Chinese
如果进行闭关禅修，那么三脉、五轮坛城，以及五个种子字和脉轮，还有各个感觉的音节，总共有八个类别，以及学习气息的运行，这是第一个目标，共有二十三个。卡（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：卡）字燃烧和各个感觉的通道中，气息出入，每个轮有一次。同样，中脉的燃烧滴漏，有八个，即十七个中的两个。第三个是上下四次。第四个是向下稳固十六次，燃烧滴漏向下稳固，光芒放射消融，光明化为本尊身，共有七个。总共有六十九个。这是通过禅修教导来修持的方法。一般来说，闭关禅修的目标次第，虽然根据个人的根器而没有定规，但按照前辈大德们的传承，广说是这样的。如果是简略修持，那么这四个目标本身就是每个目标一轮。第二，目标的分支被认为是十二个口诀要点，即气息口诀的三个要点，不理解的口诀的三个要点，明点口诀的三个要点，拙火口诀的三个要点。第一类有三个，其中学习猛烈气的方法是：与三脉总体一致，在脐下有红色的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字。上方气息猛烈压迫，下方气息猛烈提三次，在脐部怒目而视并 удерживать。观想阿字像煤火被吹燃一样，发出红色光芒并稍微燃烧，然后专注于此。用小呼吸测量三次。如果出现身体不适等情况，就认为是障碍消除。稍微倾斜身体，观想火焰燃烧并进入中脉，中脉颤抖。这样猛烈气就会稍微平静下来。第二，学习寂静气的方法是：轻轻 удерживать 柔和的气息，在脐部有红色的昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）字，在与鼻尖齐平的头部中央有黑色的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，在头顶有白色的杭（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）字。气息呼出时撞击杭字，吸入时撞击吽字， удерживать 在脐部时撞击昂字，观想每个字发出各自的声音，就像敲击手鼓一样。有时，专注于鼻孔内部，就像空旷的洞穴一样，充满着像烟雾一样的气息。这样气息就会变得舒适。 第三，学习充满和排空的方法是：自己的身体就像一个空心的、没有底部的容器一样。气息呼
English
If one engages in secluded meditation, then the three channels, the five chakras of the mandala, and the five seed syllables and the chakras, and the syllables of each sensation, there are eight categories in total, and learning the movement of the breath, this is the first goal, totaling twenty-three. The syllable Ksha (Tibetan: ཀྵ, Sanskrit Devanagari: क्ष, Sanskrit Romanization: kṣa, Chinese literal meaning: Ksha) blazing and in the channels of each sensation, the breath goes out and comes in, each chakra has one. Similarly, the blazing and dripping of the central channel, there are eight, that is, two of the seventeen. The third is four times up and down. The fourth is sixteen times stable downwards, the blazing and dripping is stable downwards, light radiates and dissolves, luminosity transforms into the deity body, there are seven in total. The total is sixty-nine. This is the method of practice through meditation instruction. In general, the order of the goals of secluded meditation, although there is no fixed rule according to the individual's capacity, but according to the tradition of the previous great masters, the extensive explanation is like this. If it is a brief practice, then these four goals themselves are each goal one round. Second, the branches of the goal are considered to be twelve key points of oral instruction, that is, three key points of breath oral instruction, three key points of incomprehensible oral instruction, three key points of bindu oral instruction, and three key points of tummo oral instruction. The first category has three, among which the method of learning fierce breath is: in accordance with the overall three channels, below the navel there is a red A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) syllable. The upper breath is fiercely suppressed, the lower breath is fiercely drawn three times, scowling and holding in the navel. Visualize the A syllable like coal fire being blown, emitting red light and burning slightly, then focus on this. Measure three times with small breaths. If discomfort occurs in the body, etc., consider it as obstacle removal. Slightly tilt the body, visualize the flame burning and entering the central channel, the central channel trembling. In this way, the fierce breath will calm down slightly. Second, the method of learning peaceful breath is: gently hold the soft breath, in the navel there is a red Am (Tibetan: ཨཾ, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, Chinese literal meaning: Am) syllable, in the center of the head aligned with the tip of the nose there is a black Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) syllable, on the crown of the head there is a white Ham (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Ham) syllable. When the breath goes out, it strikes the Ham syllable, when it comes in, it strikes the Hum syllable, when holding in the navel, it strikes the Am syllable, visualize each syllable emitting its own sound, like striking a hand drum. Sometimes, focus on the inside of the nostrils, like an empty cave, filled with breath like smoke. In this way, the breath will become comfortable. Third, the method of learning filling and emptying is: one's own body is like a hollow, bottomless container. The breath goes
