Chinese
由于他对七种姿势感到惊奇，通过调整身体的关键点，不久之后，他就获得了四禅和五神通，正如《律藏》中所说。因此，身体正直伸展，结跏趺坐，眼睛不动，双手并拢，舌尖抵上颚，喉咙略微弯曲，呼吸缓慢，眼睛向下看——仅仅通过调整这七个要点，禅定自然而生，脉、气、明点自然地束缚，心识转为自性。在这些情况下，与其他的身心锻炼不同，特别重要的是缓慢、平静和不紊乱。平静中带有粗猛，粗猛中带有平静是关键。与体质相协调至关重要。身体锻炼也是帮助脉气进入关键点的助手。例如，三十二不死幻轮的关键点等。与其他脉气行者不同，特别重要的是，通过这些练习，身体不应紊乱，而应保持缓慢和平静。呼吸也是，用粗猛的呼吸来释放平静的呼吸，用平静的呼吸来释放粗猛的呼吸，并且用中性的呼吸来释放两者的瑜伽能量，这是至关重要的。关于乐、明、无念这三种状态的身体关键点的具体解释是：具体来说，在乐的状态下，手臂在肘部交叉，眼睛向下看，在乐的状态下保持心念是关键。在明的状态下，双手放在膝盖上，呼吸缓慢，眼睛直视虚空。无念的状态通过安住于七法姿势而成就。在修习乐的时候，在七法的基础上，交叉双手臂，是体验快乐、束缚脉和气的关键。在修习明的时候，脖子稍微向后伸展，手放在膝盖上，呼吸缓慢，眼睛直视前方，这是安住于光明自性的关键。无念是通过七法自然而然地成就的。通过对治退失的障碍，有三种方法：对治之物是与时机相符的地点和朋友，以及食物等对修行有益的东西。乐的对治之物是营养丰富的食物，以及服用药物和蜂蜜丸等。亲近具有合格印记的朋友等。明的对治之物是清凉的食物，以及地势高且视野开阔的地方等。无念的对治之物是温暖和浓密的地方，以及温暖的食物和缓慢的行为。
English
Due to his amazement at the seven postures, by adjusting the key points of the body, before long, he attained the four dhyanas and five superknowledges, as stated in the Vinaya texts. Therefore, straightening the body upright, assuming the lotus position, not moving the eyes, placing the hands together, the tip of the tongue touching the palate, the throat slightly curved, breathing slowly, lowering the eyes downwards—simply by adjusting these seven points, meditation arises naturally, the channels, winds, and bindus are naturally bound, and awareness transforms into its natural state. In these instances, unlike other physical exercises, the key is to be slow, calm, and undisturbed. Calmness with roughness and roughness with calmness are key. Aligning with the elements is extremely important. Physical exercise is also an aid to help the channels and winds enter the key points. For example, the key points of the thirty-two immortal illusion wheels, etc. Unlike other channel and wind practitioners, the key is to ensure that the body is not disturbed by these practices but remains slow and calm. Breathing is also key: releasing calm breath with rough breath and releasing rough breath with calm breath, and releasing the yoga energy of both with neutral breath. The specific explanation of the body key points of the three states of bliss, clarity, and non-thought is as follows: Specifically, in the state of bliss, the arms are crossed at the elbows, and looking down, holding the mind in bliss is key. In the state of clarity, placing both hands on the knees, breathing slowly, and gazing intently into the open space is key. The state of non-thought is accomplished by abiding in the seven-fold dharma posture. When meditating on bliss, based on the seven dharmas, crossing the two forearms is the key to experiencing bliss and binding the elements and winds. When meditating on clarity, slightly extending the neck backward, placing the hands on the knees, breathing slowly, and gazing intently forward is the key to abiding in the self-nature of luminosity. Non-thought is naturally accomplished through the seven dharmas. The remedies for reversing obstacles are threefold: The remedies are places and friends that are in accordance with the time, and foods and drinks that benefit the practice. The remedies for bliss are nutritious foods, and taking medicine and honey pills, etc. Relying on friends with qualified seals, etc. The remedies for clarity are cooling foods and high places with great views, etc. The remedies for non-thought are warm and dense places, as well as warm food and abiding in slow conduct.
