Chinese
具有成办事业的能力，观想光芒炽盛。第二是，明点的光芒充满智慧勇识的身躯，从中光芒四射，使基身内部明亮而充满。如同在黑暗的洞穴中点燃灯火一般，清晰地见到十六个白色的明点，即：在两个脚拇趾上是短阿（藏文：ཨ་ཐུང་།，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：短音a），在两个脚后跟上是长阿（藏文：ཨཱ་རིང་པོ།，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：长音a），在两个大腿上是短伊（藏文：ཨི་ཐུང་རེ།，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：短音i），在隐秘处的左右是长伊（藏文：ཨཱི་རིང་པོ།，梵文天城体：ई，梵文罗马拟音：ī，汉语字面意思：长音i），在腹部下方的左右是短乌（藏文：ཨུ་ཐུང་རེ།，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：短音u），在腹部上方的左右是长乌（藏文：ཨཱུ་རིང་བོ།，梵文天城体：ऊ，梵文罗马拟音：ū，汉语字面意思：长音u），在左右两个乳房上是短热（藏文：རྀ་ཐུང་རེ།，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：短音ṛ），在左右两个手的根部是长热（藏文：རཱྀ་རིང་པོ།，梵文天城体：ॠ，梵文罗马拟音：ṝ，汉语字面意思：长音ṝ），在喉咙的左右是短勒（藏文：ལྀ་ཐུང་རེ།，梵文天城体：ऌ，梵文罗马拟音：ḷ，汉语字面意思：短音ḷ），在嘴唇相对的脸颊左右是长勒（藏文：ལཱྀ་རིང་པོ།，梵文天城体：ॡ，梵文罗马拟音：ḹ，汉语字面意思：长音ḹ），在脸颊中央的左右是单竖艾（藏文：ཨེ་འགྲེང་བུ་རྐྱང་པ་རེ།，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：单竖e），在两个眼睛里是双竖艾（藏文：ཨཻ་འགྲེང་བུ་ཉིས་བརྩེག་རེ།，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：双竖ai），在两个耳朵里是单那若欧（藏文：ཨོ་ན་རོ་རྐྱང་པ་རེ།，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：单那若o），在头顶的左右是双那若欧（藏文：ཨཽ་ན་རོ་ཉིས་བརྩེག་རེ།，梵文天城体：औ，梵文罗马拟音：au，汉语字面意思：双那若au），在所有的关节上是阿姆阿（藏文：ཨཾ་ཨཿརེ།，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿姆；藏文：ཨཾ་ཨཿརེ།，梵文天城体：अः，梵文罗马拟音：aḥ，汉语字面意思：阿哈）。所有这些都是白色，放射着白色的光芒，观想为具有安乐的自性。以心间的光芒，将这些字母次第或同时，随自己所愿地融入心间的不坏明点中，观想光芒炽盛，安乐的体性更加增盛。第三是，心间明点的光芒照亮基身之间如同上述一般，光芒从毛孔中向外散发，在顶端幻化出无量的坛城，遍布十方所有的刹土。到达诸佛的身旁时，融入菩提心的明点中，进入诸佛父母的口中，从心间取出智慧的甘露，在父亲的金刚和母亲的莲花中显现，从秘密道中出来时，又汇聚回来。父亲的甘露从自己的右鼻孔进入，母亲的甘露从左鼻孔进入，融入根本的明点中，观想那个明点呈现出白里透红的光泽，光芒更加炽盛。通过修习这些，能够遮止不清净的显现，出现譬喻光明的征兆，如颤抖和疯狂等，清净五蕴和诸界的粗大垢染，从而获得欢喜的智慧。第二是无分别
English
Having the power to accomplish activities, contemplate blazing light. The second is that the light of the bindu fills the body of the wisdom being, and from it, light radiates, making the inside of the base body clear and full. Like raising a lamp in a dark cave, the sixteen white bindus are clearly seen, namely: on the two big toes are short A (Tibetan: ཨ་ཐུང་།, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: short a), on the two heels are long A (Tibetan: ཨཱ་རིང་པོ།, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Chinese literal meaning: long a), on the two thighs are short I (Tibetan: ཨི་ཐུང་རེ།, Sanskrit Devanagari: इ, Sanskrit Romanization: i, Chinese literal meaning: short i), on the left and right of the secret place are long I (Tibetan: ཨཱི་རིང་པོ།, Sanskrit Devanagari: ई, Sanskrit Romanization: ī, Chinese literal meaning: long i), on the left and right below the abdomen are short U (Tibetan: ཨུ་ཐུང་རེ།, Sanskrit Devanagari: उ, Sanskrit Romanization: u, Chinese literal meaning: short u), on the left and right above the abdomen are long U (Tibetan: ཨཱུ་རིང་བོ།, Sanskrit Devanagari: ऊ, Sanskrit Romanization: ū, Chinese literal meaning: long u), on the left and right breasts are short Ṛ (Tibetan: རྀ་ཐུང་རེ།, Sanskrit Devanagari: ऋ, Sanskrit Romanization: ṛ, Chinese literal meaning: short ṛ), at the base of the left and right hands