Chinese
中间一个月，最后半个月，根脉气脉都能很好地清净。第二，正行：有些人认为一次呼吸包含四种行为，有些人则认为应该分开进行。虽然存在一些不同的方式，但似乎一次呼吸包含四种行为是更被认可的。保持之前的身体姿势，首先进行上师瑜伽等前行，视线集中于眉间。观想自身为阎魔敌的身体，如同一个红色的皮囊般空荡荡的，并将心专注于此。观想气息以光芒的形式向外散发，呼出浊气三次。然后，观想光芒充满身体，尽可能长时间地吸气，这是充满（dgang ba，充满）。吸气完成后，在无分别的境界中，稍微用力地将气息压向脐部，并无声地咽下少许唾液，这是钩住（dgug pa，钩住）。保持这种状态，尽力而为，当感到无法忍受的刺痛时，再次小口吸气并加压，这是平息（zhi ba，平息）。然后，缓慢地呼气，视线看向头顶的方向，放松身心，让其自然放松，这是伸展（rengs pa，伸展），即延长呼气的时间。此时，保持视线和气息如前，这将增强气息的稳定，并提升其他方面的功德。第三，后行：在努力进行气息修习之后，从口鼻同时呼出浊气约三次，然后静止身体约二十一次呼吸的时间。让气息自然流动，让心处于自然放松的状态。像这样安住于气息瑜伽的人，第二，修习道的支分——迁识，分为两种：向上迁识和向上师迁识。第一种是安坐在舒适的座位上，以皈依和发心为前行，身体保持毗卢七法。从空性的状态中，观想自己显现为阎魔敌，身体内部空荡荡的。在身体内部，有一条中脉，像麦秆一样细，像箭杆一样笔直，外白内红，下端插入脐部，上端插入梵穴。观想根本上师在头顶清晰显现，以强烈的虔诚心，长时间地祈祷。在中脉的中心，在心间有吽
English
One month in the middle, and half a month at the end, the root and wind energies will be well purified. Second, the main practice: Some believe that one breath includes all four actions, while others believe they should be performed separately. Although there are some different methods, it seems that including all four actions in one breath is more accepted. Maintain the previous body posture, and begin with preliminary practices such as Guru Yoga, focusing the gaze on the space between the eyebrows. Visualize your own body as the body of Yamantaka, like an empty red leather bag, and focus your mind on this. Visualize the breath leaving as rays of light, exhaling stale air three times. Then, visualize light filling the body, inhaling as long as possible, which is filling (dgang ba). Once inhaled, in a state of non-conceptuality, slightly tighten and press the breath towards the navel, and silently swallow a small amount of saliva, which is hooking (dgug pa). Hold this as long as possible, and when a stinging sensation arises that feels unbearable, inhale a small amount again and press, which is pacifying (zhi ba). Then, slowly exhale, looking directly at the crown of the head, and relax the mind, letting it relax naturally, which is stretching (rengs pa), that is, prolonging the exhalation. At this time, maintain the gaze and breath as before, which will enhance the stability of the breath and increase the merits of other aspects. Third, the subsequent practice: After diligently practicing breathwork, exhale stale air from both the mouth and nostrils about three times, and then do not move the body for about twenty-one breaths. Let the breath flow naturally, and let the mind rest in a naturally relaxed state. Such a person who abides in breath yoga, secondly, practices the limb of the path—transference of consciousness, which is divided into two types: upward transference and transference to the Guru. The first is to sit on a comfortable seat, with refuge and bodhicitta as the preliminary practice, and the body in the seven-point posture of Vairochana. From the state of emptiness, visualize yourself appearing as Yamantaka, with the inside of the body empty. Inside the body, there is a central channel, as thin as a wheat stalk, as straight as an arrow shaft, white on the outside and red on the inside, with the lower end inserted into the navel and the upper end inserted into the Brahma aperture. Visualize the root Guru clearly appearing on the crown of the head, and with strong devotion, pray for a long time. In the center of the central channel, at the heart, there is HUNG
