English
Focus on the emptiness inside the central channel. Mainly, visualize inserting something like a reed into the central channel. First, it's as thin as an arrow shaft, then as thick as an incense holder, then as large as a yogurt bucket, and then meditate that the entire body is inside the central channel. This has the key point of making all winds and mind enter the central channel. Then, the vital point of purifying the channels is: Like this, visualize the central channel and the four chakras clearly. The two upper ends of the right and left channels extend from between the eyebrows and insert into the two nostrils. The two lower ends are four fingers below the navel, at the seminal vesicle, entering the central channel in the form of holes. When exhaling through the mouth, visualize that diseases and sins are dispelled with the breath. Then, when inhaling, visualize that the clinging to the reality of the stable and moving environment, as well as the qualities of the Buddhas and Bodhisattvas, all transform into the form of wind, coming from the nostrils through the right and left channels, and entering from the lower end of the central channel. Then, press the upper wind at the navel, slightly contract the lower wind, and gently hold the vase breath with a smooth breath. When it becomes unbearable, slowly exhale. Holding the breath in a measured way, rather than natural breathing, is the true key point. By doing this, the faults of the wind are naturally eliminated, and one becomes skilled in its use. Then, the key point of purifying the bindu is: When practicing Tummo yoga, in the center of the manifestation wheel directly below the navel, inside the central channel, visualize the essence of fire as clear as the tip of a needle or a white mustard seed, its shape like a red bean, and its touch extremely hot. Then, ignite the fire that enters the lower end of the central channel with the wind of the right and left channels, visualizing the flame burning like the hairs on a horse's tail, and purify the breath and focus. By becoming accustomed to this, the lower end of the central channel becomes filled with wind, and a new piece of wisdom wind is generated. With the power of this, the fire also burns more intensely. If warmth is felt in the navel and waist, then begin to ignite Tummo, and gradually, from the (Tibetan: ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： 吽) at the crown of the head, the bindu drips down, filling the central channel. Visualize the essence filling the empty petals of the four chakras, without letting the mind wander. When the nectar drips from the central channel, the body and mind experience it, and great bliss-emptiness naturally arises in the mind. Then, the key point of the special main practice is the descending...
Chinese
智慧，下稳固之智慧，普贤菩萨不可思议之智慧三者中，第一个有四种：普贤之口诀，普贤佛母之口诀，结合清净之口诀，广大遍布之口诀。如续之第十三品口诀品中所说而修持。首先是大乐轮之口诀：四轮之中央，于中脉智慧之脉上，观想白红混合之明点如少许青稞大小之所依上，有五光之光团如豌豆大小。首先顶轮之明点如少许青稞大小，以喉轮之明点带光之热融化。菩提心之明点如发丝般降下，融入顶轮之脉瓣和喉轮之所依明点。观想充满无量之乐，并持缓和之风多次。其次，以心轮之光和明点之热融化喉轮之明点。融入受用轮之脉瓣和心轮之所依。观想生起无漏之乐，并持风。第三，从那以后，以脐轮之光和明点之热融化心轮之所依明点，融入法轮之脉瓣和脐轮之所依明点。观想生起殊胜之乐之智慧，并持风。第四，从那以后，心之光所依之明点之热向下。脐轮之所依明点融化之明点以蒸汽之方式，不粗大而细微清澈，融入化身轮之脉瓣和命脉与中脉之内，充满近乎寂灭之乐。观想生起四喜之智慧，并持缓和之风。这些时候，即使暂时没有真正生起喜乐，也要将心安住于无分别，并确信那是智慧，如果习惯了，以习惯之力能融化明点，因此会生起真正之喜乐，并且由此引发的特殊智慧生起是修习拙火的成果，所以是无需怀疑的特殊口诀。之后，第二个是下稳固之智慧有四种，第一个是从心轮之光发出光芒，到达脐轮，明点与所依一起越来越细小，向上聚集，融入心轮之光和明点之中，于此状态中心安住于无分别。
