English
In such a place, one will not be born or exist due to the power of samadhi. Previously, the practice of the three winds took two and a half months, and the practice of substances took half a month. By doing Jita Karma (ཛི་ཏ་ཀརྨ་，梵文天城体：जितकर्म，梵文罗马拟音：jitakarma，English literal meaning: Victorious Action) for one month, the body will become very pliable. Then, choose one of the outer, inner, and secret practices, and combine it with the key points of Mahamudra, practicing the vase breathing with four combinations, similar to the usual practice. Let the mind relax naturally, and watch naturally in that state. During the breaks between sessions, also strike the Jita Karma (ཛི་ཏ་ཀརྨ་，梵文天城体：जितकर्म，梵文罗马拟音：jitakarma，English literal meaning: Victorious Action) as appropriate. After about a month like this, at the beginning of each session, after doing Jita Karma (ཛི་ཏ་ཀརྨ་，梵文天城体：जितकर्म，梵文罗马拟音：jitakarma，English literal meaning: Victorious Action) about three times, do the body posture of the outer Amrol. Press one heel against the space between the two lower doors, press the other foot on top, and bend slightly. With both hands, one holds the toes and the other holds the ankles. Contract the anus and guide the lower wind to the navel. Then combine the upper wind with it and strike violently with the right, left, and middle. This is the addition of wind. After practicing such wind combinations up to twenty-one times, do the Trul khor of any of the outer, inner, and secret Amrols, at least thirty-six times each session. Ideally, do one hundred and eight times each session. At the end of each session, practice Mahamudra as before. Practice like this for about half a month. Then, again at the beginning of each session, after doing some Jita Karma (ཛི་ཏ་ཀརྨ་，梵文天城体：जितकर्म，梵文罗马拟音：jitakarma，English literal meaning: Victorious Action) and about seven Amrols, in the state of wind combination vase breathing, after pulling upwards, strike violently at the lower abdomen with great force and press down on any part. This is the suppression of wind. After doing this no less than twenty-one times, do one of the outer, inner, and secret Betas, from thirty-six to one hundred times each session. At the end of each session, practice Mahamudra. This also takes half a month. Again, at the beginning of each session, practice Jita Karma (ཛི་ཏ་ཀརྨ་，梵文天城体：जितकर्म，梵文罗马拟音：jitakarma，English literal meaning: Victorious Action), Amrol, and Beta five or seven times each, in the state of vase breathing. When half of each wind reaches the latter part, tighten the waist, curl it to the middle, and then press down violently at that point. Lift the hips, make a small defecating motion, and then release it from the nose with a "sang" sound. This is the method of binding the wind. After doing such wind combinations about twenty-one times, etc.
Chinese
每一個之間也插入三次，或者在所有結束時做九次左右也可以。在那之上，做具有支分和大手印結合的（修法）。那些是具有定數的。在座間休息時，如果想擴展，就做一次支分的幻輪，或者像晚間一座那樣，一座結束時做完整的32個幻輪，也能成就意義。總的來說，那些並沒有絕對的定數。那也是不依賴世間事務的忙碌和思慮，並且捨棄依賴佛法的其他繁瑣，精勤於這些修持，在座間休息時，保持非緊繃的寬鬆，捨棄損害氣脈瑜伽的飲食和行為。食物適量，吃一次，或者少量分兩次或三次食用也可以。夜晚睡飽。信心、敬信、出離心、慈悲等與共同（修法）相同，但不讓心陷入懈怠的念頭，而是在放鬆的狀態中，不放過氣的要點並努力，僅僅通過這個的生起次第和圓滿次第，就能迅速且強烈地產生體驗和證悟，無有障礙地出現，並且迅速產生暖相的功德，獲得暖相後，實踐苦行者的行為，就能迅速獲得大手印的殊勝成就。詳細的可以從鄔金（烏仗那，今巴基斯坦斯瓦特山谷地區）的成就大師毗瓦巴的論著中理解，不依賴其他佛法訣竅，僅僅依靠這個就能站穩腳跟。按照現在的實踐，對於獲得灌頂的弟子，依次給予前行引導，讓其修持一兩個月，然後好好教導生起次第的部分，讓其在三座中修持，將心專注於本尊身像，以及意念清晰的念誦，至少也要禪修一個月左右。在修持引導的支分中，並非必須念誦，總的來說，具有進入加持、守護障礙、獲得能力和迅速產生體驗證悟的要點，之後再讓其完成念誦就非常好了。然後如上所述，進入正行氣脈引導。在每座的開始做一次吉大噶瑪，即使之前做也沒有問題。
