Chinese
虎和猪的声响，以及 木杵和兵器。 充满、钩召、倾斜和僵直， 如是风的瑜伽。 虎的声响是三个哈（ཧ་，Devanagari: ह，IAST: ha，字面意思：哈）， 三个吽（ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，字面意思：吽）语中念诵。 手覆膝盖肘， 击打肋侧发出猪叫声。 手覆膝盖脐下， 左右前后交替杵。 兵器臀后左肛门对， 其前右腿放好抱双膝。 左右中吸气自身方旋转， 充满尽力吸气和， 钩召唾液咽下压， 倾斜小口吸气和， 僵直用力放松直视前方。 四种结合抛掷念诵结合， 无勤金刚念诵也做。 脐心脐处月亮上吽（ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，字面意思：吽）， 头顶至脚底， 充满宝瓶式观想。 双脚左右密处塞， 瓶气之力取出。 风的回遮。 喜和乐及敌和魔， 忧伤病及不悦等， 一切自性未成立故， 观为平等性。 平等性的回遮。 乐苦难堪羞耻和， 烦恼何生皆于， 自性明空如镜观， 莫于自生珍爱执。 身献诸佛， 于害作者身之施， 知晓一切为空性， 此乃平等性智。 贪欲个别分别者， 乃是四印结合之方便。 欲见之语和， 香味触及二交四， 触及入及动和终， 俱生内外四喜中， 自明空性当修习。 事业印一次受用后， 由外受用而成就。 慈悲以及诸事业， 自性空性明觉修。 事业成就即如是， 离边心上不修边。 于未造作自性中， 忿怒尊胜乐作舞， 意之自性修为空。 虽无自性然我慢， 名为法界智。 以智慧轮回遮。 敌和魔等损害者， 虽以自性未成立， 然以业惑轮回转， 于彼猛厉修慈悲。 于诸有情菩提心和，
English
The sound of tiger and pig, and A pestle and weapons. Filling, hooking, tilting, and stiffening, Thus is the yoga of wind. The sound of the tiger is three Ha (ཧ་，Devanagari: ह，IAST: ha，Literal meaning: Ha), Three Hum (ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，Literal meaning: Hum) are spoken in words. Hands cover the knees, elbows, Strike the ribs, making a pig sound. Hands cover the knees, below the navel, Left, right, front, back, alternately pestle. Weapons behind the buttocks, left anus facing, In front of it, place the right leg and hold both knees. Left, right, center, inhale, rotate in your own direction, Filling, inhale as much as possible, and Hooking, swallow saliva and press down, Tilting, take small breaths, and Stiffening, exert effort, relax, look straight ahead. Four combinations: throwing, reciting, combining, Also do effortless Vajra recitation. Hum (ཧཱུྃ，Devanagari: हूँ，IAST: hūṃ，Literal meaning: Hum) on the moon at the navel-heart-navel, From the crown of the head to the soles of the feet, Filling, contemplate the vase-like. Both legs left and right, stuff the secret place, Extract the power of Kumbhaka. The reversal of wind. Joy and happiness, and enemies and demons, Sorrow, sickness, and unpleasantness, etc., Since all are not established by nature, View them as equality. The reversal of equality. Pleasure, pain, unbearable shame, and, Whatever afflictions arise, View their nature as clear and empty like a mirror, Do not cherish and cling to yourself. Offer the body to all the Buddhas, Give the body as charity to the harm-doers, Know that everything is emptiness, This is the wisdom of equality. Greed, individually discriminating, Is the means of combining the four seals. Words that one wishes to see, and Smell, taste, touch, and the four unions, Touch, entry, movement, and end, In the four joys, innate, outer, and inner, Contemplate self-awareness, clarity, and emptiness. After experiencing the action seal once, Accomplish it through external enjoyment. Compassion and all actions, Contemplate the emptiness of nature, clear awareness. Accomplishing actions is just like that, On the mind free from extremes, do not contemplate extremes. In the uncreated nature itself, The wrathful one, the supreme bliss, dances, Contemplate the nature of mind as empty. Although there is no self-nature, pride, Is called the wisdom of Dharmadhatu. The reversal with the wheel of wisdom. Enemies and obstacles, etc., harm-doers, Although not established by nature, They revolve in samsara due to karma and afflictions, On them, intensely cultivate compassion. To all sentient beings, Bodhicitta and,
