Chinese
思维周遍，进行供养、赞颂、忏悔，以及祈祷任何想要的事情。因为这是一切道路的根本，一切成就的来源。在《智慧显现》中说：土地和道路的次第，以对上师的虔诚反复修持，如果与上师的显现不分离，就与诸佛无别地安住。又如《誓言安排》中说：以不动摇的虔诚六个月，就能获得金刚持的果位。又如《智慧胜妙》中说：在头顶轮的庄严中，应当思念具德上师。因此，没有阻碍，证悟自然显现，自然而然地经历土地和道路是有必要的。指示修习前行利益：如此通过四种前行之法，不错谬地将心性融入正道，迅速获得解脱道，生起实相，容易通达正行，没有障碍，迅速获得成就等无量功德。因此，修习前行非常重要。在将大圆满智慧菩提心无为安住之前，观修无常、慈悲菩提心，以及将显有世间观想为佛的净土和本尊，念诵咒语，将心专注于微细瑜伽，修习上师瑜伽并祈祷，这四者是不可或缺的前行。如此行持，就能不错谬地融入解脱道，生起实相之义，容易修习正行，没有障碍，迅速获得殊胜和共同的成就等无量利益。现在很多人在没有任何前行的情况下修习道路，这被称为错误。现在宣说真实道，首先是概括性地指示：正行之觉性也是乐、明、无分别的，通过禅定的方法来认识实相，光明、离戏论的智慧，是本具俱生而显现的。就像木头不是火，但从炉灶里可以看到火燃烧一样。乐、明、无分别这三者不是觉性自生的智慧，但为了努力修持方法，乐是界，明是风，无分别是脉的关键。
English
Think comprehensively, make offerings, praises, confessions, and pray for whatever you desire. Because it is the root of all paths and the source of all accomplishments. In "Manifestation of Wisdom," it says: The stages of grounds and paths are traversed by repeatedly practicing devotion to the Guru. If one does not separate from the appearance of the Guru, one abides inseparably with all the Buddhas. And in "Arrangement of Samaya," it says: With unwavering devotion for six months, one will attain the state of Vajradhara. And in "Supreme Wisdom," it says: In the adornment of the crown chakra, one should think of the glorious Guru. Therefore, there is no interruption, and realization arises spontaneously. It is necessary to naturally traverse the grounds and paths. Showing the benefits of practicing the preliminaries: Thus, through the four preliminary practices, one's mind is incorporated into the correct path without error, quickly attaining the supreme path of liberation, giving rise to the true nature, easily mastering the main practice, being without obstacles, and possessing immeasurable qualities such as quickly attaining accomplishments. Therefore, it is extremely important to practice the preliminaries. Before resting the Great Perfection wisdom mind of enlightenment in its natural state, cultivate impermanence, compassion, and the mind of enlightenment, and visualize phenomenal existence as the pure land of Buddhas and deities. Recite mantras, focus the mind on subtle yoga, practice Guru yoga, and pray. These four are indispensable preliminaries. By practicing in this way, one can incorporate into the path of liberation without error, give rise to the meaning of reality, easily practice the main practice, be without obstacles, and quickly attain supreme and common accomplishments, as well as countless other benefits. Nowadays, many people practice the path without any preliminaries, which is called a mistake. Now, explaining the actual path, first, a general indication: The actual awareness is also bliss, clarity, and non-conceptuality. Through the method of meditation, the true nature is recognized, and the wisdom of luminosity, free from elaboration, is the innate, co-emergent one that arises. Just as wood is not fire, but fire can be seen burning from the stove, these three—bliss, clarity, and non-conceptuality—are not the actual innate, co-emergent wisdom of awareness, but for the sake of striving in method, bliss is the element, clarity is the wind, and non-conceptuality is the key to the channels.
