Chinese
是。在头顶中央观想一个倒置的白色法源。其中观想十六个“హం”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字），空心，头部朝外向下，足部朝内向上，有管道。在所有这些的中央，观想一个头部向下的“హం”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字）。从中央的“హం”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字）中，像牛奶的细流一样垂直滴落。从十六个“హం”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字）字的足部流出。观想所有空心部分都充满甘露。专注于从这些地方滴落的甘露，像细雨一样滴滴落下。第三个是，在肚脐下方四指处，观想一个不接触任何东西的红色“హం”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字）。在头顶观想一个头部向下的白色“హం”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字）。当呼气时，从肚脐下方四指处的红色“హం”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字）中，燃起一道细小而黄色的火焰，刺穿头顶的白色“హం”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字）。当吸气时，从头顶的“హం”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字）中，滴下一滴细小的白色明点，追逐着火焰，到达红色“హం”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字）。然后，肚脐下方的“హం”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字）的火焰又追逐着白色明点向上，到达头顶的“హం”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字），专注于向上追逐和向下追逐。第四个是，当呼气时，从肚脐发出非常热的气，以红色光束的形式出现，遍布全身，温暖和融化所有脉络。当吸气并将气压在肚脐下方时，从上、中、下三部分的脉络中滴下细小的明点流，聚集在肚脐下方四指处，观想它们像小狗一样蜷缩在那里。第五个是，在金刚的中心观想一个黑色的“ཕཊ”（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：帕特）。从中燃烧的红黑色火焰充满了金刚内部。进入肚脐下方的盘绕的龙王脉，它像盘绕的蛇一样。穿过七圈的内部，从顶部的孔出来，接触到头顶的“హం”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం字）。菩提心融化。随着火焰向下，从盘绕的龙王的顶部入口进入，穿过管道，从向下看的孔出来。上下移动，观想秘密的金刚被明点充满，反复重复并观想这个目标。第六个是，在头顶观想金刚萨埵黑鲁嘎父母双运，或者只有父亲也可以。观想他以左腿弯曲，右腿伸展的姿势坐着，在秘密处的脉轮中央是“ཧཱུྃ”（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从中
English
Is. In the center of the crown, visualize a white Dharma origin pointing downwards. Within it, visualize sixteen "Haṃs" (藏文, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Haṃ syllable), hollow, with their heads facing outwards and downwards, and their feet facing inwards and upwards, with tubes. In the center of all of these, visualize a "Haṃ" (藏文, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Haṃ syllable) with its head pointing downwards. From the central "Haṃ" (藏文, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Haṃ syllable), a drop falls vertically like a stream of milk. It flows from the feet of the sixteen "Haṃ" (藏文, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Haṃ syllable) syllables. Visualize all the hollow parts filled with nectar. Focus on the nectar dripping from these places, falling drop by drop like a drizzle. The third is, four fingers below the navel, visualize a red "Haṃ" (藏文, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Haṃ syllable) that does not touch anything. On the crown, visualize a white "Haṃ" (藏文, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Haṃ syllable) with its head pointing downwards. When exhaling, from the red "Haṃ" (藏文, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Haṃ syllable) four fingers below the navel, a thin and yellow flame ignites with a hissing sound, piercing the white "Haṃ" (藏文, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Haṃ syllable) on the crown. When inhaling, from the "Haṃ" (藏文, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Haṃ syllable) on the crown, a tiny white bindu drips down, chasing the flame and reaching the red "Haṃ" (藏文, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Haṃ syllable). Then, the flame of the "Haṃ" (藏文, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Haṃ syllable) below the navel chases the white bindu upwards again, reaching the "Haṃ" (藏文, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Haṃ syllable) on the crown, focusing only on chasing upwards and chasing downwards. The fourth is, when exhaling, a very hot air emanates from the navel, appearing as a red beam of light, pervading the entire body, warming and melting all the channels. When inhaling and pressing the air below the navel, a thin stream of bindus drips from all the channels of the upper, middle, and lower parts, gathering four fingers below the navel, visualizing them curled up there like puppies. The fifth is, in the center of the vajra, visualize a black "Phaṭ" (藏文, Devanagari: फट्, Romanized Sanskrit: phaṭ, Literal Chinese meaning: Phaṭ). The burning red-black flame from it fills the inside of the vajra. It enters the coiled dragon king channel below