English
In an instant, sever conceptual elaborations. Then, contemplate the letters and hand seals, and the Great Seal, in sequence. Invite, absorb, stabilize, and offer to the deities, especially the deities endowed with nine qualities. Having finished, perform the recitation of the ten abandonments. Clarity combined with the three qualities will bring about the attainment of warmth and transformation. Thus it is said. If one has little intelligence, first meditate on the conceptual body, then on the illusory body, and then on the non-dual body. If one has great intelligence, then from the very beginning, meditate on non-duality. These, as aspects of clarity and stability, require focusing the mind on various distinct forms and indefinite quantities. Rather than meditating on the deity's form, first clarify the crown protuberance on the head, then train in the radiance of the face, then focus on the lotus at the heart, then on the seat of the limbs, and then meditate on the number of deities and the extent of their embrace. Whether it is as small as a mustard seed or as large as Mount Meru, wherever it is placed, it is a sign that the samadhi is clear in one aspect. Thus it is said. Furthermore, one should understand the five experiences such as wavering, and identify faults such as dullness and agitation, and stabilize the mind through methods of correction. Secondly, one should meditate on the deity's form, complete in an instant of recollection, and remain without distraction. As it says in the Stages of the Path: 'Or like the Great Seal, like a fish leaping from the water.' Thus it is said. Whether one generates it gradually or simultaneously, either way is fine. After sealing it with the perfection stage, meditate on the deity's form without clinging, like a reflection in a mirror. Thus it is also said in the Compendium of Aspects: 'If one meditates clearly on the deity's form, one will attain a great accumulation of merit. If one understands its nature as a reflection, one will attain a great accumulation of wisdom.' Thus it is said. Having understood this, meditate on the deity's form, the Great Seal, or any single hand seal, and strive to accomplish attainments through recitation and other means. In summary, these yogas with signs are also included in the three yogas of blessing, complete examination, and perfection. First, my own suchness is blessed by the suchness of the deity, and thus I meditate on my body as the deity's form, the Great Seal, like applying gold paint to iron. Second, from the non-dual mind of enlightenment, from the mere luminosity of self-awareness, the deity arises without wavering, like a deity's form from gold.
Chinese
如同之前所说。第三，所有法都证悟为离戏，身体以刹那间的速度圆满修持天神的禅定，譬如从晴朗的虚空中，云彩自然升起一般。这三者不仅涵盖了所有的密咒，而且这三种基础也涵盖了三种特征的宗派，如《密集金刚》所说： “誓言加持为第一，观察瑜伽行之义，中观圆满所作事，此乃瑜伽仪轨观。” 如此，三种瑜伽的基础按照次第，与声闻、瑜伽行派、中观相符而宣说。第二，有相和无相。第一，在三次第中，《窍诀上下之门》中说，方法道有次第和顿悟两种。第一种，通过修持上门摄持调伏的口诀，逐渐生起安乐的智慧。如《海》中所说：“三二轮和三命树，火风运行虚空界，挤压向上而显现。” 这里所说的上门共同之处与一般相同，而这里不共的甚深道是逐渐生起安乐的智慧，也来自于修持四轮的方法的口诀。那是什么呢？是普贤王如来的大乐明点结合的清净广大之口诀。第一，是心间法轮的修法，在四大脉的中央，存在着所净和能净的种子，其中聚集着五种精华，其中心安住着智慧精华的明点，如其安住般修持并进行摄持调伏，明点变得堪能并转化为光，焚烧了六道带有睡眠的种子，清净了带有习气的阿赖耶识，光再次融入智慧精华的明点中，由此，脉、血、气、暖的精华被先前的精华所推动，后来的精华融化，明点空性显现为无自性，虚空有形之身生起，这是无有因果二元的普贤王如来的口诀。也如是说：“具足坛城的坛城，以坛城修持坛城，坛城从坛城中生，心之坛城为胜坛城。” 第二，是脐轮。
English
As previously stated. Third, all dharmas are realized as free from elaboration, and the body instantly perfects the deity's samadhi, just as clouds effortlessly rise from a clear sky. These three not only encompass all mantras, but these three foundations also encompass the three characteristic schools. As stated in the Guhyasamaja Tantra: "The first is the blessing of vows, the meaning of observing yoga practice, the completion of Madhyamaka's actions, this is the observation of yoga rituals." Thus, the foundation of the three yogas is taught in accordance with the Hearers, Yogacara, and Madhyamaka in order. Second, there are those with signs and those without signs. First, in the three stages, it says in the "Instructions on the Upper and Lower Gates": The path of means has gradual and sudden approaches. The first is that by practicing the instructions of the upper gate of grasping and subduing, the wisdom of bliss gradually arises. As it says in the Ocean: "Three two wheels and three life trees, the fire wind moves the realm of space, squeezing upwards and appearing." The common upper gate mentioned here is the same as the general, but the uncommon profound path here is the gradual arising of the wisdom of bliss, which also comes from the instructions on how to meditate on the four wheels. What is it? It is the pure and vast instruction of the union of the great bliss bindu of Samantabhadra. First, it is the method of meditating on the Dharma wheel in the heart. In the center of the four major channels, there are seeds of what is to be purified and what purifies, and in the center of that, the essence of wisdom, the bindu, resides. Meditating as it resides and grasping and subduing it, the bindu becomes workable and transforms into light, burning the seeds of the six realms along with sleep, purifying the alaya consciousness along with its habitual tendencies, and the light merges back into the bindu of the essence of wisdom. Thus, the essences of the channels, blood, breath, and heat are stimulated by the previous essences, and the later essences melt, and the bindu emptiness appears as without self-nature, and the form body of space arises, which is the instruction of Samantabhadra without the duality of cause and effect. It is also said: "The mandala with mandalas, meditate on the mandala with the mandala, the mandala arises from the mandala, the mandala of the heart is the supreme mandala." Second, it is the navel wheel.
