Chinese
处于无有之状态， 体验也超越可见，生起不可思议。 所取背对太阳， 眼睛凝视清净的虚空，安住于此。 觉察不到气息流动，尽量缓慢， 无分别、离戏论从内心显现， 生起如虚空般的自性体验。 修习时，眼睛凝视虚空，不散乱， 从心明、无收放的状态中， 观想大地、石头、山岩、器情万物， 全部融入空旷的虚空。 自己的身体也了无粗大实物， 安住于心与虚空无别的状态。 内外中三者，皆是无分别之法， 于虚空状态中，放松身心， 忆念思念，处于自然寂静的状态， 将无收放的心性安住于本位。 此时，法性是超越思议的心， 生起无二如虚空般的证悟。 此乃三世诸佛之精髓。 如此修习，体验也有四种。 无论显现什么，皆无粗大之执念， 日夜不离无常之状态， 五毒自解脱，心相续调柔， 由此生起诸法如虚空般的体验。 如此串习三种无分别， 成就眼、神通、禅定功德。 以方便与智慧，止观双运， 暂时与究竟二利皆圆满。 第三，后得之法有四种， 体验、增益、证悟、果。 体验有二，无过患已于前述， 有过患则由各自的执着产生， 乐执、明执、无分别执着， 以及执着边际、执着念头、与毒混合三种。 乐倒错，漏精、贪欲自生， 内心不悦、昏沉严重， 明倒错，风躁动、嗔恨自生， 粗大分别念、掉举、散乱严重。 无分别倒错，愚痴自生， 心昏沉、嗜睡、昏昧、无知。 如是顺和倒错的过患， 无论产生什么，都要认识到，并用对治来纠正。 增益，即是修整体验，用方法向上提升， 修整体验也有三种， 最好是用见解来修整，一切诸法， 都是分别念安立的，如幻如化，没有本体可以确定， 一切平等如虚空，无骄慢，自性空性， 于无执着的状态中反复练习。
English
Residing in a state of non-existence, Experiences arise that are beyond seeing, inconceivable. The object of grasping turns its back to the sun, The eyes fixed on the clear sky, remain still. Without feeling the flow of breath, be as slow as possible, Non-conceptual, free from elaboration, arises from within, An experience of self-nature like the sky arises. In practice, keep your eyes fixed on the sky, without distraction, From that state of clear mind, without gathering or scattering, Meditate on the earth, stones, mountains, rocks, all of the environment and beings, All merging into one vast sky. One's own body is also without coarse substance, Rest in a state where mind and sky are inseparable. Outer, inner, and intermediate, all are dharmas without differentiation, In that state of sky, release body and mind, Remembering and thinking, in a state of natural peace, Rest the mind itself, without gathering or scattering, in its own place. At that time, the nature of reality is a mind beyond thought and expression, A realization arises that is non-dual like the sky. This is the essence of the Buddhas of the three times. Having meditated in this way, there are also four kinds of experiences. Whatever appears, there is no coarse perception, Day and night, it is impossible to separate from the state of impermanence, The five poisons self-liberate, the mindstream is softened, and with that, An experience arises where all dharmas are like the sky. Having become accustomed to these three non-conceptual states, Accomplish the eyes, clairvoyance, samadhi, and qualities. With the union of skillful means and wisdom, calm abiding and insight, The two benefits, temporary and ultimate, are perfectly complete. Third, the subsequent dharmas have four aspects, Experience, increase, realization, and result. Experiences are of two kinds, the faultless ones have been shown before, The faulty ones arise from individual attachments, Attachment to bliss, attachment to clarity, attachment to non-conceptuality, And three that are attachment to extremes, attachment to thoughts, mixed with poison. Perverted bliss, seminal emission, desire arising on its own, Unhappiness and excessive dullness, Perverted clarity, agitated wind, anger arising on its own, Coarse conceptual thoughts, excitement, and excessive scattering. Perverted non-conceptuality, ignorance arising on its own, Mental sinking, sleepiness, drowsiness, and unconsciousness. Thus, whatever arises of these concordant and discordant faults, One must recognize and correct them with antidotes. Increase is to improve the experience, and advance it with methods, Improving the experience is also of three kinds, The best is to correct with the view, all dharmas, Are established by conceptual thought, like illusions, without an essence that can be identified, Everything is equal like the sky, without pride, self-nature emptiness, Practice repeatedly in that state without attachment.
