English
Oṃ (Tibetan: ཨཱཾ，Sanskrit Devanagari: ओँ，Romanized Sanskrit: oṃ，Literal meaning: Om) dissolves into the Hūṃ (Tibetan: ཧཱུཾ，Sanskrit Devanagari: हुँ，Romanized Sanskrit: hūṃ，Literal meaning: Hum) at the heart center. The A-shad (Tibetan: ཨ་ཤད་，Sanskrit Devanagari: ，Romanized Sanskrit: ，Literal meaning: ) at the navel center also dissolves into the Hūṃ (Tibetan: ཧཱུཾ，Sanskrit Devanagari: हुँ，Romanized Sanskrit: hūṃ，Literal meaning: Hum) at the heart center. Visualize the syllable Hūṃ (Tibetan: ཧཱུཾ，Sanskrit Devanagari: हुँ，Romanized Sanskrit: hūṃ，Literal meaning: Hum) also vanishing without a trace, and then hold the breath in kumbhaka. By becoming accustomed to this, in those three states, the awareness will become clear and bright. These two methods of extracting the essence can be practiced in whatever way one prefers. By becoming accustomed to this for a long time, a continuum that is in accordance with the wisdom of clear light, which is the appearance, increase, and attainment, will arise. Based on that, one will also recognize the three appearances, increase, and attainment on each and every external appearance. When going to sleep at night, one will also recognize the three appearances, increase, and attainment. One will be able to move within the clear light of sleep. At the time of death, one will recognize the three appearances, increase, and attainment, and thus encounter the clear light of death. The methods for extracting and supplementing the essence of clear light are: practicing the two, total retention and subsequent analysis. First, the basis for the object of focus for total retention is to properly arrange the posture of the body and leave the awareness slightly in its natural state. Then, cast the awareness all at once on all appearances of oneself and others and observe, and when examining and analyzing, rest evenly for a short while in the state where all appearances in the mind dissolve into the expanse. Again, visualize all appearances of oneself and others all at once as deity forms. When looking at and searching for the essence of those, rest for a short while in that state of empty expanse where nothing is found. The basis for the object of focus for subsequent analysis is: cast the awareness on the objects that appear in front of oneself, and when looking at the essence, rest for a short while in the state of empty expanse where that appearance is not found anywhere in the mind. Again, visualize those as deity forms, and by looking at their essence, rest in the expanse where nothing is found. When looking at and examining one's own body, rest evenly in the empty state where the appearance of the body completely dissolves in one's own mind. Again, visualize oneself as a deity form, and by looking at its essence, rest in the state that is free from identification. The actual practices of total retention and subsequent analysis are four: practicing only total retention, practicing only subsequent analysis, practicing the two together, and practicing the two with a common basis. The first is: in the clear visualization of whatever yidam one practices, actually visualize the three stacked bodhisattvas, or visualize the heart, which is the symbolic representation of that.
Chinese
