English
When the winds do not flow, they stop, and all kinds of fierce fires blaze. All kinds of bindus melt, giving rise to the experience of bliss and emptiness. Third, learning about color and shape: When the wind goes out, it arises from the navel or secret place in the form of rays of light. It rises upwards from the center of the body. It goes out through the nostrils, extending outwards, rough and powerful, contemplate a great light. If the disease is predominantly cold, contemplate red; if it is predominantly hot, contemplate white; if it is balanced, contemplate blue or the five colors. Then, when the wind comes in, contemplate it as being the same color as before, but soft and with less force, returning in the form of the previous one flowing outwards. Just below the throat, the color and shape disappear, and the touch softly reaches the navel. When it stays, contemplate it disappearing below the navel. This controls the wind and generates happiness. Fourth, learning vase breathing: There are two types, gradual suppression and forced suppression. First, exhaling: Exhale the impure air about ten times. Second, inhaling: Inhale and suppress. Third, pacifying: Take small breaths, and if you get used to this, it pacifies suffering, so it is pacifying. By getting used to these three, the state of the fourth, vase breathing, is naturally accomplished. Forced suppression: Suppress with the Simhanada mudra, this is also the rule of Mahamaya. It is okay even if the instructions of Hevajra are not explained here. This extensive wind guidance is in accordance with the instructions of Maitripa and glorious Shantipa. Second, the condensed wind training: Forcibly inhaling and gradually inhaling. The first is: The body should be bound in the posture of the six fire hearths. The body is like a bottomless vessel. There is no collarbone above, and no intestines below. The middle part also has only the outer skin, without flesh, blood, and bones. Uttering Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), exhale the wind, and then hold it slightly outside. Slowly and powerfully inhale, combining it with the sound of Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), and hold it slightly inside. Visualize all the winds entering downwards from inside the body, coming out from below. Going far into the depths of the earth, and then disappearing. First, inhale the male wind, strong and short; in the middle, inhale the female wind, subtle and long. Finally, the neuter wind arises naturally.
Chinese
依靠热，四种依靠，即拙火的诀窍有三种。第一种是：与其他相同，在自己的身体中央，中脉具备四法。其中，在脐间，观想阿夏德或者阿通（藏文：ཨ་ཤད་དམ་ཨ་ཐུང་，梵文天城体：अषाढ，梵文罗马拟音：aṣāḍha，汉语字面意思：阿夏德或阿通）真实存在，颜色红色，触感炽热。最初不摄持气，观修数日。之后与宝瓶气结合观修。据说，这不需要观想脐轮的形状。即使不作燃滴的观想，如果习惯了，真正的燃滴会在产生果位的次第中到来。第二种是：在脐间，观想红色法生宫内有阿夏德或者阿通（藏文：ཨ་ཤད་དམ་ཨ་ཐུང་，梵文天城体：अषाढ，梵文罗马拟音：aṣāḍha，汉语字面意思：阿夏德或阿通）。在头顶，观想白色的吽（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽），头朝下。二者之间以中脉相连。如此观修数日。之后与宝瓶气结合观修数日。之后，观想从阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字发出极其锐利的红黑色火焰，从中脉内向上燃烧。头顶的吽（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字融化，菩提心甘露如线般纤细，白色细长地滴落，融入脐间的阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字中。对此，最初在眉间或者任何一个脉轮中，生起乐空，之后逐渐通过燃滴产生功德。第三种是：四轮的拙火。这与在迁识法的引导文中讲述的几乎相同。然而，观想所有脉轮都是红色。在左边的弱脉中，以红色嘎丽（藏文：ཀཱ་ལི་，梵文天城体：काली，梵文罗马拟音：kālī，汉语字面意思：嘎丽）的念珠阻断。在右边的罗玛脉中，以白色阿丽（藏文：ཨཱ་ལི་，梵文天城体：आली，梵文罗马拟音：ālī，汉语字面意思：阿丽）两圈念珠阻断。虽然二者都应该用吽（藏文：ཧཱུཾ་，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的线串联，但因为观修不便，所以在口诀中，观想用蓝色光线串联，上下线的两端各观想一个蓝色吽（藏文：ཧཱུཾ་，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。认为中脉阿瓦都帝是白色的。当拙火燃烧时，所有脉轮都被火焰覆盖。持续不断地观修，但在吽（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字滴落甘露时，不观想用白色光芒的甘露滋养。拙火的阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字也观想在脐间，而不观想在脐下四指处，这些是差别。从那之后，产生果位的次第等与通常相同。对于这样的诀窍，认为具备五种智慧等，也应按照旧的文献来理解。
