Chinese
像这样修习，气息进入中脉，生起光明、安乐、无分别的体验，这是气息的必要作用，如此结合的功德是：金刚笑所著的此诀窍中说：如果掌握了所依的灯，智慧的橛就会钉牢，也会变得无所缘，由此可以掌握和运行日月。如此说。第二，安乐明点的诀窍有二，第一，上门摄伏的诀窍是：其他如前。顶门、喉咙、心间、脐轮四轮，脐下火轮的中央，观想火的精华燃字（藏文：རཾ་，梵文天城体：ram，梵文罗马拟音：ram，汉语字面意思：燃）。下体是气息之轮。观想顶门的白色哈字（藏文：ཧ་，梵文天城体：ha，梵文罗马拟音：ha，汉语字面意思：哈），具有安乐的自性。然后如前一样屏住气。上面的气息通过罗让脉而来，下体的气息中间摇动，二者撞击火轮中央的燃字（藏文：རཾ་，梵文天城体：ram，梵文罗马拟音：ram，汉语字面意思：燃），火焰变得炽热、锐利、纤细而明亮，从中脉中燃烧，触及吽字（藏文：ཧཾ་，梵文天城体：ham，梵文罗马拟音：ham，汉语字面意思：吽）。以顶门的上师以安乐的暖热供养。以大喜融化为甘露，融入吽字（藏文：ཧཾ་，梵文天城体：ham，梵文罗马拟音：ham，汉语字面意思：吽）。从吽字（藏文：ཧཾ་，梵文天城体：ham，梵文罗马拟音：ham，汉语字面意思：吽）中，菩提心清澈明亮，具有安乐的自性，像细线一样降下，融入燃字（藏文：རཾ་，梵文天城体：ram，梵文罗马拟音：ram，汉语字面意思：燃），作为火的养料，变得非常炽热，以融化月亮甘露的精华，身体的中脉中充满，对于燃烧滴漏，一心专注于此。由于中脉和菩提心融化的触感，身体自然而然地生起大乐。这些上下细节可以从我所作的拙火论释中了解。第二，下门三界嬉戏的诀窍是：观想自身为大殊胜，或者种姓总集金刚萨埵，五处观想五部，四肢观想四门。无论是实物明妃还是智慧手印都可以，观想明妃为虚空面母，或者金刚界自在母，五处观想五明妃，双手、面部和莲花处观想秘密的四明妃。从虚空秘密的吽字（藏文：ཧཱུྃ་，梵文天城体：hūṃ，梵文罗马拟音：hum，汉语字面意思：吽）中，加持出金刚三字，从阿字（藏文：ཨ་，梵文天城体：a，梵文罗马拟音：a，汉语字面意思：阿）中，加持出莲花花蕊上以啥字（藏文：ཧྲཱིཿ，梵文天城体：hrīḥ，梵文罗马拟音：hrih，汉语字面意思：啥）为标志。在明妃的莲花中央，观想嘿汝嘎九尊的坛城。然后先行后乐的行为，金刚和莲花平等结合，以平等进入的音声迎请的遍布虚空的诸佛，以大贪欲融化，融入自身和明妃之中。以后乐的火
English
By meditating in this way, the prana enters the central channel, and the experience of clarity, bliss, and non-conceptuality arises. This is the purpose of the prana. The benefits of combining in this way are: In the instructions of this practice composed by Vajra Laughter, it says: If you grasp the lamp of the support, the stake of awareness will be driven in, and you will also become non-objective. By this, you will grasp and move the sun and moon. So it is said. Second, the instructions on the bliss bindu have two parts. First, the instructions on subduing and controlling the upper gate: The rest is as before. The four chakras of the crown, throat, heart, and navel, and below the navel, in the center of the fire chakra, visualize the essence of fire, the syllable Ram (Tibetan: རཾ་, Sanskrit Devanagari: ram, Sanskrit Roman transliteration: ram, Chinese literal meaning: fire). The anus is the wheel of prana. Meditate on the white syllable Ham (Tibetan: ཧ་, Sanskrit Devanagari: ha, Sanskrit Roman transliteration: ha, Chinese literal meaning: ha) at the crown, which has the nature of bliss. Then, hold the vase breath as before. The upper prana comes through the Rotsang channel, and the two pranas of the anus shake in the middle, striking the Ram (Tibetan: རཾ་, Sanskrit Devanagari: ram, Sanskrit Roman transliteration: ram, Chinese literal meaning: fire) in the center of the fire wheel, making the flame hot, sharp, subtle, and clear, burning from within the central channel, touching the Ham (Tibetan: ཧཾ་, Sanskrit Devanagari: ham, Sanskrit Roman transliteration: ham, Chinese literal meaning: Hum). Offer the guru of the crown with bliss and warmth. Melting into nectar with great joy, it dissolves into the Ham (Tibetan: ཧཾ་, Sanskrit Devanagari: ham, Sanskrit Roman transliteration: ham, Chinese literal meaning: Hum). From the Ham (Tibetan: ཧཾ་, Sanskrit Devanagari: ham, Sanskrit Roman transliteration: ham, Chinese literal meaning: Hum), the bodhicitta is clear, bright, and has the nature of bliss, falling like a thin thread, dissolving into the Ram (Tibetan: རཾ་, Sanskrit Devanagari: ram, Sanskrit Roman transliteration: ram, Chinese literal meaning: fire), fueling the fire, making it burn even more, with the essence of melting the moon into nectar, filling the entire central channel of the body. Hold the mind one-pointedly on the burning and dripping. Due to the touch of the melting central channel and bodhicitta, great bliss naturally arises in the body. These upper and lower details should be understood from my commentary on Tummo. Second, the instructions on the lower gate, the play of the three realms: Visualize yourself as Great Supreme, or the Family Aggregate Vajrasattva, with the five families in the five places, and the four gatekeepers in the four limbs. Whatever is the actual consort or the wisdom mudra, visualize the consort as Sky-Faced Mother, or Vajradhatvishvari, with the five consorts in the five places, and the secret four consorts in the two hands, face, and bhaga. From