the navel, which is like a coiled snake. Passing through the inside of the seven layers of coils, it exits from the top hole, touching the "Haṃ" (藏文, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Haṃ syllable) on the crown. The bodhicitta melts. Along with the flame descending, it enters from the top entrance of the coiled dragon king, passes through the tube, and exits from the downward-facing hole. Moving up and down, visualize the secret vajra filled with bindus, repeatedly repeating and visualizing this goal. The sixth is, on the crown, visualize Vajrasattva Heruka in union with his consort, or just the father alone is also fine. Visualize him sitting with his left leg bent and his right leg extended, in the center of the chakra of the secret place is "Hūṃ" (藏文, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ). From it
Chinese
光芒温暖的自性向上照射，融入金刚萨埵的身躯。快乐增长，如果是双运，就从交合处流下明点之流；如果是单修，也说是从脚趾流下。从身体的所有部分流下都可以。无论如何，都要观想明点之流充满整个身体内部。这样，这六种降乐方法，据说在一些古籍中也出现过，是那若巴和《解脱道引导》二者的口诀汇集。第二，关于他身智慧的口诀，前行与之前的共同部分相同，依靠自身具有方便，稍微熟悉气和拙火比较好。正行方面，观察手印的特征，用咒语和物品勾招，隐藏到看不见，断除轮回的生殖，使身体的精华增长，将手印修习成幻化，这是六种结合之法。寻找脉，降乐，持乐，回遮明点，在脉眼中安插，运送到大智慧，这是正行六法。与地点、时间和身体的关键三者聚合而修，这是使者的道路。也有通过十个或十五个算数开头来讲解的，除了章节多少之外，意义上没有增减。这里只显示章节，口诀另外显示，不在正文中讲解。第二，关于幻身的口诀，也有讲解前行、正行、后行三者的，但前行就是上面所说的，没有另外的，所以这里这样说：生起未生起的体验是梦幻幻化，使已生起的稳固增长是醒时的幻化。第一方面，有五个：持续不断地修习意愿，修习梦境的明亮显现，培养认识梦境的方法，学习练习发展等，修习梦境的清净。第一点虽然是一个大要点，但要做三个要点：正行前的准备工作像之前一样做好后，将自己和他人的情器世界的一切都放入分解关联中，这些各种各样的显现，除了是自己心的显现之外，实际上没有丝毫成立的，就像幻化一样。一切都是心的显现，但外境却显得遥远
English
The nature of radiant warmth shines upwards, merging into the body of Vajrasattva. Joy increases, and if it is union, a stream of bindu flows from the point of union; if it is solitary practice, it is also said to flow from the toes. It is acceptable for it to flow from all parts of the body. In any case, one should visualize the stream of bindu filling the entire inside of the body. Thus, these six methods of descending bliss, it is said that they also appear in some ancient texts, are a collection of the instructions of Naropa and 'Guidance on the Path to Liberation.' Second, regarding the instructions on the wisdom of another's body, the preliminary is the same as the previous common part, and it is good to rely on one's own body with skillful means and become somewhat familiar with the winds and inner heat. In terms of the actual path, examining the characteristics of the mudra, attracting with mantras and substances, hiding from view, cutting off the cycle of rebirth, increasing the essence of the body, training the mudra into illusion, these are the six dharmas of union. Searching for the channels, descending bliss, holding bliss, reversing the bindu, inserting into the channel-eye, transporting to great wisdom, these are the six dharmas of the main practice. Accomplishing by gathering the three essentials of place, time, and body, this is the path of the messenger. There are also explanations through ten or fifteen arithmetic beginnings, but apart from the amount of chapters, there is no increase or decrease in meaning. Here, only the chapters are shown, the instructions are shown separately, and not explained in the text. Second, regarding the instructions on the illusory body, there are also explanations of the three: preliminary, main practice, and subsequent. But the preliminary is what was said above, and there is nothing separate, so here it is said: Generating the experience that has not arisen is dream illusion, making the arisen stable and increasing is waking illusion. In the first aspect, there are five: continuously training intention, accomplishing the clear appearance of dreams, cultivating the method of recognizing dreams, learning to practice development, etc., training the purification of dreams. Although the first point is one great point, it should be done in three points: after doing the preliminary practices of the session as before, putting everything of oneself and others, the container and contents, into a decomposition connection, all these various appearances, apart from being merely appearances of one's own mind, in reality there is not the slightest establishment, just like an illusion. Everything is a mind appearance, but external objects appear distant.
