Chinese
的时候。于前后之间的秘密轮中，风心相合之乐的明点，于白色滚动之细微一者上系念，修持轮宝跏趺坐。说是因扎菩提的口诀。以业印双运之门，生起坚固之乐后，无业印亦需守护彼乐空之体验。又若觉彼乐之体验次第消失，则学观之乐。由此生起圆满之乐后，舍弃业印而修。由此获得稳固则佳。又若觉消失，则于屏障之外听闻声音而修，则生起圆满之乐。仅此便能获得业印之乐的稳固。之后向业印献供，送回其处。彼等是业印与意印的连结。是龙树与夏瓦日巴的见解。因扎菩提者，四印皆全具于此，故是能自主之道。其中业印是现量成立。于明点系念是法印。意乐显现是誓言印。无分别自显现是大手印。第二意印是自身喜乐金刚父母双运而明观，虽是随念修习，然于自身心间观想白色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），脐间观想红色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），父母双运，阿至母之密处端，吽至金刚宝。观想阿与吽二者相触，生起赫赫之乐。先前若从业印或拙火等生起乐空之体验，且未消失而获得稳固，则此时亦然。乐实际生起亦生起。于彼收摄心而修，则其他显现皆止息，唯乐显现。如是修习六日等，则得稳固。之后如是修习，于一切显现上盖印，则一切显现皆成乐之助伴。第三修自身为乐者，如是生起业印与意印之乐后，不改造乐之自性，而任运修持，则乐以无分别空性盖印而生。又若一次一次增减，则
English
At the time of. In the secret wheel between front and back. Focusing on one tiny, rolling white bindu of bliss where wind and mind are combined. Meditating on the posture of the wheel jewel. It is said to be the instruction of Indrabuti. Through the door of union with a karma mudra, after stable bliss has arisen. Without a karma mudra, one must cultivate that experience of bliss and emptiness. Furthermore, if you think that the experience of bliss is gradually disappearing, then train in the bliss of looking. When that brings bliss to its limit. Abandon the karma mudra and meditate. It is good if that brings stability. Furthermore, if you think it is disappearing. By listening to sound outside the curtain and meditating. Bliss arises to its limit. Just that much will bring stability to the bliss of the karma mudra. After that, offer wealth to the karma mudra and send it back to its place. Those are the links between the karma mudra and the mind mudra. These are the views of Nagarjuna and Shavariipa. Indrabuti is. Because all four mudras are complete in this alone, it is a self-sufficient path. In that, the karma mudra is manifestly established. Focusing the mind on the bindu is the dharma mudra. The mind arising in bliss is the samaya mudra. Non-conceptuality arising on its own is the maha mudra. The second mind mudra is visualizing oneself as the joyful Vajra Father-Mother in union. Although it is mindfulness meditation, visualize a white Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) in your heart, and a red A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) in your navel. As the Father-Mother unite, the A goes to the tip of the Mother's secret place. The Hum goes to the vajra jewel. Visualize the A and Hum touching each other, giving rise to vivid bliss. If you have previously generated an experience of bliss and emptiness from a karma mudra or tummo, etc., and it has not diminished and you have gained stability. Then at that time too. Bliss actually arises and arises. By gathering the mind on that and meditating, other appearances cease. Only bliss arises. Meditating like that for six days, etc., will bring stability. After that, while meditating on that very thing. By sealing all appearances, all appearances will become friends of bliss. The third is meditating on one's own body as bliss. After generating the bliss of the karma mudra and the mind mudra in that way. Without altering the nature of bliss, by meditating effortlessly, bliss will be sealed with non-conceptual emptiness and arise. Furthermore, if it increases and decreases once in a while, then
Chinese
稳固和增益必须做到。也就是在自己的心中观想一个阿(藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿)。确信快乐之道的光芒就是这个阿(藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿)。自己和他人的所有显现都被它的光芒所遍布。确信一切都是快乐的，这就是唯一的专注点。然后，从这个阿(藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿)中发出清晰的声音。确信快乐之道的声音就是这个声音本身。观想耳朵听到的所有声音都是阿(藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿)的声音本身。这样，所有声音的显现都会显现为快乐。还有一个口诀是：秘密口诀，隐藏在肠道下方。在自己的肠道下方，在太阳坛城之上观想阿(藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿)字，如前一样观想形相显现和声音发出为快乐。还有一个秘密口诀是显现在月亮的虚空中：从鼻尖向外四指左右的虚空中，将心安乐地收摄并观想。如果形象不清晰，就观想月亮或白色明点。如前一样将形、声与快乐混合。