Chinese
不散乱的觉性融入道，念头无论生起皆显现为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），想要专注任何对境。如是说，无论散乱于何处，都如前一般加以控制。不散乱的忆念稳固，一切散乱妄念皆显现为吽字，并且无论专注何处皆生起安乐。此专注方法也如之前的日数一样分段修习，之后一天放松，也如前一样。第三是于明点红白色执持心。根本续云：身要、气要、脉要、明点要，依靠四者寻求心的安住处。如是说，与前文的“明点红白色专注次第修习”相合，因此是明点红白色的执持心。四要是各不相同的，并非如此。于伏藏文中云：莲花生心之精要摄取者，身之要为正直端正之禅定，脉之要为双眼笔直视前方，气之要为上气下气皆控制，识之要为不作做放松安住。以及，于本来清净之引导文中云：身要双足跏趺坐，双手等持脊椎直，脉要双眼自如看，气要上气下气摄，明点之要脐中央，啊（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）字明点观红色，头顶大乐轮之中，邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）字明点观白色，识之要于三叉口，诶（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）字燃火邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）字融，心间明点红白混，于此专注而执持，甚深意义之要诀，明点红白次第收，任何念头皆不起。如是说，因此将那两个对境上下结合而修习之方式是，身要双足金刚跏趺坐等，如毗卢七法一般，手结等持印，或依上师口传，双手拇指按压食指根部，结金刚印，置于双腿之上。九节风或三次排浊气。身体正直，中脉具足四法，上端顶端梵穴，下端没入脐下四指处，无需修习左右二脉。脉要双眼自然安住。气要收缩下气，从鼻孔吸入上气，于脐下猛力压制。明点之要
English
The undistracted awareness enters the path, whatever thoughts arise appear as Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽), wanting to focus on any object. Thus it is said, wherever distraction arises, control it as before. Undistracted mindfulness is stabilized, all scattered thoughts appear as the letter Hūṃ, and bliss arises wherever one focuses. This method of focus is also practiced in sessions divided like the previous number of days, and then one day is relaxed, also as before. The third is to hold the mind on the red and white bindus. The root text says: Body key, breath key, channel key, bindu key, relying on these four, seek the mind's dwelling place. Thus it is said, in accordance with the previous "practice the stages of focusing on the red and white bindus." Therefore, it is the holding of the mind on the red and white bindus. The four keys are not different, it is not like that. In the treasure text it says: Padmasambhava, the essence of the heart is taken, the key of the body is to straighten the posture in equipoise, the key of the channels is to look straight ahead with both eyes, the key of the breath is to control the upper and lower breaths, the key of awareness is to rest relaxed and uncorrected. And, in the instruction text of Kadak it says: The body key is the legs in the lotus posture, the hands in equipoise, the spine straight, the channel key is to look naturally with both eyes, the breath key is to restrain the upper and lower breaths, the bindu key is in the center of the navel, visualize the red bindu from the letter Ah (Tibetan: ཨེ, Sanskrit Devanagari: ए, Sanskrit Romanization: e, Chinese literal meaning: Eh), in the crown of the head, in the wheel of great bliss, visualize the white bindu from the letter Bam (Tibetan: བཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Chinese literal meaning: Bang), the key of awareness is at the three-way junction, the letter Ah (Tibetan: ཨེ, Sanskrit Devanagari: ए, Sanskrit Romanization: e, Chinese literal meaning: Eh) ignites and the letter Bam (Tibetan: བཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Chinese literal meaning: Bang) melts, in the heart the red and white bindus mix, focus and hold on to that, the key of the profound meaning, the red and white bindus gradually gather, do not think of anything. Thus it is said, therefore the way to practice those two objects by combining them above and below is, the body key is the legs in the vajra posture, etc., like the general Vairochana's seven dharmas, the hands in equipoise mudra, or according to the guru's oral tradition, the thumbs of both hands press the root of the index finger, forming the vajra mudra, placed on the two thighs. Expel the nine rounds of breath or three times. The central channel is straight, possessing four characteristics, the upper tip at the Brahma aperture, the lower tip penetrating four fingers below the navel, there is no need to meditate on the two side channels. The channel key is to let both eyes rest naturally. The breath key is to contract the lower breath and inhale the upper breath through the nostrils, pressing down forcefully below the navel. The bindu key