Chinese
既然所有这些显现都不是真实存在的虚幻显现，那么执着于虚幻显现，以及显现于其中的内在觉知，也都是依赖于虚幻显现的，又怎么会是真实存在的呢？所有这些都像彩虹一样，只是因缘聚合的显现，在实相上丝毫也不成立，要强烈地修习这种观念。然后，在同样的状态中，以休息的方式，让觉性安住于自性。反复修习这种方式，就是第一个观修次第。同样地，以之前的方式为基础，现在的显现和梦境没有区别。从体验上来说，两者都会经历；从本质上来说，两者都不存在。因此，昨天及以前的疾病痛苦，和昨晚在梦中出现的疾病痛苦，在今天看来，没有任何区别。昨天及以前的饮食宴会，和昨晚在梦中举办的宴会，在今天看来，也没有任何区别。清醒的时候，在清醒的状态中；做梦的时候，在梦境的状态中，显现同样生起，苦乐感受同时产生。就像今天梦境无处可寻一样，昨天及以前清醒时所经历的显现，今天也同样无处可寻。梦境和现在的显现没有任何区别，要这样思索，它们都不是真实存在的。这是第二个观修次第。在连续不断地修习这两种观念之后，不仅如此，还要强烈地修习这种观念：所有这些显现在自己面前的事物，都只是梦境。这是第三个观修次第。第二是调整身体姿势。观想自己的喉咙处有一个四瓣脉轮，或者观想成红色四瓣莲花也可以。在脉轮或者莲花的中心，观想红色的（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵）。四片花瓣上，前方是（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），右边是（藏文：ནུ，梵文天城体：नु，梵文罗马拟音：nu，汉语字面意思：努），后方是（藏文：ཏ，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：达），左边是（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra），所有这些都观想成红色。有些人也想观想成方位颜色，一般来说，这并不是禁止的，但这里不这样做，观想成相同的颜色更容易修习。将注意力稍微放在四片花瓣的字母上，将注意力较长时间地放在中间的（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵）上。这是第一个观修次第。这样过了几天后，在专注于这些字母的时候。
English
Since all these appearances are illusory appearances that are not truly established, how can the inner awareness that grasps at the illusory appearances and appears within them be truly existent, since it is dependent on those illusory appearances? All of these are like rainbows, merely appearances of assembled interdependent conditions, and are not established in the slightest in the state of reality. Cultivate a strong intention to this effect. Then, in that same state, rest the awareness in its own state as a way of relaxation. Constantly meditate on this method, which is the first round of practice. Again, proceeding from the same point, there is no difference between this present appearance and a dream. Both are experienced in practice, but neither exists in reality. Therefore, the sickness and suffering of yesterday and before, and the sickness and suffering that occurred in a dream last night, have no difference at all in today's time. The feasting and celebrations of yesterday and before, and the celebrations in a dream last night, also have no difference at all in today's time. When awake, in the state of being awake; when dreaming, in the state of dreaming, appearances arise equally, and pleasure and pain are experienced together. Just as that dream is nowhere to be found today, all the appearances of the waking state that occurred yesterday and before are also nowhere to be found today. There is not the slightest difference between a dream and the present appearance. Meditate on the thought that they are not established as true. This is the second round of practice. After continuously meditating on these two intentions, moreover, cultivate the strong intention that all these appearances that appear before you are just dreams. This is the third round of practice. Secondly, adjust the posture of the body. Visualize a four-petaled chakra at your throat, or visualize it as a red four-petaled lotus. At the center of the chakra or lotus, visualize a red (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om). On the four petals, visualize (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) in front, (藏文：ནུ，梵文天城体：नु，梵文罗马拟音：nu，汉语字面意思：Nu) on the right, (藏文：ཏ，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：Ta) in the back, and (藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：Ra) on the left, all in red color. Some may wish to visualize the colors of the directions, which is generally not prohibited, but it is not done here, and it is easier to meditate on the same color. Focus your mind briefly on each of the letters on the four petals, and focus your mind for a longer time on the (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om) in the center. This is one round of practice. After a few days of this, when focusing on the letters,