the Hum (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: hūṃ, Sanskrit Roman transliteration: hum, Chinese literal meaning: Hum) in the secret space, bless the three vajra syllables, and from the A (Tibetan: ཨ་, Sanskrit Devanagari: a, Sanskrit Roman transliteration: a, Chinese literal meaning: A), bless the lotus stamen marked with Hrih (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: hrīḥ, Sanskrit Roman transliteration: hrih, Chinese literal meaning: Hrih). In the center of the consort's lotus, visualize the mandala of the nine Herukas. Then, precede with the practice of subsequent desire. Joining the vajra and lotus equally, all the Buddhas pervading space, invited by the sound of equal union, melt with great desire, dissolving into oneself and the awareness consort. With the fire of subsequent desire
Chinese
将会解脱。第二，关于有所依凭的口诀是：身体不动摇，语言不说话，心念断绝过去、现在、未来三时的一切戏论，如无云晴空般清净，安住于无分别的状态，对于任何事物都不作意，这种空性远离戏论，即是普贤佛母法性义之智慧，是无生法界本来如是之坛城。明觉赤裸的显现是普贤王如来法身根本智，是智慧无有阻碍，自性任运成就之坛城。此二者无别的觉性是法界与智慧双运本具之智慧，是圣子大乐根本菩提心之坛城的修持，是决定的要点。如是《总集经》中说：‘诸位聚集的眷属，诸位佛子，如果想要证悟各自的真如，就必须从三大坛城之门进入。’而且，要从根本菩提心之坛城之门进入。为什么呢？因为三大坛城和各自的真如不是各自独立的，而是无二无别的。那是因为它们都汇集于根本菩提心之坛城中。如是说。如是，三时诸佛子进入之门，总集经、意集续和秘密心髓之要诀，依凭持明上师之语的秘密，阐述最初的善说曙光。不是自创，不是愚人的臆测，不是为了名声和利益，不是智者的傲慢，而是以三观察清净来观察金刚之位。希望对于成就悉地没有欺骗。以《经》、《幻》、《心》三部著称的大鼓，过去时代遍及大地有缘者，在此道上前往持明圣者的境地，据说与无身空行之境相同。现在末法时代的征兆强大，仅仅听到《经》、《幻》、《心》三部的名称都困难。见到虚假的伪装迷惑自己和他人，看到他们努力进入邪道，以无法忍受的大悲心所驱使，为了自己能够熟练进入此道，以及为了利益有福报的他人，我做了这少许的亲近、修持、禅修之义。善行的白净资粮
English
Will be liberated. Second, the instruction on having a support is: the body does not move, speech does not speak, and the mind cuts off all the elaborations of the three times, past, present, and future. Like a cloudless sky, it is purely clean. By abiding in a state of non-thought, without paying attention to anything, this emptiness, free from elaboration, is the wisdom of the meaning of reality, Samantabhadri, the circle of the unborn realm as it is. The clear, naked appearance of awareness is the wisdom of the ground of the Dharmakaya, Samantabhadra, the circle of wisdom that is unobstructed and spontaneously accomplished. The awareness that is inseparable from these two is the innate wisdom of the union of realm and wisdom, the practice of the circle of the root Bodhicitta of the son, great bliss, is the definitive key point. Thus, in the General Sutra, it is said: 'O assembly of gatherings, sons of the Victorious Ones, if you wish to see your own suchness, you must enter through the gate of the three great mandalas.' Moreover, one must enter through the gate of the root Bodhicitta mandala. Why is that? Because the three great mandalas and their respective suchness are not separate, they are non-dual. That is because they are all gathered in the root Bodhicitta mandala. Thus it is said. Thus, the gate through which the Victorious Ones of the three times enter, the key points of the General Sutra, the Gathering of Intentions Tantra, and the Secret Essence, relying on the secret of the words of the Vidyadhara masters, I have elaborated the first dawn of good explanation. It is not self-created, not the speculation of a fool, not for fame and gain, not the pride of the learned, but because it is pure with the three examinations of the Vajra position. I hope there is no deception in accomplishing the siddhi. With the great drum famous for the three, Sutra, Illusion, and Mind, in the past, those fortunate ones throughout the earth went to the level of the Vidyadhara saints on this path, and it is said to be the same as the realm of the formless Dakinis. Now, because the signs of the degenerate age are so powerful, it is difficult to even hear the names of the three, Sutra, Illusion, and Mind. Seeing the false pretenses deceiving themselves and others, seeing them diligently entering the wrong path, motivated by unbearable great compassion, for the sake of becoming familiar with entering this path myself, and for the sake of benefiting other fortunate ones, I have done this small amount of approach, accomplishment, and meditation. The white accumulation of virtuous deeds.
