Chinese
我等同于止息，那般不变化的安乐，化为一体而生起，最终成为十二地之自在者。此处说：如此这般将此法书写下来，以善行积累的善妙之处，愿所有无余的众生，圆满一切功德，迅速获得圆满正觉。摧毁强烈执着的黑暗，具有万道光芒，具备一切的空色，百光之网，从虚空边际散发，使平凡的根基和所有境域的傲慢都得以平息。勇猛明妃的红马所驱动的美丽明点，焚烧分别念的森林，从大乐中，自雪山而来的四喜之水流，愿清澈的意海充满一切。具有分别念五箭之主，水负载者，在无戏论的虚空界中清净，愿心性方向的女儿，一切明亮的容颜，绽放大乐的青翠年华。沙弥根嘎宁波于十六岁时写于备忘录。吉祥圆满！ ！ 殊胜窍诀引导文。 具德上师尊者足，成就者众敬顶礼。 龙族持明诸天供，天中之天我顶礼。 密咒明智之主尊，诸佛灌顶我顶礼。 顶礼至尊上师尊。 甚深意义大文字，续部一切决断之精华。 成就大士哈日巴札兰达热之足，多哈解脱穗之意，所知行持之红引导。 至尊上师南方尊者面前，不共次第于此处宣说。 积资净障困难大且时间长久，首先学习观法，观法有三种：阿尼弥哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）<无相>，德里希地（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）：嘎萨嘎玛当（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）<业明>，度诺嘿哦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。<灭罪>。 第一是专心致志地看着天空。 第二是左右高低各种各样地大大地看着安住。 最后一个是两眼之间看着鼻尖。 每一个最初都做七天。 然后观法无论起始，用左脚后跟堵住肛门，脚稍微交叉不要碰到，中间收缩阴户，如果不能那样就做金刚跏趺坐，身体放松，手
English
I, being stopped, that unchanging bliss, transformed into one essence, arises, ultimately becoming the master of the twelve bhumis. Here it is said: By writing this method down in this way, with whatever goodness is accumulated through virtuous deeds, may all sentient beings without exception, perfect all qualities, and quickly attain complete enlightenment. Destroying the arrogance of intense attachment, possessing a thousand rays of light, the all-encompassing empty form, the net of a hundred lights, spreading from the edge of the sky, may it pacify the ordinary faculties and the pride of all realms. The beautiful bindu driven by the red horse of the Duti, burning the forest of conceptual thoughts, from great bliss, the stream of the four joys coming from the snow mountain, may the clear mind-ocean be filled with everything. Possessing the lord of the five arrows of conceptual thought, the water carrier, purified in the realm of non-elaboration, may the daughter of the mind-essence direction, the face of all clarity, bloom with the youthful vigor of great bliss. Geshe Kunga Nyingpo wrote this in his notebook at the age of sixteen. May it be auspicious! ! The most profound instruction manual of secret instructions is present. The feet of the glorious and venerable supreme Lama are revered by the accomplished ones. The gods of nagas and vidyadharas worship, I prostrate to the god of gods. The master of mantra and wisdom, empowered by all the Buddhas, I prostrate with reverence to that venerable lord. The great letter of ultimate meaning, the essence of all definitive purifications of the tantras. The Doha of the feet of the great accomplished one Haribhadra Jalandhara, the meaning of the ear of liberation, the red guidance of known practice. In front of the venerable Lama of the South, the uncommon sequence is explained here. Accumulating merit and purifying obscurations is difficult and takes a long time, first learn the viewing method, there are three viewing methods: Ani Miha (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , Drishti (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning): Kasa Karma Dang (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) , Duno He'o (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) . The first is to look at the sky with one-pointed attention. The second is to look at the right, left, high, low, and various things greatly and settle. The last is to look at the tip of the nose between the two eyes. Do each of these for seven days initially. Then, whatever the beginning of the viewing method, block the anus with the left heel, cross the legs slightly without touching, contract the genitals in the middle, if that doesn't work, do the vajra posture, relax the body, hands
Chinese