English
Insert three times in between each one, or do about nine times at the end of all of them. Beyond that, do the one with limbs and the combined Mahamudra. Those are definite. If you want to expand during session breaks, do each of the limb's trulkhor once, or like an evening session, completing all thirty-two trulkhor at the end of one session will also accomplish the meaning. In general, there is no absolute certainty about those. Furthermore, without relying on the busyness and thoughts of worldly activities, and abandoning other elaborations that rely on Dharma, exert great effort in these practices, and during session breaks, maintain a relaxed state that is not tense, and abandon food and behavior that harm the prana yoga. Eat a moderate amount of food once, or eat a small amount two or three times. Sleep well at night. Faith, devotion, renunciation, compassion, etc., are the same as the common (practices), but without letting the mind go into lazy thoughts, but in a relaxed state, do not miss the key points of the prana and make effort. Through the generation and completion stages of this alone, experience and realization will arise quickly and powerfully, obstacles will occur without hindrance, and the qualities of heat will arise quickly. Having obtained heat, by practicing the conduct of an ascetic, one will quickly attain the supreme accomplishment of Mahamudra. For details, one can understand from the treatise of the great accomplished master Virupa of Oddiyana (present-day Swat Valley region of Pakistan). Without relying on other Dharma instructions, one can stand firm on this alone. According to current practice, for a student who has received empowerment, the preliminary instructions are given in sequence, and they are made to practice for one or two months. Then, the generation stage is well taught, and they are made to practice in three sessions, focusing the mind on the deity's form, and reciting with clear intention. At a minimum, they should meditate for about a month. It is not necessary to recite as a branch of practicing the instructions. In general, it has the key points of entering blessings, protecting against obstacles, gaining abilities, and quickly generating experience and realization. It is very good to have them complete the recitation afterwards. Then, as mentioned above, enter the main practice of prana guidance. It is okay to do Jita Karma once at the beginning of each session, even if it was done before.
Chinese
肢体幻轮在正行引导结束后修习也可以。从进入ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་字）解脱的引导开始，不作座间休息也可以，随自己的意愿。这个长生不死成就的口诀，以前的各个译师因为没有一百个幻轮而作了删减，也有五十章和一百二十章等广繁的。拉脱贡布的口诀，年敦大师的这个流派，以前的译师作了三十二个，后来班智达纳仁和夏日布扎的口诀里出现的，也只有细微的差别，和这三十二个幻轮是一样的。因此，确信无疑之处在于，尤其根本大的就是年敦的这个流派。这个以前没有清晰的引导文记录在文字中，因此只学习了肢体锻炼幻轮，除此之外，作为道路的正行修习的根本快要消失了，我思忖着为了此传承的修习作贡献，嘉钦巴达热纳塔在中间说了这些。吉祥！ 顶礼上师！ 长生不死成就的引导文，未明示的口诀进入方式的论著。 那摩咕噜。 甚深口诀之精华，于具德长生不死者，依次第而宣说。 要诀在此示现： 脐间的ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་字）字燃烧之火，遍布所有身体后，通过捶打，观想火焰向下落。火焰从秘密之门而出，心专注于脐间和密处，眼睛看着鼻尖。这是事业手印的口诀。 观想心间的ཧཱུཾ་（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ་字）字，向上提和向下落，在这两种时候，观想火和风相撞后融入心间。在那期间，反复进行合口和喷那字，以及喷哈字非常重要。这是法手印的口诀。 两个脚心和两个肛门，发出白色和绿色的光芒，充满身体内部，并在头顶和喉咙处盘旋，有时观想在那处消失，有时从所有毛孔发出，有时从头顶发出。这是誓言手印的
English