Chinese
以慈悲交换安乐与痛苦， 对于人和非人， 不作损害而行慈爱， 为不悦所压迫之时， 应取受他人的痛苦， 是慈悲的遣除。 所有显现的能取所取， 皆知为智慧自性。 所有二取恒常不断， 所有错乱仅为一刹那。 自明一刹那永不改变， 无论显现何种景象， 仅于明分之上安住。 亦不思惟明空之分， 观照安乐痛苦之显现， 以及了知无有自性三者。 亦云此乃窍诀， 乃以自明一刹那而遣除。 自心之损害融入于心， 作自他交换之观想。 诸如本尊咒语及损害等， 应知一切皆为错乱。 此即无二智慧， 为何为分别之网所束缚？ 所有损害与能损， 视如幻化的仇敌亲友。 所有可得与能得， 犹如梦中国王之王位。 应修无有希冀与恐惧， 对于任何暖相皆不喜悦， 不执着任何事物亦不观过失。 自心之外别无佛陀， 损害、能损、可得等， 无论作何思惟皆安住于觉性空性之中。 舍弃我慢、骄傲及贪欲等。 所有善妙皆为上师之恩， 一切因缘皆观为本尊与上师。 以种种境与行， 修持种种体验离戏。 以轮回涅槃平等而遣除。 不应轻蔑本尊咒语上师及业果， 舍弃一切世间随顺，如疯子般。 修持法界自性无二智慧。 此乃多罗那他所说，如成就者之语，于自身二十二岁时所书。吉祥！
English
Exchange happiness and suffering with compassion, Towards humans and non-humans, Do not harm, but act with love, When oppressed by unpleasantness, Take upon oneself the suffering of others, This is the dispelling through compassion. All appearances of grasper and grasped, Know them all to be the very nature of wisdom. All dualistic clinging is constant, All delusions are but a moment. Self-awareness is unchanging for a moment, Whatever appearances arise, Rest equally in that clarity. Do not even think of clarity and emptiness, Look at the mere appearance of happiness and suffering, And the three aspects of discerning no essence. It is also said that this is the instruction, Which is dispelled by a moment of self-awareness. One's own mind, the harming agent, dissolves into the mind, Practice the visualization of exchanging self and others. Deities, mantras, harming agents, and so on, Know that all are delusions. This very non-dual wisdom, Why be bound by the net of conceptualization? All harming and harming agents, View them as illusory enemies and friends. All that can be obtained and the means of obtaining, Like the kingdom of a dream king. Practice without hope or fear, Do not rejoice in any signs of warmth. Do not be attached to anything, nor look for faults. There is no Buddha other than one's own mind, Harming, harming agents, what can be obtained, etc., Whatever you think, rest in the state of awareness and emptiness. Abandon all self-praise, arrogance, and lust. All goodness is the kindness of the Lama, Meditate on all circumstances as deities and the Lama. With various objects and behaviors, Meditate on various experiences, free from elaboration. Dispelling through equality of samsara and nirvana. Do not despise deities, mantras, Lamas, or karmic results, Abandon all worldly conformity, like a madman. Meditate on the non-dual wisdom of the nature of Dharmadhatu. This was spoken by Tāranātha, as the words of an accomplished one, written when he was twenty-two years old. May there be auspiciousness! ", "chinese_translation": "顶礼上师！ 窍诀引导文科颂， 关于风的遣除之阶段， 于三个“哈”以意念将之转为“吽”之声，于六个“哈 吽”之中， 长“吽”与短“霍”结合呼吸作金刚念诵， 如猪叫之声亦似“吽”。于无有定数之三个“吽”之时，口中念诵“吽”字， 乃从喉咙深处以鼻音发出，非从口中发出，如猪叫般从鼻中发出嗡嗡之声。 撞击木桩四下，重复两次。", "english_translation": "Homage to the Lama! Oral Instructions of the Verse Guide, In the context of reversing the wind, For the three "Ha," mentally transform them into the sound of "Hūṃ," in all six "Ha Hūṃ," The long "Hūṃ" and the short "Hoḥ" are combined with breathing to perform Vajra recitation, Like the sound of a pig, it is also similar to "Hūṃ." When there are three "Hūṃ" without a fixed number, the "Hūṃ" is spoken aloud, It is emitted from the throat through the nose, not from the mouth, like the sound of a pig, a humming sound is emitted from the nose. Strike the wooden stake four times, twice each time.
