English
Above it is the letter Haṃ (藏文，梵文天城体haṃ，梵文罗马拟音ham，汉语字面意思：హం) with its head pointing downwards. As the wind wheel of the crown chakra is stirred, the bindu rolls down and falls into the heart. The earth chakra dissolves into the bindu. Similarly, the water of the navel and the fire of the genitals are also consumed by the bindu. A white radiance appears at the tip of the vajra. Again, it rolls upwards. It also consumes the wind of the crown chakra. It dissolves into the letter Haṃ (藏文，梵文天城体haṃ，梵文罗马拟音ham，汉语字面意思：హం). Then, accompanied by the breath, when the wind goes out, the bindu separates from the letter Haṃ (藏文，梵文天城体haṃ，梵文罗马拟音ham，汉语字面意思：హం). A white radiance appears at the tip of the vajra. When inhaling, it rises up and dissolves into the letter Haṃ (藏文，梵文天城体haṃ，梵文罗马拟音ham，汉语字面意思：హం). Do this several times. Then, the bindu itself elongates, with its upper end sticking to the letter Haṃ (藏文，梵文天城体haṃ，梵文罗马拟音ham，汉语字面意思：హం), filling the vajra's aperture. Visualize that in the center of the body, that faint light is standing straight, and remain for a moment. Then, from the position of the navel, the bindu, like a thread, splits into two branches. Going upwards, they pierce into the left and right nostrils. When exhaling, visualize that from the navel, an Oṃ (藏文，梵文天城体oṃ，梵文罗马拟音oṃ，汉语字面意思：嗡) wraps around the thread of the right bindu and comes out of the right nostril. When inhaling, it transforms into a Hūṃ (藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，汉语字面意思：吽) and enters from the left nostril. Wrapping around the thread on the left, it reaches the navel. When remaining, it transforms into an Āḥ (藏文，梵文天城体āḥ，梵文罗马拟音āḥ，汉语字面意思：阿) and relies on the central thread. This is how the recitation of the neuter nadi arises. Third, the subtle mantra yoga, which includes training in the freedom of the wind, training in counting, and training in kumbhaka. The first is divided into two. The mere freedom is: when the breath goes out, think that it gives away sickness, suffering, old age, and death. When the breath comes in, think that it increases life, merit, splendor, and strength. The second, training in vajra recitation, is: when the wind goes out, remember the syllable Oṃ (藏文，梵文天城体oṃ，梵文罗马拟音oṃ，汉语字面意思：嗡); when the wind enters, remember the syllable Hūṃ (藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，汉语字面意思：吽); when remaining, remember the syllable Āḥ (藏文，梵文天城体āḥ，梵文罗马拟音āḥ，汉语字面意思：阿). The second is divided into three, the first of which is mere counting: combining one exhalation and one inhalation, dividing them into groups of ten, and repeating again and again. The second is relying on vajra recitation: combining it with vajra recitation, grouping them into tens. The third is relying on the key points of the instructions: On the moon disc in the heart, there is a white Hūṃ (藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，汉语字面意思：吽). At the end of the thread of light that arises from it, is marked with an Oṃ (藏文，梵文天城体oṃ，梵文罗马拟音oṃ，汉语字面意思：嗡). That thread itself revolves around the Hūṃ (藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，汉语字面意思：吽) seven times clockwise.
