Chinese
脐轮和心轮等是六处脉轮的中心。 珍宝是金刚宝，月亮的成分是精液。 逐渐转化是指通过喜悦等次第来转化。 罗睺是中脉，吞噬的是月亮。 不依赖于转化的喜悦而向上返回。 在那之后，被称为太阳的成分，意思是阿瓦都提也吞噬智慧的微尘。 吞噬日月之后，大便和，小便，大肉，也吞噬中央的精华。 吞噬黏液，胆汁，血之后，血肉和骨头，所有脉络都吞噬。 因为这样说，日月被罗睺吞噬后，风和菩提心的精华，在顶髻轮被掌握之后，大便小便和，大肉或者说从中央的精华，也吞噬脚，向上行走，同样地，也吞噬黏液和，胆汁和，血和，肉和，骨头和，脉络。 吞噬日月后，当转变为大乐时，这些杂质都转变为精华。 这不是降临在普通身体上。 在清净的所依上修持燃烧的火，必须焚烧它的蕴。 因为这样说，这个普通的身体是通过多种因缘，脉气菩提心的力量微弱。 不是燃烧，不能生起特殊的四喜。 清净的所依是，相续 完全成熟并且对大乘有信等等具足特征者。 修持拙火，用那火焚烧瑜伽士自身的蕴。 以业手印修持不变化的喜乐的这种方式，是应瑜伽自在迟钝者而说的，对于中等根器者说是以智慧手印修持，对于敏锐根器者仅仅以大手印，修持不变化的大乐。 对于迟钝根器者需要业手印。 俱生之禅即是， 必定从境的因缘修持，随行于梦识之后。 因为这样说，俱生是指，在菩提心稳固于金刚宝上所生的智慧。 禅修是转化到金刚宝
English
The navel chakra and the heart chakra, etc., are the centers of the six chakras. The jewel is the Vajra Jewel, and the lunar component is semen. Gradual transformation refers to transforming through the stages of joy, etc. Rahu is the central channel, and what is devoured is the moon. It returns upwards without depending on the bliss of transformation. After that, it is called the solar component, meaning that the Avadhuti also devours the dust of wisdom. After devouring the sun and moon, excrement and, urine, great flesh, also devour the essence of the center. After devouring mucus, bile, and blood, flesh and bones, all the veins are devoured. Because it says so, after the sun and moon are devoured by Rahu, the essence of wind and bodhicitta, after the crown chakra is mastered, excrement, urine, and, great flesh, or the essence from the center, also devour the feet, going upwards, and likewise, also devour mucus and, bile and, blood and, flesh and, bones and, veins. After devouring the sun and moon, when it transforms into great bliss, these impurities all transform into essence. This does not descend upon an ordinary body. On a pure basis, cultivate the burning fire, and its aggregates must be burned. Because it says so, this ordinary body has weak power of channels, winds, and bodhicitta through various causes and conditions. It is not burning, and cannot generate the special four joys. The pure basis is, the continuum fully matured and possessing characteristics such as faith in the Mahayana. Cultivate tummo fire, and with that fire, burn the yogi's own aggregates. This way of cultivating unchanging bliss with karma mudra is said for the sake of yogic masters who are dull. For those of medium capacity, it is said to cultivate with jnana mudra, and for those of sharp capacity, only with mahamudra, cultivate unchanging great bliss. For those of dull capacity, karma mudra is necessary. The co-emergent meditation is, it must be cultivated from the causes and conditions of the object, following after dream consciousness. Because it says so, co-emergent refers to the wisdom born when bodhicitta is stable on the Vajra Jewel. Meditation is transforming into the Vajra Jewel.
