Chinese
《布谷鸟续》中说：应思维的不应思维，不应不思维。于何者不作分别思维，此即如是平等性。又如《大虚空》中说：以禅定故无所思。说是此义。如是安住于众后，应入于一座。其中有二，向上增长十，向下减少十。增长十中，风和一座二者，其中风名为调伏心。即对于体质差和年老者，用柔和风；对于体质好和年轻者，用猛烈风。虽如是说，然作法如是行持。其中有三：身的要点，所缘的要点，风的要点。其中身的要点是：舒适地结跏趺坐，手置于膝上，如法而行。所缘是：观想下方虚空中，有一把无顶和伞边的白色大伞，自己如伞顶般位于其上，观想伞向左旋转。风是首先要排毒，从腹部发出“哈”声（藏文：ཧ་）三次。然后从鼻孔发出三次。其必要是避免风的过失。然后进行净化，屏住呼吸，如将睡未睡般，从鼻孔一来一回二十一次。必要是延长风的距离。然后从鼻孔吸入，尽力压紧，尽力屏住呼吸。如果感觉要泄气，就用力压紧，并将注意力集中在伞的旋转上。吸入猛烈风后，会出现颤抖、跳动和抽搐等现象。然后从鼻孔呼出，从口鼻排出毒气三次。༈。或者身体姿势与前相同，但不同之处在于，等持手印位于肚脐下方。所缘是：观想身体如吹胀的皮革袋般，鲜红、空荡荡的。在肚脐下方四指处，观想风心混合的明点，其光芒呈蓝色，触感温暖，如一颗燃烧的蓝宝石蛋，不粘连后背，也不粘连腹部，而是圆润饱满。风与前相同，但不同之处在于，稍微收紧下风。二者以何者清晰为主。行持上，前者用于八座以上，后者用于第九座和第十座。
English
It is said in the Khyung Trul lineage: 'What should be thought, should not be thought; what should not be thought, should not be not thought.' That which is not mentally conceived in any way, that is Suchness, the state of equality. Also, as it is said in the Great Sky: 'Because of meditation, there is no thought.' This is said to be the meaning. Thus, having remained in the assembly, one should enter into a session. Therein, there are two: ten increases upwards and ten decreases downwards. Among the ten increases, there are wind and session. Therein, wind is called 'taming the mind.' That is, for those with poor constitution and the elderly, use gentle wind; for those with good constitution and the young, use strong wind. Although it is said so, practice is done in this way. Therein, there are three: the key point of the body, the key point of the object of focus, and the key point of the wind. Therein, the key point of the body is: sit comfortably in the lotus position, place the hands on the knees, and act according to the rules. The object of focus is: imagine that in the empty space below, there is a large white umbrella without a top or fringes, and imagine yourself as the top of it, and imagine the umbrella rotating to the left. The wind is to first expel toxins, saying 'Ha' (藏文：ཧ་) three times from the abdomen. Then do it three times from the nose. The necessity of this is to avoid wind disorders. Then purification is done, holding the breath, as if half-asleep, going back and forth through the nose twenty-one times. The necessity is to lengthen the distance of the wind. Then inhale through the nose and press down hard, holding the breath as much as possible. If it feels like it's about to leak, press down hard and focus intently on the rotation of the umbrella. After taking in the strong wind, trembling, throbbing, and twitching may occur. Then exhale through the nose, expelling toxins from the mouth and nose three times each. ༈. Alternatively, the body posture is the same as before, but the difference is that the Samadhi mudra is placed below the navel. The object of focus is: imagine the body as a blown-up leather bag, bright red, empty and hollow. Four fingers below the navel, imagine a bindu of wind and mind mixed, its light blue in color, with a warm touch, like a burning sapphire egg, not sticking to the back, nor sticking to the abdomen, but round and full. The wind is the same as before, but the difference is that the lower wind is slightly tightened. Do whichever of the two is clearer. In practice, the former is used for eight sessions or more, and the latter is used for the ninth and tenth sessions.