English
Wisdom, the wisdom of stabilizing below, and the inconceivable wisdom of Samantabhadra. Among the three, the first has four: the oral instruction of Samantabhadra, the oral instruction of Samantabhadri, the oral instruction of pure union, and the oral instruction of vast expanse. Meditate as taught in the thirteenth chapter, the chapter on oral instructions, of the tantra. First, the oral instruction of the Great Bliss Wheel: In the center of the four wheels, on the central wisdom channel, visualize a mixed white and red essence, the support being the size of a small barleycorn, with a mass of five lights, each the size of a pea. First, the essence of the crown chakra, the size of a small barleycorn, is melted by the heat of the throat chakra, which is accompanied by light. As the drop of bodhicitta descends like a strand of hair, it enters the petals of the crown chakra and the essence of the support of the throat chakra. Think of being pervaded by immeasurable bliss and hold the gentle breath many times. Second, the light of the heart chakra and the heat of the essence melt the essence of the throat chakra. It enters the petals of the enjoyment wheel and the support of the heart chakra. Think of generating uncontaminated bliss and hold the breath. Third, from then on, the light of the navel chakra and the heat of the drop melt the essence of the support of the heart chakra, entering the petals of the Dharma wheel and the drop of the support of the navel chakra. Think of generating the wisdom of supreme bliss and hold the breath. Fourth, from then on, the heat of the essence of the light support of the heart goes down. The essence of the support of the navel chakra melts, and the essence, in the form of vapor, is not coarse but subtle and clear, pervading the petals of the emanation wheel and all within the rasana and central channels, pervaded by the bliss of near pacification. Think of generating the wisdom of the four joys and hold the gentle breath. At these times, even if joy is not actually generated for a while, keep the mind without conceptualization and be certain that it is wisdom. If you become accustomed to it, the power of habit will enable you to melt the constituents, so that actual joy will arise, and the special wisdom that it brings forth is the result of practicing tummo, so it is a special oral instruction that you need not doubt. Then, the second is the wisdom of stabilizing below, which has four parts. The first is that light radiates from the heart chakra and goes to the navel chakra, the drop and its support becoming thinner and smaller, gathering upwards, dissolving into the light and drop of the heart chakra. In this state, keep the mind without conceptualization.
Chinese
又，光芒照射到喉咙，变得越来越细微，停留在融入心间的状态。又，光芒照射到头顶的明点以及所依，变得越来越细微，越来越小，停留在融入心间的状态。又，心间脉瓣的精华也融入所依的精华。那所依也融入如豆子般的明点。五种光芒也融入中央的蓝色如虚空般的状态。那光芒也越来越细微，最终在意识无法分辨的情况下，平等安住在普贤佛母法性大空性的界中。像这样反复串习，心专注于气和微细明点，由于气心要点相同，心专注于何处，气就融入何处，从而生起四空或四喜的殊胜智慧，从与气心混杂的状态中解脱，无论显现何种比喻意义的光明，之后气开始升起，以四相逆行的形式获得。在三种显现的光明作为原因，光的明点作为所修之物，五种气光芒作为条件的情况下，幻化大网自然而然地以所依和能依的形态显现。在趋入扩展的阶段，从执持身体觉知而显现为本尊身是困难的，因此在获得的同时显现为本尊身。如《根本续》此品所说：从心要明点结合中，以大乐智慧的乐舞，向智慧欢喜献供。以无漏的福德，智慧幻化为自显现，无量乐舞坛城最为殊胜。如是确信，切勿将时轮的空色与大圆满的显现方式混淆。那么，比喻意义的光明之后，如何显现为本尊身呢？如果对生起次第非常熟悉，气心二力就会非常强大。因此，在生起次第的清净忆念之际，称为座间修习，这就是它的必要之处。如是简略地宣说了生起次第和圆满次第。现在是根本的第三个果，分为二：暂时的果和究竟的果。第一，像这样串习，根识的各种分别念停止向外境散乱的相续，因此根识所乘之气向内返回。