Chinese
从一个大关隘堵塞开始，直到十二地未圆满之间修习。 必须的所缘之助缘是，依靠完全清净的智慧，使菩提心坚定。 梦境的觉性也随之而来，将追求漏失之乐的习气在梦中舍弃，转变为大乐之心。 对于此，无论以利根或钝根的次第，依靠何种手印修持，据说都能使意念明净，被称为大心金刚之修法。 简要阐述遣除障碍之义：身中 所住之风与病患之基，向上抛掷向下束缚，直接调正于自身处消融，再次上扬抛掷于疼痛处。 意思是，身体无论是瑜伽士还是其他人，都是安住于此。 风与病患之基是，浊气、恶血以及食物的精华与糟粕未分离等等，以上下遣除障碍之要诀，向上向下驱赶，直接消灭是，精华与糟粕分离并用棍棒驱赶而出，以上下中三处之要诀压制，所有过患皆于自身处寂灭。 哪一个抛掷于疼痛处是，压制上下中三处之气，在任何疼痛之处，将气与心合一，观想疾病直接从疼痛处喷涌而出，用旋转的方式压制。 如果这样还未痊愈，则用对治的禅定来治疗：地水火风诸元素，作为敌人与朋友自性安住，以冷热对治的次第来调伏。 因为地风颠倒，觉知沉重而昏暗，强行控制风，专注于位于头顶罗睺座上的种子字यं（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，字面意思：风）。 因为风的风颠倒，觉知飘忽不定而散乱，强行控制地风，专注于位于脐轮或肛门处劫末火座上的种子字लं（藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，字面意思：地）。 因为火风颠倒，觉知散乱而愤怒，强行控制水风，专注于位于心间的月亮上的种子字वं（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，字面意思：水）。 因为水风颠倒，觉知颤抖，身体寒冷，强行控制火风，专注于位于喉咙的太阳上的种子字रं（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，字面意思：火）。 虚空之体验
English
From the obstruction of a single great gate onwards, meditate until the twelve bhumis are not yet perfected. The necessary circumstantial condition is to rely on the wisdom that completely purifies the lineage and to stabilize the mind of bodhicitta. The awareness of dreams also follows this, abandoning in dreams the habitual tendencies of seeking leaking pleasure, transforming it into a mind of great bliss. For this, whether one practices relying on any mudra in the order of sharp or dull faculties, it is said that it purifies the mind-bindu and is called the great practice of the vajra heart. Briefly explaining the meaning of dispelling obstacles: The wind and the foundation of disease residing in the body, throw upwards and bind downwards, directly straighten and dissolve in one's own place, again lift up and throw to the place of pain. This means that the body, whether it is a yogi or someone else, resides there. The foundation of wind and disease is impure wind, bad blood, and the undifferentiated essence and dregs of food, etc. With the key points of dispelling obstacles from above and below, drive upwards and downwards, and directly eliminate, which means separating the essence and dregs and expelling them with a stick. By suppressing the key points of the three places of above, below, and middle, all faults are pacified in their own place. Which one is thrown to the place of pain? Suppressing the winds of the three places of above, below, and middle, in whatever place there is pain, combine wind and mind, and visualize the disease directly erupting from the painful place, suppressing it with a whirling motion. If this does not heal, then cure it with the antidote meditation: The elements of earth, water, fire, and wind also abide naturally as enemies and friends, and should be tamed in the order of hot and cold antidotes. Because the earth-wind is reversed, awareness is heavy and dull, forcibly control the wind, and focus on the seed syllable yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，字面意思：wind) located on the Rahu seat on the crown of the head. Because the wind of wind is reversed, awareness is scattered and agitated, forcibly control the earth-wind, and focus on the seed syllable laṃ (藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，字面意思：earth) located on the fire seat of the end of time in the navel or anus. Because the fire-wind is reversed, awareness is scattered and angry, forcibly control the water-wind, and focus on the seed syllable vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，字面意思：water) located on the moon in the heart. Because the water-wind is reversed, awareness trembles, and the body is cold, forcibly control the fire-wind, and focus on the seed syllable raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，字面意思：fire) located on the sun in the throat. The experience of emptiness.