Chinese
这是修习明点的方法。如按口诀修习，则明点堪能，显现乐空双运，念头显现为四十二尊身与智慧。此时，法-轮之光降临，融入普贤佛母之明点，清净之流断绝，安住于乐空双运五智之体性中，此乃普贤佛母或大乐明点之口诀。如是说：秘密明点坛城界。等等二颂。第三是喉轮的修习方法：从心间大清净之光向上行，触及喉轮之明点而融化，二轮之乐同时结合，生起乐受，品尝五智之味时，于无能尝、所尝之境安住，此乃结合清净之口诀。如是说：心之明点结合时，以乐之智慧乐器，供养智慧喜悦。如是说。第四是：大乐轮的修习方法：喉间之光触及顶轮，融化为光，乐空无别，生起非天空有形之物所共有之觉受，此乃一切胜者之意，体验此觉受，则能同时见到一切佛之面容。如是说：以无漏之福德。至：是殊胜之自在。之间。这些修习的实践是：欲学上门之瑜伽士，先行生起次第和三种调伏。于安乐之座上，以符合标准的姿势盘腿而坐。观想三脉、六轮和四明点。然后，压上气，提下气，以结合之法推动中脉之气。由此，拙火升起，火焰进入脉阿瓦都提（梵文： अवधूति，罗马转写：avadhati，汉语：中脉）之中。依次燃烧脐轮、心轮、喉轮和顶轮，使身体产生暖热。然后，从顶轮的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语：吽）字降下菩提心。脉轮处的明点，也因念头而变暖，通过燃烧和滴漏来调伏。首先，心间的明点融化，燃烧成光。此光下降至脐轮，上升至喉
English
This is the method of meditating on bindus. If practiced according to the instructions, the bindu becomes workable, and bliss-emptiness arises as non-dual, with thoughts appearing as the forty-two deities of body and wisdom. At that time, the light of the Dharma wheel descends and dissolves into the bindu of Kuntuzangmo, severing the flow of purity, and abiding in the essence of the five wisdoms of bliss-emptiness non-duality, which is the instruction of Kuntuzangmo or the Great Bliss Bindu. Thus it is said: "Secret bindu, mandala realm." Etc., two shlokas. The third is the method of meditating on the throat chakra: the light of the great purity of the heart goes upward, striking the bindu of the throat chakra and dissolving it, the two chakras join together in bliss at the same time, and when bliss arises, tasting the flavor of the five wisdoms, it is shown to abide in the state of no taster or tasted, which is the instruction of pure union. Thus it is said: "When the heart's bindu is united, with the music of the bliss of wisdom, offer worship to the joy of wisdom." Thus it is. The fourth is the method of meditating on the Great Bliss Chakra: the light of the throat strikes the crown chakra, dissolving into light, and the non-duality of bliss-emptiness, the uncommon experience of all beings with form in the sky, arises, which is the intention of all the Victorious Ones, and by experiencing this, one sees the faces of all the Buddhas at once. Thus it is said: "With undefiled merit." To: "Is the supreme and holy empowerment." In between. The practice of these meditations is: the yogi who wishes to learn the upper gate, first performs the generation stage and the three trainings. On a comfortable seat, sit cross-legged in a proper posture. Visualize the three channels, six chakras, and four bindus. Then, press the upper air, draw in the lower air, and stimulate the central channel air with the union method. By this, the tummo rises, and the spark of fire enters the channel avadhuti. Burning the navel, heart, throat, and crown chakras in sequence, warmth is generated in the body. Then, from the Hum (ཧཾ，हं，haṃ) at the crown of the head, descend the bodhicitta. The bindus at the channel locations, which are frozen by thoughts, also warm up and are subdued by burning and dripping. First, the bindu at the heart melts and burns into light. This light descends to the navel and ascends to the throat.