然后观想圆形的明点，在其中心观想本尊的种子字，从种子字放出光芒，充满身体的内部，观想自身变成光团，无所执着地消失。对于此，可以这样想：在自身融入空性的同时，一切显现也消失。第二种是：从心间的种子字和明点放出光芒，所有外器变成无量宫，所有内情变成本尊的身相。它们都融入光中，它们逐渐缩小聚集，融入自身。自身变成的光团也从边缘逐渐聚集，融入心间的明点。它也融入种子字，它也逐渐收摄到那达之间，在那达上稍微住心，最后也观想它消失，稍微安住在空性之中。第三种是：如前在甘露丸修法时所说的那样，将自身收摄为空性，从空性中再次观想本尊的身相，具有明点和种子字。从种子字和明点放出光芒，所有外器内情都变成佛像。它们都融入光中，逐渐收摄回来融入自身。它也融入光中，从融入心间的明点开始，直到那达也消失为止进行观修。第四种是：虽然是将自己和他人一切都观想为佛像并收摄为空性，但是初学者难以将一切都显现为观修的对境，因此实际观修自己所能清楚观想的十类众生等。对它们生起其他一切众生都融入其中的想法，观想自己和它们都显现为本尊的身相，各自的心间也有明点和种子字。从各自具有明点的种子字放出光芒，所有外器观想为宫殿，所有内情观想为佛像。它们都融入光中，逐渐收摄回来，融入各自显现为本尊的身体。它也融入光中，从融入各自心间的明点开始，直到那达也消失而变成空性为止进行观修。第五，关于事业手印的口诀，前行上师瑜伽是：在自己的头顶或前方，在狮子座、莲花、日、月之上，根本上师的身相与金刚界自在母的体性，以女人的形象拥抱，上师的
English
Then, visualize a round bindu (drop), and in its center, visualize the seed syllable of the yidam (deity). From that, rays of light emanate, filling the entire inside of the body. Visualize your own body becoming a sphere of light, vanishing without any attachment. For this, it is sufficient to think that while your own body dissolves into emptiness, all appearances also disappear. The second is: From the seed syllable and bindu in the heart, rays of light emanate, all outer environments become immeasurable palaces, and all inner beings become the forms of the yidam. They all dissolve into light. They gradually shrink and gather, dissolving into your own body. Your own body, which has become a sphere of light, also gradually gathers from the edges, dissolving into the bindu in the heart. It also dissolves into the seed syllable. It also gradually gathers up to the nada (sound), and the mind dwells slightly on the nada. Finally, also visualize it disappearing, and rest slightly in the state of emptiness. The third is: As explained earlier during the practice of the nectar pill, gather your own body into emptiness. From the state of emptiness, again visualize the form of the yidam, complete with bindu and seed syllable. From the seed syllable and bindu, rays of light emanate, all outer environments and inner beings become deity forms. They all dissolve into light. Gradually, they gather back and dissolve into yourself. It also dissolves into light, starting from dissolving into the bindu in the heart, and meditate until the nada also disappears. The fourth is: Although you are visualizing yourself and all others as deity forms and gathering them into emptiness, it is difficult for beginners to manifest everything as objects of meditation. Therefore, actually meditate on the ten types of beings, etc., that you can clearly visualize. Generate the thought that all other beings dissolve into them, and visualize yourself and them appearing as the forms of the yidam, with bindus and seed syllables in each of their hearts. From the seed syllables with bindus in each of them, rays of light emanate, visualize all outer environments as palaces, and all inner beings as deity forms. They all dissolve into light. Gradually, they gather back and dissolve into the body of each one appearing as the yidam. It also dissolves into light, starting from dissolving into the bindu in each of their hearts, and meditate until the nada also disappears and becomes emptiness. Fifth, regarding the instructions on karma mudra (action seal), the preliminary guru yoga is: On your own crown or in front of you, on a lion throne, lotus, sun, and moon, the form of the root guru, whose essence is Vajradhatvishvari, embracing in the form of a woman, the guru's
Chinese
