English
The deities dissolve into the main deity and the five members of the retinue. The four goddesses also dissolve into the main deity. Again, with intense devotion and faith, contemplate that the Lama Heruka, father and mother, also dissolve into oneself, and remain in equipoise for a short while. Secondly, the main practice has four parts: the inferior yoga of form, the profound yoga of mantra, the ultimate yoga of dharma, and the supplementary instruction on the illusory three continuums. First, one should practice according to any of the extensive, intermediate, or concise sadhanas composed by the master Kukkuripa. If that is not possible, then with refuge and bodhicitta as preliminaries, purify into emptiness with shunyata (Sanskrit: शून्यता, Romanization: shunyata, literal meaning: emptiness). From within emptiness, in an instant, visualize oneself clearly as the form of Mahamaya Heruka. Contemplate that this form is like a rainbow, inseparable from appearance and emptiness. Secondly, the yoga of mantra has two parts: the yoga of mantra of the upper gate and the yoga of mantra of the lower gate. The first has three parts: the yoga of the wheel mantra, the yoga of the bindu mantra, and the yoga of the subtle mantra. The first also has three parts: relying on one wheel, relying on two wheels, and relying on four wheels. The first is: arrange the body in accordance with the seven-point posture of Vairochana. Expel the stale air three times and rest naturally. These two are the basis for all that follows. Then, in the center of the body, there are three channels arranged parallel to each other. The central channel has four characteristics: red, straight, thin, and luminous. The left channel is red, filled with rakta (Sanskrit: रक्त, Romanization: rakta, literal meaning: blood). The right channel is white, filled with kunda (Sanskrit: कुन्द, Romanization: kunda, literal meaning: white jasmine). The upper ends of all three channels reach the crown of the head. The lower ends enter the three dharma-born channels in the navel. In the lower end of the central channel, in the navel, there is the letter A (Tibetan: ཨ, Sanskrit: अ, Romanization: a, literal meaning: A). On the left channel, there are thirty-two Ka letters (Tibetan: ཀཱ, Sanskrit: का, Romanization: ka, literal meaning: Ka), arranged sequentially from top to bottom. On the right channel, there are sixteen Ali letters (Tibetan: ཨཱ, Sanskrit: आ, Romanization: ā, literal meaning: A), arranged sequentially from bottom to top. It is said that this way of arranging the letters is the view of the master Naropa. Other masters who are skilled in Mahamaya say that the order of Ali and Kali should be reversed. Then, hold the breath slightly, and by the upper and lower breaths, stimulate the A letter (Tibetan: ཨ, Sanskrit: अ, Romanization: a, literal meaning: A) in the navel, and contemplate that it burns slightly and increases the experience of bliss and warmth. The second is: the same as just described, the object of focus is the same, except that in the central channel at the crown of the head, there is a white Hum letter (Tibetan: ཧཾ, Sanskrit: हं, Romanization: ham, literal meaning: Hum).
Chinese
因此，要明确地将头朝下看，并轻柔地保持风息的结合。从肚脐的“阿”字中，燃起一道微小的红黄色火焰，燃烧并焚烧头顶的“ཧཾ”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：హం），观想菩提心精华如水珠般滴落，像细小的水流一样淅淅沥沥地滴落，最终无声地融入火焰之中。第三是，三脉与之前相同，在肚脐、心、喉咙、头顶处，各有四瓣脉轮，全部都是红色。中脉之内，肚脐处有“ཨ”（藏文，梵文天城体：अ，梵文罗马拟音：a，字面意思：阿），喉咙处有“ཨོཾ”（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，字面意思：嗡），头向上。这两个是红色。心间有蓝色的“ཧཱུཾ”（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，字面意思：吽），头顶有白色的“ཧཾ”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：హం），头朝下。像之前一样观修单音节，保持风息的结合。从“ཨ”（藏文，梵文天城体：अ，梵文罗马拟音：a，字面意思：阿）字中燃起一道极其锐利细微的火焰，穿透中脉，穿透心间的“ཧཱུཾ”（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，字面意思：吽）字和喉咙的“ཨོཾ”（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，字面意思：嗡）字，撞击头顶的“ཧཾ”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：హం）字，菩提心融化，充满“ཨོཾ”（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，字面意思：嗡）字和“ཧཱུཾ”（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，字面意思：吽）字，它们的精华也一同滴落，或者从三个字中分别滴落，观想成三股，或者像水珠滴落一样也可以，这些都无声地融入肚脐的“ཨ”（藏文，梵文天城体：अ，梵文罗马拟音：a，字面意思：阿）字中，观想身心充满喜悦。第二，明点咒语瑜伽有三种方式：观想在上鼻尖，观想在下鼻尖，观想在身体中央。第一种是，虽然观想的本体是一样的，但由于修法方式的不同，观想的范围有五种变化。也就是按照大学者寂天菩萨的口诀，观想自己的心莲是红色的四瓣莲花，已经开放。每片花瓣上都有一个明点。在莲花的中心，是太阳的坛城，具有火和风的性质，在太阳坛城之上，是月亮，具有土和水的性质。在日月二者结合的中心，有一个芥子大小的白色明点。日月结合处，用一根细线在前后缠绕三圈。在上面的月亮对应的三个位置上，观想串着元音和辅音字母，也就是右边从“ཀ”（藏文，梵文天城体：क，梵文罗马拟音：ka，字面意思：ka）到“ད”（藏文，梵文天城体：द，梵文罗马拟音：da，字面意思：达）之间，除去“ང་”（藏文，梵文天城体：अंग，梵文罗马拟音：aṃga，字面意思：昂）和“ཉ”（藏文，梵文天城体：ञ，梵文罗马拟音：ña，字面意思：娘），中间是十六个元音，左边是从“དྷ”（藏文，梵文天城体：ध，梵文罗马拟音：dha，字面意思：达）到“ཀྵ”（藏文，梵文天城体：क्ष，梵文罗马拟音：kṣa，字面意思：恰）之间的字母，这些字母像一串念珠，像一串光明的细线，中间的月亮上有一个小孔。