Chinese
迷妄的遮障消退，便显现为伟大的实相。 障碍是善行的激励，恶劣的境遇是菩提的助伴。 在安乐的基础上，保持内心的平静，绵延不断。 中等根器者通过禅修来调伏，提取精华。 觉知停留在变化上，并用正念摄持。 不散乱，安住在乐、明、无念的状态中。 如果陷入散乱和昏沉，那就是过失。 因此，珍惜每一刹那，安住在不散乱的状态中。 对于精液流失，观想为金刚宝瓶。 通过观修一无所有的状态来消除。 无论是疾病流失还是邪魔流失，这个窍诀都非常深刻。 破除对快乐的执着，观修空性。 深入观察贪欲自身的念头。 安住在没有矫饰、没有希望和恐惧的状态中。 贪欲自然解脱，显现乐空智慧。 心中不悦是明点衰退的过失。 对此，修习燃烧、滴落、安乐的禅定。 如果昏沉严重，那就是没有区分精华和糟粕的过失。 对此，端正身姿坐好。 合拢双唇，屏住呼吸，心中充满光明。 观修显现和存在充满光明，明空不二，即可解脱。 如果明相减弱，就修习无执的大境界。 如果明相消失而变得昏暗，就观修明亮清晰的心。 如果心烦躁不安，就闭上眼睛，在心中观想 光明和字、莲花、宝剑或者 十字架，越来越小，越来越小。 观想从心中伸出一根绳子，越来越长。 观想下方的基础沉入金色的地面。 这必定是能够消除烦恼的诀窍。 愤怒生起时，立即安住在自性中。 在明空如镜的智慧中解脱。 通过无念的显现和无执的窍诀来修习。 用专注的目光审视愚痴的心。 刹那间自然解脱，显现法界智慧。 如果昏沉、迟钝，失去知觉， 就观想心中的光明从梵穴中射出， 停留在相当于一弓之长的空中。 这是甚深窍诀的教导。 总的来说，对任何事物都不执着，这是最重要的窍诀。 如果远离希望和恐惧，就能从一切障碍中解脱。 在空明的心性、清净的自性中， 不收不放，安住于心的本然状态。 必定能从障碍和应舍弃的险境中解脱。 下等根器者通过行为来调伏的次第， 也包括见地、物质和缘起这三者。 总的见地是七支毗卢七法： 跏趺坐，眼睛不动，呼吸缓慢，
English
When the veils of delusion are dispelled, the great reality manifests. Obstacles are the inspiration for virtue, and adverse circumstances are the companions of enlightenment. On the basis of well-being, maintain continuous peace of mind. Mediocre practitioners tame through meditation, extracting the essence. Awareness rests on change, held by mindfulness. Without distraction, abide in the state of bliss, clarity, and non-thought. If one falls into distraction and dullness, that is a fault. Therefore, cherish every moment, abiding in a state of non-distraction. For the leakage of essence, visualize a vajra vase. Eliminate it by meditating on the state of nothingness. Whether it is the leakage of illness or the leakage of demons, this key point is very profound. Break down the clinging to pleasure and meditate on emptiness. Look deeply into the mind of attachment itself. Abide in a state without artifice, without hope or fear. Attachment is naturally liberated, and the wisdom of bliss and emptiness arises. Displeasure in the heart is the fault of the decline of bindu. For this, meditate on the samadhi of burning, dripping, and bliss. If dullness is excessive, it is the fault of not distinguishing essence from dross. For this, sit with the posture of the body straight. Close the mouth, hold the breath, and fill the heart with light. Meditate on appearance and existence filled with light, clarity and emptiness inseparable, and you will be liberated. If clarity diminishes, train in the great state of non-attachment. If clarity disappears and becomes dark, meditate on the clear and bright mind. If the mind is agitated and scattered, close your eyes and visualize in your heart light and a letter, a lotus, a sword, or a cross, getting smaller and smaller. Visualize a rope extending from the heart, getting longer and longer. Visualize the foundation below sinking into a golden ground. This is definitely the key to eliminating afflictions. When anger arises, immediately rest in its own nature. Liberate in the wisdom of the mirror-like clarity and emptiness. Train through the manifestation of non-thought and the key point of non-attachment. Examine the mind of ignorance with focused attention. In an instant, it is naturally liberated, and the wisdom of dharmadhatu arises. If one is dull and lethargic, without awareness, visualize the light in the heart emanating from the Brahma aperture, hovering in the sky for the length of a bow. This is the teaching of the profound key point. In general, non-attachment to anything is the most important key point. If you are free from hope and fear, you will be liberated from all obstacles. In the clear and luminous nature of mind, the pure essence itself, without gathering or scattering, rest in the natural state of mind. You will surely be liberated from the dangers of obstacles and what should be abandoned. The stages of taming through actions by those of lesser capacity, also include these three: view, substance, and dependent arising. The general view is the seven aspects of Vairochana: Sitting in the lotus position, eyes unmoving, breath slow,
