English
Having arisen and stabilized, meditate on the previous light within the eyeballs. As the breath goes in and out, contemplate it arising and dissolving as before. Similarly, do this from the two ears, nose, tongue, and the center of the heart. Meditate on the tip of the vajra. When the upward-moving air enters, it gathers in a swirling manner, like mist forming on a mountain peak. When it goes out, contemplate that light pervading the entire body, reaching the crown of the head, and departing comfortably and peacefully. Similarly, one should also recite the three-syllable mantra from the sense doors. 8-570 These also help to accomplish the five sense consciousnesses and to make the appearance of objects blaze in bliss and emptiness. In the absence of a seed, it is said that these six joys of the sense doors are not necessary, but it is good to have them. ༈ The Sequence of Various Vajras. Second, the Sequence of Various Vajras is divided into three: the Sequence of Various Vajras with Seed, the Sequence of Various Vajra Forms, and the Sequence of Various Vajras without Seed. The first is: Assuming that the previous sequence has accomplished the holding of bindu, then focus the mind single-pointedly on the jewel that is united with the karma mudra, and hold the vase breath. However, since relying on one's own body is more important for the time being, perform the preliminaries as before. Although the external form of the wisdom sow's secret does not change, the inner vulva, the dharma origin, is spread out horizontally, and the vajra of skillful means truly abides within it, without changing its external form. The inner five-pronged vajra is reddish-white, and the center is empty. In the sky about a cubit above one's own crown, the horns of the various vajras are white in the east, green in the north, red in the west, yellow in the south, and blue in the center. Inside the empty center, in the center of the reddish-white triangular dharma origin, the five-pronged vajra lies horizontally, reddish-white. Focus single-pointedly on the red ཧཱུྃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) at the center. From that syllable, light radiates and dissolves into the ཧཱུྃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) of all the Buddhas and Bodhisattvas. From the ཧཱུྃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) syllable, an inconceivable multitude of reddish-white rays of light arises. Passing through the crown of the head, going down from inside the body, at the tip of the vajra, in the hole of the jewel, it transforms into a reddish-white bindu. Focus the mind intensely on this.
Chinese
安住，像这样反复修习，将心专注于宝珠明点，时间越长越好。关于这一点，一些古老的口诀没有提到宝珠明点，是因为要依靠口头传授。后来有些人认为不需要，这是非常错误的。有些人只修习宝珠明点，这也有。最好是既有头顶的金刚，又有宝珠明点。也有将各种金刚的中央做成黑色，东方做成蓝色的，但还是通常的做法比较好。在各种金刚的次第中，所有这些时候都要猛烈地进行宝瓶气，重要的是要像实际操作一样，秘密地保持上下二风。 第二，分为前者的支分和此时的主要部分。第一，从之前的法生中央的金刚中，两个带有明点的金刚吽字（藏文：རྡོ་རྗེ་ཧཱུཾ་ཡིག་ཐིག་ལེ་དང་བཅས་པ་，梵文天城体：वज्र हूँ अक्षर बिन्दु सहित，梵文罗马拟音：vajra hūṃ akṣara bindu sahita，汉语字面意思：金刚 吽 字 明点 具有）发出，安放在两个眼球的中央，猛烈地安住心。同样，在耳孔内、鼻孔、舌根和性器的顶端散布，也猛烈地控制风和心，这样，外境会成为快乐的助伴，并且会获得比以前更加殊胜的五种神通。对于这些，初学者如果修习，由于在脐轮的宝瓶气中获得了对风的完全控制，所以会从眼睛等处真正地散布。 第二，像以前一样散布，并在脐轮化生轮的中央安放，专注于心，猛烈地专注于脐轮的结合。同样，在心间、喉咙和头顶轮的中央也散布，像实际操作一样进行各自的宝瓶气，这样，在这些地方会出现风心稳定的征兆，最终如果习惯稳固，就会出现经文中所说的利益。像这样按顺序进行是实际操作，但即使按照经文的直接指示的顺序进行也没有矛盾。 第三，当空气从右鼻孔流动时，观想眉间有一个太阳的坛城，抓住心，做一个观想循环。然后，当空气从左侧流动时，也在其上修习一个月的坛城，抓住心，再次观想
English
Meditate, meditate in this way again and again. Hold the mind on the jewel bindu, the longer the better. Regarding this, some old instructions do not mention the jewel bindu, because they rely on oral transmission. Later, some people think it is not necessary, which is very wrong. Some people only meditate on the jewel bindu, which also exists. It is best to have both the vajra on the crown of the head and the jewel bindu. There are also those who make the center of various vajras black and the east blue, but the usual practice is better. In the sequence of various vajras, in all these cases, one should only vigorously perform kumbhaka. It is important to secretly hold both the upper and lower winds in this, as in actual practice. Secondly, there are two parts: the previous branch and the main part of this time. First, from the vajra in the center of the previous Dharma origin, two vajra hum syllables with bindus (Tibetan: རྡོ་རྗེ་ཧཱུཾ་ཡིག་ཐིག་ལེ་དང་བཅས་པ་, Sanskrit Devanagari: वज्र हूँ अक्षर बिन्दु सहित, Sanskrit Romanization: vajra hūṃ akṣara bindu sahita, Literal Chinese meaning: vajra hūṃ syllable bindu with) emanate and are placed in the center of the two eyeballs. Vigorously fix the mind. Similarly, by spreading into the ear canals, nostrils, root of the tongue, and the tip of the genitals, and also by forcefully controlling the wind and mind, the objects will become companions of happiness, and one will obtain five kinds of clairvoyance that are even more extraordinary than before. For these, if a beginner meditates, since he has gained complete control over the wind in the kumbhaka of the navel chakra, he will truly spread from the eyes and so on. Secondly, spread as before and place it in the center of the emanation wheel at the navel, focus the mind, and vigorously focus on the union at the navel. Similarly, spread also in the center of the heart, throat, and crown chakras, and perform the kumbhaka of each as in actual practice. In this way, signs of stability of wind and mind will appear in those places, and eventually, if the habit is stable, the benefits mentioned in the scriptures will appear. Performing in this order is the actual practice, but it is not contradictory even if performed in the order of the direct instructions of the scriptures. Third, when air flows from the right nostril, imagine a mandala of the sun at the eyebrow center, grasp the mind, and do one round of visualization. Then, when air flows from the left side, also meditate on a mandala of the moon above it, grasp the mind, and visualize again.