The limb trul khor can be practiced after the main part of the instruction is completed. From entering the instruction of Am (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་字) liberation, it is okay not to take session breaks, it is up to you. This secret instruction of immortal accomplishment, the previous translators reduced it because they did not have a hundred trul khor, and there were also elaborate ones with fifty and one hundred and twenty. The oral instruction of Latho Gonpo, this system of Nyenton Chenpo, the previous translators made thirty-two. Later, those that came from the oral instructions of Pandit Nag Rin and Shari Putra also appear to be the same as these thirty-two trul khor, except for a few subtle variations. Therefore, it is certain that it is a place of great trust. In particular, the source is greater in this system of Nyenton. Because there was no clear written instruction manual for this in the past, it was seen that other than just learning physical exercises, the foundation of the actual practice of the path was close to disappearing. Thinking of contributing to the practice of this lineage, Gyal Kham Pa Tara Natha said these things in between. Mangalam! Namo Guru. A treatise on how to enter the unmanifested oral instructions of immortal accomplishment. Namo Guru. The essence of the profound oral instruction, to the glorious immortal accomplished one, is explained in sequential order. The key instructions are shown here: The Am (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་字) syllable in the navel, the burning fire, after pervading all the bodies, through pounding, visualize the flames falling downwards. The flames come out of the secret door, focusing the mind on the navel and secret place, the eyes looking at the tip of the nose. This is the oral instruction of the karma mudra. Visualizing the Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ་字) syllable in the heart, pulling upwards and descending downwards, at both times, visualize fire and wind colliding and dissolving into the heart. In between that, it is very important to repeatedly perform closing the mouth and expelling the 'na' syllable, and expelling the 'ha' syllable. This is the oral instruction of the dharma mudra. The two soles of the feet and the two anuses, white and green rays of light, filling the inside of the body, and also coiling at the crown of the head and the throat, sometimes visualize disappearing at that place, sometimes emanating from all the pores, sometimes emanating from the crown of the head. This is the samaya mudra.
Chinese
是什么呢？ 观想喉轮的火焰。 风反复向外吹散， 火焰和黑烟向远处飘去。 有时在喉咙处旋转搅拌， 消除宝瓶气（kumbhaka）的障碍， 以及驱除附体也很重要，但 只是偶尔，不是经常。 这是大手印的口诀。 从内部发出光芒，从鼻孔出来， 观想内外一切都光明。 将过失向外驱散，清晰想要的事物。 这是对有尘垢者所需要的。 观想脐下四指处的火炉， 所有的气息都融入其中。 方法是肚脐左右反复旋转， 这是对充满者所需要的。 观想阿瓦都帝（Avadhuti）脉是空性的， 然后向上看，向下看。 这是宝瓶气（kumbhaka）的前行， 这是对抓住世界的（修行者）所需要的。 觉性从内部向外扩展， 观想消失在虚空中。 有时从外面向内收摄， 据说这是罗睺（Rāhu）的口诀。 在三印瑜伽中， 没有罗睺（Rāhu）的帮助是不行的。 ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：种子字）摧毁猛烈的城市， བེ་（藏文，梵文天城体：वे，梵文罗马拟音：ve，汉语字面意思：种子字）建造抢夺的城市， ནན་（藏文，梵文天城体：नं，梵文罗马拟音：naṃ，汉语字面意思：种子字）摧毁难陀（Nanda）的城市， 用三印环绕， 摧毁者是罗睺（Rāhu）。 这些要点如果三年 修习，就能战胜风。 脉也变得柔软， 明点清澈，自主汇聚， 持明者的无量神通显现。 以具有方便的自身解脱道， 将智慧从高处提升到更高处， 这是此口诀的支柱。 束缚其他身体的智慧支分， 不与其他的道混杂， 坚持这种方式的传统， 与自己的身体手印， 一同修习就能成就。 以上所说的口诀， 在长时间修习的时候， 不是特意地修习， 而是在明空乐的体验中， 停留大约一个小时。 即使没有生起那样的禅定， 在收束（Bandha）和罗睺（Rāhu）时， 当施加猛烈的红风时， 有时向外，有时向内引导。 这也是确定的一个征兆。 一般来说，如果没有获得禅定， 即使能够移动风的运行， 也被说不是清净的道路。 因此，内外结合很重要。 也会出现常相、知行和声音， 解开收束（Bandha）也有自己的声音。 有时在头顶