English
Furthermore, the light rays shine on the throat, becoming increasingly subtle, and remain in the state of merging into the heart. Again, the light rays strike the bindu at the crown of the head, along with its support, becoming increasingly subtle and small, and remain in the state of merging into the heart. Moreover, the essence of the heart's veins also merges with the essence of the support. That support also merges into a bindu the size of a bean. The five lights also merge into the central blue, like the sky. That radiance becomes increasingly subtle, until finally, without the mind being able to distinguish, it is equally placed in the realm of Samantabhadri, the great emptiness of the nature of reality. By repeatedly familiarizing oneself in this way, the mind becomes focused on the prana and subtle bindus. Since prana and mind are of one essence, wherever the mind is focused, the pranas dissolve there, and the special wisdom of the four emptinesses or four joys arises. Having separated from the defilement of prana and mind, whatever exemplary meaning of luminosity arises, the prana then begins to rise, and at the end of obtaining the four visions in reverse order, the luminosity of the three visions becomes the cause. The bindu of light is the object of meditation, and the five prana-light rays are the condition, so that the great net of illusion effortlessly arises in the form of support and supported. When one reaches the stage of proliferation, it is difficult to arise as a deity form from holding onto the body's awareness. Therefore, arising as a deity form simultaneously with attainment is as follows: As stated in this chapter of the Root Tantra: 'From the union of the essential bindu, with the dance of great bliss wisdom, offer worship to the joyful wisdom. Through undefiled merit, wisdom's illusion is self-appearing, the supreme, boundless mandala of dance.' As this is certain, one should never confuse the empty form of the Wheel of Time with the way appearances manifest in the Great Perfection. So, how does the deity form arise after the exemplary meaning of luminosity? If one is very familiar with the generation stage, the power of the two, prana and mind, will be very strong. Therefore, at the time of the pure recollection of the generation stage, it is called 'practice during session breaks,' and that is its purpose. Thus, the generation stage and completion stage have been briefly explained. Now, the third of the root, the result, has two aspects: the temporary result and the ultimate result. First, by familiarizing oneself in this way, the continuity of the sense consciousnesses scattering towards objects is blocked, so the pranas that ride the sense consciousnesses return inward.
Chinese
作为近兆，眼前出现房屋充满灰尘般的景象，呈现出朦胧的绿色；阳光照射在沙漠上，从远处看去，如同水流般的景象，呈现出闪烁的、如同空中成熟的谷物般的景象；萤火虫般的景象消失，取而代之的是如火焰般燃烧的红色光芒；出现如酥油灯般摇曳燃烧的景象；出现如无云晴空般清澈空明、无边无际的景象。这五种梦兆以衰败的方式显现。梦境中，看到佛陀和菩萨各自安住。如同佛陀与自己无别，将自己观想为本尊，前后内外无别，清晰地看到所有方向。看到向十方诸佛和菩萨所化现的本尊顶礼供养。梦到诸佛给予并讲述甚深佛法，这是五种殊胜的征兆。此外，本尊佛像面露微笑，发出光芒，即使没有看到佛像，也能听到声音，听到天女的歌声，听到宫殿中发出的声音，或者在真实或梦境中听到被称为“圣友”的菩萨们的呼唤。这些现象，如果发生在那些已经达到上述证悟和体验的人身上，就被认为是真实的征兆。现在，对于我们这些普通人来说，如果无缘无故地出现这些现象，要么是邪魔的幻术，要么是障碍的征兆，要么是风等疾病引起的幻觉，要么仅仅是业习的梦境，要知道这些都是没有意义的。要知道，在内心深处没有丝毫修行和证悟的痕迹时，却期望出现这些现象，这只会暴露自己虚假的本质。还有很多需要讲述的，但希望在大型集会时再讲解。第二部分是，根本续部中说：“知入特征圆满之身，果成熟之因与缘，具大威力者，称为持明者胜者之净土。”意思是，通达作为原因的知之特征的见解，通过习惯于作为条件的入之特征的生圆次第的禅定，不舍弃使见行双运的修行方便的