English
Named "The Door of Immutable Bliss with Ornaments," is the lord of all lineages, the master of all mandalas, the father of all Bodhisattvas, the guru of all Shravakas and Pratyekabuddhas, the protector of all beings including gods, inseparable from the Sixth Vajradhara, the venerable and glorious supreme guru, whose name is difficult to pronounce, Jñānapada Natha (藏文：ཛྙཱ་ན་པ་དཱ་ནཱ་ཐ་，梵文天城体：ज्ञानापादानथा，梵文罗马拟音：jñānāpādānātha，汉语字面意思：智生主), who is widely known in the three realms, I respectfully prostrate at the lotus feet of that one! Glorious, immutable, wisdom, great bliss, the innate mind that constantly and pervasively arises, from the transformation of self-experience, manifesting as the play of the four kayas, the glorious guru who is skilled in showing, please protect me! Here, for the sake of practitioners who have truly entered the Vajrayana, the main thing to do is to realize that all beings are without any temporary defilements, so that immutable great bliss manifests in all ways as the uninterrupted power of self-nature, abiding in the ground, that is what needs to be manifested. For this purpose, one must obtain the state of the four vajras, which is the inseparability of emptiness and unchanging bliss that one possesses in all ways, so the desire to obtain bliss is absolutely necessary. Thus, in order to accomplish the supreme benefit of oneself and others, one must first strive to take refuge. Moreover, the details of visualization should be combined with one's own wishes. With the faith of seeing the glorious guru as the embodiment of all refuge objects, with unwavering devotion, taking refuge from the depths of one's heart, and, under the strong impetus of faith, abiding in a state of non-grasping, practicing again and again. Then, emphasize the generation of bodhicitta mentioned earlier. After that, enter the main practice, which needs to be practiced through the two ways of equality and the yoga of clear objects. Among them, not being attached to whatever appears, abiding without reliance, that is equality. Moreover, realizing that all appearances do not exist in any real way, each through one's own awareness, that is the yoga of clear objects. Thus, among all the paths that need to be practiced, the subtlest deity yoga is, for whatever appears, one-pointedly, with the attitude of a drunken elephant.
Chinese
于此安住是心的要诀，不作任何言语，气息自然运行，怎么舒适就怎么做，是语的要诀，双足金刚跏趺坐，双手结拳置于腿上或平放，脊柱正直如秤，头顶朝向天空，双眼不左右摇动，无动摇地安住在虚空的空中，牙齿嘴唇自然放置，舌抵上颚，首先在暗室中，稍微获得稳固后，在明室和中间的房间里进行约束和守持，这是身的要诀。那时，如果心不安住或不清晰，就在额头的明点（梵文天城体：धृति，梵文罗马拟音：dhṛti，汉语字面意思：持）处，观想（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放出光芒，清晰地观想，片刻间心专注于此，之后不作意地安住。如果仍然不安住，就稍微清晰地观想自生俱生的大乐，之后不作意地安住。像这样反复练习，就能生起无分别的禅定。这些也只有在心不安住和不清晰时才做。否则，以众多戏论的辛劳，无论何时清晰，无分别地安住之时，就会见到遍一切种殊胜的空性影像，即烟等十相。如果这些之前已经见过，但却退失，或者与最初的时候相比，即使稍微也没有变得更好，那么显现、声音、 स्थिर（梵文天城体，梵文罗马拟音）、动摇的事物，这些错乱的显现全部都没有真实成立。然而，由于显现之门没有止息，生起认识和确信，这是自心的幻化，之后再次进入无作意，反复练习，这就是增益。通过这个，必定能使空性影像变得特殊。之后，应当进入增上的瑜伽。对于烟等空性影像，不执着地观看，体验那份安乐，并且了知一切法都是心的自性。从无分别的长时间里，对于极度串习的安乐，一心专注于此，通过这些，空性影像就会变得稳固。如果对这个瑜伽加以练习，那么在某个时候，通过在中间的房间和显现的房间里进行修习，一切 स्थिर（梵文天城体，梵文罗马拟音）和动摇都会显现为空性影像。如云：高处人间与地下，刹那化为一相。这是由于确信的缘故。像这样，以微细的瑜伽很好地修习空性影像后。
English
To settle here is the key to the mind, without speaking anything, let the breath flow naturally, do as it is comfortable, is the key to speech, legs in vajra posture, hands in fists placed on the thighs or placed together. The spine is straight like a scale, the crown of the head is pointed towards the sky, the eyes do not sway left or right, remain unwavering in the sky of space, teeth and lips are placed naturally, the tongue touches the palate, first in a dark room, after gaining some stability, in a bright room and middle room, one should undertake restraint and holding, this is the key to the body. At that time, if the mind does not abide or is not clear, then at the dhūti (Sanskrit Devanagari: धृति, Sanskrit Romanization: dhṛti, Chinese literal meaning: holding) of the forehead, visualize