Chinese
现在开始吧。༈ 像那样，把气调顺，身体、语言和意识放松，让觉知没有收放，没有来去，没有放下和执着，像蓬松松、轻飘飘的棉絮断线一样安住。༈ 它的量是：上等六十步，中等四十步，下等二十步之间。或者呼吸二十一次。或者用一指香燃烧的时间来衡量。让学生开始禅修，确定时间段。༈ 然后放下禅修的对境，身体、语言和意识放松，之后稍微看一下赤裸的觉性，短暂地禅修。༈ 像那样禅修时，如果昏沉就提起，如果掉举，在禅修开始时掉举就切断觉知，在结束时掉举就切断延续，不要偷气禅修，不要让禅修散乱。༈ 像那样，第一天禅修一次，第二天两次，第三天三次，第四天四次，第五天五次，第六天六次，第七天七次，第八天八次，第九天九次，第十天十次。然后休息一天，做会供和涂油。༈ 现在开始减少明点，身体的关键是蹲坐，双手抱住膝盖，稍微吸气收紧下气，没有目标，不需要排毒和净化。吸入三分之二的气，呼出三分之一的气，从鼻孔呼出的气不要超过两指宽。禅修的时间与气的量相同。然后做毗卢七法，放松并观察之后的状态。༈ 第二天，身体像之前一样蹲坐。观想气和心混合的明点，像香烟一样，呈蓝色的长条状，随着气呼出而从鼻孔出来，在鼻孔前四指处形成一个白色的结，然后从四指处，随着气吸入，从肚脐逐渐收缩，融入明点。像那样呼吸二十一次。放松并观察之后的状态相同。做九次。如果有一个跑到外面，就按住脉轮，大力呼气。这样可以驱逐邪魔。༈ 第三天，抓住颜色和形状。身体蹲坐或做毗卢七法。在前面画一个圆形的形状，放一个白色的观想物，不要让心向外散乱，专注于此。放松，观察，
English
Now, let's begin. ༈ Like that, adjust the air, relax the body, speech, and mind, let the awareness be without gathering or scattering, without coming or going, without letting go or grasping, and settle like a fluffy, light piece of cotton that has broken its thread. ༈ Its measure is: superior sixty steps, intermediate forty steps, inferior between twenty steps. Or twenty-one breaths. Or measure it by the time it takes to burn one finger of incense. Let the student begin to meditate, and determine the time period. ༈ Then, let go of the object of meditation, relax the body, speech, and mind, and afterwards, briefly look at naked awareness, meditate for a short time. ༈ Like that, when meditating, if you are sinking, then uplift; if you are agitated, at the beginning of meditation, cut off the agitation of awareness; at the end, cut off the continuation. Do not steal air while meditating, do not let the meditation become scattered. ༈ Like that, on the first day, meditate once; on the second day, twice; on the third day, three times; on the fourth day, four times; on the fifth day, five times; on the sixth day, six times; on the seventh day, seven times; on the eighth day, eight times; on the ninth day, nine times; on the tenth day, ten times. Then rest for one day, do a gathering and anointing. ༈ Now, begin to diminish the bindu. The key to the body is to squat, hold the knees with both hands, slightly inhale and tighten the lower air. There is no object, no need for detoxification or purification. Inhale two-thirds of the air, exhale one-third, and the air exhaled from the nostrils should not exceed two finger-widths. The duration of meditation is the same as the amount of air. Then do the seven dharmas of Vairochana, relax and observe the state afterwards. ༈ On the second day, squat the body as before. Visualize the bindu of mixed air and mind, like a wisp of incense smoke, a long blue streak, coming out of the nostrils as the air is exhaled, forming a white knot four fingers in front of the nostrils, and then from the four fingers, as the air is inhaled, gradually contract from the navel, dissolving into the bindu. Breathe like that twenty-one times. Relaxation and observation of the state afterwards are the same. Do it nine times. If one goes outside, press on the chakra and exhale forcefully. This will expel the demons. ༈ On the third day, grasp the color and shape. Squat the body or do the seven dharmas of Vairochana. Draw a circular shape in front, place a white object of visualization, and do not let the mind wander outward, focus on it. Relax, observe, and
Chinese
观想次数做八次，然后压住（呼吸）。第四次，将所修本尊放在心间。第五次，身体蹲坐。观想众生和悬崖等，对所害怕的事物专注。如果观想悬崖，就观想极高的悬崖，从有鸟巢的下方，水流湍急的地方，好像要掉下去一样；或者从井的深处，好像要被淹没一样，自己坐在那里；或者从水流湍急的摇晃的桥上，好像要掉下去一样。如果观想众生，就观想最初在前面，越来越近，脚抬起来，从胸前抬起来，因为出现而非常害怕，这样想。放松和随后观看都混合在一起。做七次，然后完全放开。就这样转移观想。第五座做六次，第六座做五次，第七座做四次，第八座做三次，第九座做两次，第十座做一次，这样减少次数，增加每座的时间。最后，将所有座合并为一座。此外，这些座的观想是，从堆积物开始，形状和颜色，生起次第和圆满次第，坛城收摄和开展，舍和取以及口诀等，对任何习气都要转移。放松和随后观看都要混合在一起。达玛（Dampa）尊者说，减少的十份酥油也作为风息。仁波切说，将一座分成几段，增和减都在十天内完成。座间，集合处是将觉知向上扩展，变得空荡荡的。此外，在《秘密循环续》中说，现象是口是心非，觉性是空荡荡的。无论放在哪里，都是安乐之义。观想、放松和随后观看这三者是：依靠观想，无观想就会生起；依靠无观想，极无观想就会生起。这是其中的含义。