Chinese
持兵器时，双手握住睾丸。自身旋转的方法是：用左臂捂住左鼻孔，从右边吸气。一旦结合完成，就向右旋转腹部。其余两个也大致相同。对于中间两个，交替从左右吸气旋转。努力将这四个一个接一个地观修大约二十天。期间，进行与普通金刚念诵相同的修法，但这些不修中脉。在实际的宝瓶气阶段，在中脉中，将红色和黑色的（ཀྵཱུཾ，kṣūṃ，kṣūṃ，损毁）置于下方，红色和白色的置于上方。多次上下移动，观想融入（ཧཱུཾ，hūṃ，hūṃ，吽）。如果也在此进行金刚念诵，那么这三个，即这个和后面的两个，都结合三个种子字。除了根脉网络之外，不要观修其他的结合。在释放时，观想独精从秘密处融入中脉。成就的仪轨是，将一侧的臀部抬起，抬起脚，另一只脚踩在地上，两腿都不打破跏趺坐的姿势。将身体供养给佛陀时，将其作为供品和甘露来供养。对于有害者，也进行切断并给予他们想要的。珍爱执着是指珍爱自己，执着于“我”，害怕生病，害怕死亡，害怕痛苦，害怕听到不悦耳的话语。不要有任何期望，比如希望自己高高在上，敌人低人一等。愤怒尊胜乐金刚的舞姿是，从无戏论的状态中，突然显现的觉性，就像自己是（ཧཱུཾ，hūṃ，hūṃ，吽）一样，或者生起为黑汝嘎。二取持续不断，是从显现之时起，未能自然解脱的迷乱的模糊状态。将自身融入有害者的口诀是：对于自己的身体，做有害者想要的任何事情。心识（ཧཱུཾ，hūṃ，hūṃ，吽）的形象融入其心脏，使自己的心识与它无二无别。然后保持无戏论的状态，观修深观和光明无二无别。自他交换是：自己和有害者，实际上并不存在，但要确信这只是心识的显现，因此观想自己成为那个。将逆缘观为本尊是：无论出现敌人、魔障、快乐或痛苦，都将自己和他们都观想为本尊的身相。将其观想为上师的体性，以强烈的虔诚心祈祷，融入自己。保持无戏论的状态。对于一切行为，都要有决断。将显现和空性平等地凝视。
English
When holding weapons, hold the testicles with both hands. The method of rotating oneself is: cover the left nostril with the left arm, and inhale from the right. Once the union is complete, rotate the abdomen to the right. The other two are also roughly the same. For the middle two, alternate inhaling from the left and right while rotating. Strive to meditate on these four one after another for about twenty days. In between, perform the same Vajra recitation as usual, but do not meditate on the central channel for these. In the actual vase breathing stage, in the central channel, place the red and black (ཀྵཱུཾ，kṣūṃ，kṣūṃ，Destruction) below, and the red and white above. Move up and down many times, and contemplate dissolving into (ཧཱུཾ，hūṃ，hūṃ，Hum). If Vajra recitation is also performed here, then these three, that is, this one and the following two, combine the three seed syllables. Do not meditate on any other combinations except for the root network. During the release, contemplate the single essence dissolving from the secret place into the central channel. The ritual of accomplishment is to lift the hip on one side, lift the leg, and plant the other foot on the ground, without breaking the lotus posture with either leg. When offering the body to the Buddha, offer it as offerings and nectar. For the harmful ones, also cut off and give them what they want. Cherishing attachment means cherishing oneself, clinging to "I", fearing illness, fearing death, fearing suffering, fearing hearing unpleasant words. Do not have any expectations, such as hoping that you are high above and the enemy is inferior. The wrathful Heruka's dance is the spontaneously arising awareness from the state of non-elaboration, like making oneself (ཧཱུཾ，hūṃ，hūṃ，Hum), or generating as Heruka. Dualistic clinging is the blurred state of confusion that has not been naturally liberated from the moment of appearance. The mantra for dissolving oneself into the harmful one is: For your own body, do whatever the harmful one wants. The image of the mind (ཧཱུཾ，hūṃ，hūṃ，Hum) dissolves into its heart, making your own mind inseparable from it. Then maintain the state of non-elaboration, and meditate on the inseparability of profound view and clarity. Exchanging self and other is: oneself and the harmful one, although they do not exist in reality, be certain that this is only an appearance of the mind, therefore contemplate oneself becoming that. Contemplating adverse conditions as deities is: whether enemies, obstacles, happiness, or suffering arise, visualize both oneself and them as the forms of deities. Contemplate it as the nature of the Guru, pray with intense devotion, and dissolve into oneself. Maintain the state of non-elaboration. For all actions, have decisiveness. Gaze equally at appearance and emptiness.