the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) emitting light, visualize clearly, for a moment focus the mind on it, then abide without intention. If it still does not abide, then slightly clearly visualize the self-born co-emergent great bliss, then abide without intention. By repeatedly practicing like this, non-conceptual samādhi will arise. These should only be done when the mind does not abide and is not clear. Otherwise, with the labor of many elaborations, whenever it is clear, at the time of abiding without conceptualization, one will see the image of emptiness that is all-supreme, that is, the ten aspects such as smoke. If these have been seen before, but have diminished, or have not become any better than the initial time, then these confused appearances of appearance, sound, sthira (Sanskrit Devanagari, Sanskrit Romanization), and moving things, all have no real establishment. However, since the door of appearance has not ceased, generate recognition and certainty, this is the illusion of one's own mind, then again enter into non-intention, repeatedly practice, this is enhancement. Through this, one will surely make the emptiness image special. After that, one should enter the yoga of increase. For the emptiness images such as smoke, look without attachment, experience that bliss, and know that all dharmas are the nature of mind. From a long time of non-conceptualization, for the bliss that has been extremely practiced, focus the mind on it single-pointedly, through these, the emptiness images will become stable. If one practices this yoga, then at some time, through practicing in the middle room and the appearance room, all sthira (Sanskrit Devanagari, Sanskrit Romanization) and moving things will appear as emptiness images. As it is said: The high realms, human realms, and underground, in an instant transform into one image. This is due to certainty. Like this, after well accomplishing the emptiness image with subtle yoga.
Chinese
通过与宝瓶气结合来增进（修持）。对于根器较差者，修持此法的方式如下：首先必须确定进行金刚诵，先进行皈依和发菩提心，然后将心安住于不动摇的状态。当空性之形显现时，在脐部观想如同指甲盖大小的拙火，细微、锐利、略带热度，并消除动摇。首先，以中等力度呼气。然后，将上行气压在密处顶端。再次增加下行气的力量，并将其引导至喉咙。再次保持安乐守护轮。然后，以强力呼出上行气。从那时起，直到一座修法的结束，都要实际进行宝瓶气的结合。呼气时，要非常缓慢而柔和，吸气时，要迅速引导，观想其击中脐部的旃荼梨，从而使其变得强大。在屏气时，为了避免未熟练者出现障碍，最初只专注于脐部。也就是说，将空性之形、旃荼梨和心三者混合在一起进行修持。即使如此，当旃荼梨尚未成为自身体验时，在身体的中央，观想中等粗细的阿瓦都帝脉，颜色翠绿、清澈、纤细而明亮。并且，对于气息的出入，也要做到不混杂快速和缓慢。将气息、拙火和空性之形混合在一起，一心一意地进行修持。对于根器敏锐者，气息的修持方式如前所述，应安住于无所缘的状态。此外，宝瓶气在脐部稳固后，依次在心间、喉咙、头顶、前额、密处等六处稳固六种生起之气。修持空性之形，空性之形即是旃荼梨，因此将它作为自身体验是拙火的次第。在那里，通过宝瓶气的结合，将气息牢固地束缚在六个脉轮中，直到中等程度的宝瓶气，菩提心自然向上升起，因此从那时起，实际修持不变化的安乐。也就是说，依靠根器敏锐者的大手印，通过熟练大手印，凭借先前菩提心向上升起的力量，获得四喜的自性，即不变化的
English
Enhancement (of practice) is achieved by combining it with vase breathing. For those of lesser faculties, the way to practice this is as follows: It is certain that it must be preceded by vajra recitation. After taking refuge and generating bodhicitta, settle the mind in an unwavering state. When the empty form arises, visualize at the navel a chandali the size of a fingernail, thin, sharp, slightly hot, and eliminate any wavering. First, exhale with moderate force. Then, press the upper air at the tip of the secret place. Again, increase the force of the lower air and direct it to the throat. Again, hold the wheel of bliss-guarding. Then, exhale the upper air with great force. From then on, until the end of the session, actually perform the union of vase breathing. When exhaling, it should be very slow and gentle, and when inhaling, direct it quickly, thinking that it strikes the chandali at the navel, thereby making it powerful. When holding the breath, to prevent obstacles for those who are not yet accustomed, initially focus only on the navel. That is, mix the empty form, chandali, and mind into one and practice them. Even so, when the chandali has not yet become one's own experience, in the center of the body, visualize the avadhuti channel, about medium thickness, the color of green, clear, thin, and