Chinese
哦！那么，勾招是，上面的气持于脐间，下面随意放置。另外三种是，阿底峡派的，瑜伽母的六法中所说的那样，是一个实修。这些，只是将心专注于中脉内的明点，不做气融入和生起的观想。正行中，有金刚念诵和宝瓶气两种，第一种是，观想从脐间的明点中，气出入，显现五种光芒的形态，具有三字的音声，出来时是ཨཱཿ （藏文，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊），进入时是ཨོཾ （藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），住留时是ཧཱུྃ （藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），这样吽字最后出现。此中的要点是金刚鬘，心之手印，以及密集二法中非常广大且重要的，简略心解等，以及此法的多哈中出现。如果明点修习和四种结合事先没有进行，那么，这里也只是做观修脉和明点的念诵而已，古汝夏东方巴如是说。宝瓶气和通常的相似，然而，吸气完成之后，与合修同时稍微弯曲喉咙，呼气时稍微没有气也稍微弯曲，如是说。此时的观想是，脐间的中央脉空荡荡的，引出征兆显现，一心专注于此。或者，观想脐间有蓝色的蛇盘绕，也有这样的口诀，说在此处应用。并且，此处对于具有微细边际者，总是说不要沮丧，要以欢快的心情去做，东方巴的足如是说。习惯之后，为了提升，要做这个秘密的气的修习：手像抱膝一样，蹲着抱住脚，头低下，缓慢而长，猛烈和非常猛烈地，低下再抬起。与之同时，下气也抬起。在结合的时候，说三次“卡耶，卡耶，卡耶”。像那样，在中间和左右各一次，共三次。然后猛烈地呼气三次，吸气保持三次。如是持续修习，一天左右就能使下行气自在，或者如果之前有力量，命气和下行气立即融为一体，如是说。如果呕吐或者头痛，就上下摇动，观想很多孔窍，如是说。此时，中间间隔几天，放松努力，随意安住，如是说。然后修习依靠乐空双运的拙火，命气和下行气融合的征兆是
English
O! Then, the summoning is, the upper air is held at the navel, and the lower is left to its own accord. The other three are, the Atisha school, as stated in the six dharmas of the yogini, is a practice. In these, one only focuses the mind on the bindu within the central channel, and does not do the visualization of air dissolving and arising. In the main practice, there are two types: Vajra recitation and vase breathing. The first is, visualizing that from the bindu at the navel, air goes in and out, manifesting in the form of five kinds of light, having the sound of three syllables, when it comes out it is Āḥ (藏文，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊), when it enters it is Oṃ (藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), when it stays it is Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), thus the syllable Hūṃ appears at the end. The key to this is the Vajra Garland, the Mind Mudra, and the two systems of Guhyasamaja, which are very extensive and important, the condensed Mind Explanation, etc., and the Doha of this appear. If the meditation on bindu and the four unions have not been done beforehand, then here too, it is said that one only does the recitation of meditating on the channels and bindu, Guru Sharpa said so. Vase breathing is similar to the usual, however, as soon as the inhalation is completed, at the same time as the union, slightly bend the throat, and when exhaling, have a little air missing and also bend slightly, it is said. At this time, the focus is on the central channel at the navel being empty and clear, drawing out the signs and appearances, and focusing on it single-pointedly. Or, there is also the instruction to meditate on a blue snake coiled at the navel, saying that it is applied here. And here, for those with subtle boundaries, it is always said not to be discouraged, but to do it with a joyful mind, the feet of Sharpa said so. After becoming accustomed to this, in order to uplift, this secret air practice is to be done: with the hands like embracing the knees, squat down and embrace the feet, lower the head, slowly and long, vigorously and very vigorously, lower and then raise. At the same time, also raise the lower air. At the time of union, say "Kaye, Kaye, Kaye" three times. Like that, once each in the middle and on the left and right, a total of three times. Then exhale vigorously three times, inhale and hold three times. By continuously meditating like that, in about a day, one will be able to control the downward-clearing air, or if there is previous strength, the life air and the downward air will immediately merge into one, it is said. If one vomits or has a headache, shake up and down, and visualize many holes, it is said. At this time, in between, relax the effort for a few days and stay comfortably, it is said. Then meditate on Tummo relying on Karmamudra, the sign of the merging of life air and downward air is
