Chinese
于此，为了使上师欢喜，而获得的甚深口诀，即所谓的六种修法或六种禅修方法的引导中，有前行和正行两种。首先，前行又分为共同前行和不共前行两种。首先是，将暇满难得、死亡无常、轮回痛苦、业果、慈悲等放在前面，然后依次给予皈依的引导、发心的引导、曼荼罗的引导、百字明的引导、上师瑜伽的引导。必须在出现证相时不断地修持，关于这些的观想次第，应在《胜乐金刚》的引导文中了解。第二，不共前行之祈请：在舒适的坐垫上，身体端正。在自己的头顶上，观想莲花日月重叠的座垫上，根本上师身相光彩夺目，面带微笑，双手作说法印，双足跏趺坐。观想为赤身裸体，佩戴骨饰。观想十方三世的一切皈依处都融入上师身相的每一根毛孔中。从内心深处生起强烈的虔诚心，祈请上师、佛、宝。祈请大金刚持、恩德之主。嘿热嘎（藏文，梵文天城体，Heruka，饮血尊）吉祥至尊您……。与虚空等同的自性身……。上师智慧法身……。双运圆满报身……。无缘大悲化身……。祈请加持我和一切众生的相续中生起殊胜的体验和证悟。像这样猛烈地祈请。将一切众生置于心中，对上师生起坚定的信心和虔诚，猛烈地祈请才是最重要的。最后，上师化为光融入自身。此后，正行的每一个观想，都应与所有这些的开头相结合。并且，一开始就应该长时间地进行观想引导，这是第一个观想次第。 第二，正行分为：修习身形、修习气、修习字、修习光明身、修习光明、修习双运，共六种。首先，修习身形分为三种：修习自身身形。
English
Here, in order to please the Lama, the profound instructions that are obtained, which are known as the six practices or the instructions on the six methods of meditation, there are two parts: preliminary and main practice. First, the preliminary practices are divided into two: common and uncommon. The first is to prioritize the difficulty of finding leisure and endowment, impermanence of death, suffering of samsara, karma and its results, and loving-kindness and compassion. Then, gradually bestow the instructions on taking refuge, generating bodhicitta, offering the mandala, the hundred-syllable mantra, and the Guru Yoga. One must meditate continuously as signs appear. The order of visualization for these should be understood in the instruction manuals of Chakrasamvara. Second, the uncommon preliminary practice of supplication: On a comfortable seat, with the body in the correct posture. On the crown of one's head, on a seat of stacked lotus, sun, and moon, visualize the root Guru with a radiant body, a smiling face, hands in the teaching mudra, and seated in the vajra posture. Visualize him as naked and adorned with bone ornaments. Imagine that all the objects of refuge of the ten directions and three times are gathered into each pore of the Guru's body. From the depths of your heart, with intense devotion, supplicate the Guru, Buddha, and Precious One. Supplicate the Great Vajradhara, the Lord of Kindness. Heruka (藏文,梵文天城体,Heruka,饮血尊), glorious and venerable one... The essence body equal to space... The Guru, the wisdom dharmakaya... The union, the complete enjoyment sambhogakaya... The compassionate nirmanakaya without object... Please bless me and all sentient beings to generate supreme experiences and realizations in our streams of being. Like this, supplicate intensely. Place all sentient beings in your heart, and it is most important to supplicate intensely with unwavering faith and devotion to the Guru. Finally, the Guru dissolves into light and merges into oneself. After this, each visualization of the main practice should be combined with the beginning of all these. Also, one should meditate on this alone for a long time as a visualization instruction. This is the first visualization cycle. Second, the main practice is divided into six: training in form, training in prana, training in letters, training in the light body, training in luminosity, and training in union. First, training in form is divided into three: training in one's own form.