Chinese
在脐轮正对的中脉中，观想由智慧的自性“ཨེ་”（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）字所生的红色明点，中脉粗细如箭杆，明点大小如豌豆，颜色暗红如红豆。在顶轮的中脉中，观想由方便的自性“བཾ”（藏文，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：旺）字所生的白色明点，大小与上述相同。智慧的关键在于，在三岔脉处观想“ཨ་”（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）短音 ऊपर 的形态，具有火焰的性质。由于下气收缩的原因，吹拂ཨ་ ऊपर，使其燃烧。与红色明点混合，向上燃烧，到达心轮正对的中脉。火焰继续向上燃烧，使顶轮的白色明点如水银般融化，与心间的红色明点混合，保持这种状态，并屏住呼吸。可以进行无法忍受和自然呼气等。再次如前观想，并屏住呼吸等，每座尽可能多做。结束时，观想红白色明点都不可见，什么也不要想，保持自然放松的状态。正如根本续中所说：“间隙时，观本质，任其自然解脱。”因此，如此清晰观想的征兆是：观想清晰的征兆会出现，身体的显现没有记忆和感觉，呼吸感觉不到内外流动，知道显现可以无碍运行。所说的利益是：如此修习三种观想，身语意三门进入正道。如是说，金刚白色使身，吽蓝色使语，红白色明点的心三者进入正道。修习这三种观想的量是：对于根器分为上中下三等的人，每一种观想的量是七次、十四次、二十一次，各自的征兆必定会出现。如是说，从前行五钉到此之间的观想次第，上等根器修习七次，中等根器修习十四次，下等根器修习二十一次，这些征兆必定会出现，如果连一天都不能修习，就很难出现证相，因此在进行实修指导时，按照经文进行非常重要。这样，在共同和不共同的前行修完之后，正行的引导次第，心性法性的坛城是。根本续中说：之后进入引导正行，等持
English
In the central channel directly in front of the navel chakra, visualize a red bindu arising from the essence of wisdom, the letter "E" (Tibetan, Devanagari: ए, Romanized Sanskrit: e, literal Chinese meaning: Ai). The central channel is as thick as an arrow shaft, the bindu is the size of a pea, and the color is dark red like a red bean. In the central channel of the crown chakra, visualize a white bindu arising from the essence of skillful means, the letter "VAM" (Tibetan, Devanagari: वं, Romanized Sanskrit: vam, literal Chinese meaning: Wang), the size of which is the same as above. The key to wisdom is to visualize at the tri-junction of the channels the form of a short "A" (Tibetan, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A) with a line above, possessing the nature of fire. Due to the compression of the lower winds, blow on the A with the line above, causing it to ignite. Mixing with the red bindu, it burns upwards, reaching the central channel directly in front of the heart chakra. The flame continues to burn upwards, causing the white bindu at the crown chakra to melt like mercury, mixing with the red bindu at the heart, maintaining this state, and holding the breath. One can perform unbearable and natural exhalations, etc. Again, visualize as before, and hold the breath, etc., doing as much as possible in each session. At the end of the session, visualize that both the red and white bindus are invisible, think of nothing, and remain in a state of natural relaxation. As stated in the root text: "In the intervals, observe the essence, and let it naturally liberate." Therefore, the signs of such clear visualization are: the signs of clear visualization will appear, the appearance of the body has no memory or sensation, the breath cannot be felt moving in and out, and one knows that appearances can move without obstruction. The benefits mentioned are: By practicing these three visualizations in this way, the three doors of body, speech, and mind enter the path. As it is said, the Vajra white makes the body, the blue HUM makes the speech, and the mind of the red and white bindus, the three, enter the path. The measure of practicing these three visualizations is: For individuals whose faculties are divided into three levels, the measure of each visualization is seven times, fourteen times, and twenty-one times, and their respective signs will definitely appear. As it is said, from the preliminary five nails to this point, the sequence of visualizations, the superior faculties practice seven times, the intermediate faculties practice fourteen times, and the inferior faculties practice twenty-one times, and these signs will definitely appear. If one cannot practice even for a day, it will be difficult for signs of experience to arise, so when giving practical instructions, it is very important to follow the text. Thus, after completing the common and uncommon preliminaries, the order of the actual guidance, the mandala of the nature of mind is. As stated in the root text: After that, enter the actual guidance text, meditative equilibrium.