Chinese
气坚固，从迁识之风融入，直至八千之数一一圆满，风二万一千六百止息。从梵穴向下堆积微尘，如从月亮宝物向上堆积之状，使所依与能依之关系清净。于此，三摩地圆满，手印之成就即是双运金刚持大尊。忆念与禅定二者皆为增益事业手印，此非仅为钝根者所说。又，古汝东方尊者言，初二者为细微瑜伽，中间二者为拙火瑜伽，最后二者为乐空瑜伽，增益行持分为三阶段行持。每一阶段皆具足收摄等六支，然除前述细微瑜伽外，修持上无甚差别。此处于禅定之时，压低拉瓦巴之金刚句一偈之口诀而作介绍，乃为胜妙之行持，当如是知晓。遣除障碍乃从弱处入手，意义即是多哈本身更为广大殊胜，故听闻与执持至关重要。前行八或九个月，正行从执持以上之引导修持约两年，此后则进行词句引导，需详尽了解实修。此论之大部分及圆满口诀皆从古汝南方尊者处获得。歌曲之第三风大部分从萨雅纳塔处听闻，其后对其进行了相应的校对，并将先前缺失的三句极深之偈颂补全，以及从古汝东方尊者处请教了完整的口诀之身，其精要即在于此。此乃尊者吉祥达隆塘巴之谕示，由达拉纳塔于二十三岁时书写。吉祥！ 大成就者拉瓦巴之窍诀，以赐予具缘者之方式介绍，名为俱生和合瑜伽。嗡 萨瓦斯德！ 此处，导师拉瓦巴之窍诀，以赐予具缘者之方式介绍，名为俱生和合瑜伽。于此，心不作意为道，分别念不作意为道，以大悲心劝请本尊，劝请上师，共有四者。
English
The prana is stabilized. From the absorption of the migrating winds, until each of the eight thousand is completed, the twenty-one thousand six hundred winds cease. Accumulating particles downwards from the Brahmarandra, like accumulating upwards from the moon jewel, the relationship between the support and the supported becomes pure. There, Samadhi is perfected, and the Siddhi of the Mudra is the great union Vajradhara. Both mindfulness and Samadhi are for the purpose of enhancing the Karma Mudra. This is not only taught to those of dull faculties. Furthermore, Guru Sharpa says that the first two are subtle yoga, the middle two are Tummo yoga, and the last two are bliss yoga. The enhancing practice is practiced in three stages. Each stage is considered to have six limbs, including withdrawal, etc. However, apart from the subtle yoga mentioned earlier, there is no difference in practice. Here, during meditation, the oral instruction of suppressing one verse of Lavapa's Vajra words is introduced as an excellent practice, and should be understood as such. Removing obstacles is to start from the weak, and the meaning is that the Doha itself is more extensive and excellent, so listening and holding it are very important. Preliminary practice for eight or nine months, the main practice from holding onwards, the guided practice is about two years, and after that, verbal guidance should be given, and the practical practice must be understood in detail. Most of this text and the complete oral instructions were obtained from Guru South. Most of the third wind of the song was heard from Sadyanatha, and later it was proofread accordingly, and the three extremely profound verses that were previously missing were supplemented, and the complete body of oral instructions was asked from Guru Sharpa, and the essence is in this. This was written by Taranatha at the age of twenty-three, according to the decree of Jetsun Pal Taklung Thangpa. Mangalam! The instructions of the great accomplished Lavapa, introduced as a way to bestow upon the fortunate, is called the Sahajayoga of Co-emergent Oral Transmission. Om Swasti! Here, the instructions of the master Lavapa, introduced as a way to bestow upon the fortunate, is called the Sahajayoga of Co-emergent Oral Transmission. In this, not manipulating the mind is the path, not manipulating thoughts is the path, inspiring the deity with great compassion, and inspiring the Lama, there are four.
