English
dissolving into that, Think for a moment and stay. All the objects of conceptual thoughts that symbolize "this is this," and especially happiness and suffering, joy and sorrow, fear, trepidation, humility, shame, arrogance, Birth, etc., are equally mixed with all the high and low objects. The fifth is the mantra of Ah (Tibetan: ཨཿ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: A), In all dualistic appearances, by focusing on the nature of both, the When the target of appearance disappears simultaneously, it is placed calmly. For example, when the appearance of oneself and the enemy arises on the road, By focusing on the two appearances, the mark of recognition disappears, and one calmly and equally abides in that state. Only in that order, good and bad, high and low, big and small, good and bad, right and left, edge and center, pleasant and unpleasant, happiness and suffering, etc., can be applied to everything, and then the principle of equality will be realized. The sixth is, The letter Ya, think of a wind mandala, and say Yam (Tibetan: ཡཾ, Sanskrit Devanagari: य, Sanskrit Roman transliteration: yaṃ, Chinese literal meaning: Yang) in the mouth. The wind mandala, where is it? How much is the amount? How are the color and shape formed? If you examine whether it is formed in the mind or in the external environment, then it is only an appearance, There is not the slightest thing that is formed in reality, and one abides equally in the clear emptiness. On the letter Practice is the first goal. Also, practice the tactile sensation of the wind, from the windows, etc. When the gentle wind blows on your body, the tactile sensation is soft Comfortable, mix the mind with that state, and on the similarity of that tactile sensation Abide equally. Sometimes one's own body, together with the appearance, merges into the tactile sensation of the wind. Except for that, do not think of anything else, and try to abide equally. Yam (Tibetan: ཡཾ, Sanskrit Devanagari: य, Sanskrit Roman transliteration: yaṃ, Chinese literal meaning: Yang) should always be recited in the mouth. This is the second goal. Seventh 12-327 is the door of the mantra of the letter Ram (Tibetan: རཾ, Sanskrit Devanagari: र, Sanskrit Roman transliteration: raṃ, Chinese literal meaning: Rang), which is also the first goal. Reciting Ram (Tibetan: རཾ, Sanskrit Devanagari: र, Sanskrit Roman transliteration: raṃ, Chinese literal meaning: Rang) and practicing the solar circle is the difference, and the rest is the same as before. Practicing the nature of fire is: If it can be accomplished, then place firewood below, burn flames in the middle, and make a stove with smoke rising above. Look at it, do not pay attention to anything else, only look at it, and in front of it, generate a fire in your mind that is similar to it. Equally abide. At that time, other appearances arise
Chinese