Chinese
吽（藏文，ཧཱུྃ，hūṃ，种子字）。脐间，央（藏文，ཡཾ，yaṃ，风）字重叠两个，足相连而头分开。其口中间，嘿（藏文，ཧི，hi，火）字，其上自心吽（藏文，ཧཱུྃ，hūṃ，种子字），红色。其上方的卡（藏文，ཀ，ka，空性）字，以及央（藏文，ཡཾ，yaṃ，风）字等为蓝色，嘿（藏文，ཧི，hi，火）字红色，卡（藏文，ཀ，ka，空性）字白色。如此观想清晰。当气息外出时，口中念诵“嘿（藏文，ཧིཀ，hik，音）”之声，四央（藏文，ཡཾ，yaṃ，风）字供养嘿（藏文，ཧི，hi，火）字，其供养吽（藏文，ཧཱུྃ，hūṃ，种子字）字，卡（藏文，ཀ，ka，空性）字从上方牵引，到达心间时，吽（藏文，ཧཱུྃ，hūṃ，种子字）字和嘿（藏文，ཧིཀ，hik，音）字融入心间的吽（藏文，ཧཱུྃ，hūṃ，种子字）字中。吽（藏文，ཧཱུྃ，hūṃ，种子字）字连同气息观想与头顶梵穴相触碰。当气息进入时，再次向下返回，到达心间时，从心间的吽（藏文，ཧཱུྃ，hūṃ，种子字）字中分离出吽（藏文，ཧཱུྃ，hūṃ，种子字）字，之前的那个心间的吽（藏文，ཧཱུྃ，hūṃ，种子字）字则形成于心间自身。观想其他字如前一样安住于脐间。如此反复修习二十一次左右。如此这般修习四座，则头顶会有咔咔声，热烫烫的感觉，隆起，流出黄水，以及梵穴打开等现象出现。当这些征兆出现后，每天修习一座即可，每一座的最后，都要强烈地观想心间和脐间的两个吽（藏文，ཧཱུྃ，hūṃ，种子字）字。第二，应用于实际：如果出现死亡的征兆，首先进行外在的赎死仪轨。如果这样还不能挽回，则修持命力金刚念诵，或者以十万次宝瓶气之瑜伽来赎死。其诀窍是，观想心间有太阳，其上有红色吽（藏文，ཧཱུྃ，hūṃ，种子字）字，观想上下所有的气息都细微地融入其中。如果这样也无法赎回，则修习前行，观想头顶上师、本尊、佛陀等，体性为一。迎请前方的佛陀和菩萨，融入头顶的上师。献上供品，猛烈祈祷。其他的观想与之前相同，只是从心间的吽（藏文，ཧཱུྃ，hūṃ，种子字）字中散发出许多吽（藏文，ཧཱུྃ，hūṃ，种子字）字，用吽（藏文，ཧཱུྃ，hūṃ，种子字）字封闭九窍、眉间、脐间、头顶等外在的门户。然后反复进行向上迁识的观想，以及猛烈地阻止气息外出的修法。不需要向下摄入的观想。仅以此法即可迁识于法界。第二种方法是：如果无法进行广大的迁识观想，首先调整身体姿势，使其舒适，强烈地修习慈悲心。在自己的右手中，耶
English
Hūṃ (Tibetan, ཧཱུྃ, hūṃ, seed syllable), red. In the navel, two stacked Yaṃ (Tibetan, ཡཾ, yaṃ, wind) syllables, feet joined and heads separated. In the space between them, the Hi (Tibetan, ཧི, hi, fire) syllable, and above that, one's own mind as a Hūṃ (Tibetan, ཧཱུྃ, hūṃ, seed syllable), red. Above that, the Ka (Tibetan, ཀ, ka, emptiness) syllable, and the Yaṃ (Tibetan, ཡཾ, yaṃ, wind) syllables are blue, the Hi (Tibetan, ཧི, hi, fire) syllable is red, and the Ka (Tibetan, ཀ, ka, emptiness) syllable is white. Visualize this clearly. When the breath goes out, say the sound "Hik (Tibetan, ཧིཀ, hik, sound)" in the mouth. The four Yaṃ (Tibetan, ཡཾ, yaṃ, wind) syllables offer to the Hi (Tibetan, ཧི, hi, fire) syllable, which offers to the Hūṃ (Tibetan, ཧཱུྃ, hūṃ, seed syllable) syllable. The Ka (Tibetan, ཀ, ka, emptiness) syllable is drawn from above, and when it reaches the heart, the Hūṃ (Tibetan, ཧཱུྃ, hūṃ, seed syllable) and Hik (Tibetan, ཧིཀ, hik, sound) dissolve into the Hūṃ (Tibetan, ཧཱུྃ, hūṃ, seed syllable) syllable in the heart. Visualize the Hūṃ (Tibetan, ཧཱུྃ, hūṃ, seed syllable) syllable, together with the breath, touching the fontanel at the crown of the head. When the breath comes in, it returns downwards again, and when it reaches the heart, a Hūṃ (Tibetan, ཧཱུྃ, hūṃ, seed syllable) syllable separates from the Hūṃ (Tibetan, ཧཱུྃ, hūṃ, seed syllable) in the heart. The previous Hūṃ (Tibetan, ཧཱུྃ, hūṃ, seed syllable) syllable in the heart then forms in the heart itself. Visualize the others remaining in the navel as before. Repeat this about twenty-one times. By practicing this in four