Chinese
清楚地在头顶观想上师后，将一切众生都观想在心中，如前一样猛烈修习慈悲。对他们来说，什么会造成伤害呢？罪业和痛苦会造成伤害。什么会有利呢？要知道快乐和善行会有利。因此，观想一切众生的罪业和痛苦都成熟于我，我的快乐和善行都成熟于众生，如果众生都能拥有暂时和究竟的不可思议的安乐，那该多好啊！如此思量：一切众生的痛苦都成熟于我，我的善行愿令他们都获得安乐！这样口中念诵。也就是将众生的罪业和痛苦都成熟于我，将自己的善行和安乐都从心间如太阳升起般以光芒的形式放出，照射到一切众生身上，观想他们都获得文殊菩萨的果位。要一遍又一遍地恒常修习这个。第二部分有三种：将灾难降到自己身上，将疾病降到自己身上，将魔障降到自己身上。这三种都和之前的预备工作一样。第一种是，无论因灾难的力量而产生烦恼、痛苦、心情沮丧、意志消沉、事情不成、心绪不宁等，都在此基础上，将以同类为主的三界的一切恶业、罪障、痛苦都汇集起来，与愿望一起进行观想。例如，当自己生起嗔恨心时，观想以嗔恨的众生为主的一切众生的嗔恨都成熟于我，愿一切众生都远离嗔恨。此外，所有作为原因的业和烦恼，都愿成熟于我的嗔恨。特别是从地狱的痛苦开始，一一观想六道的痛苦，愿这一切都成熟于我。这样口中念诵，心中强烈观想。在结束时，将心平等安住在佛像和无所缘上。以此类推，第二种对疾病也是如此。首先观想与自己所患疾病同类的疾病都成熟于我，然后汇集一切众生的业、烦恼、痛苦
English
Having clearly visualized the Lama on the crown of the head, and having thought of all sentient beings in the mind, cultivate compassion intensely as before. What harms them? Sins and sufferings harm them. What benefits them? Knowing that happiness and virtue benefit them. Therefore, may all the sins and sufferings of all sentient beings ripen on me, and may all my happiness and virtue ripen on sentient beings, thinking, "How wonderful it would be if sentient beings possessed inconceivable temporary and ultimate happiness!" Thus thinking: May the suffering of all sentient beings ripen on me! May they all attain happiness through my virtue! Speak these words. That is, may all the sins and sufferings of sentient beings ripen on me. May all my virtue and happiness emanate from my heart in the form of rays of light, like the rising sun. By touching all sentient beings, may they all be thought to attain the state of Manjushri. This should be meditated on again and again, constantly. The second has three parts: bringing calamities upon oneself, bringing diseases upon oneself, and bringing demonic obstacles upon oneself. For all three of these, the preliminary practices are the same as before. The first is that whatever arises from the power of calamities—afflictions, suffering, sadness, discouragement, unaccomplished tasks, or unease—on top of that, one combines the aim with prayers, gathering all the negative karma, obscurations, and sufferings of the three realms, with those of the same kind being the main focus. For example, when anger arises in one's own mind, may the anger of all sentient beings, with angry sentient beings as the main focus, ripen on me. May all sentient beings be free from anger. Furthermore, may all the karma and afflictions that exist as causes ripen on this anger of mine. In particular, starting from the suffering of hell, thinking about the suffering of each of the six realms, may all of that ripen on me. Speak these words and think intensely in your mind. At the end of the session, rest the mind evenly on the deity's form and non-elaboration. Representing that, the second, regarding illness, first think that the illnesses of the same kind as the one you have ripen on me. Then gather all the karma, afflictions, and suffering of all sentient beings.