还有一个秘密口诀是观想在后颈的结处，在那里系念。观想阿(藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿)字具有快乐的自性。如前一样修习形、声为快乐。就这样，以上四种中的任何一种进行观想。稳固的程度要达到快乐成为衡量标准，并且也要证悟到它是空性的。 第三个是大手印的口诀，或者说，学习阿赖耶识。阿赖耶识的散乱收摄，阿赖耶识的显现取为道用，阿赖耶识不可思议，共有三种。第一个是在自己的心中，或者眉间，或者金刚宝等任何一处，也有说是将心专注于明点。无论如何，这是依靠有分别而生起无分别的口诀。然而，在实践中要这样做，就像荣氏的范本中所清楚写的那样。也就是在自己的肚脐下方，观想火风的自性，红色的吽(藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)。在头顶，观想地水的自性，白色的吽(藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)。强烈地专注于这两个上下燃烧、滴落、运行。一会儿之后，让心自然安住。这是吽(藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)字结合的口诀，通过快乐引导而生起无分别。还有，在自己身体的末端，在腹部内，观想一个像眼珠一样的明点，像豆子那么大。也要专注于那个像蓝绿色或灰色的光芒。从那里生起火焰，从脊柱的正面燃烧，到达后颈时，然后向下是白色的光芒
English
The stability and increase must be achieved. That is, visualize an A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) in your own heart. Believe that the light of the path of bliss is this very A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A). All appearances of oneself and others are pervaded by its light. Believe that everything is blissful, and that is the only focus. Then, a clear sound arises from this A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A). Believe that the sound of the path of bliss is that very sound. Meditate that all sounds heard by the ears are the very sound of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A). Thus, all appearances of sound will appear as bliss. Another instruction is: the secret instruction, hidden at the base of the intestines. At the base of your intestines, on the seat of the solar mandala, visualize the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A), and as before, meditate that the appearance of form and the emanation of sound are blissful. Another secret instruction is to visualize it appearing in the expanse of the moon: from the tip of the nose to about four fingers' breadth in the outer space, gather the mind blissfully and meditate. If the image is not clear, visualize the moon or a white bindu. As before, mix form, sound, and bliss. Another secret instruction is to meditate at the knot of the nape of the neck, and fix the mind there. Visualize the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) as having the nature of bliss. As before, train in form and sound as bliss. In this way, meditate on any one of these four. The degree of stability should reach the point where bliss becomes the measure, and also realize that it is emptiness. The third is the instruction of Mahamudra, or learning about the Alaya. Gathering the scattered Alaya, taking the appearance of the Alaya as the path, the Alaya is inconceivable, there are three. The first is in one's own heart, or between the eyebrows, or in any of the vajra jewels, it is also said to fix the mind on the bindu. In any case, this is the instruction for generating non-conceptuality based on conceptuality. However, in practice, it should be done like this, as clearly written in the Rong tradition's example. That is, below one's navel, visualize the nature of fire and wind, the red Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal meaning: Hūṃ). On the crown of the head, visualize the nature of earth and water, the white Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal meaning: Hūṃ). Focus strongly on these two burning, dripping, and moving up and down. After a while, let the mind rest naturally. This is the instruction for the union of the letter Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal meaning: Hūṃ), through the guidance of bliss, non-conceptuality arises. Also, at the end of one's body, inside the abdomen, visualize a bindu like an eyeball, about the size of a bean. Also focus on that light that is like bluish-green or grayish. From there, firelight arises, burning from the front of the spine, and when it reaches the back of the neck, then downwards is white light.
