Chinese
然后，通过引导，在牙齿之间用力吸气，或者从嘴唇之间用力压住呼吸。例如，就像从有孔的球的底部吸气一样。保持身体，打开与精华混合的风明点的门，将上下明点贯穿于阿瓦都提（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的僵硬之风聚集起来。然后，观想将金刚的喙插入到明妃的珍宝池中，通过吸气，将其向上引导至梵穴，从头顶涌出，直至到达天空。观想白色和藏青色涌出，明妃的珍宝池真实地吸入。这就像铁匠的风箱向上翻转一样。然后，强烈地念诵阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）或瑞（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字，像用念珠串起一样，将明点置于肚脐处的吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字上。观想黑色的啪特（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字阻挡水路。白色闪耀，锐利迅速，向上猛烈拉动。四肢和全身颤抖，像马或绵羊一样抽搐。大声喊出“嘿”，然后做出第三个动作。从下往上倒转腹部的内脏。就像一股水波来回涌动，或者墙壁倒塌，或者风箱鼓动一样。然后，通过方便和智慧，将明点拉回到位于我们自身脉轮位置的地上，收紧呼吸，摇动身体。再次分开后，在各个地方摇动和抽搐身体，引导明点。在感觉到明点到来的地方，按摩身体，努力运用这些方法，并遵循与行为、食物和体质相符的方式。明点体验的过失是，如果明点溢出、生起贪恋、非人作祟、生病、吃了不好的食物或违犯誓言，明点就会流失。治疗这些问题的方法是，如果身体的能量太强，以至于无法容纳明点而溢出，就扩展心量。双脚拍打地面，并将心从上梵穴引导至下地狱。要努力采取逆转的方法。如果因为对令人愉悦的所依产生贪恋而流失，就交替摇动双腿。念诵吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字，引导和逆转明点，并将其置于头顶的吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字上。如果因非人或邪魔的障碍而流失，就焚烧加持品、能力、白芥子、毒药、英雄，以及黑色的阿扎、古古鲁，并将其与人脑髓和红莲花混合。将其涂在红色的布上，系在金刚的腰部，也缠绕在身体的腰部。或者
English
Then, through guidance, forcefully inhale between the teeth, or forcefully press the breath from between the lips. For example, like inhaling from the bottom of a ball with holes. Maintain the body, open the door of the wind-bindu mixed with essence, and gather the stiff wind that threads the bindus through the Avadhuti (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) channel from top to bottom. Then, visualize inserting the vajra beak into the consort's jewel pond, and through inhalation, guide it upwards to the Brahma aperture, emerging from the crown of the head, reaching the expanse of the sky. Visualize white and azure emerging, and the consort's jewel pond truly inhaling. This is like a blacksmith's bellows being reversed upwards. Then, strongly pronounce the letter Ah (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) or Ri (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), and like stringing a rosary, place the bindu on the Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) syllable at the navel. Visualize the black Phat (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) syllable blocking the water passage. White shines, sharp and swift, pulling upwards with a jerk. The limbs and entire body tremble, twitching like a horse or sheep. Shout "Hey" loudly, and then make the third action. Reverse the internal organs of the abdomen from bottom to top. It is like a wave of water surging back and forth, or a wall collapsing, or bellows blowing. Then, through skillful means and wisdom, draw the bindu back to the ground located at our own chakra position, tighten the breath, and shake the body. After separating again, shake and twitch the body in various places, guiding the bindu. Where you feel the bindu coming, massage the body, strive to use these methods, and follow practices that are compatible with behavior, food, and constitution. The faults of bindu experience are that if the bindu spills, lust arises, non-humans interfere, illness occurs, bad food is eaten, or vows are broken, the bindu will be lost. The methods to remedy these problems are that if the body's energy is too strong and the bindu spills because it cannot be contained, expand the mind. Stomp the feet on the ground and guide the mind from the upper Brahma aperture to the lower hell. You must diligently take reversing methods. If it is lost because lust arises from attachment to a pleasing object, shake the legs alternately. Recite the Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) syllable, guide and reverse the bindu, and place it on the Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) syllable at the crown of the head. If it is lost due to the obstruction of non-humans or demons, burn blessed substances, power, white mustard seeds, poison, heroes, and black Aja, Guggulu, and mix it with human brain marrow and red lotus. Smear it on a red cloth, tie it around the vajra waist, and also wrap it around the waist of the body. Or
