Chinese
是稍微向下測量後到達的位置。三脈匯聚的下端，觀想一個紅色、發光的བཾ་（藏文，梵文天城體，梵文羅馬擬音，種子字），其光芒如結，整體形狀圓潤，帶有許多微小的突出物。將其刺入。在肚臍處，觀想一個黃色、頭部朝下、具有火焰性質、發光的བཾ་（藏文，梵文天城體，梵文羅馬擬音，種子字），光的形狀圓潤，下方根部細小，根部下方呈張開的形狀。據說བཾ་（藏文，梵文天城體，梵文羅馬擬音，種子字）字形如倒置的花瓶。在肛門處觀想一個紅黑色的ཀྵ་（藏文，梵文天城體，梵文羅馬擬音，種子字），在頭頂的梵穴處觀想上師的本質——金剛交杵。花幾天時間學習這個觀想。進行一次小觀想循環。然後，緩慢地引導氣息進入體內，保持氣息的停留和呼出自然。觀想與之前相同。再次，學習緩慢地向外呼氣，使其持續很長時間。吸氣和停留保持自然。心的觀想與之前相同，觀想約七天。這也算作一次小觀想。然後，從與先前相同的觀想基礎開始，在中央脈中觀想薩爾瓦布達（Sarva Buddha）的咒語，在柔瑪脈中觀想班雜瓦爾納（Vajra Varna），在強瑪脈中觀想毗盧遮那（Vairochana）的咒語，從肚臍到下端，字母堆疊排列。顏色為紅色，或與脈的顏色一致，或與斷頭顱主尊及其眷屬三尊的顏色一致，或者也可以觀想中間的字母為黑色。如果觀想清晰且能穩定下來，那麼由於存在諸佛和咒語加持進入的關鍵，因此必須觀想這些咒語字母。如果非常不清晰，則在課程開始時清晰地觀想一次，之後在該課程中不觀想也可以。然後，進行三次平靜的呼氣和三次強烈的呼氣。當氣息呼出時，從三脈中不斷地發出藍色的ཧཱུྃ་（藏文，梵文天城體，梵文羅馬擬音，種子字）。當氣息進入時，觀想白色的ཨོཾ་（藏文，梵文天城體，梵文羅馬擬音，種子字）如珍珠串，從外部進入鼻孔，到達舌根的位置。然後，甘露轉化為菩提心，變成白色的光點，一個接一個地融化。在柔瑪和強瑪脈中，像酥油一樣流淌。與下端的字母混合。從ཨཾ་（藏文，梵文天城體，梵文羅馬擬音，種子字）哇度帝（va dhuti）中向上升起。吸入下方的氣息。在強烈地閉氣時，甘露呈現出白色和紅色的光澤，向上
English
It is the position reached after measuring slightly downwards. At the lower end where the three channels converge, visualize a red, radiant བཾ་ (Tibetan, Devanagari, Romanized Sanskrit, seed syllable), its rays like knots, the overall shape round, with many small protrusions. Pierce it. At the navel, visualize a yellow, head-down, fire-natured, radiant བཾ་ (Tibetan, Devanagari, Romanized Sanskrit, seed syllable), the shape of the light round, with a thin root at the bottom, and an open shape below the root itself. It is said that the བཾ་ (Tibetan, Devanagari, Romanized Sanskrit, seed syllable) syllable is like an inverted vase. At the anus, visualize a red-black ཀྵ་ (Tibetan, Devanagari, Romanized Sanskrit, seed syllable), and at the crown aperture of the head, visualize the essence of the guru—the vajra crossed vajra. Practice this visualization for a few days. Do one small visualization cycle. Then, slowly draw the breath inward, and leave the holding and exhaling natural. The visualization is the same as before. Again, practice slowly exhaling outward, making it last a long time. Inhaling and holding are natural. The mind's visualization is the same as before, visualize for about seven days. This also counts as one small visualization session. Then, starting from the same basis of visualization as before, in the central channel, visualize the mantra of Sarva Buddha, in the Roma channel, visualize Vajra Varna, and in the Kyangma channel, visualize the mantra of Vairochana, from the navel to the lower end, the letters stacked. The color is red, or consistent with the color of the channel, or consistent with the color of the three deities, the main deity and retinue, of the severed head, or you can also visualize the middle letter as black. If the visualization is clear and stable, then because there is a key to the entry of the blessings of the deities and mantras, it is necessary to visualize these mantra letters. If it is very unclear, then clearly visualize it once at the beginning of the session, and after that, it is okay not to visualize it during that session. Then, do three calm exhalations and three strong exhalations. When the breath goes out, continuously emit blue ཧཱུྃ་ (Tibetan, Devanagari, Romanized Sanskrit, seed syllable) from the three channels. When the breath comes in, visualize white ཨོཾ་ (Tibetan, Devanagari, Romanized Sanskrit, seed syllable) like a string of pearls, entering the nostrils from the outside, reaching just to the base of the tongue. Then, the nectar transforms into bodhicitta, becoming white light spots, melting one by one. In the Roma and Kyangma channels, it flows like ghee. It mixes with the letters at the lower end. Rising up from ཨཾ་ (Tibetan, Devanagari, Romanized Sanskrit, seed syllable) va dhuti. Inhale the lower breath. During the time of strongly holding the breath, the nectar takes on a white and red luster, rising up.