Chinese
三者本身。对于因缘明点漏失，年轻女子，编织的三股线念诵咒语，系在腰间可以守护明点。如果生起分别念，服用旃檀、藏红花，以及人脂丸，可以成就无分别。如果昏沉，服用藏红花、冰片、菩提心丸，经中说可以成就三摩地。如果乐触衰退，明点漏失，就用未被村女之法沾染的女子编织的三股线，生起忿怒尊，念诵猛咒，做成七个咒结的丝线，系在腰间，一头系在金刚处，然后躺卧，就能制止。如果生起分别念，光明衰退，就服用白旃檀、红旃檀，以及龙脑藏红花，和人脂混合的药丸，空腹服用，可以成就禅定。昏沉是夺走无分别的体验，服用冰片、藏红花和红白菩提心丸可以消除。在《幻化网》中说：旃檀、藏红花和人脂，自性心平缓，禅定成就。藏红花、冰片、菩提心，等同虚空菩提金刚之物。依止不动尊的瑜伽士，可以成就衰老和压制。如是说。第三个意义是增上乐、明、无分别的智慧。分为共同和不共同两种。共同的教授是：乐明无分别，无有缺失而增上，则专注任何所缘都是最好的。首先不执著对境而修习，之后自然进入无对境的状态。此诀窍非常甚深殊胜，有缘者应当接受。认为有相而舍弃是愚者的行径，应当抛弃没有体验的恶劣传统。乐空大乐的所缘是明点燃烧滴落，明空的所缘是风的颜色，无分别的所缘是虚空清净，对于这些不要过于散乱，专注时，其他分别念就会在那里消失。而且不要执著于它的实体，自然安住于各自的乐明无分别状态，这是从甚深要义中产生的。如《现观庄严论》所说：对于任何所缘，心都安住在三摩地中，通过修习什么都没有，之后也要完全舍弃它。就是这个意思。有些人
English
These three themselves. Regarding the leakage of the dependent origination essence, young women, by braiding a three-stranded thread and reciting mantras, tying it around the waist protects the essence. If conceptual thoughts arise, relying on sandalwood and saffron, and pills of great human fat, non-conceptuality will be achieved. If there is dullness, saffron, camphor, and bodhicitta pills, the tantras say that samadhi will be achieved. If the bliss diminishes and the essence leaks, then a three-stranded thread spun by a maiden unsoiled by the ways of village women, generating wrath and reciting fierce mantras, making seven mantra knots, tying the thread around the waist, tying one end to the base of the vajra, and lying down will overcome it. If conceptual thoughts arise, the clarity diminishes, then white and red sandalwood, along with naga saffron, and pills made from human fat, taken on an empty stomach, will accomplish meditation. Drowsiness and dullness steal the experience of non-conceptuality, so taking pills of camphor, saffron, and white and red bodhicitta will dispel it. From the Net of Illusion: "With sandalwood, saffron, and human fat, the mind is naturally calm, meditation is accomplished. Saffron, camphor, bodhicitta, equal to space, the substance of bodhi vajra. By the yoga of relying on the immovable, aging and overpowering are accomplished." So it is said. The third meaning is the increase of the wisdom of bliss, clarity, and non-conceptuality. There are two aspects, general and specific. The general teaching is: If bliss, clarity, and non-conceptuality increase without fault, then holding the mind on any object of focus is praised as supreme. First, by meditating without focusing on an object, afterwards, one spontaneously goes into a state without focus. This key point is extremely profound and supreme, so those with fortune should accept it. Abandoning it because it is with characteristics is the path of fools, and bad customs without experience should be discarded. The object of focus for great bliss-emptiness is the burning and dripping essence. The object of focus for clarity-emptiness is the color of the wind. The object of non-conceptuality is the purity of space. When focusing on these without being too distracted, other conceptual thoughts subside there. And without focusing on its substance, spontaneously abiding in the state of bliss, clarity, and non-conceptuality, each in its own way, is born from the profound essential point. As it says in the Ornament of the Sutras: "On any object of focus, the mind is placed in samadhi. By meditating on nothing, afterwards, that too is completely abandoned." That is the meaning. Some
Chinese
那么，有相之士应该怎么做呢？要知道，没有要点，没有像芝麻皮一样的体验，是不可靠的。具体来说，分为三部分，这里是关于如何增进快乐的：特别是，增进快乐的殊胜方法是：吸下气，从秘密之处，明点向上融化，融化到头顶。任何事物都应置于无所缘的状态。之后，上下合拢，屏住呼吸。将心专注于心间，安住于无生状态。安住于乐、明、无戏论的状态。在这里，至上的瑜伽士与手印相结合。普通的瑜伽士则依赖于意念之明妃。当明点下降到秘密之处时，猛烈地吸气。明点像线一样向上聚集，融化到头顶的“ཧཾ་”（藏文，梵文天城体haṃ，梵文罗马拟音ham，汉语字面意思：种子字）。之后，安住于无所缘的状态。屏住呼吸，放松于无作意状态。安住于不可思议的乐空智慧中。意念之明妃，如《桑布扎续》所说：当瑜伽士处于不驯服之人的面前时，因为害怕他们诽谤教法，所以只应专注于自心。这是稍微解释一下要点：观想自己是本尊父母，在自己面前，观想一个非常美丽的女孩，因贪恋而长久注视。然后，将她转化为金刚亥母，加持她的空处，进入平等。观想从脐轮的“ཨ་”（藏文，梵文天城体a，梵文罗马拟音a，汉语字面意思：种子字）中燃起火焰，融化头顶的“ཧཾ་”（藏文，梵文天城体haṃ，梵文罗马拟音ham，汉语字面意思：种子字）。观想明点逐渐下降，进行搅拌和搅拌的结合。吸下气，收紧身体，多做收缩和微笑的动作。然后，明点逐渐下降到喉咙、心间、脐轮、金刚的根部。然后，在顶端，从明妃的莲花中出现白色的光芒。依次识别喜、胜喜、离喜、俱生喜。如果觉得明点要流失，或者要中断，就保持下气，猛烈地压住上气。明妃用“ཕཊ་”（藏文，梵文天城体phaṭ，梵文罗马拟音phaṭ，汉语字面意思：断）来奉献。明父用“ཧཱུྃ་”（藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，汉语字面意思：种子字）来引导。在金刚的孔中，用“ཕཊ་”（藏文，梵文天城体phaṭ，梵文罗马拟音phaṭ，汉语字面意思：断）来净化，用“ཧཱུྃ་”（藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，汉语字面意思：种子字）来引导，用“ཧཱུྃ་ཕཊ་”（藏文，梵文天城体hūṃ phaṭ，梵文罗马拟音hūṃ phaṭ，汉语字面意思：ཧཱུྃ་断）向上奉献。将所有的明点引导到头顶。最后，明妃也融化为快乐的自性，被引导并融入到“ཧཾ་”（藏文，梵文天城体haṃ，梵文罗马拟音ham，汉语字面意思：种子字）中。将“ཧཾ་”（藏文，梵文天城体haṃ，梵文罗马拟音ham，汉语字面意思：种子字）也置于无所缘的状态。然后进行引导和散布等活动。