即使如此，也要将它与火混合，全神贯注于一切都明亮地转变为火的样子。第八是，关于瓦字的明咒之门，第一个目标：念诵（藏文：ཝཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：瓦姆）并观想水之坛城与前两者相同。在前方一个透明的容器中倒入清水，看着它，用意识想象在水本身的正上方有完全相同的水，并保持在那样的状态中。将任何出现的念头与面前的水混合，不要想其他，以只想着水的方式禅修。第九是，拉字的明咒：第一个目标：念诵（藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：拉姆）并观想土之坛城等相同。在前方用五种颜色的颜料做一个圆形或方形的土的形状，看着它，观想在其正上方有一个与其颜色相同且坚硬的土。不要想任何其他东西。然后，观想所有显现的事物都融入到那个有颜色的土的影像中。剩下的四个是明咒之门，是上师们的支分。第二，显明不和之面，摧毁魔障：首先，坐在舒适的座位上，像以前一样修习止观二者，无论出现什么样的念头，都念诵（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）并切断它。在禅修间隙，与各种行为方式混合，比如在安住于瑜伽的基础上，从下层房间走到上层房间，或者从光亮的地方进入黑暗，或者从黑暗的地方走到有光亮的地方，以及从内部到外部的行为等等，在不同的地点、时间和行为中，心中会出现各种变化，对所有这些都念诵（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）来切断，并与空性混合，这是一个观想循环。此外，对于喜悦、悲伤、贪恋、憎恨、恐惧等所有显现的事物，也同样混合，这是一个观想循环。将加害者、敌人和邪魔想象为意念的对象，强烈地修习慈悲，念诵（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）并将它们与自己的心识无二无别地混合，这是一个观想循环。此外，将亲人等贪恋的对象在心中想象，念诵（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）来切断执着，并将它们与自己的心识混合并安住，这是一个观想循环。对于依赖于元素和众生的可怕和恐惧
English
Even so, mix it with fire, and focus on everything brightly transforming into the appearance of fire. Eighth, regarding the gate of the mantra of the letter Va, the first object: Recite (Tibetan: ཝཾ, Sanskrit Devanagari: वं, Sanskrit Romanized: vaṃ, Chinese literal meaning: Vam) and contemplate the mandala of water, which is the same as the previous two. In front, pour clean water into a clear container, look at it, and with your mind imagine water that is exactly the same directly above the water itself, and remain in that state. Mix any arising thoughts with the water in front, do not think of anything else, and meditate in a way that only thinks of water. Ninth, the mantra of the letter La: The first object: Recite (Tibetan: ལཾ, Sanskrit Devanagari: लं, Sanskrit Romanized: laṃ, Chinese literal meaning: Lam) and contemplate the mandala of earth, etc., which is the same. In front, make a round or square shape of earth with five colors of paint, whichever is fine, and look at it, and contemplate a solid earth with the same color directly above it. Do not think of anything else. Then, contemplate all appearing things dissolving into that colored image of earth. The remaining four are the gates of mantra, which are limbs of the lamas. Second, clarifying the discordant aspects, destroying obstacles: First, sit on a comfortable seat, and practice both calm abiding and insight as before. Whatever thoughts arise, say (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanized: hūṃ, Chinese literal meaning: Hum) and cut it off. In the intervals of meditation sessions, mix with various modes of conduct, such as, while abiding in the basis of yoga, going from the lower room to the upper room, or entering darkness from a bright place, or going from a dark place to a place with light, and actions from inside to outside, etc. In each different place, time, and action, various changes of mind will occur. To all of these, say (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanized: hūṃ, Chinese literal meaning: Hum) to cut them off and mix them with emptiness. This