額間觀想毗盧遮那佛父佛母，喉間觀想阿彌陀佛父佛母，心間觀想不動佛父佛母，臍間觀想寶生佛父佛母，密處觀想不空成就佛父佛母，祈請觀想彼等。 毗盧遮那佛父佛母雙運之際，生起無量菩提心流，從頂輪注入，充滿全身，如是思維獲得寶瓶灌頂。 喉間阿彌陀佛父佛母雙運之際，生起菩提心流，從頂輪注入，充滿全身，如是思維獲得秘密灌頂。 心間不動佛父佛母雙運之際，生起菩提心流，從頂輪注入，充滿全身，如是思維獲得智慧甘露灌頂。 如是，臍間寶生佛父佛母雙運之際，降下菩提心之水流，思維充滿全身。 密處不空成就佛父佛母雙運之際，降下菩提心之水流，從頂輪注入，充滿全身，如是思維獲得第四灌頂。 第二加行是脈絡沐浴：於自身庸常之身，明觀粗略的三脈四輪，於頂輪大樂輪中央，明觀白色毗盧遮那嘿汝嘎，手持輪和鈴，以骨飾莊嚴，左腿蜷曲右腿伸展之姿安住，與佛眼佛母雙運。 以意幻化無量供品而供養，祈請加持於我。 如是祈請後，毗盧遮那佛父佛母雙運之際，生起無量菩提心之水流，思維洗淨頂輪。 之後次第經歷，遍及四脈輪之處，思維洗淨一切罪障。 持誦能束縛命氣之寶瓶氣的嘿汝嘎百字明等。 於喉間受用輪中央，觀想阿彌陀佛嘿汝嘎父佛母，供養祈請，阿彌陀佛父佛母雙運之際，生起無量菩提心之水流，洗淨喉輪。 之後
English
In the forehead, visualize the father and mother Vairochana; in the throat, the father and mother Amitabha; in the heart, the father and mother Akshobhya; in the navel, the father and mother Ratnasambhava; and in the secret place, the father and mother Amoghasiddhi. Pray to and meditate on them. When the father and mother Vairochana are in union, an immeasurable stream of bodhichitta arises, enters from the crown, and fills the entire body. Think that you have received the vase empowerment. When the father and mother Amitabha in the throat are in union, a stream of bodhichitta arises, enters from the crown, and fills the entire body. Think that you have received the secret empowerment. When the father and mother Akshobhya in the heart are in union, a stream of bodhichitta arises, enters from the crown, and fills the entire body. Think that you have received the wisdom-jnana empowerment. Likewise, when the father and mother Ratnasambhava in the navel are in union, a stream of bodhichitta descends, and think that it fills the entire body. When the father and mother Amoghasiddhi in the secret place are in union, a stream of bodhichitta descends, enters from the crown, and fills the entire body. Think that you have received the fourth empowerment. The second preliminary practice is the channel cleansing: In your ordinary body, visualize the three channels and four chakras in a rough manner. In the center of the great bliss chakra at the crown of the head, visualize white Vairochana Heruka, holding a wheel and a bell, adorned with bone ornaments, seated with his left leg drawn in and his right leg extended, in union with Buddha Lochana. Mentally create immeasurable offerings and offer them, and pray, "Please bless me." After praying in this way, when the father and mother Vairochana are in union, an immeasurable stream of bodhichitta arises. Think that the crown chakra is washed and purified. Then, gradually passing through, pervade all the places of the four channel-chakras. Think that all sins and obscurations are washed and purified. Recite any of the hundred-syllable mantras of Heruka who holds the vase of life-force wind. In the center of the enjoyment chakra at the throat, visualize the father and mother Amitabha Heruka, offer prayers and make requests. When the father and mother Amitabha are in union, an immeasurable stream of bodhichitta arises. Wash the throat chakra. Then
Chinese
向上向下全部运行，观想四个轮全部洗净清净，念诵宝瓶气或百字明都可以。又，在心间法轮的中央，观想不动金刚黑鲁嘎父母双运，从交合处生起菩提心之流。洗净并净化心间的轮。之后向上向下全部运行，观想四个轮的所有处所都洗净清净，念诵宝瓶气或百字明都可以。又，在脐间化轮的中央，观想宝生金刚黑鲁嘎父母双运，从交合处生起不可估量的菩提心之流。洗净脐间的轮。之后向上向下全部运行，观想四个轮等等身体的所有脉轮处所都洗净清净，念诵宝瓶气或百字明都可以。又，在密处安乐轮的中央，观想不空成就金刚黑鲁嘎父母双运，从交合处生起不可估量的菩提心之水流。洗净密处的轮。之后向上向下全部运行，观想四个轮等等身体的所有处所都洗净清净，念诵柔风宝瓶气或者金刚黑鲁嘎百字明都可以。这些每一个都是一个观修座次。前行的第三个是供曼扎，观想自己的面前是上师，供曼扎的方式和通常一样，只是观想充满无数的天女、龙女、人女、曜施女等等明妃，并供献出去。第二，正行方面，就像上面拙火的时候所说的那样，熟练宝瓶气等等风的修习之后，首先是殊胜的引导：身体的要点调整好，排除浊气，之后用缓慢的气息呼出，呼气结束的时候截断气息，向外稍微屏住。再一次呼气并截断气息，向外稍微屏住。再一次呼气。之后缓慢地向内吸气，吸气结束的时候也截断气息并吸气，吸气结束之后，再一次截断气息并吸气。之后将上方的气息猛烈地压向下方，下方的气息向后方提起，弯曲腰部，尽力屏住。不能屏住的时候呼气的方式是：