Chinese
调身时喉咙微屈舌尖抵上颚， 目光下垂注视鼻尖调和气与心。 无沉掉无掉举，不谬误便生起禅定。 如是诸过患皆因身要错乱起， 脉错乱气错乱，明点错乱所致。 故不扰动，平等安住最为要。 功德亦是脉、明点、气三者， 不摇动安住于要处所生故， 因此通达此要点极为重要。 幻轮身锻炼与其他的不同， 差别在于缓慢柔和不乱为要。 柔和中带粗猛，粗猛中带柔和为要， 与自身体质相合极为重要。 具体而言，安乐时双手交叠于肘部， 目光下垂，安乐时摄持心为要。 明了时双手置于膝盖上， 气息缓慢，目光凝视虚空。 不作意，七法自然安住便能成就。 外物是与时节相应的处所与友伴， 饮食等对修行有益的都要依止。 缘起上，对于漏失精液者，年轻女子 编织的三股线，念诵咒语后， 系在腰间，以此守护明点。 若生起分别念，则依止檀香、藏红花， 以及大融丸，便能成就无分别。 若昏沉，则用藏红花、冰片、菩提心， 制成的药丸，经续中说能成就禅定。 安乐明了无分别，无有缺失更增长， 于任何所缘执持心，最为殊胜。 起初于所缘境专注修习后， 之后便能自然而然地进入无所缘之境。 此要点极为甚深殊胜， 有缘者应当欢喜纳受。 说是有相而舍弃，是愚者的行径， 是没有经验之人的做法，应当舍弃。 特别是能增上安乐的殊胜方便是， 下气上提，从秘密处， 明点上提融化于顶轮。 于任何都不缘，安住于无所缘之境。 之后上下相合，屏住气息， 心专注于心间，安住于无生之境。 安乐明了离戏论，安住于此状态中。 期间穿插狮子抖身等， 以及下行、回遮、伸直、舒展和交替的， 幻轮的要点，依照所见传承而行。 下行如同拥抱之手印， 如同呵斥、贬低、压制一般。 观想从ཧྃ་（藏文，梵文天城体हूँ，梵文罗马拟音hūṃ，汉语字面意思：吽）字降下菩提心， 于秘密处行持。
English
When adjusting the body, slightly bend the throat and place the tip of the tongue against the palate, Lower the gaze to the tip of the nose, harmonizing wind and mind. Without sinking or excitement, and without error, meditation arises. Thus, all faults arise from the disruption of the body's key points, From the disruption of the channels, the disruption of the winds, and the disruption of the bindus. Therefore, it is essential not to disturb, but to remain in equilibrium. Qualities also arise from the three: channels, bindus, and winds, Because they arise from being unmoving and abiding in the essential point, Therefore, it is extremely important to understand this key point. The practice of Trulkhor body exercises differs from others, Especially in that slowness, gentleness, and non-disruption are key. Gentleness within roughness, and roughness within gentleness are key, It is extremely important to be in accord with one's constitution. Specifically, for comfort, cross the hands at the elbows, Lower the gaze, and for comfort, hold the mind, this is the key. For clarity, place both hands on the knees, The breath is slow, and the eyes gaze openly into space. Non-conceptuality is accomplished by abiding naturally in the seven dharmas. Substances are places and companions that are in harmony with the times, Rely on whatever foods and drinks are beneficial for practice. In terms of dependent arising, for those who leak semen, a young woman Should braid a three-stranded cord, recite mantras, And tie it around the waist, thereby protecting the bindu. If conceptual thoughts arise, rely on sandalwood, saffron, And great fusion pills, thereby accomplishing non-conceptuality. If there is dullness, use saffron, camphor, and bodhicitta, The tantras state that pills made from these will accomplish samadhi. Bliss, clarity, non-conceptuality, without faults, and increasing, Holding the mind on any object of focus is highly praised. Initially, by focusing and meditating on an object of focus, Thereafter, one naturally enters a state of no object of focus. This key point is extremely profound and supreme, Those with fortune should gladly accept it. To reject it saying it is with characteristics is the path of a fool, It is the way of those without experience, it should be abandoned. Especially, the supreme method for increasing bliss is, Drawing up the lower wind, from the secret place itself, The bindu rises and dissolves into the crown of the head. Without focusing on anything, remain in a state of no focus. Thereafter, join the upper and lower, hold the breath, Focus the mind in the heart, and remain in a state of no birth. Bliss, clarity, and freedom from elaboration, abide in this state. In between, interspersed with lion shakes and the like, As well as lowering, reversing, straightening, extending, and alternating, The key points of the Trulkhor, follow the lineage of what has been seen. Lowering is like the mudra of embracing, Like scolding, belittling, suppressing, and pressing down. Visualize bodhicitta descending from the syllable hūṃ (藏文，梵文天城体हूँ，梵文罗马拟音hūṃ，汉语字面意思：吽), Practice in the secret place.