is one cycle of contemplation. Furthermore, for all appearing things such as joy, sorrow, attachment, hatred, fear, etc., mix them in the same way. This is one cycle of contemplation. Imagine harm-doers, enemies, and demons as objects of the mind, and intensely cultivate compassion, saying (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanized: hūṃ, Chinese literal meaning: Hum) and mixing them inseparably with your own mind. This is one cycle of contemplation. Furthermore, imagine loved ones and other objects of attachment in your mind, say (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanized: hūṃ, Chinese literal meaning: Hum) to cut off attachment, and mix them with your own mind and abide. This is one cycle of contemplation. For the terrifying and fearful things that depend on the elements and sentient beings
Tibetan
་ཐམས་ཅད་ ལ་ཡང་དེ་བཞིན་དུ་སྦྱང་བ་དམིགས་སྐོར་གཅིག་སྟེ་ལྔའོ། །དེ་ལྟར་རང་གི་ཁྱིམ་དུ་ལེགས་ པར་འབྱོངས་པ་ན། མཚན་མོ་དུར་ཁྲོད་ལ་སོགས་པར་ཡུད་རེ་སོང་ལ་སེམས་བརྟན་མི་ བརྟན་བརྟག །མི་བརྟན་ན་རེ་ཞིག་རང་གི་ཁྱིམ་དུ་སྒོམ། གང་གི་ཚེ་བརྟན་པ་ན་དུར་ཁྲོད་ དང་། བས་མཐའ་ལ་སོགས་པར། གནོད་སྦྱིན་དང་སྲིན་པོ་འབྱུང་པོ་གནས་པའི་སར་ཆོས་ བརྒྱད་དང་མཐུན་པའི་རྣམ་པར་རྟོག་པ་ཧྲུལ་གྱིས་བཤིག་ནས། ཡུལ་དུས་སྤྱོད་ལམ་མ་ངེས་ པར་རྒྱུས་པས། སེམས་ཀྱི་འགྱུར་བ་ཅི་བྱུང་བ་ཐམས་ཅད་ཧཱུཾ་གིས་སྒྲས་སྔར་བཞིན་བསྲེ་བར་ བྱའོ། །ཆོ་འཕྲུལ་ལྟར་སྣང་བ་ཐམས་ཅད་རང་གི་སེམས་སུ་ཤེས་པར་བྱ་ཞིང་། གནོད་བྱེད་ རྣམས་ལ་སྙིང་རྗེ་དྲག་ཏུ་སྒོམ་ཞིང་སྨོན་ལམ་བཏབ། ལུས་དང་ལོངས་སྤྱོད་རང་ཕྱོགས་ཀྱི་སྡེ་ དང་བཅས་པ་གང་ལ་ཡང་ཞེན་པ་རྡུལ་ཙམ་མེད་པར་བྱ་ཞིང་། བདེ་སྡུག་བཟང་ངན་གཏམ་ སྙན་མི་སྙན་སོགས། ཆོས་བརྒྱད་ཀྱི་རྣམ་པར་རྟོག་པ་ཕྲ་མོ་ཅི་བྱུང་བ་ཀུན་ཡང་དབྱིངས་སུ་ 12-329 ཐིམ་པར་བྱའོ། ། མི་མཐུན་ཕྱོགས་བསལ་བ་འདི་ནི་རྗེས་སུ་རྣལ་འབྱོར་བོགས་འདོན་དང་བཅས་པ་ལ་ ཅུང་ཟད་མྱོང་བ་ཐོན་ནས་སྒོམ་པར་བྱ་བ་ཡིན་ནོ། ། ༈ ཤིན་ཏུ་རྣལ་འབྱོར། གསུམ་པ་ཤིན་ཏུ་རྣལ་འབྱོར་ནི། སྔོན་ འགྲོ་དང་དངོས་གཞི་གཉིས་ལས། དང་པོ་ལ་དངོས་དང་ཡན་ལག་གོ །དང་པོ་ལ། པུ་ར་ཀ་ སྟེ་དགང་པ་དང་། རེ་ཙ་ཀ་སྟེ་དབྱུང་བའམ། རྡུལ་མཐའ་ཅན་དང་། བྷུ་མྱང་ག་སྟེ། སའི་ཡན་ ལག་དང་། ཀུམྤ་ཀ་སྟེ་བུམ་པ་ཅན་དང་། ཏྲཱ་ཊ་ཀ་སྟེ་གཞིལ་བའམ་རེངས་པ། དང་པོ་པུ་ར་ ཀ་ལ་གཉིས་ཀྱི་སྒྲ་བཅས་ནི། ལུས་གནད་བཅས་ལ། རླུང་ཕྱིར་གསང་བ་ལན་འགའ་རེ་བྱ། སེམས་སྣ་རྩེར་གཏད་ལ། རླུང་ཕྱིར་སངས་ཏེ་བུས་ལ། ནང་དུ་འོང་བའི་ཚེ་དལ་བུས་ཤུགས་ འཕྲི་ཞིང་། སྣའི་རྩ་བའི་བར་ཀ་ལ་རླུང་བདར་བས་ཨ་ཡིག་གི་སྒྲ་དང་བཅས་པ་ཡུན་རིང་དུ་ དྲངས་ཤིང་། དེའི་ཚེ་ཤེས་པ་ལྟེ་བར་གཏད། དྲངས་པ་རྫོགས་པ་ན། ཅུང་ཟད་ཅིག་རླུང་ལྟེ་ བར་མནན། ཡང་བཏང་སྟེ་སྔར་བཞིན་དྲངས། དེ་ཉིད་རྟག་ཏུ་གོམས་པར་བྱའོ། ། སྒྲ་མེད་ལ་སློབ་པ་ནི། གཞན་དེ་དང་འདྲ་བ་ལ། རླུང་དལ་བུས་སྣའི་བུ་གའི་དབུས་ནས་ དྲངས་པས། སྒྲ་མེད་དུ་འགྱུར་རོ། །རེ་ཙ་ཀ་ལའང་གཉིས་ཀྱི་སྒྲ་བཅས་ནི། རླུང་རོ་ལན་འགའ་ བསལ་ལ། ནང་དུ་མྱུར་བར་རྔུབས། སྣ་རྩེ་ནས་སོར་བཞི་ཙམ་གཞལ་བའི་ནམ་མཁའ་ལ་ སེམས་གཏད་དེ། དལ་བུས་རླུང་ཕྱིར་བཏང་སྟེ། སྣའི་སྦུབས་ཀྱི་བར་ཀ
Chinese
