English
Absorb the basis into the wind mandala, and focus the mind on the sound of the letter (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: A). Secondly, similar to the previous one, visualize going back and forth in the form of white color from the water mandala of the heart, and recite. Thirdly, recite the basis from the fire of the throat in the form of red color. Fourthly, recite in the form of yellow rays from the earth mandala above the heart. By making the three parts of entering, abiding, and rising equal in these, the gradual abiding becomes longer and longer. Therefore, many lamas say that there is no need to specifically prevent it. However, the main thing taught in the scriptures is based on the previous realization of the previous paths, so it seems the same from one aspect. But the true meaning is not understood. However, if beginners practice these now, it is very good to firmly hold the vase breath during the abiding time, and to slightly lift the downward-clearing upwards during the exhalation, which comes from the oral instructions. From practicing those well, the recitation called oral instruction will be accomplished. All appearances are the wisdom of inseparable depth and clarity, and all speech is known as the door of sound and emptiness. To abide for a long time on the indestructible (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) appearance and emptiness of the heart is the Vajra recitation of ultimate truth. Thus, when abiding in this Vajra recitation, when meditating on the wisdom of the action seal, the thoughts of attachment, non-attachment, and intermediate attachment arise in sequence, and all arising, dissolving, and abiding of the winds are separated, so all sounds go into dissolving into the sky. Secondly, the appearance of the actual result is the three joys of the wind and bindu entering, ascending and descending. When abiding, it is innate joy. When going out, it is the three joys of steadfast joy. When abiding outside, it is the steadfast innate joy, etc. Meditate by mixing the wind and bindu, and the signs and appearances into one. It is also mainly accomplished by relying on the action seal. From this, signs such as madness, vomiting, and fainting arise, which are reminiscent of the Kalachakra and equivalent. ༈ The main practice: Yoga of illusory wisdom. ༆ Secondly, there are two aspects: symbolic representation and direct realization. ༈ Symbolic representation. ༆ First, the basis of generation.
Chinese