Chinese
认为不住于所依二边的寂灭是：显现为能取所取的法性，是声闻阿罗汉和独觉意施安乐之地。空性的法性，是菩萨的普光之地。二谛之分，是克里亚金刚持和邬波耶金刚持。瑜伽稠密安布的显空一味，二谛无别的分位。玛哈莲花眼和文字轮坛城大会。阿努之界和智慧无分别之地。虽通达四句中的任何一句，却从无有真谛方的赤裸中。以善良之缘，果向上转，所以体性是世间的执着。因为没有世俗的垢染，所以是暂时的果法。༈。世间的八识聚，自然成就于三自性中。因此，世俗六道所施设的垢染不住，本来清净。超世间的八果也同样自然成就于此。各自以欲求之时机，施设四句，从根本上清净。轮涅不杂乱，自然成就为智慧。因为不住于四句的执着，所以从一开始就清净。从体性上不混杂，在智慧的体性中圆满的五身自然成就的自性中。五种智慧的自性，功德的差别。从五大圆满的佛陀的自性也。不住而自生的智慧从三时解脱。不成为六种执着和八种勤作的行境。因此，世间者自身的无垢秘密。本来自然成就的果，无处可寻，自性光明。༈。因此，称为世间无垢秘密明灯。是表达所说之基的名词的经典之名称。༈。世间有五边，虚空不灭，四大依之而灭。器界坏灭，有情依之而坏灭，有情坏灭，触觉不灭依之，虚空不灭，觉性不灭依之，显现的这四者全部。在自处自解脱，因此脱离了坏灭和所依的虚构，是第五。
English
The Nirvana that is considered to not abide by the two extremes of dependence is: The nature of the phenomena appearing as grasper and grasped is the place of bliss for Shravaka Arhats and Pratyekabuddhas. The nature of emptiness is the place of Samantabhadra, the Bodhisattva of all-pervading light. The aspect of the two truths is Kriya Vajradhara and Upaya Vajradhara. From the aspect of the unity of appearance and emptiness, the non-duality of the two truths, which is the dense arrangement of Yoga. The Great Lotus Eye and the great assembly of the Mandala of Letters. The realm of Anu and the place of non-differentiation of wisdom. Although one comprehends any one of the four extremes, from the nakedness of the absence of a true extreme. Due to the cause of goodness, the result transforms upwards, so the characteristic is the attachment of the worldly. Because there is no impurity of ordinary worldliness, it is the temporary Dharma of results. ༈. The eight aggregates of worldly knowledge are spontaneously accomplished in the three Svabhavas. Therefore, the defilements imputed by the six realms of ordinary worldliness do not abide, and are primordially pure. The eight results of transcendence are also spontaneously accomplished therein. Each, according to the occasion of their desire, imputes the four extremes, which are fundamentally pure. Samsara and Nirvana are not mixed, but spontaneously accomplished as wisdom. Because there is no abiding in the grasping of the four extremes, it is completely pure from the beginning. From the characteristic of non-mixture, in the state of wisdom, in the nature of the spontaneously accomplished five Kayas. The nature of the five wisdoms, the aspects of qualities. Even the nature of the Buddha who has perfected the five greatnesses. The self-arisen wisdom that does not abide is liberated from the three times. Because it has not become the object of the six attachments and the eight efforts. Therefore, the secret of the immaculate ones of the world itself. The primordially spontaneously accomplished result is without a place, self-luminous. ༈. Therefore, it is called the "Worldly Immaculate Secret Lamp." It is the name given to the scripture that expresses the name of the basis of what is to be said. ༈. The world has five limits: space does not perish, and the four elements rely on it to perish. When the container perishes, the contents rely on it to perish, and when the contents perish, the intangible relies on it. Space does not perish, and consciousness relies on it not to perish, all four of these appearances. In their own place, they are self-liberated, therefore they are free from the imputation of perishing and relying, and are the fifth.