Chinese
从猪面（金刚亥母）的右鼻孔出来，击中喜轮，观想猛烈地向左旋转。再次，那火焰从脉轮口的左鼻孔进入，通过罗刹女脉，击中秘密处的法源（藏文：ཆོས་འབྱུང་，梵文天城体：dharmodaya，梵文罗马拟音：dharmodaya，汉语字面意思：法生）和咒语，心专注于猛烈地向左旋转。这是未观想双面金刚亥母的情况。如果未观想单面金刚亥母，则从左右鼻孔的中间出入。如果这样快乐的成分少，则将觉知专注于脐轮的വം（藏文：བཾ，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം）。并将心专注于秘密处的法源旋转。如果光明显现的成分少，则专注于上方的喜轮旋转。如果无分别念的成分少，则观想上方的喜轮也从鼻孔进入，融入脐轮的വം（藏文：བཾ，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം），然后放松觉知。之后的观想支分与上述相同，只是将烟雾替换为观想成类似于萤火虫的光芒。这是第七观想次第。第二，简略拙火，出自共同的诀窍：观想在自己的脐部有一朵四瓣的暗红色莲花，在莲花的中心观想红色的വം（藏文：བཾ，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം）。通过柔和的气和合气，然而，长时间保持是关键，心猛烈地专注于此。火和气混合，像蓝红色的丝线一样笔直向上燃烧，观想它停留在两指的高度。在休息时，将燃烧的火焰收回到വം（藏文：བཾ，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം）中。这是小的观想，一次一座。同样地，燃烧到四指高，一次小座。燃烧到八指左右，又一次小座。对于这些，如果以中等的努力和专注，每天观修七天左右，那就更好了。这是大的观想，第八观想次第。第三，中等拙火，出自共同诀窍的介绍中：在身体的中央，观想中脉清澈、纤细、红色，内部空虚。上方末端是白色的హం（藏文：ཧཾ，梵文天城体：ham，梵文罗马拟音：ham，汉语字面意思：హం）头朝下，脐部是红色的வம்（藏文：བཾ，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം）具有火的自性头朝上，秘密处是法源和咒语如前。观想中脉的下端稍微浸入法源中。通过修习宝瓶气，无论是寂静还是猛烈的，从法源和咒语中燃烧起火焰，进入中脉，击中വം（藏文：བཾ，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം）。从中，像红色丝线一样的火焰燃烧起来，接触到హం（藏文：ཧཾ，梵文天城体：ham，梵文罗马拟音：ham，汉语字面意思：హం）。హం（藏文：ཧཾ，梵文天城体：ham，梵文罗马拟音：ham，汉语字面意思：హం）融化，滴下白色甘露，融入വം（藏文：བཾ，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം）中，白红明点混合，增
English
Emerging from the right nostril of the pig face (Vajravarahi), it strikes the joy wheel, contemplate it spinning violently to the left. Again, that flame enters from the left nostril of the channel mouth, passes through the Rakshasi channel, and strikes the dharmodaya (藏文：ཆོས་འབྱུང་，梵文天城体：dharmodaya，梵文罗马拟音：dharmodaya，汉语字面意思：source of phenomena) and mantra at the secret place, focusing the mind on it spinning violently to the left. This is done when not contemplating the two-faced Vajravarahi. If not contemplating the one-faced Vajravarahi, it goes in and out from the middle of the left and right nostrils. If there is little bliss in this, then direct awareness to the vam (藏文：བཾ，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം) at the navel, and focus the mind on the dharmodaya spinning at the secret place. If there is little clarity, then focus on the joy wheel above spinning. If there is little non-conceptualization, then contemplate the joy wheel above also entering from the nostrils and dissolving into the vam (藏文：བཾ，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം) at the navel, and then relax awareness. The subsequent limbs of contemplation are the same as above, except that the smoke is replaced by contemplating it as similar to the light of a firefly. This is the seventh contemplation round. Second, the condensed tummo, which comes from the common instructions: contemplate a four-petaled dark red lotus at your navel, and in the center of the lotus contemplate a red vam (藏文：བཾ，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം). Through gentle air and combined air, however, strongly focusing the mind on the importance of holding it for a long time. The fire and air mix, and a blue-red thread-like flame blazes straight upwards, contemplate it staying at the height of two fingers. When resting, gather the blazing flame into the vam (藏文：བཾ，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം). This is a small contemplation, one session. Similarly, blaze to the height of