Chinese
初生之时，下方之风皆如瓶口般向上升腾， 观想消散于空中。内里充满之时，上方之风皆 穿过身体，向下沉降，观想消散于下方。风外持内 持交替进行。眼睛凝视上方的天空。有时在无念的状态下 也进行。此能消除风的障碍和沉掉昏沉，生起轻安等 暂时的功德。第二，修习无念也有三种， 第一，依于有念而修习无念是：在白色dhūti（梵文，धूत, dhūta，已摇动）中，观想一个白色明点 上下滚动来回移动，心专注其上。又以休息的 方式，放松觉知，安住。如此反复修习，不久便会 8-555 生起无念的禅定或无生之觉受自然而然地生起。第二，去除杂念 是：不必特意专注念头，而是觉知所有生起的念头。 然后，观察刚刚过去的时间里生起了多少念头？现在生起了多少念头？未来会生起多少念头？ 如此反复观察念头从何处生起，又往何处去， 念头就会疲惫，自然而然地转为无念。第三，强行修习无念是：对木片、石子 等任何显现之物，心专注其上。有时收紧，有时放松。 大多数时候，不收紧也不放松，专注其上。如果生起分别念，要知道生起的念头是错觉。 对所有这些，在座间休息时，对任何显现之物，都要认知觉知，然后放松非常重要。 第三，明点口诀的要点也有三个，第一，学习颜色是：手结跏趺坐。 在秘密处顶端观想月亮上的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，摧伏义）。在顶轮之上 是风轮。其上是明点，具有水银的形状。通过风的结合， 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，摧伏义）的光芒摇动风，明点从顶轮中向下延伸。在顶轮中，心专注于闪耀的光明点。 第二，学习形状是：在心间观想日月嘎乌盒合在一起，其中有一红色独尖金刚杵。在其中心或下端观想一个白色明点。呼气时，月亮的
English
At the time of initial arising, all the winds from below rise upwards like the mouth of a vase, Imagine them dissolving into the sky. When filling inwards, all the winds from above Pass through the body, descend downwards, and imagine them dissolving below. Alternate between external and internal retention of wind. Gaze at the sky above the eyes. Sometimes do it in a non-conceptual state. This eliminates all wind obstacles and dullness, and generates temporary qualities such as lightness and buoyancy. Secondly, there are also three aspects to meditating on non-conceptuality, Firstly, meditating on non-conceptuality based on conceptuality is: within a white dhūti, imagine a white bindu Rolling up and down, moving back and forth, and strongly focus the mind on it. Again, in a state of rest, Loosen and relax awareness. By meditating on that repeatedly, before long, 8-555 The samadhi of non-conceptuality or the experience of no arising will arise spontaneously. Secondly, eliminating distractions Is: without needing to specifically focus on thoughts, recognize all the thoughts that arise. Then, how many thoughts arose in the time that just passed? How many thoughts are arising now? How many thoughts will arise in the future? By repeatedly observing where the thoughts arise from and where they go, the thoughts will become exhausted and naturally turn into non-conceptuality. Thirdly, forcibly meditating on non-conceptuality is: focus the mind on whatever appears, such as a piece of wood or a pebble. Sometimes tighten, sometimes loosen. Mostly, neither tighten nor loosen, but meditate on that state. If conceptual thoughts arise, know that the arising thoughts are illusions. For all of these, during the breaks between sessions, it is important to recognize awareness of whatever appears and then relax. Thirdly, there are also three key points of the bindu instructions. Firstly, learning the color is: arrange the hands in the lotus position. At the tip of the secret place, visualize Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, meaning: subduing) on the moon. Above the central channel is the wind mandala. Above that is the bindu, having the form of mercury. By holding the wind union, the light of Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, meaning: subduing) stirs the wind, and the bindu descends downwards from within the central channel. Within the central channel, focus the mind on the shimmering light bindu. Secondly, learning the shape is: in the heart, visualize the sun and moon gau box joined together, within which is a red single-pointed vajra. At its center or lower tip, visualize a white bindu. When exhaling, the moon's