Chinese
कार्य। पहला, यदि आप चाहें, तो शरण लें, बोधिचित्त उत्पन्न करें और गुरु योग का अभ्यास सामान्य तरीके से करें। यदि आप नहीं चाहते हैं, तो न करें। शरीर की स्थिति को वैरोचन के सात धर्मों के अनुसार सामान्य रूप से स्थापित करें, और अपने मन को स्वयं पर दृढ़ता से केंद्रित करें। शुद्धिकरण का कोई प्रयास न करना ही अभ्यास का सार है। उस स्थिति में, जो भी विचार उत्पन्न हों, उनके स्वभाव को देखें। विचारों को स्वयं ही मूल स्थान में शुद्ध करें, और केवल स्पष्ट जागरूकता में समान रूप से रहें। यदि आप स्वभाव को पहचानने में थोड़े सुस्त हैं, तो जागरूकता को तीव्रता से नियंत्रित करें, और दृढ़ संकल्प लें कि यह इस तरह नहीं चलेगा, और हर तरह से सावधान रहें। दूसरा, यदि मन उस स्थिति में अचल रहता है, तो जो भी विचार उत्पन्न होते हैं, उन्हें स्पष्ट रूप से और बिना किसी रुकावट के उत्पन्न होने दें। भीतर से स्मृति और जागरूकता के साथ उन्हें पकड़ें, और जानबूझकर न रोकें और न ही बदलें। जब स्मृति से पकड़ लिया जाता है, तो भले ही वे बदल जाएं, उन्हें बदलने दें। भले ही वे स्थिर रहें, उन्हें स्थिर रहने दें। यदि पहले की स्मृति कमजोर हो जाती है, तो इसका मतलब है कि आपने पहले के ध्यान पर स्थिरता प्राप्त नहीं की है। उस समय, विचारों के व्यापक होने का दोष होगा। इसलिए, पहले के ध्यान पर कुछ समय के लिए प्रयास करें। यदि स्मृति कमजोर नहीं होती है, तो जो कुछ भी उत्पन्न होता है उसे पहचानने का प्रयास करें, और कभी-कभी कस लें और कभी-कभी ढीला करें, इस तरह दिन और रात बिताएं। तीसरा, अपने चुने हुए देवता को स्पष्ट रूप से कल्पना करें, और केंद्रीय चैनल को सिर के ऊपर से नाभि तक फैला हुआ देखें। नाभि में लाल रंग का अ（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。 तीन प्रकार के दूषित वायु को बाहर निकालें। ओं（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） के उच्चारण के साथ वायु को अंदर खींचें। ऊपर और नीचे की वायु को मिलाएं। अ（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿） के आकार और अ（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿） के उच्चारण पर ध्यान केंद्रित करें। जब तक असहज न हो, तब तक पकड़ें, और धीरे-धीरे साँस छोड़ते हुए, यह सोचें कि आप हूँ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） के उच्चारण के साथ साँस छोड़ रहे हैं। यह तीन अक्षरों का वज्र जप है, कुंभक के साथ। दो अक्षरों का वज्र जप इस प्रकार है: बाकी सब पहले जैसा ही है। नाभि में लाल रंग का बिंदु है। धीरे-धीरे और लगातार वायु को अंदर खींचते हुए, यह सोचें कि यह हो（藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：हो） के उच्चारण के साथ प्रवेश कर रहा है। जब साँस लेना पूरा हो जाए, तो धीरे-धीरे हूँ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） के उच्चारण के साथ साँस छोड़ें। इस पर बहुत अधिक ध्यान केंद्रित करने की आवश्यकता नहीं है। चौथा, अपने सिर के ऊपर एक गुरु वज्रधर की कल्पना करें, जो आपके समान एक पत्नी के साथ है। भक्ति और प्रेम के साथ, प्रार्थना करें: 'मेरी खुशी और दुख को आप जानते हैं। चाहे खुशी हो या दुख, आपके अलावा कोई और नहीं है।' जितनी हो सके उतनी प्रार्थना करें। सिर
English
Action. First, if you wish, take refuge, generate bodhicitta, and practice guru yoga in the usual way. If you don't wish to, it's okay not to. Arrange the body posture according to the seven dharmas of Vairochana in the usual way, and focus your own mind intently on yourself. Not making any effort at purification is the essence of practice. In that state, look at the nature of whatever thoughts arise. Purify the thoughts themselves into the basic space, and rest evenly in just the clear awareness. If you are a little dull in recognizing the nature, then control the awareness intensely, and make a firm determination that it will not go that way, and be careful in every way. Second, if the mind remains unmoving in that state, then let whatever thoughts arise, arise clearly and without obstruction. Hold them from within with mindfulness and awareness, and do not deliberately stop or change them. Once they are held by mindfulness, even if they change, let them change. Even if they remain, let them remain. If the previous mindfulness becomes weak, it means that you have not gained stability on the previous object of focus. At that time, there will be the fault of the thoughts becoming widespread. Therefore, make an effort on the previous object of focus for a while. If the mindfulness does not become weak, then strive to recognize whatever arises, and sometimes tighten and sometimes loosen, alternating in this way, spend all day and night. Third, clearly visualize your chosen deity, and see the central channel extending from the crown of the head to the navel. At the navel is a red A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A）. Exhale the three types of stale air. Draw the air in with the sound of OM（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om）. Combine the upper and lower air. Focus the mind on the shape of A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A） and the sound of A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A）. Hold it until it is not uncomfortable, and then slowly exhale, thinking that you are exhaling with the sound of HUNG（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum）. This is the vajra recitation of three syllables, with kumbhaka. The vajra recitation of two syllables is as follows: everything else is the same as before. At the navel is a red drop. Slowly and continuously inhaling the air, think that it is entering with the sound of HO（藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：Ho）. When the inhalation is complete, slowly exhale with the sound of HUNG（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum）. It is not necessary to focus too much on this. Fourth, visualize a guru Vajradhara above your head, with a consort who is similar to yourself. With devotion and love, pray: 'You know my happiness and suffering. Whether it is happiness or suffering, there is no other than you.' Pray as much as possible. Head