Tibetan
་ཀྱི་ཤེས་པ་གཡང་ཟ་བ་ལ་སོགས་པ་བྱུང་ན། ས་རླུང་བཙན་ཐབས་སུ་བཟུང་ཞིང༌། ལྟེ་བའི་བཤང་ལམ་དུ་སའི་གདན་ལ་ཡི་གེ་ལཾ་ལ་དམིགས་པ་བཅུན། ནམ་མཁའི་རླུང་བཙན་ཐབས་སུ་བཟུང་བས་ཀུན་གྱི་གྲོགས་སུ་གྱུར་པ་ཡིན་གསུངས། ཡང་སྟེང་སྲོག་རྩོལ་ལ་བརྟེན་ནས། དགྲ་དང་སྤྲད་པ་དང༌། གྲོགས་དང་བསྡེབས་པ་ནི། ལུས་ལ་ཚད་པའི་ནད་བྱུང་ན་མེ་དགྲ་ཆུ་ཡིན་པས། འོག་ཏུ་གདན་ཆུའི་དཀྱིལ་འཁོར་འདོམ་གང་བ་ཟླུམ་པོ། ཁ་དོག་དཀར་པོ་རེག་བྱ་ཤིན་ཏུ་བསིལ་བ་ཅིག་བསྒོམ། སྙིང་གར་ཆུའི་དཀྱིལ་འཁོར་ལག་མཐིལ་ཙམ་ཅིག་བསྒོམ། དེའང་རེག་བྱ་ཤིན་ཏུ་བསིལ་བར་བསྒོམས་པའི་སྟེང་དུ། བཾ་དཀར་པོ་རྣམ་པ་ཡིག་འབྲུ་ལ་ངོ་བོ་ཆུ་རུ་འདུག་པ་ཅིག་བསྒོམས་ལ། ཆུ་རླུང་བཟུང་ཞིང༌། ཡི་གེ་དང་དཀྱིལ་འཁོར་གཉིས་ལས་ཆུ་ཚུབ་བུན་བུན་བྱུང་ནས་ལུས་ཀྱི་ནང་ཐམས་ཅད་གང་བར་བསྒོམ། འོག་གི་ཆུའི་དཀྱིལ་འཁོར་ལས་ཀྱང་ཆུ་ཚུབ་རྦ་ཀློང་ཐོལ་ཐོལ་བ་བྱུང་ནས། ལུས་ཀྱི་ཕྱི་ནང་ཆུ་ཚུབ་ཀྱིས་གང་བར་བསྒོམ། ཁྱད་པར་དུ་ནད་ཡོད་པའི་སར་ཆུ་འཁྱགས་སུ་བསམ། སྤྱིར་ཚད་ནད་ཐམས་ཅད་སྟོད་ནས་འཇུག་ཅིང༌། འབྱུང་བ་ཆ་མ་སྙོམས་པའི་ནད་ཐམས་ཅད་དང་པོ་སྙིང་ཀ་ནས་བསྐྱེད་པ་ཡིན་ཏེ། འབྱུང་བ་བཞི་ཀའི་རྩ་འདུས་ཡོད་པའི་ཕྱིར་རོ། །འདི་རྣམས་ལ་འོག་རླུང་མི་སྡོམ་པར་རང་སོར་བཞག་པས་ཆོག །ལུས་སྐྱིལ་ཀྲུང་བྱ། ལག་པ་ པུས་མོ་ལ་དགབ། གྲོགས་དང་སྡེབ་པ་ནི། ཆུའི་དཀྱིལ་འཁོར་གྱི་འོག་ཏུ། རླུང་གི་དཀྱིལ་འཁོར་རབ་ཏུ་གཡོ་བ་གཅིག་བསྒོམ། དེ་ལས་རླུང་བྱུང་ཞིང་རླུང་གི་རླུང་བསམ། ཆུ་ཚུབ་ལ་རླུང་གི་གྲོགས་བྱས་ནས། ཤིན་ཏུ་གྲང་བས་བཟོད་གླགས་མེད་པར་བསྒོམ་མོ། །ལུས་ལ་གྲང་བ་སྐྱེས་ན་ཆུ་དགྲ་མེ་ཡིན་པས། ལུས་གནད་ནི་གོང་བཞིན་ཏེ། འོག་མ་རྣམས་ལ་ཡང་ཤེས་པར་བྱའོ། །གདན་མེའི་དཀྱིལ་འཁོར་གྲུ་གསུམ་དམར་པོ་འབར་བར་བསམ། ནང་དུ་ཨ་ཐུང་གི་གནས་སུ་མེའི་དཀྱིལ་འཁོར་ལག་མཐིལ་ཙམ་རཾ་གྱིས་མཚན་པ་ཅིག་བསམ། མེ་ཕྱི་ནང་གཉིས་ཀར་ཡང་རེག་བྱ་ཚ་བ། མགར་བའི་སོལ་མལ་ལྟ་བུར་བསྒོམ་ཞིང་མེ་རླུང་བཟུང་སྟེ། ཡི་གེ་དང་དཀྱིལ་འཁོར་གཉིས་ལས་མེ་ཚུབ་བྱུང་བར་བསྒོམ་པས། གྲོགས་དང་སྡེབས་པ་ནི་མེའི་འོག་ཏུ་རླུང་གི་དཀྱིལ་འཁོར་བསྒོམ། དེ་ནས་རླུང་བཟུང་ཞིང༌། དཀྱིལ་འཁོར་ལས་རླུང་བྱུང་བས། མེ་ཕྱི་ནང་གཉིས་ཀར་རླུང་གིས་བུས་པས། རབ་ཏུ་འབར་ཞིང་ཤིན་ཏུ་ཚ་བར་བསྒོམ་དེས་ངེས་པར་སེལ་ལོ། །ལུས་ལྕི་ཞིང་འཐིབས་ན། ས་དགྲ་རླུང་ཡི
Chinese
如果出现心识恍惚等情况，就强制控制地和风。在肚脐的排泄道的地基上，专注于种子字ལཾ་（藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）。据说强制控制虚空的风，就能成为一切的帮手。又依靠上部命勤，与敌人对抗和与朋友联合是：如果身体发生热病，火的敌人是水。所以在下面观想一个一寻长的圆形水坛城，颜色是白色，触感非常凉爽。在心间观想一个手掌大的水坛城，也要观想触感非常凉爽，然后在上面观想白色的种子字བཾ་（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺），形状是字形，本体是水。控制水风，观想从字和坛城中出现水流，充满身体的内部。也观想从下面的水坛城中出现水流波涛汹涌，身体内外被水流充满。特别是在有病的地方观想冰水。一般来说，所有的热病都是从上部进入的，所有元素不调和的疾病都是首先从心间产生的，因为四种元素的脉都汇集在那里。这些都不需要控制下风，保持自然即可。身体结跏趺坐，手放在膝盖上。与朋友联合是：在水坛城的下面，观想一个剧烈摇动的风坛城，从中产生风，并观想风的风。水流得到风的帮助，观想非常寒冷，无法忍受。如果身体产生寒冷，水的敌人是火。身体的姿势和上面一样，下面的也要知道。观想地基是红色的三角形火焰坛城，熊熊燃烧。在里面，在短阿（ཨ་ཐུང་）的位置，观想一个手掌大的火焰坛城，以种子字རཾ་（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）为标志。观想内外之火，触感灼热，像铁匠的煤堆一样，控制火风，观想从字和坛城中出现火焰。与朋友联合是：在火的下面观想风坛城，然后控制风。从坛城中产生风，风吹动内外之火，观想火焰熊熊燃烧，非常灼热，这样必定能消除。如果身体沉重而迟钝，地的敌人是风。
English