Chinese
，以及学习转变形状，以及学习显现形状。第一，学习自身形状：至尊金刚瑜伽母双面像，或成就义像，或断头像等，依赖任何像都可以，但主要依赖双面像来修习。如果是获得现观之后的修习，那么在那样的状态中，用心反复观想清楚就可以了。如果在其他座间修习，那么首先念诵皈依、发心、上师祈请文等。自身观为一无所执的空性状态，如水面涌出水泡般，从（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：邦）字完全变化，自己刹那间观想为金刚亥母的身相，身色、法器、装饰、服饰、坐垫等都清晰地显现。如果装饰、服饰等所有细节都能清楚观想，那是最好的。心专注于那样的清晰显现。如果不能那么清晰，那么首先完整地清晰观想一次，然后只清晰观想身色红色，主面忿怒相，右面猪面，持弯刀，头盖骨，喀章嘎，以左腿伸展的舞姿坐在莲花日轮尸垫上。装饰、服饰等细微部分只作意为存在即可。在那样的状态中稍微修习片刻，然后中断。再次细致地清晰观想一次，然后如前一样专注于心。像这样反复修习。中间休息，以及最后结束时，观想自己和他人的器情万法都如海市蜃楼般，然后放松意识。习惯之后，也会出现如海市蜃楼般的景象。这是第二种观想次第。第二，学习转变形状：如果已经熟悉了之前的观想，那么就可以修习这个。也就是在自己面前的坛城上放置佛像，或者金刚铃等任何东西。像观想自己为本尊一样，将它观想为金刚亥母。也是在细致地清晰观想之后，粗略地专注于心等方法与之前相同。观想中断的方法与之前相同，休息和座间的时候也一样。结束时，观想面前的本尊融入自己脐间的（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：邦）字。这是第三种观想次第。第三，学习显现形状：皈依发心祈
English
, and learning to transform shapes, and learning to manifest shapes. First, learning one's own shape: The venerable Vajra Yogini with two faces, or the Accomplishing Meaning form, or the Headless form, etc., one can rely on any form, but mainly one practices relying on the two-faced form. If it is practiced after obtaining realization, then it is sufficient to repeatedly clarify it with the mind in that state. If practicing in other session intervals, then first recite the refuge, generating bodhicitta, and guru supplication prayers. In the state of emptiness where one's own body is not perceived at all, in the manner of a bubble bursting from water, from the complete transformation of the syllable (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanized: vam, Chinese literal meaning: Bam), instantly visualize oneself as the form of Vajravarahi, clearly visualizing the body color, hand implements, ornaments, attire, seat, and so on. It is best if all the ornaments, attire, etc., are clearly visualized. Hold the mind on that clear appearance. If it is not so clear, then first visualize everything completely once, and then just visualize the body color as red, the main face as wrathful, the right face as a pig's face, holding a curved knife, a skull cup, and a khatvanga, sitting in a dancing posture with the left leg extended on a lotus, sun disc, and corpse seat. Just think that the small parts of the ornaments and attire are there. Meditate on that for a short while and then interrupt. Then visualize it in detail once again and hold the mind as before. Meditate in this way again and again. Take a break in between, and at the end, when concluding the session, regard all the outer and inner phenomena of oneself and others as mirage-like appearances, and then relax the awareness. After becoming accustomed, mirage-like appearances will also arise. This is the second visualization practice. Second, learning to transform shapes: If one is accustomed to the previous visualization, then this is what one meditates on. That is, place a statue or a vajra bell or anything else on the mandala in front of oneself. Just as one visualizes oneself as a deity, visualize that as Vajravarahi. After visualizing it clearly in detail, the method of holding the mind on the gross aspects, etc., is the same as before. The method of interrupting the visualization is the same as before, and the same goes for taking a break and during session intervals. At the time of concluding the session, visualize the deity in front dissolving into the (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanized: vam, Chinese literal meaning: Bam) syllable at one's navel. This is the third visualization practice. Third, learning to manifest shapes: Refuge, bodhicitta, and
Chinese