English
Do the visualization eight times, then hold (the breath). For the fourth time, place the chosen deity at the heart. Fifth, squat the body. Visualize sentient beings and cliffs, etc., focus on what is feared. If visualizing a cliff, visualize a very high cliff, from under a bird's nest, where the water flows rapidly, as if about to fall; or from the depths of a well, as if about to be submerged, sitting there; or from a swaying bridge with rapid currents, as if about to fall. If visualizing sentient beings, visualize them initially in front, getting closer, feet rising, rising from the chest, appearing and being very frightened, thinking that it is one's own mindstream. Relaxation and subsequent viewing are all mixed together. Do it seven times, then release completely. Thus, shift the visualization. Do six times for the fifth session, five times for the sixth session, four times for the seventh session, three times for the eighth session, two times for the ninth session, and one time for the tenth session, thus reducing the number of times and increasing the time per session. Finally, combine all sessions into one. Furthermore, the visualization of these sessions is, starting from the heap, shape and color, generation stage and completion stage, mandala contraction and expansion, giving and taking, and oral instructions, etc., shift to whatever habit is present. Relaxation and subsequent viewing should all be mixed together. Dampa said that the reduced ten portions of ghee are also used as wind energy. Rinpoche said to divide one session into segments, and both increase and decrease are completed within ten days. In between sessions, the gathering place is to expand awareness upwards, becoming empty. Furthermore, in the Secret Cycle Tantra, it says that phenomena are hypocritical, and awareness is empty. Wherever it is placed, it is the meaning of bliss. The three, visualization, relaxation, and subsequent viewing, are: relying on visualization, non-visualization will arise; relying on non-visualization, extreme non-visualization will arise. This is the meaning of it. After entering a session, the questions to ask are: Did sleep occur to a certain extent? Is the body comfortable? Is the visualization clear? Is relaxation comfortable? Is subsequent viewing good? Is the gathering place comfortable? If asked, if sleep increases, etc., and if the body is uncomfortable, take remedial measures. If the visualization is not clear, shift to what is clear. If relaxation is not comfortable at the beginning of the session, cut off awareness. If it is not comfortable at the end of the session, cut off the remainder. Subsequent viewing needs to be very clear. If that does not happen, raise the proof. If not staying in the gathering,
Chinese
行为与之前相同。 在酥油灯的灯芯下是酥油。 将以上那些口诀放入掌握之中，并将意义放入解脱之中。 不要执着于心，就像寻找天空的尽头一样，以及将心散布到十方等等，也放入实行之中。 那些是依于上等智慧能力而行事的。 对于中等智慧能力，要使其能够忍受。 对于下等智慧能力，要减少座次数和缩短座次。 还有，在会供的时候，如果因为气脉被抓住而心被抓住，出现气脉紊乱的征兆；在座次的时候，如果出现身体和脉紊乱的征兆，就要休息冥修，进行调整。 还有，要与二十四种共通征兆相对应进行调整，在其他地方会阐明。 如此座次圆满后，进行此介绍： 执心的见解。 执心的修习。 执心的口诀。 执心的特殊方法。 其中，见解是从顶端天界到下端地狱，没有一个不能执持心。 对于具有虔诚恭敬心的人，执持上师和本尊即可。 对于具有嗔恨心的人，执持敌人即可。 对于具有贪欲心的人，执持美好的男人和女人即可。 “对于此，具有男女之人，平等之王未曾说。” 并且，“贪欲、嗔恨、愚痴，也从菩提大道的道路中产生。” 如此等等，无论执持什么都可以执持。 其中的必要是，从执心于一个方面的执着中解脱后，如果出现说执持其他本尊、神或者脉气等更好，心中产生“执持什么都可以”的想法，从而不改变心意的必要。 修习是，无论看到什么，心本来就已被抓住而安住，安住于什么，就执持于那个本身。 必要是，远离未抓住心的疑虑。 所知不会向外流失。 能够安住在所有时间都修习之中。 口诀是，无论显现什么，都要确信那是心。 其中的必要是，显现不会流失到自身之外。 那些要抓住，并在此进行实修： 执心的特殊方法是： 不要拉回散乱于境上的觉知。 不要阻止。 不要特意散布，不要特意拉回。 在任何散乱之处，稍微停留一下。 如果又散乱到其他地方，就在那个地方稍微停留一下。 还有，如果看到像食子一样的东西，就