和，生起次第和，圆满次第这二者中。 初者是，仅仅一刹那间就观想圆满四座或三座的念修支分，这对于瑜伽士来说是极好的。 仅仅如此也能稍许明晰，但对于初学者来说，修此引导时，务必要观想完整详尽的生起次第。 二者是，前行回遮之法三种，以及正行开展和收摄。 初者是依靠所依生起次第，如前观修心间的无坏明点三重轮，以及回遮、清净、收摄、交付三者。 特别之处在于，在回遮第三步时，将诸佛菩萨各自的菩提心，观想成心间字母（藏文：ཀྵུཾ་，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：吽）的形状并收摄。 其中，（藏文：ཀྵུཾ་，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：吽）的ཀ་ ཥ་ ར་ ཨུ་ མ་这五个字母，应观想为五种智慧的自性。 二者分为收摄、开展、收摄三种。 初者是，所有外器内情的显现，5-830融入外层坛城的护轮中，再融入宫殿，再融入十八本尊，再融入誓言尊，再融入智慧尊，再融入宝剑，再融入（藏文：མཾ་，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字融化的明点中。 如果观修三重轮，则将明点内的坛城，以及更里面的坛城，按照之前的顺序依次收摄。 最终，将心安住在空性中央的唯一明点上。 二者是，从明点中发出光芒，从宝剑开始，按照之前融入的次第，以逆转的顺序圆满生起坛城。 所有的显现，也都观为坛城的轮涅。 所有这些都被光芒所遍布，心专注于如彩虹般摇曳不定，最终观修深奥与明晰无二无别。 三者是，如前收摄，并将心专注于越来越细微的明点。 通过反复修习此法，就能成就光明。 通过同样的专注，进行开展、收摄、开展这三种修法，就能现证本尊圣身，这与初学者是共通的。 ༈ 意义现前。 ༆ 第二，意义现前是，安住于明晰显现的坛城中，就能生起安乐。 由此，不净的显现止息，唯有大乐。
English
and, the two stages of completion. The first is: In just a moment, contemplate the four or three complete branches of approach and accomplishment. This is considered excellent for yogis. Just that much can bring a bit of clarity, but for beginners, when practicing this instruction, it is essential to contemplate the complete and detailed generation stage. The second is: the three preliminary reversion practices, and the main practice of expansion and contraction. The first is to rely on the support generation stage, and as before, contemplate the indestructible bindu's triple mandala in the heart, along with the three aspects of reversion, purification, contraction, and transfer. A special feature is that during the third stage of reversion, the bodhicitta of each of the Buddhas and Bodhisattvas is visualized as the shape of the letter (Tibetan: ཀྵུཾ་, Sanskrit Devanagari: क्षुं, Sanskrit Romanization: kṣuṃ, Chinese literal meaning: Hum) in their hearts and then contracted. Among them, the five letters of (Tibetan: ཀྵུཾ་, Sanskrit Devanagari: क्षुं, Sanskrit Romanization: kṣuṃ, Chinese literal meaning: Hum), namely ཀ་ ཥ་ ར་ ཨུ་ མ་, should be regarded as the essence of the five wisdoms. The second is divided into three: contraction, expansion, and contraction. The first is that all appearances of outer and inner phenomena, 5-830, dissolve into the protective circle of the outer mandala, then into the palace, then into the eighteen deities, then into the samaya being, then into the wisdom being, then into the sword, then into the dissolving bindu of the letter (Tibetan: མཾ་, Sanskrit Devanagari: मं, Sanskrit Romanization: maṃ, Chinese literal meaning: Mang). If the triple mandala has been contemplated, then the mandala within the bindu, and the mandalas further inside, are contracted in the previous order. Finally, the mind is placed on the single bindu in the center of emptiness. The second is that light emanates from that bindu, starting from the sword, and the mandalas are generated completely in the reverse order of the previous dissolution. All appearances are also seen as the wheels of the mandala. All of these are pervaded by light, and the mind is focused on the shimmering like a rainbow, and finally, the profound and clear are contemplated as inseparable. The third is to contract as before, and to focus the mind on the increasingly subtle bindu. By repeatedly practicing this, one can accomplish luminosity. By performing the three practices of expansion, contraction, and expansion with the same focus, the sacred body of the deity will be manifested, which is common to beginners. ༈ Meaning Manifest. ༆ Second, the manifestation of meaning is that by abiding in the clear and luminous mandala, bliss arises. As a result, impure appearances cease, and only great bliss remains.