地的支分与之前相同，只是将专注于烟霞改为专注于如烟雾般。对此习惯后，观想从鼻尖向上六指处的虚空中，喜旋轮转动。其他与之前相同。这也要修习数日，算作一次观想循环。同样，观想从鼻尖向上四指量的地方，喜旋轮转动。其他相同。这也要修习数日，算作一次观想循环，但要将心专注于鼻尖内的喜旋轮转动。其他与之前相同。这也是一次小的观想循环。总之，对于这四个部分，通常根据观想是否清晰，以及用力的大小来调整时间的长短。虽然对于天数没有严格的规定，但如果观想清晰度中等，每次四座修习约六十四次呼吸，那么这些就各自修习七天。之后，早晨等每次一座，分成四个小段，作为每次小座。在第一次小座中，观想从鼻尖向上八指的地方，喜旋轮转动。第二次是六指。第三次是四指。第四次是鼻尖处轮转。其他与之前相同。这个在没有出现征兆之前，修习非常重要。至少也要用一个半月的时间，每次四座各自修习一百零八次呼吸。大多数情况下，即使修习这么久，也会稍微出现一些征兆。大观想的第五次观想循环。第二，修习气，出自殊胜的口诀教授：眼睛要看鼻尖。其他身体要点与一般相同。座的预备和观想的支分与之前相同。实际的观想是，在秘密处，红色法生（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），根细向下，花蕊向上，约四指大小的中脉，如铜管口向上，上端到达头顶。颜色是红色。右边是红色罗玛脉，左边是白色江玛脉。上端插入两个鼻孔。然后向下，从喉咙以下，在中脉的左右两侧并排而行。从喉咙到脐下的整个区域，观想三脉并排。三脉的下端到达秘密法生内的中央，即法生开口处开始。
English
The branches of the earth are the same as before, except that instead of focusing on mirages, focus on something like smoke. Once accustomed to this, meditate on the wheel of joy rotating in the sky six fingers above the tip of the nose. The rest is the same as before. This also needs to be practiced for a few days, counting as one cycle of visualization. Similarly, meditate on the wheel of joy rotating at a place measured four fingers above the tip of the nose. The rest is the same. This also needs to be practiced for a few days, counting as one cycle of visualization, but focus the mind on the wheel of joy rotating inside the tip of the nose. The rest is the same as before. This is also one small cycle of visualization. In short, for these four sections, the length of time is generally adjusted according to the clarity of the visualization and the amount of effort. Although there is no strict rule for the number of days, if the clarity of visualization is medium, and each of the four sessions is practiced about sixty-four breaths, then each of these should be practiced for seven days. After that, each session, such as the morning session, should be divided into four small sections, as each small session. In the first small session, meditate on the wheel of joy rotating eight fingers above the tip of the nose. The second is six fingers. The third is four fingers. The fourth is rotating at the tip of the nose. The rest is the same as before. It is very important to practice this until signs appear. At the very least, each of the four sessions should be practiced one hundred and eight breaths for one and a half months. In most cases, even after practicing for so long, some signs will appear slightly. The fifth visualization cycle of the great visualization. Second, practicing the breath, which comes from the supreme oral instructions: the eyes must look at the tip of the nose. The other body points are the same as usual. The preliminaries of the session and the branches of the visualization are the same as before. The actual visualization is, in the secret place, a red Dharma origin (chos 'byung，Devanagari：धर्मोदय，Dharmodaya，source of dharma), the root is thin and downward, the pistil is upward, the central channel of about four fingers in size, like a copper tube with the mouth facing upward, the upper end reaching the top of the head. The color is red. On the right is the red Roma channel, and on the left is the white Kyangma channel. The upper ends are inserted into the two nostrils. Then downwards, from below the throat, they run side by side on the left and right sides of the central channel. From the throat to the entire area below the navel, visualize the three channels running side by side. The lower ends of the three channels reach the center inside the secret Dharma origin, that is, starting from the opening of the Dharma origin.