sessions, there will be cracking sounds at the crown of the head, a hot sensation, swelling, the discharge of serum, and the opening of the fontanel. Once these signs have appeared, it is sufficient to meditate in one session each day. At the end of each session, it is important to visualize the two Hūṃ (Tibetan, ཧཱུྃ, hūṃ, seed syllable) syllables in the heart and navel intensely. Secondly, applying it to practice: If signs of death appear, first perform the external ransom rituals for death. If this does not reverse the situation, then practice the life-force Vajra recitation, or ransom death with a hundred thousand vase-breath yogas. The essential instruction for this is to visualize a sun in the heart, with a red Hūṃ (Tibetan, ཧཱུྃ, hūṃ, seed syllable) syllable upon it, and visualize all the breath from above and below dissolving subtly into it. If even that is unable to ransom, then practice the preliminaries, and visualize the guru, yidam, and buddhas at the crown of the head as being of one essence. Invite the buddhas and bodhisattvas in front, and dissolve them into the guru at the crown of the head. Offer the offerings, and pray intensely. Other visualizations are the same as before, except that many Hūṃ (Tibetan, ཧཱུྃ, hūṃ, seed syllable) syllables emanate from the Hūṃ (Tibetan, ཧཱུྃ, hūṃ, seed syllable) in the heart. Block the outer doors of the nine apertures, the space between the eyebrows, the navel, and the crown of the head with one Hūṃ (Tibetan, ཧཱུྃ, hūṃ, seed syllable) syllable each. Then, repeatedly perform the visualization of transferring upwards and forcefully stopping the breath from going out. The visualization of drawing downwards is not necessary. With just this, one will transfer into the dharmadhatu. The second method is: If one is unable to perform the extensive transference visualization, first adjust the posture of the body to be comfortable, and intensely cultivate loving-kindness and compassion. In one's right hand, Ye
Chinese
生起一把锐利的智慧之剑，毫不吝惜和执着于自身，将其斩成碎片。观想为智慧甘露的巨大海洋。布施给上师、本尊以及六道一切众生。断除对自身、敌友和一切显现的执着。观想上师和本尊无二无别地安住在头顶。将自身连同中脉如前般观想清晰。观想脐间红色的吽字（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），并多次从头顶到脐间上下往返。从梵穴射出，从尸体中融入上师的心间。如此反复强烈地修习。又，在颇瓦法的论典中说，大体上与此相似，只是观想外器为宫殿，内情为本尊。自己的头顶上师的中脉下端，与自己的中脉上端相接，并用吽字（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）封闭九门，这是第一个差别要点。用左脉嘎丽和右脉阿丽封闭。观想心间风轮月亮上的蓝色吽字（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），伴随着“嘿”声（ཧིཀ，梵文天城体：हिक्，梵文罗马拟音：hik，汉语字面意思：嘿）迁入法界，这是第二个。双腿在风轮中，观想成跏趺坐，然后用膝盖支撑。脐间月亮上的蓝色吽字（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。心间红色吽字（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。以其光芒封闭九门。伴随着力量的吽字（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）迁入本尊的心间，这是第三个。又，安住于空性之中，混合法界和觉性，这是第四个。又，观想自身为本尊，在前方，一棵树的顶端与须弥山相等，其顶端安住着上师阎魔敌的形象。融入心间上师的心间等与前面相同，将上师、自心和虚空三者无二无别地融合，并专注于此，这是从加持的论典中出现的第五个。第三，加持的次第，自身如具方便的无戏论。他身如智慧，与近修、修持、事业三者相结合，具有手印的特征。如何调伏，近修的方法，口诀的要点，增长智慧的方法等，这些在其他地方可以了解。第四，智慧的次第，分为加行、正行和后行三者。第一是：前行诸法如前进行。身体保持要点，气息自然放松，心也停止分别念的散乱和收摄。