Tibetan
འགྱུར་ལ། དེ་ སྐབས་བདེ་བ་ལ་མཉམ་པར་བཞག་པས་ཡང་གསལ་སྣང་མཆེད་འགྲོ་བ་ན་གསལ་སྣང་དེ་ ལ་བསྒོམས། ཡང་བདེ་ཆེན་སྐྱེས་པ་ན་གཉིས་སྣང་འགགས་པ་སྟེ་དེ་ལྟར་སྒོམ་མོ། །དེ་ནས་ སྤྱོད་པ་སྤྱད་པས་ཆགས་ཆེན་གྱི་ས་བཅུ་གཉིས་མངོན་དུ་བྱས་ནས་དོན་དམ་པའི་ཡེ་ཤེས་ཐོབ་ སྟེ། བཅུ་གསུམ་པ་ཟུང་འཇུག་གི་སྐུ་འགྲུབ་པ་ཡིན་ནོ། །འདིར་ཡང་བསྐྱེད་རིམ་ལ་རྫོགས་ རིམ་གྱིས་རྒྱས་བཏབ་པ་ཡིན། དེ་དག་ནི་ཏིང་ངེ་འཛིན་གྱི་ཡན་ལག་སྟེ། དགའ་བྲལ་སྐོར་ རྣམས་ཏིང་ངེ་འཛིན་གྱི་དངོས་གྱི་སྦྱོར་བ་དང་ལྷན་སྐྱེས་སྐོར་རྣམས་ཏིང་ངེ་འཛིན་དངོས་ཡིན་ 5-831 ནོ། ། ༈ རྗེས་ཟབ་གསལ་གཉིས་མེད་ཀྱི་སྤྱོད་པས་བོགས་འབྱིན་པ། ༆ གསུམ་པ་ཟབ་གསལ་གཉིས་མེད་ཀྱི་སྤྱོད་པས་བོགས་འབྱིན་པ་ནི། འདི་ལ་གསང་སྟེ་ སྤྱོད་པ་དང་། འཇིག་རྟེན་པའི་མངོན་དུ་སྤྱོད་པ་གཉིས་ཡོད་པ་ལས། དེ་དག་གི་རྣམ་གཞག་ གཞན་དུ་བལྟ་བར་བྱའོ། ། ༈ བར་དོར་འཚང་རྒྱ་བའི་ལམ། ༆ གཉིས་པ་བར་དོ་ལ་སོགས་པར་འཚང་རྒྱ་བའི་ལམ་གསུམ་སྟེ། འཕོ་བ་དང་། གཉིད་ཀྱི་ འོད་གསལ་དང་། རྨི་ལམ་ལྷ་སྐུའོ། །དང་པོ་ལ་རྒྱུའི་ཆོས་གསུམ་བསྟེན་པ་དང་། འབྲས་བུའི་ ཆོས་གསུམ་འགྲུབ་པའོ། །དང་པོ་ལ་སྒོ་དགག་པ། གནས་བཙལ་བ། དབྱིངས་སུ་འཕོ་བའོ། ། དང་པོ་ནི། བདག་ཉིད་འཇམ་པའི་རྡོ་རྗེར་གསལ་བའི་ལྟེ་བ། སྨིན་མཚམས། སྤྱི་བོ། མིག རྣ་ བ། སྣ་བུག ཁ་སྒོ་རྣམས་སུ་ཧཱུཾ་ཡིག་སྔོན་པོ་རེ་རེ། ཆུ་ལམ་དུ་སུཾ་ཡིག་དཀར་པོ། བཤང་ལམ་ དུ་ཀྵུཾ་ཡིག་དམར་པོ། དེ་དག་གི་འོད་ཟེར་འཐུག་པོས་སྒོ་རྣམས་བཀག་པར་བསམས་ལ་རླུང་ བུམ་པ་ཅན་དྲག་ཏུ་བཟུང་ཞིང་བསྒོམས། སྒོ་རྣམས་ཁེགས་པའི་རྟགས་བྱུང་ངམ་མ་བྱུང་རུང་ ཟླ་དྲུག་བསྒོམས་ན་སྒོ་རྣམས་ཁེགས་པ་ཡིན་ནོ། ། གཉིས་པ་ནི་སྔར་བཞིན་གསལ་བཏབ་ནས། རང་གི་ཕུང་པོ་ལྔ་རྒྱལ་བ་རིགས་ལྔ། འབྱུང་བ་བཞི་ཡུམ་བཞི། མིག་སོགས་སེམས་དཔའ་དྲུག གཟུགས་སོགས་ལྷ་མོ་དྲུག་ཏུ་མོས་ པར་བྱ། གང་དུ་འཕོ་བའི་གནས་རང་གི་སྤྱི་བོར་རིན་པོ་ཆེ་སྣ་ཚོགས་ལས་གྲུབ་པའི་རྡོ་རྗེ་རྩེ་ མོ་དགུ་པ། འོད་ཟེར་སྣ་ལྔ་འཕྲོ་བ། དེའི་ལྟེ་བར་ཡང་ཆོས་ཀྱི་དབྱིངས་ཀྱི་ངོ་བོ་རྡོ་རྗེ་དཀར་ པོ་རྩེ་ལྔ་པ། སྔ་མའི་བཅུ་ཆ་ཙམ་ཞིག་གསལ་བཏབ། རྩེ་དགུ་པོ་རིགས་ལྔ་ཡབ་ཡུམ་གྱི་ངོ་ བོར་མོས་རྡོ་རྗེ་གཉིས་ཀའང་གྱེན་དུ་ལངས་པའི་རྣམ་པ་ཅན། རྡོ་རྗེ་རྩེ་ལྔ་པའི་ལྟེ་བ་ལ་ཟླ་ བའི་སྟེང་དུ་ཐིག་ལེ་སྔོན་པོའམ་དམར་སེར། རྣམ་པ
Chinese
འགྱུར་ལ། 那时安住于乐受之中，光明增长蔓延，就修持那个光明。又生起大乐时，二取分别念止息，就这样修持。之后，通过行持，现前大欲的十二地，获得胜义智慧，成就第十三结合双运之身。这里也是以圆满次第来增广生起次第。这些是三摩地的支分，离喜等轮是三摩地的真实结合，俱生轮是真实的三摩地。 ༈ 之后以深明双运之行来增进。 ༆ 第三，以深明双运之行来增进，这有秘密行和世间显现行两种，关于这些的分类，应在其他地方查看。 ༈ 中阴成佛之道。 ༆ 第二，中阴等处成佛之道有三种，即迁识、睡眠光明和梦中本尊。第一种有依止因之三法和成就果之三法。第一种有遮止门、寻觅处所和迁识于法界。第一种是：观想自身为明亮的金刚，在脐间、眉间、顶门、眼、耳、鼻孔、口等处，各有一个蓝色吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），在小便道有白色苏姆字（藏文：སུཾ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：苏姆），在大便道有红色克休姆字（藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：克休姆）。观想这些字的浓厚光芒遮止了诸门，猛烈地屏住宝瓶气并修持。无论出现或未出现诸门被遮止的征兆，修持六个月，诸门就会被遮止。第二是如前观想清楚后，将自己的五蕴观想为五方佛，四大观想为四母，眼等观想为六勇识，色等观想为六天女。在要迁识之处，观想自己顶上有各种珍宝组成的九尖金刚杵，放射五种光芒，其中心还有法界自性的白色五尖金刚杵，观想成前者的十分之一大小。观想九尖金刚杵为五部佛父佛母的自性，两个金刚杵都呈向上竖立的形状。在五尖金刚杵的中心，观想月亮之上有一个蓝色或红黄色的明点，形象