Chinese
做一次。从两者之间，无论是否真实存在，在某个界限上。 从两者都存在出发，观想月亮上也有明点。中央是蓝色，东方 白色，南方黄色，西方红色，北方绿色。观想所有五种颜色的明点都像星星一样 闪耀，并摄住心。从那以后，观想宝瓶上的日月星辰 重叠，一心专注于此。此时，虽然可以观想顶髻宝瓶， 但暂时应使风与普通的宝瓶气相一致。对此进行一次专注的练习。如果此时的风停留在左右任何一侧， 无法移动多日，观想其移动也可以，据说如此。并且， 在最初的时候，如果气从左鼻孔进入，观想宝瓶为月亮；如果从右鼻孔进入 时，就在其下观想太阳，上师们是这样认为的。 ༈ 宝珠灌顶次第。 第三，宝珠灌顶的次第，如果分类，有四种手印。上面的 大多数都认为是前两种手印的情况，第一种是誓言手印，意之明妃。 第二种是用手势表示的业手印，真实明妃。但自己的 宗派认为，意明是前三种手印的辅助，不会单独 列出。这样的话，第一是学习业手印，第二是学习手手印， 第三是学习法手印，第四是学习大手印。 第一，业手印的口诀已在其他地方写过，并从上师的口中得知。 第二是，其他前行如前，自身安乐至上俱生 8-573 显现的父的，金刚外形不变，内在吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为五股金刚，红白色， 红色宝珠上，以黄色བྱཱཾ（藏文，梵文天城体，梵文罗马拟音，byāṃ，汉语字面意思）字为标志。智慧的莲花，从ཨཱཿ（藏文，梵文天城体，梵文罗马拟音：āḥ，汉语字面意思：阿）化为红色三瓣莲花，以དྱཾ་字为标志，白色花蕊顶端也有黄色དྱཾ་字。从བྱཱཾ字化为白色明点，从དྱཾ་字化为红色明点。在自己的脐轮处安放母的心咒，心间安放近心咒， 喉间安放父的心咒，额头安放近心咒。在母的脐轮和 心间安放父的心咒和近心咒，在喉间和头顶安放母的心咒和近心咒，父
English
Do it once. From between the two, whether it is real or not, at some boundary. Starting from the existence of both, visualize a bindu on the moon as well. The center is blue, the east white, the south yellow, the west red, and the north green. Visualize all five colored bindus as if they were stars shining, and capture the mind. From then on, visualize the sun, moon, and stars on the vase overlapping, and focus on it with one mind. At this time, although it is possible to visualize the crown vase, for the time being, the wind should be made to conform to the ordinary vase breathing. Do one focused practice on this. If the wind at this time stays on either the left or right side, and cannot move for many days, it is said that it is also okay to visualize it moving. And, at the beginning, if the air enters from the left nostril, visualize the vase as the moon; if it enters from the right nostril then visualize the sun below it, the lamas think so. ༈ The order of the Jewel Empowerment. Third, if the order of the jewel empowerment is classified, there are four mudras. Most of the above think that it is the case of the first two mudras, the first is the samaya mudra, the mind consort. The second is the karma mudra, the real consort, which is indicated by hand gestures. But one's own school thinks that the mind consort is an auxiliary to the first three mudras, and will not be listed separately. In this case, the first is to learn the karma mudra, the second is to learn the hand mudra, the third is to learn the dharma mudra, and the fourth is to learn the mahamudra. First, the instructions for the karma mudra have been written elsewhere and learned from the mouth of the guru. The second is, the other preliminaries are as before, one's own bliss supreme coemergent 8-573 The father's vajra, which appears, does not change its outer form, and the inner Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) transforms into a five-pronged vajra, red and white, On the red jewel, it is marked with a yellow Byāṃ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, byāṃ, Chinese literal meaning) syllable. The lotus of wisdom, from Āḥ (Tibetan, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: 阿) transforms into a red three-petaled lotus, marked with the syllable Dyaṃ, and there is also a yellow Dyaṃ syllable at the top of the white stamen. From the syllable Byāṃ transforms into a white bindu, from the syllable Dyaṃ transforms into a red bindu. Place the mother's heart mantra at one's own navel chakra, place the near heart mantra at the heart chakra, place the father's heart mantra at the throat chakra, and place the near heart mantra at the forehead chakra. Place the father's heart mantra and near heart mantra at the mother's navel chakra and heart chakra, and place the mother's heart mantra and near heart mantra at the throat chakra and crown chakra, the father