音进入拙火定中。抛向日月相合之处，像天空一样扩大，将意念集中在遍布虚空的一切众生的心上。呼气时，观想它向下落，到达下门。第二种是：从脐部连接三个字，其他与之前相同。第三种是：从脐部逐渐放空，意念集中的方式与之前的收放相同。第四种是：安住在胜义谛本初怙主的实相上。在四种修法结束时，要用心
English
Know the conditions of severe cold and wind disorders in sequence. If palpitations, tremors, or fainting occur, it means the wind has been seized and contained. It is crucial for the lama's companions to observe constantly. If there is a risk of overheating, loosen the union. During meditation breaks, visualize white HAṂ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) at the eyebrow center within the central channel, and red AṂ (藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿) at the tip of the vajra. Meditate on the forceful union of winds. If there is too much bliss, loosen the lower part; if there is too much emptiness, loosen the upper part. If balanced, press down on the union. In the practice of inner heat (ḍhūtī), observe the awareness going up and down, alternating the observation. If palpitations, tremors, or fainting become severe, perform wind detoxification, such as pricking the tip of the nostril with a needle to draw blood. Apply the five elixirs and human fat to the crown of the head and the heart, and massage the body with sesame and bean flour. Drinking water boiled with Tangut rhubarb powder will eliminate reversed pervasive winds. Apply oil and sesame to the joints and focus the mind on YAṂ (藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬) beneath the feet. These will pacify swelling, reversed pervasive winds, penetration between flesh and skin, and coarse unions. The second part includes: taming, increasing, and controlling. The first part: one-pointed focus on exhaling. One-pointed focus on vajra recitation corresponding to Guhyasamaja. One-pointed focus each on drawing in upper and lower winds. One-pointed focus on pressing the union. Visualize the three channels hanging like threads at the navel, with red E (藏文：ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶) on the right and white VAṂ (藏文：ཝཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：瓦) on the left. By drawing in the lower wind, E VAṂ (藏文：ཨེ་ཝཾ་，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：诶瓦) enters the central channel. Draw it to the crown of the head, and the body will feel comfortable, light, and radiant. The second part is: the meaning of union, the meaning of letters, the meaning of suchness, and the instructions of Mahamudra, which are fourfold. The first is: all sentient beings inherently exist in the triple courageous mind. One's own mind is a white light the size of a mustard seed, emerging from the lower gate with the sound "uru ru" into the inner heat practice. Throw it to where the sun and moon meet, expanding it like the sky, and focus the mind on the minds of all sentient beings pervading space. When exhaling, visualize it descending and reaching the lower gate. The second is: connecting three syllables from the navel, the rest is the same as before. The third is: gradually emptying from the navel, the way of focusing the mind is the same as the previous expansion and contraction. The fourth is: abiding equally in the true nature of the primordial deity and mantra. At the end of all four practices, use the mind
Chinese
观想一切众生皆明观为三重楼阁之勇识，于（种子字）ཧཱུྃ་（藏文， हूँ，hūṃ，吽）字周围观想咒语旋转。犹如箭一般射向一切，又如虚空般广大。第三，为了控制，观想脐轮猛烈旋转并扩大，以及金轮从下门通过都提脉，从顶轮到达高空界，又返回。第三，为了增益，有增殖和双运。第一，安乐味平等，行持具相之手印，沐浴，使身体双倍增长，调伏于风息，涂抹藏红花。将已除毒之水银两三滴涂于（女性）私处。让她稍微喝一点浓酒，让她以莲花跏趺坐的姿势坐在自己的腿上，使金刚进入莲花。让明妃轻轻地压住风息，慢慢地摩擦。当明点到达金刚时，行持海螺王之结合，收紧自己的下门并向上压。压住女方的上风息，放松下风息于隐秘处，保持安乐，并认识智慧。然后，用九合（九次结合）引出（明点），或者从秘密处向上移动，或者对准脐轮，念诵ཧྲིང་（藏文，ཧྲིང་，hriṃ，啥），引导；对准心间，念诵ཨུཥྞི་ཥ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）；对准喉咙，念诵ཧིག（藏文，ཧིག，hig，嘿）。如母虎呕吐之状，对准眉间吸气，如狮子怒吼，对准顶轮，放出风息，观想三次旋转之脉于顶轮融化。后面的三个是充满和引导。脸颊与平时一样。然后，用安乐之觉性增殖显现和声响。第二，双运，于空性中味平等。其中，第一，六字和封闭上门，从三脉如线团中，观想一个金刚杵，以（种子字）ཧཱུྃ་（藏文， हूँ，hūṃ，吽）字标示，如箭一般射出等。此时，应令本尊欢喜。于显现和声响上增殖空性，并送入法界。第二，进入中脉，金刚跏趺坐，金刚合拢，于秘密处伸展抖动，身体扭动，眼睛睁开，稍微微笑，做出吞咽的动作。三脉以白色ཝཾ་（藏文，वཾ，vaṃ，വം），蓝色ཧཾ་（藏文，हཾ，haṃ，ഹം），红色ཨི་（藏文，इ，i，ഇ）标示。压住风息，使三脉到达汇合处。收紧下风息。收紧金刚，口朝下。反转眼睛，念诵（种子字）ཧཱུྃ་（藏文， हूँ，hūṃ，吽）。三个字。引导至顶轮，又将字母向上
English