Chinese
一会儿产生喜悦的感受，到达后背之间。像这样向上赶，向下赶，产生一种喜悦。又过一会儿，安住在无分别中。这也是由喜悦引导而生起无分别，叫做心系于节。又在自己的头盖骨中，观想一个白色的三角形法源，具有喜悦感。做一个摄心者，一会儿禅修。又过一会儿，放松。这叫做心抛向天空。生起乐空二者的证悟。然后又与那个所缘相连，将心向上放入天空。之后，首先看自己的名字。然后观察身体。然后观察心，无论看什么，都不执着任何自性，在远离戏论中无造作地安住。像这样反复禅修，这些是收集散乱的阿赖耶识的真实方法。总之，将所有的乐空体验都转化为本尊的显现。将形象观想为本尊，禅修那个喜悦的体验。将其自性扩展为远离戏论的空性来禅修。那个就是显现为本尊，体验为喜悦，自性为空性，无生。第二是，开启自加持之门，上师以包含迁识的加持来介绍在前。将显现转化为道用的口诀分为三部分。第一，大手印的特征是：遍及一切，非物质，没有往来交替，在任何时候都不会改变。第二，具有誓言的有四种：因为没有要抛弃的，所以不害怕轮回。因为没有要接受的对治，所以不执着于寂灭。对其他地方没有的佛果没有期望。因为远离了执着，所以没有要在意念中进行的禅修。第三，证悟的方法是：不能仅仅通过文字来证悟，要通过具有传承的上师的指示，用象征性的方法来了解自己的心。完全放松，认识自己的本来面目。在远离往来的意义上平等安住，要像这样理解意义后进行修持：首先，心性无生。中间，念头是突然的。最后，无勤的自性融入。要相信没有要抛弃的。首先是将显现介绍为心等。
English
For a moment, a feeling of joy arises, reaching between the back. Like this, chasing upwards, chasing downwards, a joy arises. Then, after a while, rest in non-discrimination. This is also generating non-discrimination guided by joy, called the mind being tied to a knot. Also, in one's own skull, visualize a white triangular Dharmadhatu, possessing a feeling of joy. Become a mind-holder and meditate for a while. Then, after a while, loosen it. This is called the mind being thrown into the sky. Generate the realization of both bliss and emptiness. Then, again, in connection with that object, place the mind upwards into the sky. After that, first look at your own name. Then examine the body. Then examine the mind, whatever you look at, without clinging to any inherent nature, rest without fabrication in freedom from elaboration. Meditate like this again and again, these are the actual methods for collecting the scattered Alaya consciousness. In general, transform all experiences of bliss and emptiness into the appearance of deities. Visualize the form as a deity, meditate on that very experience of joy. Expand its nature into emptiness free from elaboration and meditate. That is what is called appearance as a deity, experience as joy, and nature as emptiness, unborn. The second is, opening the door of self-blessing, the Lama introduces it in advance with the blessing of transference of consciousness. The oral instructions for transforming appearances into the path are divided into three parts. First, the characteristics of Mahamudra are: pervading everything, non-material, without coming and going, unchanging at all times. Second, having samaya has four aspects: because there is nothing to abandon, one is not afraid of samsara. Because there is no antidote to adopt, one does not cling to peace in nirvana. There is no hope for a Buddha result that is not found elsewhere. Because it is free from grasping at that very nature, there is no meditation to be done in the mind. Third, the method of realization is: one cannot realize it merely through words, but through the instructions of a Lama with lineage, one should understand one's own mind through symbolic methods. Completely relax and recognize your own original face. Abide equally in the meaning of being free from coming and going, one should do it like this after understanding the meaning, and the practice is: first, the nature of mind is unborn. In the middle, thoughts are sudden. Finally, effortless self-nature dissolves. Have faith that there is nothing to abandon. First is introducing appearances as mind, etc.