If mental confusion or similar states arise, forcefully control the earth and wind. On the foundation of the excretory passage of the navel, focus on the seed syllable ལཾ་ (Tibetan: ལཾ, Sanskrit Devanagari: लं, Sanskrit Roman transliteration: laṃ, Chinese literal meaning: Lang). It is said that forcefully controlling the wind of space will become a helper to all. Furthermore, relying on the upper life force, confronting enemies and uniting with friends involves: If a feverish illness occurs in the body, the enemy of fire is water. Therefore, below, visualize a circular water mandala, one fathom in size, white in color, and extremely cool to the touch. In the heart center, visualize a water mandala the size of a palm, also visualizing it as extremely cool to the touch. Then, above that, visualize a white seed syllable བཾ་ (Tibetan: བཾ, Sanskrit Devanagari: वं, Sanskrit Roman transliteration: vaṃ, Chinese literal meaning: Wang), in the form of a letter, whose essence is water. Control the water wind, and visualize water currents emerging from the letter and mandala, filling the entire interior of the body. Also, visualize water currents and turbulent waves emerging from the water mandala below, filling the body inside and out with water currents. Especially, in the area of the illness, visualize ice water. Generally, all feverish illnesses enter from above, and all illnesses of imbalanced elements arise first from the heart center, because the channels of all four elements converge there. For these, there is no need to control the lower wind; it is sufficient to leave it natural. Sit in the vajra posture, with hands resting on the knees. Uniting with friends involves: Below the water mandala, visualize a violently moving wind mandala, from which wind arises, and contemplate the wind of wind. With the water currents aided by the wind, visualize extreme coldness, unbearable. If coldness arises in the body, the enemy of water is fire. The body posture is the same as above, and the following should also be understood. Visualize the foundation as a red triangular fire mandala, blazing fiercely. Inside, in the position of the short A (ཨ་ཐུང་), visualize a fire mandala the size of a palm, marked with the seed syllable རཾ་ (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Roman transliteration: raṃ, Chinese literal meaning: Rang). Visualize the fire, both internal and external, as hot to the touch, like a blacksmith's coal pile, and control the fire wind, visualizing flames emerging from the letter and mandala. Uniting with friends involves: Below the fire, visualize a wind mandala, and then control the wind. As wind arises from the mandala, the wind blows on the internal and external fire, visualizing the flames blazing fiercely and extremely hot, which will surely eliminate it. If the body feels heavy and dull, the enemy of earth is wind.