Visualize all beings clearly as three-tiered mansion heroes, and contemplate the mantra revolving around the (seed syllable) Hūṃ. It is like shooting an arrow at everything and expanding like the sky. Third, to control, visualize the navel chakra spinning violently and expanding, and the golden wheel passing from the lower gate through the dhūti channel, from the crown to the high sky, and returning again. Third, to increase, there is enrichment and union. First, the equality of bliss, perform the mudrā with characteristics, bathe, double the body, subdue the winds, and apply saffron. Apply two or three drops of detoxified mercury to the bhaga (female genitalia). Let her drink a little strong wine, let her sit on your lap in the lotus posture, embrace her with the vajra in the lotus. Let the vidyādhara gently press the wind, and rub slowly. When the bindu reaches the vajra, perform the union of the conch king, tighten your lower gate and press upwards. Press down on the woman's upper wind, release the lower wind in secret, maintain bliss, and recognize wisdom. Then, draw out (the bindu) with nine unions (nine times of union), either moving it upwards from the secret place, or aiming it at the navel chakra, reciting Hriṃ, and guiding it; aiming it at the heart, reciting Uṣṇīṣa; aiming it at the throat, reciting Hig. Like a tigress vomiting, inhale towards the eyebrow center like a roaring lion, exhale towards the crown, and visualize the three channels of the three rotations dissolving into the crown. The latter three are filling and guiding. The cheeks are the same as usual. Then, enrich appearance and sound with the awareness of bliss. Second, union, equality of taste in emptiness. Among them, first, the six words and closing the upper gate, from the three channels like a skein of thread, visualize a vajra marked with the (seed syllable) Hūṃ, shooting like an arrow, etc. At this time, the deity should be pleased. Enrich appearance and sound with emptiness and send it into the dharmadhātu. Second, entering the central channel, vajra in lotus posture, vajra joined, stretching and shaking in the secret place, twisting the body, opening the eyes, smiling slightly, making a swallowing motion. The three channels are marked with white Vaṃ, blue Haṃ, and red I. Pressing the wind, the three channels reach the confluence. Tighten the lower wind. Tighten the vajra, mouth facing down. Reverse the eyes, recite (seed syllable) Hūṃ. Three syllables. Guiding to the crown, and the letters upwards
English
One should enter into practice. The five signs of mind, the eight qualities will arise. Furthermore, the experiences and appearances of all of these should be expanded. The completion stage of the inner guidance of the Selfless Mother, and that should also be made into union. It should be known from the old intermediate texts. The instructions of the Siddha Rahula, the connection with the mudra has been explained. Furthermore, the other wind aspects of Rahula, and the center of the Sukha chakra, the completion stage of the illusory wheel, and the completion stage of the inner guidance of the Selfless Mother, and later, if one possesses well the deathless attainments that arose from Gnyen Tön Chenpo, then one will obtain the power of unobstructedness in the completion stage of other bodies. Although the oral instructions of the Shangpa Dharma are prevalent, these are rare nowadays for those who use bliss as the path. Although there are slightly more books of Rahula's oral instructions, most of them have not even reached the beginning of the practice. The remaining ones, the books are also slightly rare. Although there is a little practice of Niguma's secret path, there are appearances of mixing and adulteration, and unfounded combinations, etc. Therefore, for the benefit of those, this letter, the sole king of its kind, was made. Even by explaining this profound path, may all beings attain the body of great bliss, may the clouds of offering of ever-increasing uncontaminated bliss be continuous. Thus, the Shangpa Kagyu's oral instructions, which have five stages of arising path guidance, are gathered into one, called the "Method Path Golden Heap," which was also requested by Tsangnyön Künga Palzang, and composed by Taranatha. Mangalam, Vistara, Kuru. Proofread. Good! Good!