are long Ṛ (Tibetan: རཱྀ་རིང་པོ།, Sanskrit Devanagari: ॠ, Sanskrit Romanization: ṝ, Chinese literal meaning: long ṝ), on the left and right of the throat are short ḷ (Tibetan: ལྀ་ཐུང་རེ།, Sanskrit Devanagari: ऌ, Sanskrit Romanization: ḷ, Chinese literal meaning: short ḷ), on the left and right cheeks opposite the lips are long ḹ (Tibetan: ལཱྀ་རིང་པོ།, Sanskrit Devanagari: ॡ, Sanskrit Romanization: ḹ, Chinese literal meaning: long ḹ), on the left and right of the center of the cheeks are single vertical E (Tibetan: ཨེ་འགྲེང་བུ་རྐྱང་པ་རེ།, Sanskrit Devanagari: ए, Sanskrit Romanization: e, Chinese literal meaning: single vertical e), in the two eyes are double vertical AI (Tibetan: ཨཻ་འགྲེང་བུ་ཉིས་བརྩེག་རེ།, Sanskrit Devanagari: ऐ, Sanskrit Romanization: ai, Chinese literal meaning: double vertical ai), in the two ears are single naro O (Tibetan: ཨོ་ན་རོ་རྐྱང་པ་རེ།, Sanskrit Devanagari: ओ, Sanskrit Romanization: o, Chinese literal meaning: single naro o), on the left and right of the crown of the head are double naro AU (Tibetan: ཨཽ་ན་རོ་ཉིས་བརྩེག་རེ།, Sanskrit Devanagari: औ, Sanskrit Romanization: au, Chinese literal meaning: double naro au), on all the joints are Aṃ Aḥ (Tibetan: ཨཾ་ཨཿརེ།, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, Chinese literal meaning: Am; Tibetan: ཨཾ་ཨཿརེ།, Sanskrit Devanagari: अः, Sanskrit Romanization: aḥ, Chinese literal meaning: Aha). All of them are white in color, radiating white light, and are contemplated as having the nature of bliss. With the light of the heart, these letters are gradually or simultaneously, as desired, absorbed into the indestructible bindu of the heart, and contemplate that the light is blazing and the essence of bliss is especially increased. The third is that the light of the bindu of the heart illuminates the base body as before, and the light radiates outward from the pores of the hair, and at the tip, immeasurable mandalas are emanated, pervading all the realms of the ten directions. When it reaches the presence of the Buddhas, it dissolves into the bindu of the mind of enlightenment, enters the mouths of the victorious fathers and mothers, takes the nectar of wisdom from the heart, appears in the vajra of the father and the lotus of the mother, and when it comes out from the secret path, it gathers back. The nectar of the father enters from one's right nostril, and the nectar of the mother enters from the left nostril, dissolving into the root bindu, and contemplate that the bindu itself has a white and reddish luster, and the light is blazing greatly. By meditating on these, impure appearances are prevented, and signs of exemplary luminosity, such as trembling and madness, occur, and the gross impurities of the aggregates and elements are purified in various ways, and the wisdom of joy is attained. The second is non-conceptual
Chinese
