English
It is recognized in the flower mothers. The way of manifest movement is: the place is on the tongue. The action is to feel and experience taste. If mastered, the merit is to obtain the direct perception of remembering past lives. If not mastered, there will be problems with the tongue. The nature is: the consciousness of the tongue is Avalokiteśvara, its object is the singer, the root of the tongue is Samantabhadra, and autumn is recognized in the lamp mothers. The way of true movement is: the place is on the body. The action is to feel touch. If mastered, the direct perception of knowing the minds of others will arise. If not mastered, there will be problems with the body. The nature is: the consciousness of the body is the four wrathful ones, and their objects are recognized as the four wrathful mothers. Moreover, in the tantra of the power of the wrathful ones, it is said: The place of movement is the eyes, the ears are the place of manifest movement, the nose is the place of true movement, the right side of the tongue is the place of supreme movement, and the body itself is the place of definite movement. Eyes and ears, nose and tongue, Ksitigarbha and other eight bodhisattvas, distinguish inner and outer by the root of consciousness, and by holding the eight objects, what is held is manifested, and the inner and outer mind mothers manifest as eight kinds. And so on, it has been said clearly. In the mandala of Samantabhadra. The so-called nature Samantabhadra is: the nature of the channels, winds, bindus, and letters is pure as the deity. Time Samantabhadra is: from the beginning, whether enlightened or not, it abides in the nature of becoming a Buddha. Therefore, when the consciousness of mind recognizes and understands, all dharmas merge into the wisdom of mind-born. Because the wisdom of mind-born itself is Samantabhadra. Therefore, all activities are the mandala of Samantabhadra, and the great lord of yoga, the great self, observes and meditates on it. The great self is superior, the so-called self by realizing the mind wisdom of Samantabhadra, great because it is complete with what is needed, and called mind because it transcends the minds of sentient beings, because it realizes that the Buddha abides in itself. It has become the great lord of yoga. Observing the five mind wisdoms, the emptiness of one's own mind is the Dharmadhatu wisdom, the clarity is the mirror-like wisdom, the knowing is the discriminating wisdom, the knowing all as one is the equality wisdom, and the accomplishment of all Buddhas abiding in oneself is the accomplishing wisdom. ༈ Here yoga
Chinese
自在天以自己的心之智慧观察并禅修，首先禅修的要点是：身体如箭般坐直。观想自己的两个脚底有raṃ（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）。脚底的运行之气结合，火燃烧后在空心脉中向上升起，进入大腿的主要脉中。在密处两火相遇，那火又细又锐利，动摇且迅速，热且强烈，粗糙且分散，这样观想后，用气息控制，用饮食和行为像鞭子一样鞭策，一定要分四次进行。为了生起没有生起的体验，最好进行三天。为了去除已经生起的障碍，中等进行五天。为了展示体验，最少进行九天。脐下进行明点争斗，火焰的顶端是像豌豆一样的白色明点。在其上，更大的白色明点压在其上，观想光芒充满一切。然后再次转移目标，从心口以下，明点的顶端像火钻一样旋转，观想一切充满火焰。然后再次转移目标，从喉咙以下，观想火焰像车轮一样旋转。然后再次转移目标，观想从头顶以下充满红色的火焰。然后再次转移目标，头顶的明点融化，或者心口的处所融化，观想在脐部。从脐部向上放射，从心间燃起五种智慧的光芒，观察并保持心念。这是在脐部禅修普贤佛母的口诀。禅修方式大致相同，但如果计算时间，据说心口以下是安乐。心之明点共同结合。 所谓心要，即是脐轮化身轮，是法界之精要。心要是法之轮，是智慧之精要。法界之明点是空性，智慧之明点是光明，二者融合后，与喉轮受用轮相结合，以安乐之智慧为乐。 所谓法界与智慧融合之明点，锐利、迅速、炽热、强烈、明亮、无分别地显现，智慧之味转变为安乐、光明、无分别，因其显现万物，故如乐器。如是之境，安住于喉轮受用轮中，以大乐而住，智慧欢喜