上部的中间旋转。学习有风的微粒的边际。也就是首先堵住右鼻孔练习七天。同样地，堵住左鼻孔也这样做。最后不堵住来做，对这一切心中什么也不想。截断任何生起的分别念并禅修。观想面前的无别上师本尊为金刚持。从那（金刚持）发出光芒净化众生。再次汇聚，将心安住在（金刚持的）心间。生起虔诚和渴望。又安住在无所缘的状态。然后是控制气息和降伏气息，还有气息从左鼻孔运行，从右鼻孔运行，以及随意运行，分为三种方式来学习，三种方式分为三类，所以总共是六种。这六种每一种至少也要做七天。东方古汝说这里要修持宝瓶气一个月，不知道是否正确。然后，在肚脐处观想像指甲盖那么大的菩提心滴。将气息引导到喉咙深处。在脑髓和头盖骨之间旋转。也在脐部合拢，腹部向外扩张，尽力屏住气息。缓慢地呼出。首先像之前一样向上引导。再次在脐部合拢，观想三脉等等全部像不能动弹的木棍一样。不向上引导，而是按压脐下和十六指处。或者在秘密处五股金刚杵的顶端，或者在脐部观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），脐下观想阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），那些都是红色和黄色像芥菜籽那么大。合拢气息。从前后两个方向猛烈地引导下气。榜（藏文：བྃ，梵文天城体：bam，梵文罗马拟音：bam，汉语字面意思：榜）融入吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中。那（吽）融入阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中。那（阿）从中脉的道路到达脑髓。再次吸气并按压在脐部。又猛烈地按压上气，打开下门，用微笑引导，用秘密处的长吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）引导。向上拉伸并向后按压，眼睛向上看。嘴稍微闭合并皱眉。舌尖抵住上颚。有时也像收缩喉咙作呕一样。又像那样从头顶引导，想着向下返回到脐部。在脐部合拢并屏住气息。又从头顶经过中脉的道路，经过心间和脐部，观想融入中脉的下端。又观想头顶的蓝色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为光，变成蓝色进入智慧脉中。心专注于到达金刚杵的顶端，这叫做修持控制气息。那些也要每样做七天。
English
Practice rotating in the upper center. Learn the wind particles with edges. That is, first block the right nostril and practice for seven days. Similarly, do the same by blocking the left nostril. Finally, do it without blocking. For all of this, do not think of anything in your mind. Cut off any arising thoughts and meditate. Meditate on the inseparable guru and yidam as Vajradhara in front. From that (Vajradhara), light radiates and purifies sentient beings. Re-gather and place the mind in the heart. Generate devotion and longing. Again, rest in a non-objective state. Then, there is controlling the breath and subduing it. Also, the breath flowing from the left nostril, flowing from the right nostril, and flowing freely are divided into three ways to learn, three ways divided into three categories, so there are six in total. Each of these six should be done for at least seven days. Guru Sharpa says that here one should meditate on vase breathing for a month, I wonder if it is correct. Then, at the navel, focus on a bodhicitta drop about the size of a fingernail. Guide the breath to the back of the throat. Rotate between the brain marrow and the skull. Also, join together at the navel, expand the abdomen outwards, and hold the breath as much as possible. Exhale slowly. First, guide upwards as before. Again, joining together at the navel, think that all the three channels and so on have become like a wooden stick that cannot move. Without guiding upwards, press down on the area below the navel and sixteen fingers. Or at the tip of the five-pronged vajra at the secret place, or at the navel, visualize Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and below the navel visualize A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), those are red and yellow, about the size of mustard seeds. Join the breath together. Forcefully guide the lower breath from both the front and back. Bam (藏文：བྃ，梵文天城体：bam，梵文罗马拟音：bam，汉语字面意思：榜) dissolves into Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). That (Hūṃ) dissolves into A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿). That (A) goes from the central channel to the brain marrow. Again, inhale and press down on the navel. Also, forcefully press down the upper breath, open the lower gate, guide with a smile, and guide with the long Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the secret place. Pull upwards and press backwards, look upwards with the eyes. Close the mouth slightly and frown. Touch the palate with the tip of the tongue. Sometimes, also contract the throat and act like vomiting. Again, in the same way, guide from the crown of the head, thinking of returning downwards to the navel. Join together at the navel and hold the breath. Also, from the crown of the head, through the central channel, through the heart center and the navel, visualize dissolving into the lower end of the central channel. Also, visualize the blue Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the crown of the head dissolving into light, becoming blue and entering the dhūtī channel. Focus the mind on reaching the tip of the vajra, this is called practicing controlling the breath. Those should also be done for seven days each.
