English
Going out unhindered from the nostrils, it exits together with the air of the nostrils. By pervading, it purifies all containers and contents into the nature of light. Accompanied by the sound of Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), when the air enters, gather that purified container and content, the appearance of light, from the path of the dhūti, and dissolve it into the bindu at the heart. Accompanied by the sound of A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), think of it as abiding. Do vajra recitation with single-pointedness on that, this is the second session. Again, sometimes when going back and forth from the path of the dhūti, if it is done from the aperture of the crown of the head in accordance with the nasal air, it goes as a supplement to the former. But if it is too much, it is similar to transference, so it is said that one should master the measure of practice, this is the third session. Thus, combined with the visualization of expanding, contracting, and dissolving, recite knowing it as the innate body, speech, and mind of all the Buddhas. Also, at first, until you are not accustomed, just make the three, rising, entering, and abiding, equal, and by effort, the air goes gently and slowly, like one does not feel it moving. And always the air flows in an even flow, and without examining, clearly realize the number of occurrences of arising and entering, and if the air becomes subtle and long, etc., then make the two, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), shorter, and make the recitation of the letter Ā (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) longer, this is the fourth session. Thus, by striving, when it gathers in the central channel, the air stops, and other appearances all disappear except for the appearance of a bindu, and a clear and empty experience like the clear autumn sky arises. Having become accustomed to that, again, the vajra recitation is to be done: keeping the previous visualization of expanding, contracting, and dissolving. By remembering the sound of the three syllables in the mind, counting the three, rising, entering, and abiding, is the vajra recitation with utterance. Separated from all three, going, coming, and abiding, abiding in the state of emptiness, letting the air abide in its own place, is the vajra recitation of actual meaning, one should strive in these two, this is the fifth session. Thus, by practicing, the signs mentioned before, and especially as a sign of the air abiding in the central channel, mirages and other experiences will appear more clearly and stably in the mind than in the case of the body vajra. And if you see a sign like the expanse of a clear, cloudless sky, it is said that this is a sign of being accustomed to it. Furthermore, if you strive in vajra recitation, temporarily
Chinese
