Chinese
在这些时候，身体的关键和专注的约束是：中间进行狮子抖擞等。下降、回转、伸直、扩展和仰卧的幻轮专注要点，如所见般传承。简而言之，从详细的解释中，首先：下降是拥抱的手印本身，就像身体上下摇动按压一样。专注是观想从吽（ཧཾ，梵文：haṃ，梵文罗马拟音：ham，汉语字面意思：吽）中引出菩提心，在秘密处下降时，专注于安乐。狮子抖擞是身体四肢着地抖擞，颈部抬起，吸入下气，张开嘴巴，发出微小的哈声。下降、回转、扩展都是对整体有益的要点。特别是下降：结跏趺坐于前，观想意之明点融入，以拥抱的手印和身体上部抬起的方式，使身体下部紧紧下降。从吽（ཧཾ，梵文：haṃ，梵文罗马拟音：ham，汉语字面意思：吽）中菩提心下降到秘密处，心中专注于增长的安乐。这在所有明点脉轮的专注中都是特别的下降。回转是从那向上拉起：双手放在肾脏的海洋岩石上，吸入下气，舌尖抵住上颚，眼球回转，头部像颤抖一样摇晃。专注是明点如念珠般，一个融入另一个，观想直到头顶。秘密处下降的明点向上回转是：正直坐着，双手在肾脏处交叉，第三个手指抵住脊椎。用力吸入下气，舌尖抵住上颚，眼球向上回转。屏住呼吸，颈部向下压，头部像绸缎般颤抖。明点如念珠般从秘密处到头顶逐渐融入，观想到吽（ཧཾ，梵文：haṃ，梵文罗马拟音：ham，汉语字面意思：吽）和吉之间，从而引导精华。然后遍布全身：扩展是拉弓，伸展腿脚。发出“嘶”声，舌尖抵住牙齿呼气。双手做出拉弓的姿势，做完狮子抖擞之后，结跏趺坐，发出“嘶”声，舌尖抵住牙齿。呼气时，遍布毛孔，观想所有脉轮位置都被明点遍布，瞬间置于无念的空性中。然后：仰卧，呼吸和心放松，无论什么也不想，什么也不执着，自性远离戏论的
English
In these times, the key to the body and the binding of focus are: In between, doing the lion shake and so on. The key points of the illusion wheel of descending, reversing, straightening, extending, and reclining are transmitted as seen. In short, from the detailed explanation, first: Descending is the embracing mudra itself, like shaking and pressing the upper and lower body. The focus is on visualizing the Bodhicitta drawn from Hūṃ (ཧཾ, Devanagari: haṃ, Romanized Sanskrit: ham, Literal Chinese meaning: Hūṃ), and when descending in the secret place, focusing on bliss. The lion shake is shaking with the body's four limbs planted, the neck raised, inhaling the lower air, opening the mouth, and desiring a small Ha sound. Descending, reversing, and extending are all key points that benefit the whole. Especially descending: Sitting in the lotus position in front, focusing on the mind's bindu merging, with the embracing mudra and the upper body raised, causing the lower body to descend tightly. As the Bodhicitta descends from Hūṃ (ཧཾ, Devanagari: haṃ, Romanized Sanskrit: ham, Literal Chinese meaning: Hūṃ) into the secret place, the mind is held on the increasing bliss. This is a special descent in all bindu chakra focuses. Reversing is pulling upwards from there: placing both hands on the kidney's ocean rock, inhaling the lower air, touching the tip of the tongue to the palate, reversing the eyeballs, and shaking the head like trembling. The focus is on the bindu like a rosary, one merging into the other, visualizing up to the crown of the head. Reversing the bindu that descended in the secret place upwards is: sitting upright, crossing both hands at the kidneys, the third finger touching the spine. Inhaling the lower air forcefully, touching the tip of the tongue to the palate, reversing the eyeballs upwards. Holding the breath, pressing the neck downwards, causing the head to tremble like shaking a silk cloth. The bindu, like a rosary, gradually merges from the secret place to the crown of the head, visualizing between Hūṃ (ཧཾ, Devanagari: haṃ, Romanized Sanskrit: ham, Literal Chinese meaning: Hūṃ) and Gī, thereby guiding the essence. Then, spreading throughout the whole body: Extending is drawing a bow, stretching the legs and arms. Emitting a "Sī" sound, touching the tip of the tongue to the teeth and exhaling. After making the gesture of drawing a bow with the hands and doing the lion shake, sitting in the lotus position, emitting a "Sī" sound, touching the tip of the tongue to the teeth. When exhaling, it permeates the pores, visualizing all chakra positions being permeated by bindus, instantly placing oneself in a state of non-thought emptiness. Then: Reclining on the back, relaxing the breath and mind, not thinking about anything, not clinging to anything, the nature is free from elaboration.