根本的专注，是将短暂的休息作为前行。将心专注于心间，安住于无分别。以明点为基础的觉受，平等安住于无边显现，这是第一个专注。由此，空性的智慧主要显现，于脐间修习则如幻，于顶门则生乐，于喉间则生清晰的智慧。由此，细微脉络之气融入，由此牵引明点聚集，根本的大气也融入中脉，这是以净化、聚集、催发三者的象征所表示的意义。如此，心间的明点是大专注的唯一实相，内部分为六或十个专注循环，以及三个提升的专注，总括起来，四个大专注中有九或十四个专注循环。第二，分为真实的专注和最终生起者两种。第一种又分为有分别和无分别两种，第一种是，如前一样修习心间的明点，短暂忆念之前的净化、聚集、催发三者，以真实的明妃或智慧手印相结合的缘故，随后产生的火使心间的明点燃烧融化，分为三部分。通过命脉、左脉、右脉三脉之路下降至下端。通过秘密轮，下降至金刚宝的顶端。即自身本尊的法器，金刚杵或宝剑变为青蓝色，小如芥子，在柄上强烈专注于由吽（吽，hūṃ，种子字）或芒产生的蓝色或红黄色芥子大小的明点，这是第一个专注循环。于明点中央观修主尊，也观修宫殿，也观修眷属诸尊，于其主尊心间观修三重菩萨的等持菩萨融入明点，于该明点中央也观修主尊，观修宫殿，观修眷属诸尊，又于其主尊心间观修三重菩萨的等持菩萨融入明点，这是九个专注循环。此处也可舍弃眷属和宫殿的两个专注，变为五个。初学者可以观修眷属和宫殿。
English
The fundamental focus is to take short rests as preliminaries. Focus the mind on the heart and rest in non-discrimination. Based on the bindu, the perception of phenomena, equally abide in the infinite appearance, this is the first focus. From this, the wisdom of emptiness mainly appears, practicing in the navel is like illusion, in the crown of the head bliss arises, and in the throat clear wisdom arises. By this, the winds of the subtle channels dissolve, and by this, the bindus are drawn together, and the great fundamental winds also gather into the central channel, which is the meaning represented by the symbols of purification, gathering, and stimulation. Thus, the bindu in the heart is the single reality of the great focus, internally divided into six or ten focus cycles, and three uplifting focuses, altogether, the four great focuses have nine or fourteen focus cycles. Secondly, it is divided into two types: the actual focus and the ultimate generator. The first type is further divided into two types: with conceptualization and without conceptualization. The first is, as before, practice the bindu in the heart, briefly remembering the previous three purifications, gatherings, and stimulations, due to the combination with the actual vidya or wisdom mudra, the fire that arises subsequently causes the bindu in the heart to burn and melt, dividing into three parts. Passing through the path of the three channels of the life force, the left, and the right, it descends to the lower end. Passing through the secret chakra, it descends to the top of the vajra jewel. That is, the attributes of one's own deity, the vajra or sword turns blue, becoming as small as a mustard seed, on the handle, strongly focus on the blue or reddish-yellow mustard seed-sized bindu arising from Hūṃ (吽，hūṃ，seed syllable) or Maṃ, this is the first focus cycle. In the center of the bindu, meditate on the main deity, also meditate on the palace, also meditate on the retinue deities, in the heart of the main deity, meditate on the samadhi hero of the three-layered bodhisattva dissolving into the bindu, in the center of that bindu also meditate on the main deity, meditate on the palace, meditate on the retinue deities, and again in the heart of the main deity, meditate on the samadhi hero of the three-layered bodhisattva dissolving into the bindu, these are nine focus cycles. Here, the two focuses of the retinue and the palace can also be abandoned, making it five. Beginners can meditate on the retinue and the palace.