Chinese
无论有何存在。早期翻译学派的宗义最为清晰，讲修二次第如旭日之光，将三界无知的黑暗彻底消除，愿利益安乐的吉祥传遍四方！这也是圆满教法的自在主，司徒仁波切讲修法海，对法主丹巴仁波切的《总集经》的章节难点注释，以及早期传承的《总集经》的续部注释等都广为赐予。为了在此寺建立《总集经》的讲授传统，为了利于讲修，由于经部的根本非常多，因此以总义的方式，需要完成一个经部讲授适中的量，得到了口头的许可。之后，白玉的转世贝诺仁波切也劝请说，如果在白玉的经院里能讲解《总集经》的注释，就非常重要，请赐予一个续部的讲授。后来，噶陀恰察仁波切劝请说，一个《总集经》的传承讲授，以及主要关于生起次第的修持要点，如何进行念诵的方式，无论如何都非常重要。果洛秋智讲修嘉措，为了使显密二者的界限得以确定，多次劝请，几乎无法拒绝，伟大的噶陀司徒确吉嘉措的下属，最下等的我，努钦波的加持在心中显现，金刚乘胜妙力，或释迦比丘持律海，在自己的居所树林静修室中，以此手写的方式，愿早期翻译的显密心三部的教法死灰复燃，成为在一切时处，讲说和修持的珍贵教法完全显明的因缘！吉祥！吉祥！ 如何修持大集经的生圆次第的念修仪轨，善说黎明初现。阿旺贝桑。
English
Whatever exists. The doctrine of the Early Translation School is most clear, and the two stages of explanation and practice are like the light of the sun, completely eliminating the darkness of ignorance in the three realms. May the auspiciousness of benefit and happiness spread in all directions! This is also the complete master of the teachings, Kyabje Situ Rinpoche Shedrup Chokyi Gyatso, who extensively bestowed the chapter-by-chapter commentary on the difficult points of the Düpa Do (Compendium Sutra) of Dharma Lord Dampa Rinpoche, as well as the commentary on the tantra of the Düpa Do of the early traditions. In order to establish the tradition of teaching the Düpa Do in this monastery, and to benefit the teaching and learning, because the root texts of the sutra are very numerous, it is necessary to accomplish a moderate amount of tantra explanation in a general way, and oral permission was obtained. Later, the supreme emanation of Pelyul, Penor Rinpoche, also urged that it would be very important to give an explanation of the Düpa Do in the Pelyul shedra, and requested that a tantra explanation be bestowed. Later, Katok Chaktsa Rinpoche urged that a continuous teaching of the Düpa Do, and especially the essential points of the generation stage meditation, and how to practice the recitation, are very important. Gojo Choktrul Shedrup Gyatso, with the intention of establishing the boundary between sutra and tantra, repeatedly urged me many times, almost irresistibly, the lowest of the subordinates of the great Katok Situ Chokyi Gyatso, the blessing of Nubchenpo appeared in my heart, Vajrayana Supreme Power, or Shakya Bhikshu Tsultrim Gyatso, in my own dwelling, the forest retreat room, by writing this by hand, may the dying embers of the teachings of the Early Translation School's Sutra, Tantra, and Mind be revived, and may it become the cause for the precious teachings of explanation and practice to be completely clear in all times and places! Mangalam! Mangalam! How to practice the generation and completion stages of the Great Assembly Sutra, a recitation manual, a well-spoken first light of dawn. Ngawang Palsang.