Chinese
观想如前。第三，即使我受到邪魔的损害，也猛烈地想着，并用语言表达：所有受邪魔损害的众生的痛苦都汇聚到我这里吧。此外，收集所有众生的业、烦恼和痛苦的观想与上述相同。第四，毗陀罗金刚瑜伽或命勤风瑜伽是：皈依、发心、观想本尊、忆念上师。如前进行一座的四个前行。身要与一般相同。观想自己是阎罗死主的身躯，由虹光组成，内部空虚，像红色绸缎的囊袋一样空荡荡的，持续几天。观想一次。 然后屏住柔风，调伏僵硬的风，做五支行。观想两次。然后再次如是观想，身体具有毗卢遮那佛的七法。如仪轨所说，用三个吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）清除上身的浊气，用三个哈（藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）清除下身的浊气。充满是：无声地吸入气息，观想气息呈现五种颜色的光芒，从头顶到脚底充满，直到没有不适。如果产生不适，则呼出，这是观想三次。然后应该学习寂止的结合，其他一切都与上述相同。当屏住气息时产生轻微的不适时，在不失去屏气的情况下，再次猛烈地吸气并摇动，这是观想四次。然后，在那个风瑜伽的状态中，做这四个转轮中的任何一个。其中第一个是摩擦和揉搓：双手掌覆盖在膝盖上，身体向右抬起，手在腿上滑动，揉搓秘密处。观想右脉的风悄悄地进入中脉。自身身体向左抬起，揉搓秘密处。观想左脉的风悄悄地进入中脉。这也是首先缓慢地做，然后猛烈地做三次等，这是观想五次。第二个是搅动大海：像之前一样做好充满和呼气的基础，双手掌覆盖在各自的膝盖上，收缩下风，使腹部圆鼓鼓的，向右像轮子一样旋转三次，然后向右摇动。那个
English
Visualize as before. Third, even if I am harmed by evil spirits, think strongly and express in words: May the suffering of all sentient beings harmed by evil spirits gather on me. Furthermore, the visualization of collecting all the karma, afflictions, and suffering of all sentient beings is the same as above. Fourth, the Vidhara Vajra Yoga or Life-Force Wind Yoga is: refuge, bodhicitta, visualization of the deity, remembrance of the guru. Perform the four preliminaries of a session as before. The body posture is the same as general. Visualize yourself as the body of Yama, the Lord of Death, made of rainbow light, empty inside, like a red silk bag, empty and transparent, for several days. One visualization session. Then hold the gentle wind, subdue the stiff wind, and perform the five-branch practice. Two visualization sessions. Then visualize again in the same way, the body possessing the seven dharmas of Vairochana. As the ritual says, clear the impure air of the upper body with three HŪMs (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), and clear the impure air of the lower body with three HAs (Tibetan: ཧ་, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, Chinese literal meaning: Ha). Filling is: inhaling the breath silently, visualizing the breath as five-colored rays of light, filling from the crown of the head to the soles of the feet, until there is no discomfort. If discomfort arises, exhale, this is three visualization sessions. Then one should learn the union of quiescence, everything else is the same as above. When a slight discomfort arises from holding the breath, without losing the breath-holding, inhale vigorously again and shake, this is four visualization sessions. Then, in that state of wind yoga, do any one of these four turning wheels. The first of these is rubbing and kneading: place both palms on the knees, lift the body to the right, slide the hand over the thigh, and rub the secret place. Visualize the wind of the right channel quietly entering the central channel. Lift your own body to the left and rub the secret place. Visualize the wind of the left channel quietly entering the central channel. This is also done slowly at first, then vigorously three times, etc., this is five visualization sessions. The second is churning the ocean: do the foundation of filling and exhaling as before, place both palms on their respective knees, contract the lower wind, make the abdomen round and bulging, rotate to the right like a wheel three times, and then shake to the right. That
Chinese