bright. And also, for the entry and exit of the breath, do not mix up fast and slow. Mix the breath, tummo, and empty form into one and practice them single-mindedly. For those of sharp faculties, the way of the breath is as before, and one should remain evenly in a state of non-objectification. Also, after the vase breath is stable at the navel, stabilize the six arising breaths in the heart, throat, crown, forehead, and secret place, in that order. Since the empty form achieved through the practice of the empty form is chandali, making it one's own experience is the sequence of tummo. There, through the union of vase breathing, the breaths are bound immovably in the six chakras, and up to the middle level of vase breathing, the mind of enlightenment naturally rises upwards, so from then on, actually practice the unchanging bliss. That is, relying on the great mudra for those of sharp faculties, through familiarizing oneself with the great mudra, by the power of the previous rising of the mind of enlightenment, one obtains the nature of the four joys, which is the unchanging
Chinese
应当反复串习增长天乐。为了增进它，在后得位应当依止智慧手印，也就是观想一位明妃。观想她变成至尊金刚瑜伽母，由于与父佛平等入定的缘故，拙火成为自证，从而体验菩提心融化的喜乐，并且无所缘地向上升起。如果观察在那里转移，就应当将明点、空性、色身、心识融为一体而安住，如果这样也无法阻止，就观想由茹比尼、堪达罗哈、拉玛和空行母们催促而向上升起。对于根器迟钝者，应当先前、入定、后得一切时处都依赖智慧手印的标志，之后现证大手印。对于某些根器极为敏锐，虽然有福分却不恭敬上门之乐的人们，也开示了事业手印，并且应当逐渐串习摄持和降注。其中，“吽 吽”和“霍”是从扫除到提升菩提心，然后依次像水桶一样向上升起，而弯曲的葫芦则是伸展。这些是为了根器迟钝者迅速成就无变的安乐，之后必须将空性与大手印结合起来而现证，否则只会使有边的尽头变得极为难以衡量。除此之外，如果被这个的语病和身病所控制，就会说哈等八霍等等，而最终圆满功德的差别是，由于菩提心毫不费力地向上升起，并且精血上下运行的缘故，从而获得与大乐和不坏之声相符顺的果位。大手印是通过细微瑜伽所成就的显空和拙火的明空的禅定，特别是四喜次第的乐空智慧成为一体，在那个状态中安住，从而由于使菩提心升到梵穴稳固的缘故，使有变的安乐连同习气逐渐止息。并且，每获得一地，各个脉轮中八千八百万的业气
English
One should repeatedly familiarize oneself with the arising of divine pleasure. In order to enhance it, one should rely on the wisdom mudra in the post-meditation state, which means visualizing a vidya. Visualize her as the venerable Vajrayogini, and due to the equal absorption of the father and mother, the chandali becomes self-realized, thereby experiencing the joy of the melting of bodhicitta, and rising upwards without any object of focus. If you look at the transference there, you should mix the bindu, emptiness, form, and mind into one and abide in it equally, and if even that cannot be reversed, then visualize being urged upwards by the Rupinis, Khandarohas, Lamas, and Dakinis. For those with dull faculties, one should rely on the symbol of the wisdom mudra at all times, before, during, and after meditation, and later realize the great mudra. For some with extremely sharp faculties, who are fortunate but do not respect the pleasure of the upper gate, the karma mudra is also taught, and one should gradually become accustomed to holding and pouring. Among them, "Hum Hum" and "Hoh" are from sweeping away to raising the bodhicitta, and then gradually rising upwards like a bucket, and the curved gourd is stretching out. These are for those with dull faculties to quickly achieve unchanging bliss, and later one must combine emptiness with the great mudra and realize it, otherwise it will only make the end of existence extremely difficult to measure. Apart from that, if one is controlled by the verbal and physical defects of this, one will say Ha and the eight Hohs, etc., and the difference of the final perfect qualities is that, due to the bodhicitta rising upwards effortlessly, and the semen and blood moving up and down, one obtains the result that is in accordance with great bliss and the indestructible sound. The great mudra is the samadhi of appearance-emptiness achieved through subtle yoga and the clarity-emptiness of chandali, and in particular, the bliss-emptiness wisdom of the four joys becomes one, and abiding in that state, thereby gradually ceasing the changing bliss together with habitual tendencies, due to making the bodhicitta rise to the crown chakra and become stable. And, by obtaining each ground, eighty-eight million karmic winds in each chakra