English
Pray. Pray that I may generate supreme realization. Pray that I may generate in my mind altruism without attachment and great compassion. Pray that I may manifest various pure appearances. Do as much as you can, and if you wish, you can also recite the lineage prayer such as "Namo Guru. At Vulture Peak Mountain." After praying in this way, white rays of wisdom emanate from them and dissolve from the crown of your head, thereby purifying all sins and obscurations, and generating the wisdom of bliss and emptiness in your mind. Finally, visualize all the deities dissolving into light with immeasurable compassion, gradually dissolving and dissolving from the crown of your head, thereby receiving blessings. Second, the main part is: the venerable lord summarized the instructions of the fifty-five siddhas into five key points and taught them. Therefore, here are five key instructions of meaning symbolized by five examples. First, the twelve lineages of characteristics, sound, and reason were transmitted to Nagarjuna and merged into the instructions like the sky. This has four points: studying in the conventional truth, studying in the ultimate truth, studying in union, and not abiding anywhere. The first point is: in order to reverse the attachment of beginners to inner and outer appearances, one meditates, that is, in a secluded place, on a comfortable cushion, with legs in vajra posture and hands in meditative mudra, etc., possessing the seven dharmas, with the body upright, these objects appearing inwardly and outwardly seem to be true, but in reality they are only illusions of one's own mind, and there is no establishment at all in reality. Therefore, one should repeatedly practice the idea of being like a dream. The experience of meditating in this way is: the mind of clinging to the truth of appearances disappears, the appearance of form is like the moon in water, the sound that is heard is like an echo in a valley, the smell that is smelled is like a city of gandharvas, the taste that is tasted is like illusory food, and the feeling that is touched is like being with a beautiful woman in a dream. The second point is: after the attachment to appearances has disappeared in this way, in order to become familiar with the unborn ultimate truth, one meditates, with the body posture as before. One looks deeply and searches for the nature of one's own mind, and because no nature such as shape or color is established, one determines it to be unborn, and thus one spontaneously places the originally pure awareness in the state of luminosity free from elaboration. As soon as one places it in this way, the movement of conceptual thoughts
Chinese
当脉结断开时，觉性明澈澄净，安住不动。即使在黑暗中，光明也会显现，能看见身体的脉络，觉性不受任何阻碍，无有昏沉和掉举，自然而然地处于清醒状态，从而生起无分别的智慧自性。第三是，为了在觉性上练习而修禅：因为一切显现之法仅仅如幻显现，其自性本空。因此，将世俗如幻和胜义离戏二者，不分彼此地决断为双运而修禅。第四是，观察双运之自性，无所依凭地消失，断绝了什么也看不见的心的作用和意的来往，在脱离一切承诺的状态中自然安住，即是无住中观。第二，父续加持气脉的十一种传承，从布达智（Buddhajñāna）传承下来，汇集为金刚般的窍诀。这有四种：以身体的幻轮来摄持气；以金刚念诵来摄持气；以心专注于气来摄持气；以及无垢光明。第一是，在舒适的坐垫上，双腿金刚跏趺坐，脊柱正直，双手置于颈前，锁骨相触，收颌低头，目光下视鼻尖，收紧四处，这样气就能自然而然地被控制。第二是，观想自身为三尖金刚，内部空虚，在脐间观想一个芥子大小的明亮的吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），与宝瓶气结合，当向外呼气时，吽字从金刚母之道的路径向下移动，从而排出气的毒素；当向内吸气时，气从梵穴向上移动，从而开启智慧之眼。第三是，当气安住于体内时，将心专注于安住于脐间的吽字上，在安乐的觉受中，觉性无生，清醒而专注地修禅。第四是，像这样长时间地练习，当气被控制的征象出现时：当控制了地气时，会出现如眼花般的景象；当控制了水气时，会出现如烟雾般的景象；当控制了风气时，会出现如烛光般的景象；当控制了空界之气时，会出现如云彩和天空般的景象。这是无垢光明的显现。第三，母续乐空体验的十一种传承，从措嘉
English
When the knots of the channels are severed, awareness abides clear and unwavering. Even in darkness, light arises, the channels of the body are seen, awareness is unobstructed, and without dullness or agitation, it naturally abides awake, thus the self-nature of non-conceptual wisdom is born. Third, meditation for practicing awareness: Because all phenomena appear merely as illusions, their self-nature is empty. Therefore, one meditates by deciding that relative illusion and ultimate freedom from elaboration are inseparable, as union. Fourth, by looking at the self-nature of that very union, it vanishes without support, the activity of the mind that sees nothing and the coming and going of the mind are cut off, and one rests naturally in a state free from all commitments, which is the Middle Way that does not abide anywhere. Second, the eleven lineages of the father lineage's blessings of the winds, transmitted from Buddhajñāna, are condensed into vajra-like instructions. This has four parts: holding the breath with physical exercises; holding the breath with vajra recitation; holding the breath by focusing the mind; and also, stainless clear light. First, on a comfortable cushion, sit in the vajra posture, straighten the spine, place the hands in front of the neck with the collarbones touching, tuck in the chin and press down, lower the eyes to the tip of the nose, and tighten the four points, so that the breath is naturally