也被说成是殊胜的风。 而且，《律源》中说：瑜伽士通过等持，对进入的气息进行计数，直到达到十万等的数量，始终保持无声。修行者通过无声，在十万次念诵圆满时，即使寿命减少五年，也能毫无疑问地存活下来。如是说。这些是语金刚瑜伽。第三，使意明点清净的心金刚瑜伽是：根本是，第三，在心间等明点，如前一样禅修，在脐部，观想红色的微尘明点，极其炽热和微细。通过金刚念诵，从明点中，光芒如细小的火焰般燃烧。通过དྷཱུ་ཏི་（梵文天城体：धूत, 梵文罗马拟音：dhūta，汉语字面意思：摇动）传递，接触到心间的明点，从那明点中，光芒四射，自己的身体、器情世间一切，如同在黑暗中举起灯一样，使其清晰，然后进行第二次扩展，烧毁并融化一切器情世间。第三，通过扩展，融化的精华，全部聚集在自己的身体上。那精华在身体内的དྷཱུ་ཏི་（梵文天城体：धूत, 梵文罗马拟音：dhūta，汉语字面意思：摇动）中，又融入心间的明点。将明点净化为空性，不可见。在那状态中保持等持。从那状态中，瞬间显现坛城本尊，在收摄时，生起四喜，以及不可分割的空乐体验。在空性状态中保持等持时，所有显现、黑暗等障碍，都消失，体验如同虚空一般。然后，在安乐的体验显现中，毫不费力地，本尊如彩虹般显现，本尊智慧，趋向于现前。然后进行金刚念诵。通过ཧཱུྃ་（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），三界融化为光。通过ༀ་（藏文：ༀ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），稳固与动摇，通过དྷཱུ་ཏི་（梵文天城体：धूत, 梵文罗马拟音：dhūta，汉语字面意思：摇动），融入心间的明点。通过ཨཱཿ（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），将那明点净化为空性。在空性状态中保持等持。无论安乐和空性的智慧是什么，都认定为坛城轮。像这样努力，一旦习惯，从安乐、气、心中，本尊的身体，就会在平凡的所依上成就。然后，通过手印的结合，一旦习惯了俱生智慧，就会与殊胜的成就相结合。如是说。身体的关键和权力的关键如前一样约束，通过语的瑜伽，当心专注于心间法-轮上不坏的明点时，在脐轮上，观想炽热而微细的微尘明点，像芥子一样，像用煤火吹燃的火焰一样。
English
It is also said to be the supreme wind. Moreover, it is said in the 'Vinaya Source': The yogi, through meditative equipoise, counts the entering breaths, until reaching a number like one hundred thousand, and always maintains silence. The practitioner, through silence, when the recitation of one hundred thousand is completed, even if the lifespan is reduced by five years, will undoubtedly survive. Thus it is said. These are the yoga of speech vajra. Third, the mind vajra yoga that purifies the mind bindu is: The root is, third, meditate on the bindu in the heart, etc., as before, and in the navel, meditate on the red dust bindu, which is extremely hot and subtle. Through vajra recitation, from the bindu, light blazes like a small flame. Passing through the dhūta (Sanskrit Devanagari: धूत, Sanskrit Romanization: dhūta, Chinese literal meaning: shaking), touching the bindu in the heart, from that bindu, light radiates, illuminating one's own body, the entire container and its contents, like raising a lamp in the darkness, making it clear, and then performing the second expansion, burning and melting all the container and its contents. Third, through expansion, the essence of melting is all gathered in one's own body. That essence, within the body, in the dhūta (Sanskrit Devanagari: धूत, Sanskrit Romanization: dhūta, Chinese literal meaning: shaking), merges into the bindu of the heart. Purify the bindu into emptiness, invisible. Remain in meditative equipoise in that state. From that state, instantly manifest the mandala deity, and when retracting, arise the four joys, and the inseparable experience of emptiness and bliss. When remaining in meditative equipoise in the state of emptiness, all obscurations such as appearance and darkness disappear, and the experience is like the sky. Then, in the appearance of the experience of bliss, effortlessly, the deity appears like a rainbow, and the deity's wisdom tends to become manifest. Then perform the vajra recitation. Through hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), the three realms dissolve into light. Through oṃ (Tibetan: ༀ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), the stable and the moving, through the dhūta (Sanskrit Devanagari: धूत, Sanskrit