像那样向左旋转，向左摇动。如果不能承受，就缓慢地放出三次。第三，击打诺尔拉二者：蹲坐着，右手抓住左边的交界处，拥抱蹲坐的膝盖，系上自然的禅带。像以前一样进行压迫，束缚上下之气。首先向右扭转两次，然后向左扭转两次，共四次。不离开坐垫，整个身体向右旋转两次，向左旋转两次，共八次。用膝盖向外推，弯曲身体，将腹部向内收缩两次。弯曲腰部，向外推出两次，共十二次。向上伸展并跳跃两次，向下撞击两次，共十六次。最后，缓慢地放出气息三次。第四，肢体伸展收缩：像以前一样进行跏趺坐和压迫。双手结金刚拳，在心口交叉。躯干向外弯曲，睁大眼睛。头部向右旋转三次，使额头、胸部、耳朵、肩膀的左右上方和后脑勺接触躯干。然后，将双手分别结成金刚拳，在颈部上方交叉，向左右旋转并直接向远处抛掷。再次收缩，在颈部上方交叉，再次伸展三次。伸展手臂时，分开手指并伸展。收缩时，结成拳头。然后站起来，双脚并拢，双手放在腰上。屏住呼吸，右脚向前伸展收缩摇动三次，左脚向后伸展收缩摇动三次，再右脚向后伸展收缩摇动三次，左脚向前伸展收缩摇动三次。缓慢地放出气息一次。伸展腿时，收缩所有脚趾。收缩时，伸展所有脚趾。像这样，从摩擦和搅拌开始，进行十次等等。首先，力量小，次数少，速度慢。习惯后，次数增多，变得紧凑，培养技巧，一个接一个地加强。如果不能承受所有的气息，就缓慢地放出。清除废气，放松意识，放在无散乱之上。然而，这里的口诀实践是将这四个动作分别进行一次呼气和一次吸气，从而形成八个拙火瑜伽，这是非常重要的要点。
English
Like that, rotate to the left, shake to the left. If you cannot bear it, slowly release it three times. Third, striking the two Norlha: Sit in a squatting position, the right hand grasping the left junction, embracing the knees of the squat, tying the natural meditation belt. Perform the compression as before, binding the upper and lower breaths. First, twist twice to the right, then twist twice to the left, for a total of four times. Without leaving the cushion, rotate the entire body twice to the right, rotate twice to the left, for a total of eight times. Push outwards with the knees, bend the body, contract the abdomen inwards twice. Bend the waist, push outwards twice, for a total of twelve times. Stretch upwards and jump twice, strike downwards twice, for a total of sixteen times. Finally, slowly release the breath three times. Fourth, limb extension and contraction: Perform the lotus posture and compression as before. Cross the two hands in vajra fists at the heart. Bend the torso outwards, widen the eyes. Rotate the head three times to the right, so that the forehead, chest, ears, the left and right above the shoulders, and the back of the head touch the torso. Then, with the hands each forming a vajra fist, cross them above the neck, rotate to the left and right and throw them directly far away. Contract again, cross above the neck, and extend again three times. When extending the arms, separate the fingers and extend. When contracting, clench the fists. Then stand up, bring the feet together, place the hands on the waist. Hold the breath, extend the right leg forward, contract and shake three times, extend the left leg backwards, contract and shake three times, then extend the right leg backwards, contract and shake three times, extend the left leg forward, contract and shake three times. Slowly release the breath once. When extending the leg, contract all the toes. When contracting, extend all the toes. Like this, starting from rubbing and stirring, perform ten times and so on. At first, the strength is small, the number of repetitions is few, and the speed is slow. Once accustomed, increase the number of repetitions, become compact, cultivate skill, and strengthen one after another. If you cannot bear all the breath, slowly release it. Clear away waste air, relax awareness, and place it on non-proliferation. However, the key instruction here is to perform one exhalation and one inhalation for each of these four movements, thus forming eight Trulkhor yogas, which is a very important point.
Chinese
且具有。那些通过风心入于中脉，脉结解脱而生起烟等征兆，逐渐生起五种神通。第五，缘起物的瑜伽是，导师亲自于经中说：“获得清净四合后，用麝香则无毒，甘孜与阿如拉，姜黄酥油一同合，持诵密咒修七日。”如是说，也就是酥油七两，红糖七两，姜黄适量，蜂蜜三两，羊肉、巴茹茹、金色阿如拉、石蜂糖一两，未食肉与青菜等之四合积聚物取出三次，铺在干净的石板上，干燥后细磨，以蜂蜜红糖等三甜物收头，做成夏瓦的丸子大小，装入无缝隙的皮囊中，不接触地面悬挂于前方的空中，禁语并修持三字明七日。早晨时分服用七个，安住于服食的学处，则生起明观、界增、无散乱之三摩地。排除毒素是，在干净的陶或石器中，将四合之粉末倒入温热小便并良好搅拌，澄清后沥出汁液，又倒入适量小便并沥出澄清之物，如此三次则排除毒素，之后说干燥。第六，金刚怖畏的瑜伽是，有两种，即自身方便和，他身智慧。第一种有前行和正行两种，第一种又有拙火瑜伽和，明点瑜伽。第一种是，前行诸法如前行般做，于自身之中脉具足四法，上端插入梵穴，下端插入脐间，下端燃起拙火之火，火焰顶端四指之内在中脉中燃烧，火焰之手向外亦有闪烁，观想如将笔杆的切口点燃后口朝下一般，以风瓶的结合于脐间结合而持，观想诸风融入脐间之火。若专注火焰，则火焰