Chinese
思维环绕（吽），呼气时，想象它逆时针旋转，从气息流出的鼻孔中发出长长的声音。 吸气时，如前一样，想象（吽）字环绕七圈。将它们紧密地压缩成十个一组。第三，关于宝瓶气，有逐渐阻止和强制阻止两种方式。第一种是：身体姿势等调整好后，像通常练习那样，用长长的“哈”声呼出浊气约十次，然后用左鼻孔吸气，用力压向脐部。收提下气，使上下二气在脐部猛烈冲击，专注于此。心中想着安乐和暖热。第二种是：结成狮子奋迅印，猛烈地屏住宝瓶气。这个每次禅修课中做几次就好。第二，关于下门咒语瑜伽，要从上师的口诀和仪轨书中单独了解。第三，关于究竟的法瑜伽，有共同的和非共同的两种。第一种又分为自性道用和显现道用两种。第一种是：调整好身体姿势，放松心于自然状态。在那种状态中，稍微观察心的自性，会显现出一个清晰而不可捉摸的东西，安住于那种不可捉摸的境界中。第二种是：对于六识的显现，稍微观察显现的各种事物，认识到仅仅是显现，不加任何改造，放松地安住，那么所有的显现都会显现为空性。第二种也分为自性道用和显现道用两种。第一种是：心中想着修习咒语瑜伽的安乐，使心认识到安乐空性，并进行禅修。第二种是：用安乐空性的心来印持六识的显现，这样六识的显现都会显现为安乐。第四，关于附带意义的三种幻化，有显现幻化、梦幻幻化和中阴幻化三种。第一种是：观想自己和一切显现都在摩诃摩耶的坛城中，并且观想这一切都只是自己的显现。虽然显现，但实际上是空无真实的，就像幻化一样，强烈地修习幻化的观念。第二种，包括控制梦境、转化梦境和合一梦境。第一种是：在喉咙处观想一朵四瓣的红莲花
English
Think of circling around (HUM). When breathing out, imagine it spinning counterclockwise, emitting a long sound from the nostril through which the breath flows. When breathing in, as before, imagine the HUM circling seven times. Compress them tightly into groups of ten. Third, regarding vase breathing, there are gradual and forceful ways to stop it. The first is: After adjusting the body posture etc. well, as in usual practice, exhale stale air with a long 'Ha' sound about ten times, then inhale through the left nostril, pressing hard on the navel. By drawing up the lower breath, focus the mind on the two breaths colliding violently at the navel. Think of bliss and warmth. The second is: Forming the lion-like gesture, hold the vase breathing forcefully. This should only be done a few times per session. Second, the yoga of the lower gate mantra should be learned separately from the guru's instructions and ritual texts. Third, regarding the ultimate Dharma yoga, there are common and uncommon types. The first is further divided into self-nature path and appearance path. The first is: Adjust the body posture, relax the mind into its natural state. In that state, by slightly observing the nature of the mind, a clear and intangible thing will appear, abide in that intangible state. The second is: For the appearances of the six consciousnesses, slightly observe the various things that appear, recognize that they are merely appearances, without any modification, relax and abide, then all appearances will appear as emptiness. The second is also divided into self-nature path and appearance path. The first is: Thinking of the bliss of practicing mantra yoga, make the mind recognize bliss-emptiness and meditate. The second is: Use the mind of bliss-emptiness to seal the appearances of the six consciousnesses, so that all the appearances of the six consciousnesses will appear as bliss. Fourth, regarding the three illusions of incidental meaning, there are appearance illusion, dream illusion, and bardo illusion. The first is: Visualize oneself and all appearances in the mandala of Mahamaya, and visualize that all of this is just one's own appearance. Although it appears, it is actually empty of truth, like an illusion, strongly practice the concept of illusion. The second includes controlling dreams, transforming dreams, and unifying dreams. The first is: Visualize a four-petaled red lotus at the throat.