Romanization: dhūta, Chinese literal meaning: shaking), merge into the bindu of the heart. Through āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah), purify that bindu into emptiness. Remain in meditative equipoise in the state of emptiness. Whatever the wisdom of bliss and emptiness is, recognize it as the mandala wheel. Like this, with effort, once accustomed, from bliss, wind, and mind, the body of the deity will be accomplished on an ordinary basis. Then, through the union of mudras, once accustomed to innate wisdom, one will be united with the supreme accomplishment. Thus it is said. The key to the body and the key to power are bound as before, and through the yoga of speech, when the mind is focused on the indestructible bindu on the Dharma wheel in the heart, in the navel wheel, meditate on the hot and subtle dust bindu, like a mustard seed, like a flame blown by coal fire.
Tibetan
ལྟ་བུ་ཞིག་བསམས་ལ། རླུང་རོ་བསལ་ཏེ། བརྡར་གྱུར་གྱི་རྡོ་རྗེའི་བཟླས་པ་ཅི་རིགས་པ་བྱས་ལ། དེ་ནས་རྡོར་བཟླས་ཀྱི་རླུང་ཕྱིར་འཕྲོ་བ་དང་བསྟུན། ལྟེ་བའི་ཐིག་ལེ་ལས་འོད་ཟེར་མེ་ལྕེའི་རྣམ་པ་ཅན་ཕྲ་ལ་རྣོ་བ་ཞིག་འཁྱུག་གིས་འབར་བ་དྷཱུ་ཏིའི་ལམ་བརྒྱུད་སྙིང་གའི་ཐིག་ལེ་ལ་རེག་པའི་རྐྱེན་གྱིས། དེ་ལས་འོད་ཟེར་རེ་རེ་འཕྲོས་པས་དཔེར་ན་མུན་ནང་དུ་སྒྲོན་མེ་བཏེག་པ་ལྟར་རང་ལུས་དང་སྣོད་བཅུད་ཐམས་ཅད་གསལ་བར་བྱས་པར་བསམ། ཡང་། སྙིང་གའི་ཐིག་ལེ་ལས་འོད་ཟེར་གཉིས་པ་སྤྲོས་ནས་སྣོད་བཅུད་ཐམས་ཅད་ལ་ཁྱབ་པས་བསྲེགས་ཤིང་འོད་དུ་བཞུ། ཡང་། འོད་ཟེར་གསུམ་པ་སྤྲོས་པས་ལྕི་བས་དངུལ་ཆུ་བསྡུས་པ་ལྟར་བཞུ་བའི་བཅུད་ཀྱི་དྭངས་མ་འོད་ཀྱི་རྣམ་པར་རང་གི་ལུས་ལ་ཐིམ་ལུས་དེ་ཡང་ལྷ་སྐུའི་རྣམ་པ་ཡང་མཐའ་ནས་རིམ་བཞིན་ལུས་ནང་གི་དྷཱུ་ཏི་ལ་བསྡུས། དྷཱུ་ཏི་ཡང་སྙིང་གའི་ཐིག་ལེར་ཐིམ་དེ་ཡང་མི་ཤིགས་རྡོ་རྗེའི་ཧྲཱིཿཡིག་ལ་བསྡུས་ནས། དེ་ཉིད་ཇེ་ཕྲ་ཇེ་ཕྲར་གྱུར་པས་ཤིན་ཏུ་ཕྲ་བ་ལ་སེམས་ཡུན་རིང་དུ་བཟུང་། དེ་ཡང་ནམ་མཁའ་ལ་འཇའ་ཡལ་བ་ལྟར་མི་དམིགས་པ་སྟོང་པ་ཉིད་ཀྱི་ངང་དུ་སྦྱངས་ལ་རྩེ་གཅིག་ཏུ་མཉམ་པར་བཞག དེའི་ངང་ལ་ནི་སྐད་ཅིག་གིས་དཀྱིལ་འཁོར་གྱི་འཁོར་ལོ་རྫོགས་པར་བསྒོམ་པའམ། སྔར་བཞིན་རང་ཉིད་ཕྱི་དབྱིབས་ཀྱི་ལྷ་སྐུའི་རྣམ་པ་ཙམ་དུ་བསྒོམས་པ་ནི་དམིགས་སྐོར་དང་པོའོ། །འདི་ལ་ཆིག་དྲིལ་གྱིས་བསྒོམས་པས་སྡུད་རིམ་གྱི་ཚེ་དགའ་བཞི་དང་དབྱེར་མི་ཕྱེད་པའི་སྟོང་ཉམས་ཏེ་བདེ་སྟོང་ཁྱད་པར་ཅན་གྱི་ཉམས་འཆར་ཞིང་། དེ་རྗེས་སྟོང་ཉིད་ཀྱི་ངང་དུ་མཉམ་པར་བཞག་པའི་ཚེ་དཀར་དམར་གྱི་ལམ་ཉི་ཟླའི་སྣང་བ་ལྟ་བུ་དང་། ནག་ལམ་མུན་ནག་འཐིབས་པ་ལྟ་བུ་ལ་སོགས་ཏེ་སྒྲིབ་བྱེད་ཀུན་ལས་འདས་པའི་སྟོང་པའི་འོད་གསལ་ངོས་བཟུང་ཐམས་ཅད་དང་བྲལ་བ་ཐོ་རེངས་ཀྱི་ནམ་མཁའ་དྲི་མ་མེད་པའི་དཀྱིལ་ལྟར་དག་པའི་ཉམས་སྐྱེ་ལ། དེ་ནས་བདེ་བ་དང་སྙིང་རྗེ་གནད་གཅིག་པས་སྙིང་རྗེ་ཆེན་པོའི་འཕེན་པས་འོད་གསལ་དེ་ ལས་ལངས་ཏེ་བདེ་བའི་ཉམས་སྣང་ལ་རྣམ་རྟོག་གིས་བསྐྱེད་པའི་རྩོལ་བ་ལ་ལྟོས་པ་མེད་པའི་རང་སེམས་དང་དབྱེར་མེད་པའི་ལྷ་སྐུ་འཇའ་ཚོན་ནམ་སྒྱུ་མ་ལྟ་བུའི་སྐུ་དྭངས་ཤིང་ཐོགས་པ་མེད་པ་རྣམ་འཕྲུལ་དུ་མའི་སྤྲོ་བསྡུ་ཕྱེད་པའི་ཏིང་ངེ་འཛིན་ངང་གིས་འཆར་ཞིང་། དེ་ནི་གོམས་སྟོབས་ཀྱིས་ཡེ་ཤེས་ཀྱི་ལྷ་སྐུར་མངོན་དུ་ལྡང་བར་འགྱུར་བ་ལ་ཕྱོགས་པ་སྟེ། དེ་ལྟར་
Chinese
像这样想：清除业气，做各种各样的金刚念诵。然后，随着金刚念诵的气息向外散发，观想从脐轮的明点中，一道细而锋利的火焰状的光芒，迅速燃烧，通过命脉触及心轮的明点。由于这个缘故，从心轮的明点中散发出每一道光芒，就像在黑暗中举起灯一样，照亮自己的身体和一切外器内情。再者，从心轮的明点中发出第二道光芒，遍布一切外器内情，将其焚烧并融化为光。再者，发出第三道光芒，因为沉重，像收集水银一样，将融化的精华提炼成光的形式，融入自己的身体，身体也变成本尊的形象，也从边缘逐渐收摄到身体内的命脉中。命脉也融入心轮的明点，心轮的明点也融入不坏金刚的ཧྲཱིཿ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍)。然后，它变得越来越细，越来越细，长时间地专注于非常细微的状态。它也像彩虹消失在天空中一样，在不可见的状态中，在空性中净化，并一心安住。在这种状态中，要么瞬间观想坛城的轮圆满，要么像以前一样，只观想自己外形的本尊形象，这是第一个观修次第。如果一心一意地修习这个，在收摄次第时，会生起与四喜无别的空乐体验，即特殊的乐空体验。之后，在安住于空性的状态时，会出现像日月般的光明赤白明点之路，以及像黑暗弥漫般的黑路等等，生起超越一切障碍的空性光明，如同黎明时分无垢的虚空般清净的体验。然后，由于乐和悲悯是一体的，凭借大悲心的力量，从光明中升起，对于乐的体验，不依赖于由分别念产生的努力，自然而然地生起与自心无别的本尊形象，如彩虹或幻象般清澈无碍，能够自在地进行各种变化的收放的禅定，这自然会显现。这是趋向于通过串习的力量，显现为智慧本尊的征兆。像这样