controlled. Second, visualize your body as a three-pointed vajra, empty inside, and at the navel, visualize a bright HUM syllable (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: 吽) the size of a mustard seed, combine it with vase breath, and when exhaling, the HUM syllable moves down through the path of Vajra Mother, thus expelling the poison of the breath; when inhaling, the breath moves up from the Brahma aperture, thus opening the eye of wisdom. Third, when the breath remains inside, focus the mind on the HUM syllable residing at the navel, and in a state of bliss, meditate with awareness clear and focused on the unborn. Fourth, by practicing like this for a long time, as signs of breath control appear: when earth breath is controlled, mirage-like visions appear; when water breath is controlled, smoke-like visions appear; when fire breath is controlled, candle-like visions appear; when air of space is controlled, cloud-like and sky-like visions appear. This is the appearance of stainless clear light. Third, the eleven lineages of the mother lineage's experience of bliss and emptiness, from Tso
Chinese
从……传来，汇集成莲花般的教诲。这有四点：激发下方的乐，滴落上方的乐，收缩、回转、散布三种诀窍，不被其过失所染。第一，在舒适的坐垫上，双腿结跏趺坐。挺直脊柱，用拇指和食指扣住腰部，用八个手指按压肚脐下方。观想自己为阎罗王的死神，在身体中央观修三脉，在中央脉的下端有红色阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），具有火的自性。然后压住上方的气息，收紧四根脉，打开下方的门，通过微笑将乐吸入。由此，拙火燃烧，具有风火之热，从阿瓦都帝（藏文：ཨ་བ་དྷུ་ཏི་，梵文天城体：अवधूत，梵文罗马拟音：avadhūti，汉语字面意思：离垢者）向上升起，身体在乐和热中燃烧。第二，无论是实物还是意念，将任何明妃观想为瑜伽母，以方便和智慧加持空密处、金刚和莲花，然后进入等持。拙火燃烧的热量使位于中央脉上端的、具有甘露自性的吽字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：ham，汉语字面意思：吽）融化，菩提心的流淌产生乐的体验。第三，精通收缩之法，如少女的乳房。身体的姿势是“束缚身”（karaṇa-bandha），眼睛向上翻。排除上方的气息，将腹部贴近肋骨。收缩四肢，卷起舌头，猛烈地放出下方的气息，并将心专注于中央脉的眼睛上。然后，精通回转之法，如用铁管引水。通过悬挂的绳索引导内部的气息要点，并以四种变化来端正。精通散布之法，如如意树的生长。像狮子般威严地散布。最后，精通融入之法，如天空中的云朵消散。观修一些宝瓶气，并安住于无分别的状态，从而将风的功德融入心中。第四，如果掌握了这样的方法，即使依赖实物，也不会被轮回的过失所染，就像莲花虽然生长在泥中，却不被泥的过失所染一样。第四，大手印表法的第十一次传承，从萨拉哈传来，汇集了如甘露般的教诲，这有四点：表法灌顶，介绍表法，将表法带入道，未生之语的一句话。第一，在寂静的地方，弟子……
English
Having been transmitted from... it is condensed into instructions like a lotus. This has four aspects: igniting the bliss below, dripping the bliss above, and the instructions for contracting, reversing, and spreading. It is not tainted by faults. First, on a comfortable seat, assume the lotus posture with your legs crossed. Straighten your spine, hold your waist with your thumb and forefinger, and press eight fingers below your navel. Visualize yourself as the slayer of Yama, and in the center of your body, meditate on the three channels. At the lower end of the central channel, there is a red A-syllable (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) with the nature of fire. Then, suppress the upper air, tighten the four channels, open the lower gate, and inhale bliss inwardly with a smile. By this, the blazing Caṇḍālī, with the heat of wind and fire, rises from Avadhūti (Tibetan: ཨ་བ་དྷུ་ཏི་, Devanagari: अवधूत, Romanized Sanskrit: avadhūti, Literal meaning: the one who has shaken off), and the body blazes with bliss and warmth. Second, whether it is a physical or mental object, visualize any consort as a yoginī, bless the secret place, vajra, and lotus with skillful means and wisdom, and then enter into samadhi. The heat of the blazing Tumo melts the Haṃ-syllable (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: ham, Literal meaning: Haṃ) with the nature of nectar, which resides at the upper end of the central channel, and the flow of bodhicitta gives rise to the experience of bliss. Third, skilled in the method of contracting, like the breasts of a young woman. The body posture is called "karaṇa-bandha," and the eyes are turned upwards. Eliminate the upper air, and bring the abdomen close to the ribs. Contract the four limbs, curl the tongue, forcefully release the lower air, and hold the mind on the eye of the central channel. Then, skilled in the method of reversing, like drawing water with an iron pipe. Guide the inner air essence with the hanging rope, and straighten with four changes. Skilled in the method of spreading, like the growth of a wish-fulfilling tree. Spread it widely with the majestic posture of a lion. Finally, skilled in the method of dissolving, like clouds clearing in the sky. Meditate on some kumbhaka and abide in a state of non-discrimination, thereby dissolving the qualities of wind into the mind. Fourth, if one is seized by such a method, even if one relies on physical objects, one will not be tainted by the faults of samsara, just as a lotus, although it grows in mud, is not tainted by its faults. Fourth, the eleventh transmission of the Great Seal of Symbol, transmitted from Saraha, gathers instructions like nectar. This has four aspects: bestowing symbolic empowerment, introducing the symbol, bringing the symbol into the path, and a single word of unborn speech. First, in a secluded place, the disciple...