English
Then, abiding in the bliss, the clear appearance increases and spreads, then meditate on that clear appearance. Also, when great bliss arises, dualistic appearances cease, meditate in this way. Afterwards, through practice, the twelve bhumis of great desire are manifested, and ultimate wisdom is attained, and the thirteenth, the body of union, is accomplished. Here, the completion stage is used to expand the generation stage. These are the limbs of samadhi, the joyless wheel and others are the actual union of samadhi, and the co-emergent wheel is the actual samadhi. ༈ Afterwards, enhance with the practice of profound clarity and non-duality. ༆ Third, to enhance with the practice of profound clarity and non-duality, there are two types: secret practice and worldly manifestation practice. The classification of these should be looked at elsewhere. ༈ The path to enlightenment in the bardo. ༆ Second, there are three paths to enlightenment in the bardo, such as transference of consciousness, the clear light of sleep, and the deity form in dreams. The first has the three dharmas of relying on the cause and the three dharmas of accomplishing the result. The first has blocking the doors, searching for a place, and transferring consciousness to the dharmadhatu. The first is: visualize oneself as a clear vajra, with a blue Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable in each of the navel, between the eyebrows, crown of the head, eyes, ears, nostrils, and mouth. In the urinary tract, there is a white Sum (藏文：སུཾ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：苏姆) syllable, and in the anus, there is a red Kshum (藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：克休姆) syllable. Think that the thick rays of light from these syllables block all the doors, and hold the vase breath strongly and meditate. Whether or not the signs of the doors being blocked appear, if you meditate for six months, the doors will be blocked. The second is to visualize clearly as before, and visualize one's five aggregates as the five victorious ones, the four elements as the four mothers, the eyes and so on as the six heroes, and the forms and so on as the six goddesses. In the place where the consciousness is to be transferred, visualize on the crown of one's head a nine-pointed vajra made of various jewels, radiating five kinds of light, and in its center is a white five-pointed vajra, the essence of the dharmadhatu, visualize it as about one-tenth the size of the former. Visualize the nine-pointed vajra as the essence of the five Buddha families, father and mother, and both vajras are in an upright position. In the center of the five-pointed vajra, visualize a blue or reddish-yellow bindu on top of the moon, the form