Chinese
击中额头，二者都发出光芒。喉咙的光向上升起，击中大乐轮，也发出光芒。那从顶轮发出，击中十方的一切如来，融化成光，融入带有ཧཾ་（藏文，梵文 देवनागरी，梵文罗马字 haṃ，汉语字面意思： ཧཾ་）字的大乐轮，所有脉轮的明点都融化成光，产生乐空无别的虚空之身。就这样在四个时段进行修持。这是以佐尔派为主的口诀。全知者的口诀书中说：喉咙的光击中顶轮，心轮击中喉咙，脐轮击中心轮，那光依次融化脐轮明点的次第是上行的智慧。然后，心轮的光芒逐渐将脐、喉、顶轮的明点越来越细小地收摄于心轮。那也逐渐收摄，最终将一切都平等安住于普贤佛母法性大空之中，这被认为是下行的智慧。也就是说，清净物向脉轮扩展被认为是乐空智慧，这与此不同。这里说的是，清净物与动摇分离，光明清澈，风心向内收摄被认为是伟大的智慧。应该从《道次第论》的明点暖相和《度母风口诀》、《毗玛拉秘密明点脉轮释》中了解。第二，依靠他身，以下门三界嬉戏的口诀进行修持，能立即产生安乐的智慧。如《海续》所说：以三次勾召，五心次第生，出生十六地，自性俱生故，束缚亦为解脱道。因此，秘密的权杖、莲花处和秘密的识三者是三次勾召。依靠那三者，五心生起，十六喜出现，从而体验自性俱生的智慧。也就是，对于能够运用生起次第和圆满次第上门的人，如先前在净供中所说的那样，先圆满念诵和近念诵的行为，然后通过三种结合的方式进行修持，修持伟大的修持。三种结合是，了解方便本身。
English
Hitting the forehead, both blaze with light. The light of the throat rises up and hits the great bliss wheel, also blazing with light. That emerges from the crown and hits all the Tathagatas of the ten directions, dissolving into light and merging into the great bliss wheel together with the syllable haṃ (藏文，梵文 देवनागरी，梵文罗马字 haṃ，汉语字面意思： ཧཾ་), all the bindus of the channels and petals dissolve into light, giving rise to the indivisible bliss-emptiness, the body of space. Thus, it should be practiced in four sessions. This mainly speaks of the oral instructions of the Zur tradition. In the writings of the omniscient great one's oral instructions, it says: 'The light of the throat hits the crown, the heart hits the throat, the navel hits the heart, and the order of dissolving the bindus of the navel with that light is the wisdom of ascending stability.' Then, the rays of light from the heart gradually gather the bindus of the navel, throat, and crown into the heart, making them thinner and smaller. That is also gradually gathered, and finally, placing everything equally in the sphere of the great emptiness of Samantabhadri Dharmadhatu is considered the wisdom of descending stability. That is, the expansion of the pure essence into the channels and petals is considered the wisdom of bliss-emptiness, which is different from this. Here, it is said that the pure essence is separated from movement, the light is clear, and the wind-mind is drawn inward, which is considered great wisdom. This should be understood from the bindu heat drop of the Path Arrangement and the Tara Wind Oral Instructions, and the Vimala Secret Bindu Channel Explanation. Secondly, relying on the body of another, practicing the oral instructions of the three realms playing in the lower gate, the wisdom of bliss arises all at once. As it says in the Ocean Tantra: 'With three hooks, the five minds gradually arise, giving birth to the sixteen grounds, because of the co-emergent nature, bondage itself is also a means of liberation.' Therefore, the secret scepter, the lotus place, and the secret consciousness are the three hooks. Relying on those three, the five minds arise, and the sixteen joys appear, thereby experiencing the co-emergent wisdom of nature. That is, for a person who can use the upper gate of the generation stage and the completion stage, as previously explained in the purification offering, first complete the actions of recitation and close recitation, and then practice through the three unions, practicing the great practice. The three unions are: knowing the means itself.