Chinese
所谓“舍弃空性，守护自性”，其含义一般是指先修习止观，最终通过寻伺心性来辨别，从而在禅修中寻求见地；或者首先寻伺心性，然后将心安住于止观，从而在观中寻求禅修，这两种方式。这里采用前一种方式。首先，在禅修中寻求见地，就是依次修习上述的各种心性执持。上师的传统是在此时依赖有相的石子、木块等来执持心性，或者无相地安住于不造作的状态等，通过各种方法来作为修习止观的基础，因此必须安住于此。而且，这并非像阻止分别念的禅修那样，而是为了斩断根源。正如《本来清净诀》中所说： “此后于寂静大处， 身语意三当观察。 此前所为五毒业， 所作所念皆习气， 如花为霜所摧残， 莫作追随断牵连。 此后所为五毒业， 所作所念皆烦恼， 如绳索落入敌手， 莫作思虑任其住。 如今觉性未澄清， 昏昧无知是愚痴， 犹豫狐疑是分别， 念头纷飞见之敌。 不作不整自安住， 心中勿作任何事， 觉受了知空性时， 空性了知觉受时， 觉受空性无别时， 佛与有情无别时， 未证悟前依静处， 上中下品诸根者， 七三二十一修习， 四种验相生精进。” 以及，莲花生大师向格萨·南喀宁波祈请中所说： “如是心中所生起， 五毒烦恼诸念头， 莫迎莫逐莫以智改造， 任其自然解脱于法身。” 因此，必须如是禅修。而且，必须根据不同根器的人，结合顿超、次第生起、顿悟三种根器的程度来进行引导，因此依赖有相的石子、木块等也没有矛盾。然而，由于上述的心性执持都是以所缘为基础的有相执持，因此即使没有石子、木块等的造作也可以。而且，只有无相才与经论相符。总之
English
The meaning of "abandoning emptiness and guarding essence" generally refers to first practicing calm abiding and insight, and ultimately discerning through searching for the mind's nature, thereby seeking view through meditation; or first searching for the mind's nature, and then settling the mind in calm abiding and insight, thereby seeking meditation through observation. There are two methods, and here we adopt the former. First, seeking view through meditation means gradually learning the above-mentioned mind-holding practices. In the Lama's tradition, at this time, one relies on tangible objects such as pebbles, wood, and sticks to hold the mind, or one abides in an unfabricated state without objects, using various methods as the basis for practicing calm abiding. Therefore, one must abide in this. Moreover, this is not like meditation that suppresses conceptual thoughts, but rather to cut off the root. As it says in the instructions of Kadag: "Thereafter, in a great solitary place, Examine body, speech, and mind. Before that time, the actions of the five poisons, Whatever was done or thought is habitual. Like a flower carried away by frost, Do not follow, cut the connection. After that time, the actions of the five poisons, Whatever is done or thought is affliction, Like a rope falling into the enemy's hands, Do not think, let it be. Now the awareness is not clear, Dark and ignorant is delusion, Hesitation and doubt are conceptual thoughts, The arising of thoughts is the enemy of view. Unfabricated, unfabricated, in its own place, Do not do anything in the mind, When appearance is realized as emptiness, And emptiness is realized as appearance, And appearance and emptiness are realized as inseparable, And Buddha and sentient beings are inseparable, Until realization, rely on solitude, Those of superior, middling, and inferior faculties, By meditating for seven, three, or twenty-one days, Four experiences will arise, generating diligence." And, as Guru Padmasambhava prayed to Geshe Namkha Nyinpo: "Thus, whatever arises in the realm of the mind, Whatever thoughts of the five poisonous afflictions arise, Do not welcome or chase, do not fabricate with intellect, By leaving the arising in its own place, it is liberated into the Dharmakaya." Therefore, one must meditate in this way. Moreover, one must guide according to the capacity of individuals, combining the levels of Tögal, gradual arising, and sudden enlightenment, so there is no contradiction in relying on tangible objects such as pebbles, wood, and sticks. However, since the above-mentioned mind-holdings are all tangible holdings based on an object of focus, it is acceptable even without the elaboration of pebbles, wood, and sticks. Moreover, only the objectless is in accordance with the scriptures. In short,