Chinese
脐间是嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）。四瓣莲花上，安布四个无上（藏文：ཨ་ནུ་ཏ་ར་，梵文天城体：अनुत्तर，梵文罗马拟音：anuttara，汉语字面意思：无上）。或者观想莲花中央有黑色明点，以深蓝色标示。要强烈希望今晚能把握住梦境。第二，一旦把握住所有梦境，就要强烈练习希望今晚做梦时，所有显现都转化为摩诃摩耶（藏文：མཧཱ་མཱ་ཡ，梵文天城体：महामाया，梵文罗马拟音：mahāmāyā，汉语字面意思：大幻化）的坛城。醒来时，也要将所有显现观想为坛城。这样，即使梦中出现错乱的显现，也要在显现的当下观想这个，就能转化为坛城。第三，白天要修习咒语瑜伽和法瑜伽，希望今晚做梦时，能进入光明梦境。这样，夜晚出现梦境时，忆起这个口诀，观想心间的明点等，梦境的显现就会消失，光明就会显现。之后，修习法瑜伽，就能长久保持光明。第三个又分为把握、修习和合一三个方面。第一，要强烈修习希望所有这些显现都是中阴。睡觉前也要反复修习希望现在就出现梦境，要在中阴中认识它。如果在梦中经常能把握住中阴的善行，就称为把握住中阴。第二，白天修习中阴的希望后，要希望将中阴错乱的显现转化为本尊身，因此自己观想为黑茹迦（藏文：ཧེ་རུ་ཀ，梵文天城体：हेरुक，梵文罗马拟音：heruka，汉语字面意思：饮血尊）父母，所有容器观想为宫殿，所有精华观想为摩诃摩耶（藏文：མཧཱ་མཱ་ཡ，梵文天城体：महामाया，梵文罗马拟音：mahāmāyā，汉语字面意思：大幻化）父母或上师父母。这里也要强烈修习无实有的希望，这很重要。第三，依靠梦境和中阴的口诀，将所有睡眠都融入光明中，这样总有一天能认识死亡光明。这样，通常的引导方式就是这些。其他零散的圆满次第，口诀噶当六法，以及六种禅定事业，都有生起次第和圆满次第的诀窍。还有其他的入城等行为，从“混合转移中产生”这句话引申出，也讲述了转移和入城两种。
English
At the navel is Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡). On the four petals, arrange the four Anuttaras (藏文：ཨ་ནུ་ཏ་ར་，梵文天城体：अनुत्तर，梵文罗马拟音：anuttara，汉语字面意思：无上). Or, visualize a black bindu in the center of the lotus, marked with dark blue. Strongly wish to seize the dream tonight. Second, once all dreams are seized, strongly practice wishing that when dreaming tonight, all appearances will be transformed into the mandala of Mahāmāyā (藏文：མཧཱ་མཱ་ཡ，梵文天城体：महामाया，梵文罗马拟音：mahāmāyā，汉语字面意思：大幻化). When awake, also contemplate all appearances as the mandala. Thus, even if a confused appearance arises in the dream, contemplate this visualization as soon as it arises, and it will be transformed into the mandala. Third, during the day, practice mantra yoga and dharma yoga, wishing to enter the clear light dream tonight. In this way, when a dream arises at night, remember this instruction, contemplate the bindu in the heart, etc., and the appearance of the dream will vanish, and the clear light will arise. Then, by practicing dharma yoga, you will be able to maintain the clear light for a long time. The third is also divided into three aspects: grasping, practicing, and uniting. First, strongly practice wishing that all these appearances are bardo. Before going to sleep, repeatedly practice wishing that a dream will arise right now, and that you will recognize it in the bardo. If you can always grasp the virtuous deeds of the bardo in the dream, it is called grasping the bardo. Second, after practicing the wish for the bardo during the day, wish to transform the confused appearance of the bardo into the body of a deity, so visualize yourself as Heruka (藏文：ཧེ་རུ་ཀ，梵文天城体：हेरुक，梵文罗马拟音：heruka，汉语字面意思：饮血尊) parents, all containers as palaces, and all essence as Mahāmāyā (藏文：མཧཱ་མཱ་ཡ，梵文天城体：महामाया，梵文罗马拟音：mahāmāyā，汉语字面意思：大幻化) parents or guru parents. Here, it is also important to strongly practice the wish for non-existence. Third, relying on the instructions for dreams and the bardo, bring all sleep into the clear light, so that one day you will recognize the clear light of death. Thus, the usual way of guiding is only these. Other scattered completion stages, the instructions of the Six Dharmas of Kadam, and the six activities of meditation, each have the key points of the generation stage and the completion stage. There are also other actions such as entering cities, etc., and from the phrase "arising from mixed transference," it also teaches the two types of transference and entering cities. Now, the three illusions.