Chinese
那诺！再者，法性不灭的自性中，有为法的显现是依靠于灭的。有为法的灭，是具有缘起灭的自性。依靠缘起灭，证悟法性离戏不灭。法性和法界的不灭，是依靠于法身的不灭自性。所有四种世间皆是自解脱，远离一切灭和依靠的虚构表象。因此，不灭依靠于灭，灭依靠于灭，灭依靠于不灭，不灭依靠于不灭，仅仅是名言上的安立。因此，世间仅仅是虚构，没有存在的垢染。五边没有舍弃任何，没有阻碍，一切自显，所以也没有不存在的垢染。本体和实际智慧二者，或者理智和名言识二者，在胜义谛和世俗谛中是真实的。体性上是无二的，所以依靠它的一和没有二，没有垢染。那是自性本来就在二谛中双运，没有有无二者，也没有二取为一的垢染。从边际上，有无二者显现为无二和四者，所以是任运自成。因为有而没有无，因为无而没有有，二者以无二解脱，无二以二解脱，一以一解脱，所以执着于四边的任何一方都不真实。四边自性不混杂，在智慧的自性中圆满，所以没有偏袒的垢染。因此，世间本身就是无垢的。因此，它本身不是作为对境而成立的，因为是自显现，所以难以证悟。以平等解脱自生的秘密方便，断除对四边偏袒的分别念，所以是秘密的。即使认识到四边，也因为不认识自性如是，所以是秘密的。男女的性器官，秘密的根源，对于业和分别念相同的人们，用表示的语言文字来隐藏。因此，有贪欲的男子以受用的方式来隐藏。对谁隐藏呢？对财产耗尽者、未获得者、没有财产者和吝啬者隐藏。对境隐藏。为什么隐藏呢？因为大多数人会妄加诽谤和诋毁。隐藏并受用，赞叹会产生特别殊胜的功德。虽然是自显现，但因为不认识而平等解脱，即使宣说也不
English
Naho! Furthermore, from the nature of the imperishable Dharmata, the appearance of conditioned phenomena relies on destruction. The destruction of conditioned phenomena has the nature of the destruction of dependent origination. Relying on the destruction of dependent origination, one realizes the imperishable Dharmata, free from elaboration. The imperishability of Dharmata and Dharmadhatu relies on the nature of the imperishability of Dharmakaya. All four realms of existence are self-liberated, free from all fabrications of destruction and reliance. Therefore, imperishability relies on destruction, destruction relies on destruction, destruction relies on imperishability, and imperishability relies on imperishability, merely established as terminology. Therefore, the world is merely a fabrication, without the stain of existence. Without abandoning any of the five extremes, without obstruction, everything arises spontaneously, so there is also no stain of non-existence. The very nature and actual wisdom, or intellect and conceptual consciousness, are true in the two truths, ultimate and conventional. Since the essence is non-dual, there is no one or two dependent on it, so there is no stain. That is because the characteristics are primordially united in the two truths, without the two of existence and non-existence, and without the stain of grasping at duality as one. From the extremes, the two of existence and non-existence appear as non-duality and four, so it is spontaneously accomplished. Because of existence, there is no non-existence; because of non-existence, there is no existence; the two are liberated by non-duality, non-duality is liberated by two, and one is liberated by one, so it is not true to cling to any of the four extremes. The nature of the four extremes is not mixed, and it is completely perfected in the nature of wisdom, so there is no stain of partiality. Therefore, the world itself is stainless. Therefore, it is not established as an object, because it is self-appearance, so it is difficult to realize. With the means of spontaneous liberation of equal liberation, cut off the partial thoughts of the four extremes, so it is secret. Even if one recognizes the four extremes, it is secret because one does not recognize the nature as it is. The sexual organs of male and female, the secret source, are hidden with symbolic language and words for those who share karma and thoughts. Therefore, a man with desire hides by means of enjoyment. From whom is it hidden? It is hidden from those who have exhausted their wealth, those who have not obtained it, those who have no wealth, and those who are stingy. It is hidden from the object. Why is it hidden? Because most people will falsely accuse and slander. Hiding and enjoying, it is praised that extraordinary qualities will arise. Although it is self-appearance, it is equally liberated by ignorance, even if it is taught, it is not