English
Therefore, one should clearly look down with the head and gently hold the combination of wind. From the "A" (藏文，梵文天城体：अ，梵文罗马拟音：a，字面意思：阿) syllable at the navel, a small red-yellow flame blazes and burns, incinerating the part of the "Haṃ" (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：హం) at the crown of the head. Visualize the essence of Bodhicitta dripping like dew, falling like a fine stream of water, and finally silently dissolving into the fire. Thirdly, the three channels are the same as before, with four-petaled chakras at the navel, heart, throat, and crown, all of which are red in color. Within the central channel, there is an "A" (藏文，梵文天城体：अ，梵文罗马拟音：a，字面意思：阿) at the navel, and an "Oṃ" (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，字面意思：嗡) at the throat, with the head facing upwards. These two are red. There is a blue "Hūṃ" (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，字面意思：吽) at the heart, and a white "Haṃ" (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：హం) at the crown, with the head facing downwards. Meditate on the single syllable as before, and hold the combination of wind. From the "A" (藏文，梵文天城体：अ，梵文罗马拟音：a，字面意思：阿) syllable, a very sharp and subtle flame blazes, penetrating the central channel, piercing the "Hūṃ" (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，字面意思：吽) syllable at the heart and the "Oṃ" (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，字面意思：嗡) syllable at the throat, striking the "Haṃ" (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：హం) syllable at the crown. Bodhicitta melts, filling the "Oṃ" (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，字面意思：嗡) and "Hūṃ" (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，字面意思：吽) syllables, and their essence also drips down together, or drips down separately from the three syllables, visualizing them as three streams, or like dripping dew. All of these silently dissolve into the "A" (藏文，梵文天城体：अ，梵文罗马拟音：a，字面意思：阿) syllable at the navel, and visualize the body and mind being filled with bliss. Secondly, the yoga of bindu mantras has three ways: meditating on the upper tip of the nose, meditating on the lower tip of the nose, and meditating in the center of the body. The first is that although the essence of the object of meditation is the same, due to the different methods of practice, the scope of meditation changes in five ways. That is, according to the instructions of the great scholar Shantipa, visualize your own heart lotus as a red four-petaled lotus, already opened. There is a bindu on each petal. In the center of the lotus, there is a mandala of the sun, with the nature of fire and wind. Above the sun mandala, there is the moon, with the nature of earth and water. In the center of the union of the sun and moon, there is a white bindu the size of a mustard seed. At the union of the sun and moon, a thin thread is wrapped around three times in the front and back. At the three positions corresponding to the moon above, visualize vowels and consonants strung together. That is, on the right, from "Ka" (藏文，梵文天城体：क，梵文罗马拟音：ka，字面意思：ka) to "Da" (藏文，梵文天城体：द，梵文罗马拟音：da，字面意思：达), excluding "Aṃga" (藏文，梵文天城体：अंग，梵文罗马拟音：aṃga，字面意思：昂) and "Ña" (藏文，梵文天城体：ञ，梵文罗马拟音：ña，字面意思：娘), in the middle are the sixteen vowels, and on the left are the letters from "Dha" (藏文，梵文天城体：ध，梵文罗马拟音：dha，字面意思：达) to "Kṣa" (藏文，梵文天城体：क्ष，梵文罗马拟音：kṣa，字面意思：恰). These letters are like a string of beads, like a string of light, and there is a small hole in the center of the moon.