一切也同样修习，观想一次为五次。这样在自己家中很好地熟练后，夜晚去尸林等处稍作停留，观察心是否稳定。如果不稳定，就暂时在自己家中修习。什么时候稳定了，就在尸林和边地等处，在夜叉和罗刹鬼神居住的地方，将与八法相应的分别念彻底摧毁。不确定地点、时间和行为，随意游荡。心中发生的一切变化，都用（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的声音像以前一样融合。所有像幻术般显现的事物，都要知道是自己的心。对损害者强烈地修慈悲心，并祈祷。对于身体和受用，以及自己一方的眷属，不要有丝毫的执着。痛苦和快乐，好与坏，悦耳和不悦耳的声音等等，对于八法的微细分别念，无论发生什么，都要融入法界中。 遣除违缘，这需要在稍有体验后，随着瑜伽的增进，才修习。 ༈ 极瑜伽。 第三个是极瑜伽。分为前行和正行两种。第一种又分为正行和支分。第一种有：普拉卡，即充满；瑞扎卡，即呼出或尘端；布扬嘎，即地的支分；昆巴卡，即瓶子；扎扎卡，即压迫或僵硬。第一种普拉卡有两种带声音的方法：身体保持姿势，几次将气排出。心专注于鼻尖。将气呼出，然后吸入。当吸入时，缓慢地减弱力量。用鼻根之间的气摩擦，发出（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字的声音，长时间地吸入。那时，将意识专注于脐轮。吸入完成后，稍微将气压在脐轮。再放开，像以前一样吸入。要经常习惯这样做。 学习无声的方法是：其他与之前相同，只是缓慢地从鼻孔的中央吸入气，这样就变得无声了。瑞扎卡也有两种带声音的方法：几次清除浊气，快速地吸入。将心专注于从鼻尖向上量四指的虚空中，然后缓慢地将气呼出，在鼻腔的中间
English
Likewise, practice everything, contemplating once for five times. Having become well-versed in this way in one's own home, at night, go to charnel grounds and other places for a short while and examine whether the mind is stable or not. If it is not stable, then meditate in one's own home for a while. When it is stable, then in charnel grounds and remote places, in places where yakshas, rakshasas, and spirits dwell, completely destroy the conceptual thoughts that are in accordance with the eight worldly concerns. Wander around without fixed places, times, or behaviors. Mix all the changes that occur in the mind with the sound of (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) as before. Know that all things that appear like illusions are your own mind. Intensely cultivate compassion for those who harm you and make prayers. Do not have even a speck of attachment to the body and possessions, or to your own retinue. Dissolve all subtle conceptual thoughts of the eight worldly concerns, such as pain and pleasure, good and bad, pleasant and unpleasant sounds, etc., into the expanse of reality. Eliminating unfavorable conditions, this is to be practiced after gaining some experience with the subsequent yoga of enhancing realization. ༈ The Utmost Yoga. The third is the Utmost Yoga. It is divided into two: preliminary and main practice. The first has the actual and the auxiliary. The first has: Puraka, which means filling; Recaka, which means exhaling or the end of dust; Bhuyangga, which means the limb of the earth; Kumbhaka, which means having a vase; and Trataka, which means pressing down or stiffening. The first, Puraka, has two methods with sound: With the body in posture, exhale several times. Focus the mind on the tip of the nose. Exhale and then inhale. When inhaling, slowly reduce the force. Rub the air between the roots of the nostrils, drawing it in for a long time with the sound of (Tibetan: ཨ་, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A). At that time, focus awareness on the navel chakra. When the inhalation is complete, press the air slightly on the navel chakra. Release it again and inhale as before. Always become accustomed to doing this. Learning the silent method is: The rest is the same as before, but slowly inhale air from the center of the nostrils, so it becomes silent. Recaka also has two methods with sound: Clear out the stale air several times, and inhale quickly. Focus the mind on the space four fingers' breadth above the tip of the nose, and then slowly exhale the air, in the middle of the nasal cavity.