Chinese
置于我处。由此无碍大乐菩提成就。明点收摄，仰卧放松身心，于自然舒缓之状态中置于无念昏厥。此乃于乐空原始清净中修持之法，摄持明点之无碍法性之界，获得意义之自地。之后正直安坐，恒常修持彼义。若不了解此，恒常修习下、返、散三者，乃勤作之断裂道，以此亦无法于未来寻得实相意义之定解，故此诀窍乃自性大圆满之殊胜方便。第二义，明晰风之增益殊胜者，软硬相互增益，尤以内持外持相互增益，缓和柔顺相互混合关要为要。数量、颜色、触觉、形状等，虽说有多种方便可学，然此乃一即一切成就之口诀，如此修习乃关要之王。修习柔风之后持硬风，则新生功德，硬风亦同于柔风。以持风之疾病故向外持，以外持故向内略持乃殊胜关要。此外，以风囊之数量于歧途中摄持心，以五大之颜色之风摄持心，以触觉冷热摄持心，以风之不同形状摄持心而增益，虽说有多种，然彼皆仅为执持所缘，无法真实结合于法性。此处所示乃以一关要将风束缚于中脉内，法性于无处显现之方便，身之关要如前，特别之处在于眼睛不动。风于口鼻三者平等极缓，于平凡自解之状态中放松。心之关要于任何处皆不执持，任其自然。其后仰卧，伸展手足，发出“哈”声，猛烈而心则置于虚空之中。无散乱，离弃收放，坦然安住。风心自解安住于安乐之状态，无碍功德显现之门不可估量。身乃七支毗卢法，风于口鼻平等且极缓，心于无念中稍作放松。
English
Place it with me. By this, unobstructed great bliss Bodhi is accomplished. Bind the bindu, and lying supine, relax the body and mind, and place it in a state of unconscious fainting in a natural, relaxed state. This is the practice of bliss-emptiness primordial purity, seizing the unobstructed Dharmata realm of the bindu, obtaining the self-ground of meaning. Then sit upright and constantly meditate on that meaning. If you do not understand this, even if you constantly practice the three: lowering, reversing, and scattering, it is called the path of diligent fragmentation. Because you cannot find the definitive understanding of the meaning of reality even in the future with this, this key point is called the great perfection of self-nature, the great method. Second meaning: the sacred enhancement of clear wind, soft and hard enhance each other, especially inner holding and outer holding enhance each other. It is important to cherish the key point of gentle and soft mutual mixing. Although it is said that there are many ways to learn numbers, colors, tactile sensations, shapes, etc., this is the mantra that one achieves everything. Practicing in this way is the king of key points. If you hold the rough wind after practicing the soft wind, new qualities will be born, and the rough wind is the same as the soft wind. Holding the wind disease outwards because of holding it, and holding it slightly inwards because of holding it outwards is a sacred key point. In addition, grasping the mind in distraction with the number of wind sacs, grasping the mind with the wind of the colors of the five elements, grasping the mind with the tactile sensations of hot and cold, and enhancing by grasping the mind with the different shapes of the wind, although there are many said, they are all just grasping at the object of focus, and cannot actually combine with Dharmata. Here, the method of binding the wind into the central channel with one key point and Dharmata appearing nowhere is shown: the key point of the body is the same as before, especially the eyes do not move. The wind is extremely slow and equal in the three places of the mouth and nose, and relax in a normal self-liberated state. The key point of the mind is not to hold on to anything, let it be natural. After that, lie supine and stretch your hands and feet, and make a loud "Ha" sound, and the mind is placed in the middle of the sky. Without distraction, free from gathering and scattering, stay calmly. The wind and mind are self-liberated and stay in a state of bliss, and the door to the manifestation of unobstructed qualities is immeasurable. The body is the seven-fold Vairochana Dharma, the wind is equal and extremely slow in the mouth and nose, and the mind is slightly relaxed in non-thought.