English
So, what should someone with signs do? Know that without the key points, without even a sesame seed's worth of experience, it is unreliable. Specifically, there are three parts, and this is about how to enhance bliss: In particular, the supreme method for enhancing bliss is: drawing in the lower wind, from the secret place itself, the bindu melts upwards, melting into the crown of the head. Whatever arises, it should be placed in a state of non-fixation. Afterwards, close the upper and lower (winds), hold the breath. Focus the mind in the heart, rest in the unborn state. Abide in the state of bliss, clarity, and non-elaboration. Here, the supreme yogi unites with a mudra. The ordinary yogi relies on the mind-consort. When the bindu descends to the secret place, draw in the wind strongly. The bindu gathers upwards like a thread and melts into the 'ཧཾ་' (Tibetan, Devanagari haṃ, Romanized Sanskrit ham, literal meaning: seed syllable) at the crown of the head. After that, rest in a state of non-fixation. Holding the breath, release into a state of non-mentation. Abide in the inconceivable wisdom of bliss and emptiness. The mind-consort, as stated in the Samputa Tantra: When the yogi is in the presence of unruly people, because of the fear that they will slander the teachings, one should only rely on one's own mind. This is a brief explanation of the key points: Visualize oneself as the deity in union, and in front of oneself, visualize a very beautiful girl, gazing at her for a long time with attachment. Then, transform her into Vajravarahi, bless her secret place, and enter into union. Visualize fire blazing from the 'ཨ་' (Tibetan, Devanagari a, Romanized Sanskrit a, literal meaning: seed syllable) at the navel, melting the 'ཧཾ་' (Tibetan, Devanagari haṃ, Romanized Sanskrit ham, literal meaning: seed syllable) at the crown of the head. Visualize the bindu gradually descending, and perform the union of churning and churning. Draw in the lower wind, tighten the body, and make many contracting and smiling gestures. Then, the bindu gradually descends to the throat, heart, navel, the root of the vajra. Then, at the tip, white light arises from the lotus of the consort. Identify the joys in sequence: joy, supreme joy, joy beyond joy, and innate joy. If one feels that the bindu is about to be lost, or to interrupt it, maintain the lower wind and strongly press down the upper wind. The consort offers with 'ཕཊ་' (Tibetan, Devanagari phaṭ, Romanized Sanskrit phaṭ, literal meaning: cut). The father deity guides with 'ཧཱུྃ་' (Tibetan, Devanagari hūṃ, Romanized Sanskrit hūṃ, literal meaning: seed syllable). In the vajra's hole, purify with 'ཕཊ་' (Tibetan, Devanagari phaṭ, Romanized Sanskrit phaṭ, literal meaning: cut), guide with 'ཧཱུྃ་' (Tibetan, Devanagari hūṃ, Romanized Sanskrit hūṃ, literal meaning: seed syllable), and offer upwards with 'ཧཱུྃ་ཕཊ་' (Tibetan, Devanagari hūṃ phaṭ, Romanized Sanskrit hūṃ phaṭ, literal meaning: hūṃ cut). Guide all the bindus to the crown of the head. Finally, the consort also melts into the nature of bliss, is guided, and is absorbed into the 'ཧཾ་' (Tibetan, Devanagari haṃ, Romanized Sanskrit ham, literal meaning: seed syllable). Place the 'ཧཾ་' (Tibetan, Devanagari haṃ, Romanized Sanskrit ham, literal meaning: seed syllable) also in a state of non-fixation. Then perform guiding and spreading, and so on.