Chinese
并思彼存在，从彼道猛力专注明点，如是上师绒波等所说。具功德之释中，所说与此稍异。依寂静师鸠鸠日巴之简略修法，形之瑜伽者，于彼说观修金刚萨埵父母，然非绝对，故观修黑汝嘎亦可。于心间观想白莲带红光四瓣，于脐间日月嘎屋相合，中央具白色明点如前明观。于四瓣观想四明点，其为东蓝、南黄、西红、北绿。中央之月上，现出具声能容马尾粗细之孔，随自身气息外出时，观想从明点生出一道光线，从月孔中出，于前后左右交织成十字形，复又刺入明点。呼气时，观想从明点发出嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字，从鼻孔外出。吸气时，观想吽（藏文：ཧཱུྃ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）字从鼻孔进入，循先前之路融入明点。如是多次作金刚念诵，最终观想风息出入止息。其后，专注彼明点本身，名为隐藏秘密真言以代念诵。从月孔中明点逐渐出现，悬于月上，专注其上，名为秘密真言扬于虚空。日月相合之间所住之明点本身，心即明点，明点即心，观想自身融入明点之中，名为秘密真言置于微细处。某些人执着于经文的字面意义，否认“上”和“微细”二者，这只不过是想当学者的傲慢，是对口诀的憎恨而已。依阿底峡尊者的真实性口诀，于自身心间红色四瓣莲花之中央，观想日轮火风之自性上，月轮水土之自性相合之中央，明点如前观想，并专注其上。此论之附注中说，与鸠鸠日巴广传修法之理相同
English
And thinking that it exists, from that path, intensely focus on the bindu. Thus spoke the elder Ngok and others. In the commentary endowed with qualities, something slightly different is said. According to the concise sadhana of the master Kukkuripa, the yoga of form is: There, it is said to meditate on Vajrasattva in union, but it is not absolutely certain, so it is permissible to meditate on Heruka as well. In the heart, visualize a white lotus tinged with red, with four petals. At the navel, the sun and moon in gahu form are joined, and in the center, a white bindu is visualized as before. On the four petals, visualize four bindus, namely, blue in the east, yellow in the south, red in the west, and green in the north. In the center of the moon, a hole capable of accommodating a horsehair is formed with sound, and as one's breath goes out, visualize a ray of light emanating from the bindu, exiting from the moon's hole, twisting in a cross shape in front, behind, right, and left, and then piercing back into the bindu. When exhaling, visualize the syllable Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) emanating from the bindu and exiting through the nostrils. When inhaling, visualize a syllable Hum (藏文：ཧཱུྃ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽) entering through the nostrils, passing through the previous path, and dissolving into the bindu. Having done such vajra recitation many times, finally think that the coming and going of wind is stopped. After that, focusing the mind on the bindu itself is called hiding the secret mantra as a substitute for recitation. The bindu gradually emerging from the moon's hole and hovering on the moon is called raising the secret mantra in the sky. The bindu residing between the joined sun and moon itself, mind is bindu, bindu is mind, meditating on oneself entering into the center of the bindu is called placing the secret mantra in a subtle place. Some people, clinging to the literal meaning of the text, deny both "above" and "subtle," which is merely the arrogance of wanting to be scholars and hatred of the oral instructions. According to the essence of reality oral instruction of the master Atisha, in the center of one's own red four-petaled heart lotus, visualize on the nature of the sun, fire, and wind, the nature of the moon, earth, and water joined together, with the bindu in the center as before, and focus on it. In the annotation of this text, it is said to be similar to the method of the extensive sadhana of Kukkuripa.