English
Relying on heat, the four reliances, namely, the instructions on fierce heat, are of three types. The first is: Similar to others in general, in the center of one's own body, the central channel possesses four qualities. Within it, in the space of the navel, meditate on the actual A-shad or A-thung (Tibetan: ཨ་ཤད་དམ་ཨ་ཐུང་, Sanskrit Devanagari: अषाढ, Sanskrit Romanization: aṣāḍha, Literal Chinese meaning: A-shad or A-thung), red in color and with a hot tactile sensation. Initially, meditate for several days without holding the breath. Then, meditate in conjunction with vase breathing. It is said that there is no need to meditate on the shape of the navel chakra for this. Even if one does not do the visualization of blazing and dripping, if one becomes accustomed to this, the actual blazing and dripping will come in the sequence of producing the fruit. The second is: In the navel, meditate on A-shad or A-thung (Tibetan: ཨ་ཤད་དམ་ཨ་ཐུང་, Sanskrit Devanagari: अषाढ, Sanskrit Romanization: aṣāḍha, Literal Chinese meaning: A-shad or A-thung) within a red dharma-arising palace. On the crown of the head, visualize a white Hum (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese meaning: Hum) with its head pointing downwards. The central channel connects the two. Meditate in this way for several days. Then, meditate for several days in conjunction with vase breathing. Then, visualize a very sharp red-black flame from the A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) burning upwards from within the central channel. As the Hum (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese meaning: Hum) on the crown of the head melts, the bodhichitta nectar, like a thin thread, descends white and elongated, and dissolves into the A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) in the navel. For this, initially, in the space between the eyebrows or in any of the four chakras, bliss arises spontaneously, and then gradually qualities arise through blazing and dripping. The third is: The fierce heat of the four chakras. This is almost the same as what is explained in the context of the instructions on transference of consciousness. However, visualize all the chakras as red in color. In the left, weak channel, block it with a garland of red Kali (Tibetan: ཀཱ་ལི་, Sanskrit Devanagari: काली, Sanskrit Romanization: kālī, Literal Chinese meaning: Kali). In the right, Roma channel, block it with two rounds of garlands of white Ali (Tibetan: ཨཱ་ལི་, Sanskrit Devanagari: आली, Sanskrit Romanization: ālī, Literal Chinese meaning: Ali). Although both of these should be strung with a thread of Hum (Tibetan: ཧཱུཾ་, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum), because it is inconvenient to meditate, in the oral instructions, visualize blue light threads strung together, with a blue Hum (Tibetan: ཧཱུཾ་, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) at each end of the upper and lower threads. It is held that the central channel, Avadhuti, is white. When the fierce heat blazes, all the chakras are covered with flames. Meditate on that flow continuously, but when the flow of nectar drips from the Hum (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese meaning: Hum), do not meditate on nourishing it with the nectar of white light rays here. The A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) of fierce heat is also visualized in the navel, but not four fingers below the navel; these are the differences. After that, the sequence of producing the fruit, etc., is the same as usual. For such instructions, considering them to possess five wisdoms, etc., should also be understood according to the old texts.