Chinese
下面的专注方式也类似。第二，无分别瑜伽也与前者类似，即先进行一次有分别的瑜伽作为前行，然后长时间地专注于无分别的宝珠。第二部分包括：消除障碍，修习喜乐分离；以及修习三种增益支分。第一，先前观修宝珠中的明点，因为位置较低，可能导致心下沉；明点过小或光芒闪耀等，也可能导致心散乱。无论出现昏沉或散乱的过失，都应用意念将明点向外扩展，强烈地专注于位于智慧母莲花花蕊上的明点。由此从殊胜喜乐中升起，生起喜乐分离的智慧，并观修以此为对境的乐空。消除昏沉和散乱时，再次将明点引回自己的下处，如前进行净化、收摄、激发三种修习，从而生起殊胜智慧。在无分别的方面，从宝珠中显现的征相向外放射，然后通过强烈地引导气息，使征相在身体内部显现。第二部分包括：屏息空性的支分，执持征相的支分，以及忆念本尊的支分，共三种。第一，如前观修宝珠中的明点，从明点的光芒开始，从宝剑的剑柄开始，清晰地观想宝珠明点的内外两层坛城，以及作为基础的身体外坛城。随着光芒的收摄，内外坛城逐渐从边缘消失，最终只专注于明点。强烈地进行宝瓶气，这是一种殊胜的方法，可以阻止不净显现，并将庸常的气息和心识收摄于中脉。在无分别的方面，通过与事业手印相结合，将宝珠中的明点牢固地固定不动，从而使地气等完全停止。以上是命勤的支分。第二，如此修习屏息空性的支分后，由于颠倒的地、水、火、风、空停止，未颠倒的智慧显现所产生的五界显现，如海市蜃楼，烟雾，萤火虫，不动的灯火，无云的虚空一般，是征相。
English
The following methods of focusing are similar. Second, the non-conceptual yoga is also similar to the former, that is, first perform the conceptual yoga once as a preliminary, and then focus on the non-conceptual jewel for a long time. The second part includes: eliminating obstacles, practicing joy and separation; and practicing the three enhancing limbs. First, previously meditating on the bindu in the jewel, because the position is low, it may cause the mind to sink; the bindu is too small or the light is shining, etc., may also cause the mind to scatter. Regardless of whether the fault of dullness or distraction occurs, the mind should be used to expand the bindu outward, and strongly focus on the bindu located on the stamen of the wisdom mother's lotus. From this, rise from the supreme joy, generate the wisdom of joy and separation, and meditate on the bliss and emptiness with this as the object. When eliminating dullness and distraction, bring the bindu back to your lower place again, and perform the three practices of purification, collection, and stimulation as before, so as to generate supreme wisdom. In the aspect of non-discrimination, the signs appearing from the jewel radiate outward, and then by strongly guiding the breath, the signs appear inside the body. The second part includes: the limb of stopping breath and emptiness, the limb of holding the signs, and the limb of remembering the deity, a total of three. First, as before, meditate on the bindu in the jewel, starting from the light of the bindu, starting from the hilt of the sword, clearly visualize the inner and outer mandalas of the jewel bindu, and the outer mandala of the body as the base. As the light is collected, the inner and outer mandalas gradually disappear from the edges, and finally only focus on the bindu. Strongly perform vase breathing, which is a supreme method to prevent impure appearances and collect ordinary breaths and consciousness into the central channel. In the aspect of non-discrimination, by combining with the action mudra, the bindu in the jewel is firmly fixed, so that the earth and air are completely stopped. The above are the limbs of life force. Second, after practicing the limb of stopping breath and emptiness in this way, because the inverted earth, water, fire, wind, and space stop, the appearance of the five elements produced by the manifestation of non-inverted wisdom, such as mirages, smoke, fireflies, motionless lights, and cloudless sky, are signs.