Chinese
将“帕”字视为风的数字。那时，由于被束缚于中脉，因此在任何地方都不会产生分别念的时候，为了将风心转化为原始清净，伸展手脚仰卧，眼睛注视天空。念诵三遍强烈的“哈”字后，屏住呼吸，将心保持在自然状态，由于没有任何执着和分别念，因此证悟法性穷尽的智慧会在瞬间生起。这被称为在大圆满金刚界坛城中自然成就，触及法身普贤王如来的果位。像这样长期修习，所显示的功德显现方式是：身体轻盈，没有阻碍，一切戏论寂灭；心明亮，非常清澈，显现神通；脚步轻快，颜色光润，生起禅定；风心融入中脉的征兆会出现。又是甚深至上的要诀，极其秘密。身体像棉花一样轻盈，感觉不到呼吸的流动，分别念戏论寂灭，心清澈，明亮，显现微细的神通，像马一样迅速，颜色光润且具有光芒，新的禅定生起，以及见到烟等十种清净的征兆等等会发生。第三个意义：即使是不分别的虚空般的增益，放松身心，专注于一个目标。不散乱于一个目标，极其专注地观看，其他分别念会融入其中，对目标的执着也会完全寂灭，显现对显现没有执着的空性。身体从七种毗卢遮那坐姿的姿势中，特别地，当凝视着佛像等事物时，所有其他的念头都融入佛像中，对佛像的执着也自然平息，显现空性，生起不分别的智慧。重要的誓言：这是要诀，不要像对待其他人一样教导。有时将目标向外，用风吹拂，稍微停留在外面，不分别念就会生起。有时向内保持，在上半身或下半身的任何一处，将目标专注于一个事物上，不要散乱。有时没有所缘，将觉性保持在自然状态。安住在对境显现没有执着的境界中。这是不分别法身的意，依靠要诀，从内心自然生起。有时屏住呼吸，凝视着土地、石头、山脉、岩石等事物，不分别念就会生起。
English
"Pa" is to be regarded as the number of wind. At that time, because one is bound in the central channel, when there is no conceptualization of anything, in order to transform wind and mind into primordial purity, stretch out the limbs and lie supine, fixing the eyes on the sky. Recite the three powerful "Ha" syllables and hold the breath, leaving the mind in its natural state. Because there is no grasping or conceptualization of anything, the wisdom of the exhaustion of phenomena will arise in an instant. This is called spontaneously accomplished in the mandala of the Vajra Realm of the Great Perfection, touching the state of Dharmakaya Samantabhadra. Having meditated in this way for a long time, the way in which the qualities manifest is shown as follows: The body is light, without obstruction, all elaboration is pacified; the mind is clear, extremely pure, and clairvoyance arises; the feet are swift, the complexion is lustrous, and samadhi arises; the signs of wind and mind entering the central channel will appear. Again, it is the most profound and supreme key point, extremely secret. The body becomes as light as cotton, one does not feel the movement of breath, conceptual elaboration is pacified, the mind is clear and bright, subtle clairvoyance arises, one becomes as swift as a horse, the complexion is lustrous and radiant, new samadhi arises, and the ten pure signs such as seeing smoke, etc., will occur. Third meaning: Even the enhancement of non-conceptual space-like awareness, relax the body and mind, and hold the focus on one point. Without wavering on one point, by looking very intently, other conceptual thoughts will dissolve into it, and the conceptualization of that object will also be completely pacified, and emptiness without grasping to appearances will arise. The body, especially from the seven postures of Vairochana, when staring at a deity image or something similar, all other thoughts dissolve into the deity image, and the grasping to the deity image also naturally subsides, emptiness appears, and non-conceptual wisdom arises. Important commitment: This is the key point, do not teach it as you would to others. Sometimes, direct the object outward, using the wind, and by staying just a little outside, non-conceptualization will arise. Sometimes, hold it inward, in either the upper or lower body, focus on one object without wavering. Sometimes, without an object, leave awareness in its natural state. Abide in the state of non-grasping to the appearance of objects. This is the intention of the non-conceptual Dharmakaya, relying on the key point, it arises naturally from within. Sometimes, holding the breath, by staring at the earth, stones, mountains, rocks, etc., non-conceptualization will arise.