English
The Great Lord of Power observes and meditates on the wisdom of his own mind. The first key to meditation is: sit the body straight like an arrow. Visualize red and black raṃ (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, literal Chinese meaning: let) on the soles of your feet. By combining the moving winds of the soles of the feet, fire blazes and rises up in the hollow channels, entering the main channels of the thighs. In the secret place, two fires meet. That fire is thin and sharp, wavering and swift, hot and intense, coarse and scattered. After visualizing this, control with breath, and urge on with food and behavior like a whip. It must be done in four sessions. To generate an experience that has not arisen, do it for three days at best. To remove obstacles that have arisen, do it for five days moderately. To demonstrate the experience, do it for nine days at the least. Below the navel, engage in a battle of bindus, with the tip of the flame being a white bindu the size of a pea. Above it, a larger white bindu presses down on it, visualizing light filling everything. Then, shift the focus again, and from below the heart, the tip of the bindu rotates like a fire drill, visualizing everything filled with fire. Then, shift the focus again, and from below the throat, visualize the fire rotating like a wheel. Then, shift the focus again, and visualize the area below the crown of the head filled with red fire. Then, shift the focus again, and visualize the bindu at the crown of the head melting, or the places in the heart melting, and visualize it in the navel. Radiating upwards from the navel, from the heart, the light of the five wisdoms blazes. Observe and hold the mind. This is the instruction for meditating on Samantabhadrī in the navel. The meditation method is generally the same, but if calculating the time, it is said that below the heart is bliss. The essence of the heart, the bindus are joined together. That is, the essence is the navel, the emanation wheel, the essence of the dharmadhātu. The essence is the wheel of dharma, the essence of wisdom. The bindu of the dharmadhātu is emptiness, and the bindu of wisdom is clarity. When the two are mixed, they are joined together with the throat, the enjoyment wheel, enjoying the bliss of wisdom. That is, the bindu of the mixed dharmadhātu and wisdom, sharp, swift, hot, intense, clear, and non-conceptual, arises. The taste of wisdom transforms into bliss, clarity, and non-conceptuality. Because it manifests everything, it is like a musical instrument. Such a state, abiding in the throat, the enjoyment wheel, abides in great bliss, and wisdom rejoices.
Chinese
供养。 智慧是了解自身位置的意义。 喜悦是渴望并乐于领悟自身位置。 供养。 渴望一切显现皆能自然成就为大乐。 亦渴望安住不动。 在此，颈部受用轮结合清净的口诀是：自身以跏趺坐姿安坐。 当自己的气息向外呼出时，右脉罗玛如太阳火焰般，变为红色的光芒。 当气息向内吸入时，左脉姜玛如月亮水般，变为白色的光芒。 当气息安住时，中央的昆达里尼是：如莲花般舒展，如水树之心般正直，如芝麻油灯般明亮，如茜草花般鲜红。 在聚集的毛孔之处，血液的明点之中，三脉汇聚。 脐轮和心间的明点在颈部回旋。 在那里，通过平等结合明点，明点安乐的智慧，以五甘露供养颈部的食物喜悦。 以无漏的福德。 颈部的明点，击中顶轮，被安乐充满，领悟法界智慧二者无别，由此，一切习气清净，故为无漏。 六道自净，故圆满了福德资粮。 智慧如幻，自显现。 安乐的明点是智慧，智慧非实有，故如幻。 智慧领悟如幻的自性，觉性自显现，乃是无尽妙音坛城之最胜。 从自身生起，又回归自身，故为妙音。 所有的念头之神皆无别成为一体，故无尽坛城，亦成为大乐明点之最胜。 秘密明点即是法界。 领悟此，故为秘密。 一切皆成为大乐一体，故为明点。 明点本身远离戏论，故为法界。 此乃一切佛之本体。 法界智慧无有分离，此乃一切佛的真实本体。 在此，顶轮大乐广大遍布的口诀是：颈部的明点在脉昆达里尼中向上。