Chinese
因此，有上师口诀和虔诚心的人们应当了解，那个智慧是：如《广大嬉戏经》所说：深寂离戏光明无为法，我今已证如甘露，然于何人宣说亦不解，故当不语住于林。这就是其中的道理。关于自性增长的解说有三部分，其中，指示乐空双运生起之方便是：首先，介绍大乐之方便。也就是，首先如前行一般禅修之后，四轮位于中央，三脉如柱子一般。右脉白色，左脉红色，中脉蓝色且有空腔。上端连接梵穴，下端连接密处。在肚脐的正前方，于中脉之内有阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），如火燃烧，从顶轮的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）中降下甘露。充满四个脉轮和身体内部的一切，当被喜乐充满时，从心间的వం（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：వం）字中，吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）的甘露不断降下。禅修直到没有生起喜乐的体验。然后，వం（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：వం）字也变得越来越小，越来越细。安住在远离三种目标和戏论的状态中。用这个方法抓住心，喜乐会生起止的境界。这里，希日•星哈大师向莲花生大师传授了，关于无法思议的乐明无分别的口耳传承的指示，就像它本来的样子。首先，是方便的殊胜喜乐。在观修显有诸法为本尊和上师的瑜伽之后。顶轮大乐轮有三十二根脉，喉间受用轮有十六根脉，心间法轮有八根脉，脐间化身轮有六十四根脉，在这些脉轮的中央，如柱子一般，右边的罗玛脉是白色的，左边的江玛脉是红色的，中间的昆达玛脉是蓝色的。上端到达顶髻，下端到达密处。特别是，中脉变得越来越大，像麦芒一样，像乌比草一样，像挤奶的木桶一样。最后，当整个身体都变得像中脉的自性一样稀薄透明时，将心专注于其中。无论心抓住哪个脉轮的位置，都只会显现中脉的功德。像这样，在中脉之内，在肚脐的正前方，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字如火的形状，从像头发尖端一样燃烧到像马尾巴一样燃烧。当顶轮的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字接触到像豌豆一样大小时，白色和红色的甘露之流降下，充满四个脉轮和整个身体。特别是，当蓝绿色的వం（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：వం）字降落在心间时，喜乐会增加。
English
Therefore, those who have the guru's instructions and devotion should understand that wisdom is: As stated in the "Extensive Play Sutra": Profound, peaceful, free from elaboration, luminous, uncompounded Dharma, I have found it like nectar. But if I were to show it to anyone, they would not understand. Therefore, I shall remain silent and dwell alone in the forest. This is the way it is. There are three parts to the explanation of the growth of self-nature, of which, the method of teaching the simultaneous arising of bliss and emptiness is: First, introducing the method of great bliss. That is, after meditating on the preliminary practices as before. The four chakras are in the center, and the three channels are like pillars. The right channel is white, the left channel is red, and the middle channel is blue and hollow. The upper end connects to the Brahma hole, and the lower end connects to the secret place. In the middle of the navel, within the central channel, there is A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A), burning like fire, and nectar descends from the Hum (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal meaning: Hum) at the crown of the head. Filling the four chakras and the entire body, when pervaded by bliss, from the letter Vam (Tibetan: བཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Literal meaning: Vam) in the heart, the nectar of Hum (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal meaning: Hum) descends continuously. Meditate until the experience of bliss arises. Then, the letter Vam (Tibetan: བཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Literal meaning: Vam) also becomes smaller and thinner. Abide in a state free from the three objects and elaborations. By seizing the mind with this method, bliss will give rise to calm abiding. Here, Master Shri Singha instructed Master Padmasambhava on the oral transmission of inconceivable bliss-luminosity-non-conceptuality, just as it is. First, the supreme bliss of skillful means is: After meditating on the appearance of all phenomena as deities and the guru's yoga. The crown chakra of great bliss has thirty-two petals, the throat chakra of enjoyment has sixteen petals, the heart chakra of Dharma has eight petals, and the navel chakra of emanation has sixty-four petals. In the center of these chakras, like pillars, the right Rasana channel is white, the left Lalana channel is red, and the middle Kundali channel is blue. The upper end reaches the crown of the head, and the lower end reaches the secret place. In particular, the central channel becomes larger and larger, like a barley awn, like an Ubhi grass, like a milking bucket. Finally, when the entire body becomes as thin and transparent as the nature of the central channel, focus the mind on it. No matter which chakra location the mind seizes, only the qualities of the central channel will appear. In this way, within the central channel, directly in front of the navel, the shape of the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) letter as fire, burning from the tip of a hair to the size of a horse's tail. When the Hum (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal meaning: Hum) at the crown of the head touches the size of a pea, the stream of white and red nectar descends, filling the four chakras and the entire body. In particular, when the blue-green Vam (Tibetan: བཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Literal meaning: Vam) falls on the heart, bliss will increase.