English
Think like this: Clear away the karmic winds, and perform various kinds of Vajra recitations. Then, as the breath of the Vajra recitation dissipates outward, visualize from the bindu of the navel chakra, a thin and sharp flame-like ray of light, swiftly burning, passing through the central channel and touching the bindu of the heart chakra. Because of this, from the bindu of the heart chakra, each ray of light emanates, like holding up a lamp in the darkness, illuminating one's own body and all outer and inner contents. Furthermore, from the bindu of the heart chakra, a second ray of light emanates, pervading all outer and inner contents, burning them and melting them into light. Furthermore, a third ray of light emanates, and because it is heavy, like collecting mercury, it refines the essence of the melted substance into the form of light, merging into one's own body, and the body also becomes the form of the deity, also gradually absorbing from the edges into the central channel within the body. The central channel also merges into the bindu of the heart chakra, and the bindu of the heart chakra also merges into the indestructible Vajra's ཧྲཱིཿ (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: shame). Then, it becomes thinner and thinner, focusing on the extremely subtle state for a long time. It also, like a rainbow disappearing into the sky, in an invisible state, purifies in emptiness, and abides single-pointedly. In this state, either instantly visualize the mandala's wheel as complete, or like before, only visualize the deity's form of one's own outer appearance, this is the first stage of visualization. If one practices this single-pointedly, during the stage of absorption, the experience of emptiness and bliss inseparable from the four joys will arise, that is, a special experience of bliss and emptiness. Afterwards, while abiding in the state of emptiness, there will appear the path of white and red lights like the sun and moon, and the black path like pervasive darkness, etc., giving rise to the clear light of emptiness that transcends all obscurations, a pure experience like the center of a stainless sky at dawn. Then, because bliss and compassion are one, by the power of great compassion, rising from the clear light, for the experience of bliss, without relying on the effort generated by conceptual thoughts, the deity's form inseparable from one's own mind naturally arises, clear and unobstructed like a rainbow or illusion, able to freely perform the samadhi of various transformations of gathering and dispersing, which will naturally manifest. This is a sign of tending towards manifesting as the wisdom deity through the power of habituation. Like this