English
Offering. Wisdom is understanding the meaning of one's own place. Joy is desiring and being happy to realize one's own place. Offering. Desiring that all appearances be spontaneously accomplished as great bliss. Also desiring to abide immovably. Here, the oral instruction for purifying the union of the throat enjoyment wheel is: Sit in the vajra posture. When your breath exhales outward, the right channel, Rasana, becomes a bright red color, like the sun and fire. When the breath enters inward, the left channel, Lalana, becomes a bright white color, like the moon and water. When the breath remains, the central Kundalini is: like a lotus in its true form, straight like the heartwood of a tree, clear like a sesame oil lamp, and red like a madder flower. At the point where the pores gather, in the blood bindu, the three channels converge. The bindus of the navel and heart swirl in the throat. There, by equally uniting the bindus, the wisdom of the bliss bindu offers the five nectars to the joy of the throat's food. With uncontaminated merit. When the throat bindu strikes the crown, being filled with bliss, realizing that the sphere and wisdom are inseparable, all habitual tendencies are purified, hence uncontaminated. The six realms are self-purified, hence the accumulation of merit is perfected. Wisdom is illusory, self-appearing. The bindu of bliss is wisdom, and wisdom is not substantial, so it is like an illusion. Realizing the nature of illusory wisdom, awareness self-appears, which is the supreme, limitless mandala of music. Arising from oneself and returning to oneself, hence music. All the deities of conceptual thoughts become indivisibly one, hence the limitless mandalas also become the supreme bindu of great bliss. The sphere of the secret bindu itself. Because it is realized, it is secret. Because everything becomes one great bliss, it is a bindu. That bindu itself is free from elaboration, hence it is the sphere of dharma. That is the essence of all Buddhas. That sphere and wisdom are inseparable, which dwells as the actual essence of all Buddhas. Here, the oral instruction for the great bliss of the crown, which is vast and all-pervading, is: the bindu of the throat rises upward in the channel Kundalini.
Chinese
我，像镜子表面一样平静而清晰，像剑刃一样锋利，像矛尖一样锐利，像阳光一样灿烂，击中头顶的“吽”（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）。 像挤牛奶一样挤压天空，月亮精华融化，向下滴落的时候，像肺扩张一样，变得空空荡荡。 像太阳升起一样，变得明明白白。 像天亮一样，变得清清楚楚。 像太阳的精华一样，光明而不分别，身体充满喜悦。 所要断除的，是从非理性的显现中返回的法。 心远离一切执着，是法性。 法和法性变得不可分割。 断除所有无明的执着，获得所要获得的色身和智慧的显现，以及获得法身大乐。 在那个时候，体验在经验和心中显现，因此在法中体验。 习气在梦中显现，因此在法性的显现中做梦。 行为在身体上显现，因此行为变得自然而放松。 所见之物在境上显现，这显现本身被视为法身的净土。 自己看到自己的面容，在十方四时圆满显现。 所谓十方安住，四时运行，圆满成佛，色身和智慧达到究竟的如来们，色身、语、功德、事业、意。 所谓色身是毗卢遮那佛的种姓，语是不空成就佛的种姓，功德是宝生佛的种姓，事业是不空成就佛的种姓，意是不动佛的种姓，或者是五身任运成就的国王。 无余自性面见，所谓面见所有佛，是通达脉、气、明点、咒语之义的自性。 获得自在胜妙之圣位，所谓如此通达之时，对一切法如所愿地获得自在，是具足功德之胜妙自性。 或者，获得掌控明灯风或脉气之命的持明者，身体变得年轻，肌肉发达，没有白发，因此悦意于其他众生，并且成熟，身体力量增强，因此能够展现神通，并且相好增长，因此舌头享受甘露的味道，并且没有障碍的寿命与日月同辉，并且显现神通，是为了获得胜妙功德的缘故。