Chinese
应抄写下来。第二，关于手印的口诀，有事业手印、意手印和自身安乐观修三种。第一种是，被称为“他身口诀要三”，应如小字偈颂和“他身大字”那样理解。那若和梅纪没有各自的口诀，因为是合二为一的，所以类似于总体的混合转移。然而，修习方法不同之处在于：首先，依次学习色、声等，在实际的安乐达到极限时，在前、后、中间的秘密轮中，专注于风心混合的安乐明点，观修丸药下滴。据说这也是因扎菩提的口诀。通过事业手印以双运的方式使安乐稳固后，在没有事业手印的情况下，修持乐空的体验。如果觉得安乐体验逐渐消失，就学习观看的安乐。这样安乐达到极限后，放弃事业手印进行观修，如果由此获得稳固就很好。如果又觉得要消失，就在帷幕之外听声音并观修，安乐就会达到极限。仅此就能获得事业手印安乐的稳固。然后，向事业手印献供，送回其处所。这些是事业手印和意手印的连接纽带，是龙树和夏瓦日巴的观点。因扎菩提是，因为四种手印都包含在此中，所以是能独立自主的道。其中，事业手印是显而易见的成就。心专注于明点是法手印，意念安乐生起是誓言手印，无分别自然生起是大手印。第二，意手印是观想自身为欢喜金刚父母双运，虽然本身就是随念贪欲，但在自己的心间观想白色（ཧཱུྃ，梵文：hūṃ，梵文罗马转写：hūṃ，汉语字面意思：吽），在脐间观想红色（ཨ，梵文：a，梵文罗马转写：a，汉语字面意思：阿），观想父母双运，（ཨ，梵文：a，梵文罗马转写：a，汉语字面意思：阿）到达明妃的秘密莲花尖端，（ཧཱུྃ，梵文：hūṃ，梵文罗马转写：hūṃ，汉语字面意思：吽）到达金刚宝。观想（ཨ，梵文：a，梵文罗马转写：a，汉语字面意思：阿）和（ཧཱུྃ，梵文：hūṃ，梵文罗马转写：hūṃ，汉语字面意思：吽）相互接触，生起清明的安乐。如果先前从事业手印或拙火等中生起乐空的体验，并且已经获得平等稳固，那么此时也会真实生起安乐，对此收摄心念进行观修，其他显现就会消失。
English
It should be copied down. Second, regarding the instructions on mudras, there are three: karma mudra, mind mudra, and meditating on one's own body in bliss. The first is known as the "Three Key Points of the Other Body Instructions," which should be understood like the small verse and the "Large Letter of the Other Body." There are no separate instructions for Naropa and Maitri, as they are combined into one, similar to the blending and transferring of the general framework. However, the difference in how the path is practiced is that, first, one gradually learns about forms, sounds, etc., and when the actual bliss reaches its limit, in the secret wheel of the front, back, and middle, one focuses the mind on a single subtle white bindu of bliss where wind and mind are mixed, and meditates on the dripping of the pill. It is said that this is also the instruction of Indrabhuti. After making the bliss stable through the union of two in the karma mudra, one must cultivate the experience of bliss and emptiness without the karma mudra. If one feels that the bliss experience is gradually disappearing, one should learn the bliss of looking. When the bliss reaches its limit in this way, one should abandon the karma mudra and meditate. It is good if one gains stability from this. If one feels that it is disappearing again, one should listen to sounds outside the curtain and meditate, and bliss will reach its limit. Just this much will bring stability to the bliss of the karma mudra. Then, one should make offerings to the karma mudra and send it back to its place. These are the connecting links between karma mudra and mind mudra, and are the views of Nagarjuna and Shavaripa. Indrabhuti is such that, because all four mudras are contained within this alone, it is a path that can stand on its own. Among these, karma mudra is manifestly accomplished. Focusing the mind on the bindu is dharma mudra, the arising of bliss in the mind is samaya mudra, and the spontaneous arising of non-conceptuality is maha mudra. Second, the mind mudra is visualizing oneself as the Heruka in union with his consort, which is itself the practice of following attachment. However, one should visualize a white (ཧཱུྃ，梵文：hūṃ，IAST：hūṃ，Meaning：Hum) at one's heart, and a red (ཨ，梵文：a，IAST：a，Meaning：A) at the navel. Visualizing the union of the male and female, the (ཨ，梵文：a，IAST：a，Meaning：A) reaches the tip of the secret lotus of the consort, and the (ཧཱུྃ，梵文：hūṃ，IAST：hūṃ，Meaning：Hum) reaches the vajra jewel. One should aspire for clear bliss to arise from the touching of the (ཨ，梵文：a，IAST：a，Meaning：A) and (ཧཱུྃ，梵文：hūṃ，IAST：hūṃ，Meaning：Hum). If one has previously generated the experience of bliss and emptiness from karma mudra or tummo, etc., and has gained equality and stability, then at that time, bliss will actually arise, and by gathering the mind on it and meditating, other appearances will be obscured.