Chinese
中间间断地休息，每次间断时修持五天的宝瓶气。此时什么也不要想，在那些时候，如果头痛或胸部疼痛，就不要屏气，而是反复修持第十七个目标。通过缓慢的行动和舒适的姿势来缓解。此外，从《解脱障碍之口》中了解消除障碍的方法。那些是引导青色行走风的方法。关于正行，已经为共同的弟子讲解了共同的断法引导文。这里有六个加行支分：每个支分都有修持根本的要点、将睡眠和梦境转化为道用的要点、前行的要点、修持空性的要点、修持乐的要点、以及显现明相的要点。这是浓缩了修持方法的精髓。首先是分别收集，作为瑜伽士的行为：身体姿势采用毗卢七法，从先前所说的姿势中选择任何一种始终如一的姿势。在实践中，以前面的姿势为主。但姿势不要太高。语方面，首先呼出十二次浊气，然后自然放置。意方面，有三种放置方式：向外放置、向内放置和无作放置。第一种是不想任何事物，只是看着天空。第二种是将注意力集中在觉知上，在这里，通过粗略的方式更容易找到修持的起点。第三种是稍微放松努力，自然地放置。这样放置后，会出现烟雾等道相，有确定和不确定的迹象，或特殊和普通的区别。烟雾等被称为粗略的五种迹象。就像这样：水、火、土和风，从一个变成另一个。如是所说，月亮、太阳、闪电、声音、罗睺星的明点、蓝色等被认为是微细的迹象。如果最后一个稳定地显现，就可以转移到第二个支分，也就是禅定。在这些以及下面的所有情况中，增进的方法是：以对上师的虔诚祈祷，对众生生起慈悲，思考道的利益，以及在空性的理由上产生定解等等。特别是，如果对今生的名声、财富等没有彻底断除，即使只有微小的执着，那么无论多么努力地修持，也只是暂时的
English
Resting intermittently, and meditating on vase breathing for five days at each interval. During this time, one should not think of anything at all. If headaches or chest pains occur during those times, do not hold the breath, but repeatedly meditate on the seventeenth object. Alleviate it by moving slowly and sitting comfortably. Furthermore, learn about eliminating obstacles from the "Mouth of Liberation from Obstacles." Those are the methods for guiding the cyan-going wind. Regarding the main practice, the common severance instruction manual has already been explained for common disciples. Here, there are six preparatory limbs: for each limb, there are the key points for meditating on the root, the key points for transforming sleep and dreams into the path, the key points for the preliminary, the key points for meditating on emptiness, the key points for meditating on bliss, and the key points for manifesting clarity. This is a condensed essence of the methods of practice. First, gather them separately, as the actions of a yogi: adopt the seven-point posture of Vairocana, choosing any one of the consistent postures from those previously described. In practice, prioritize the former posture. However, the posture should not be too high. In terms of speech, first exhale the stale air twelve times, then leave it naturally. In terms of mind, there are three ways of placing it: placing it outward, placing it inward, and placing it without effort. The first is to look at the sky without thinking of anything. The second is to focus single-pointedly on awareness; here, it is easier to find the starting point of meditation through a coarse method. The third is to slightly relax the effort and place it naturally. Having placed it in this way, signs of the path such as smoke will arise, with definite and indefinite signs, or distinctions between special and ordinary. Smoke and so on are called the five coarse signs. It is like this: water, fire, earth, and wind, transform from one to another. As it is said, the moon, sun, lightning, sound, the Rahu's bindu, and blue are known as subtle signs. If the last one stably arises, it is appropriate to move to the second limb, which is contemplation. In all of these and the following cases, the methods for enhancing are: praying with devotion to the guru, generating compassion for sentient beings, contemplating the benefits of the path, and generating certainty in the reasons for emptiness, and so on. In particular, if one has not completely severed the attachment to fame, wealth, and so on in this life, even if there is only a subtle attachment, then no matter how much effort one puts into meditation, it is only temporary.