Chinese
如此思維，不散亂地禪修。當產生喜樂時，觀想“വം”字逐漸變小變細，最終消失，並在空無一物的狀態中保持心的平靜。這種方法能使本自具有的離戲論之樂空智慧，在那時顯現出來，這是其中的要點。當樂空的明光生起時，就是認識自性。然後，任何超出思維和言說的心，就會顯現出如虛空般無有分別的狀態。這就是樂空圓滿的大光明，其自性是不可思議的法性。在喜樂的修法中，不作任何執著地禪修，與此相應，身心安樂，心不散亂，覺性自明，如晴空般坦然洞徹，這就是樂空大圓滿，自生智慧認識自性。在《明點秘密》中說：「大樂金剛不可思議，明光是虛空的自性。」如此禪修，所產生的體驗次第是：禪修此法，體驗有四種：一切所顯現的都呈現為喜樂；日夜都無法脫離喜樂的狀態；貪嗔等煩惱無法擾亂內心；產生結合佛法詞句意義的智慧。從清淨未增盛的體驗中，顯現出景象；日夜在喜樂中度過；以及煩惱無法擾亂內心這三者顯現時，從覺性認識自性的體驗中，會顯現出特殊的智慧和穩定的慈悲。功德是：從那之後，再次禪修，眼通和神通等，無量的功德如太陽般在心中顯現。這是甚深精要的口訣。從禪修不可思議的樂空，獲得比以前更強的穩定性，因此會顯現出眼通、神通和神變等功德。然後，從明空無分別的智慧穩定之後，如何禪修方便的次第呢？第二是明觀的方便的介紹。前行如前，觀想三脈清晰。觀想右脈彎曲進入中脈的方式，如同酥油燈的燈芯，將上端對準鼻孔。通過右脈呼出氣息三次，消除疾病、邪魔、罪業和障礙。緩慢地通過兩鼻孔吸氣三次，將穩固和變動的世界，化為光芒，從鼻孔進入，通過右脈，進入中脈，在心間中央，化為一指寬的光團，融入光團中，保持到能夠忍受為止。
English
Thinking in this way, meditate without distraction. When bliss arises, visualize the syllable "bam" (བཾ་) becoming smaller and smaller until it disappears, and maintain the mind's equanimity in a state of nothingness. This method allows the wisdom of bliss and emptiness, free from elaboration, which is inherent within oneself, to manifest at that moment. This is the key point. When the clear light of bliss and emptiness dawns, it is the recognition of one's own nature. Then, any mind that transcends thought and expression will manifest in a state like the sky, free from conceptualization. This is the great clear light of bliss and emptiness, complete in itself, whose nature is inconceivable Dharma-nature. When meditating on the method of bliss without focusing on anything, in accordance with this, the mind and body are at ease, and the awareness, free from mental agitation and clinging, is self-luminous, clear and open like the sky. This is the great perfection of bliss and clear light, the self-arisen wisdom recognizing its own nature. In the "Essence of Bindu Secret," it says: "Great bliss Vajra is inconceivable, clear light is the nature of the sky." Having meditated in this way, the stages of experience are shown as follows: By meditating on this, there are four kinds of experiences: everything that appears arises as bliss; one cannot separate from the state of bliss day and night; afflictions such as attachment and aversion do not disturb the mind; and wisdom arises that combines the meaning of Dharma words and concepts. From the experience of the un-increased purity of the elements, appearances arise; days and nights are spent in bliss; and when the three—afflictions not disturbing the mind—arise, from the experience of the awareness recognizing its own nature, special wisdom and stable compassion will arise. The qualities are: After that, meditating again, powers such as the divine eye and clairvoyance, immeasurable qualities, dawn in the mind like the sun. This is a very profound and essential instruction. From meditating on inconceivable bliss and emptiness, one obtains greater stability than before, and therefore qualities such as the divine eye, clairvoyance, and miraculous powers will arise. Then, after the wisdom of clear emptiness, non-conceptual, is stabilized, how does one meditate on the stages of skillful means? Second is the introduction to the means of clarity. The preliminaries are as before, visualizing the three channels clearly. Visualize the right channel curving and entering the central channel, like the wick of a butter lamp, with the upper end pointing towards the nostril. Exhale three times through the right channel, dispelling sickness, evil spirits, sins, and obscurations. Slowly inhale three times through both nostrils, transforming the stable and moving world into light, entering from the nostrils, through the right channel, into the central channel, and in the center of the heart, transforming into a light sphere the size of a finger-width, dissolving into the sphere of light, holding it there as long as one can bear.