four fingers, one small session. Blaze to about eight fingers, another small session. For these, it is good to contemplate each for about seven days with moderate effort and focus. This is the large contemplation, the eighth contemplation round. Third, the medium tummo, which comes from the introduction to the common instructions: in the center of the body, contemplate the central channel, clear, thin, and red, with emptiness inside. At the upper end is a white ham (藏文：ཧཾ，梵文天城体：ham，梵文罗马拟音：ham，汉语字面意思：హం) with its head pointing downwards, at the navel is a red vam (藏文：བཾ，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം) with the nature of fire and its head pointing upwards, and at the secret place is the dharmodaya and mantra as before. Contemplate the lower end of the central channel being slightly immersed in the dharmodaya. By practicing vase breathing, whether peaceful or fierce, a flame blazes from the dharmodaya and mantra, enters the central channel, and strikes the vam (藏文：བཾ，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം). From that, a flame like a red silk thread blazes and touches the ham (藏文：ཧཾ，梵文天城体：ham，梵文罗马拟音：ham，汉语字面意思：హం). The ham (藏文：ཧཾ，梵文天城体：ham，梵文罗马拟音：ham，汉语字面意思：హం) melts, and white nectar drips down, dissolving into the vam (藏文：བཾ，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം), the white and red bindu mix, increas
Chinese
变成了甘露的形态。像细小的水流一样降下，融入了秘密的法生咒鬘中。意识也强烈地专注于此。这是第九个观修次第。第四个是增盛拙火，出自零散的口诀中，是依靠耶谢珠巴的供赞，修持双身法的殊胜方便。对此，略微明观中脉以及四脉轮。在中脉内，脐轮有红色的വം（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം），心轮有蓝色的吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），喉轮有黄色的嗡（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），都头朝上。顶轮有白色的హం（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం），头朝下。在猛烈的风息结合中，用力提起下风，从വം（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：வம்）中燃起像闪电火焰般的光芒。焚烧吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）和嗡（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），变成火的自性，红彤彤一片。接触到హం（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం）时融化，菩提心像牛奶的细流一样降下。喉轮和心轮依次充满，嗡（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）和吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）恢复，颜色比以前更加鲜明。最后脐轮充满，融入വം（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：வம்）中，生起无漏的安乐。反复修习此法，这是第十个观修次第。第五个是极度增盛拙火，这也出自零散的口诀中，是修持耶谢珠巴供赞之义的方法。也就是，红色法生的根部，扎在脐下四指或会阴处。茎干与脐轮平行。在身体的中央，明观与三脉总相一致的独修脉。四脉轮也与总相一致，但所有脉轮都是四瓣莲花的形状，脐轮是红色，心轮是蓝色，喉轮是黄色，顶轮是白色。中脉内，脐轮有红色的വം（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：வம்），位于日轮之上。如果观想清晰，就观想വം（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：வம்）的周围，有十六个红色而细小的元音字母，以逆时针方向环绕。心轮的中央有蓝色的吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。在四片花瓣上，前面是白色的嗡（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），右边是黄色的तरं（藏文，梵文天城体：तरं，梵文罗马拟音：traṃ，汉语字面意思：तरं），后面是红色的ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：诃利），左边是绿色的ཨཱཿ（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。喉轮的中央是黑色的མུཾ（藏文，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：姆），东面是白色的ལཾ（藏文，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：লাম），南面是黄色的मां（藏文，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：吗），西面是红色的पं（藏文，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：榜），北面是绿色的त्रां（藏文，梵文天城体：त्रां，梵文罗马拟音：trāṃ，汉语字面意思：扎）。顶轮观想为蓝灰色的హం（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం），头朝下。在排泄道观想蓝色的यं（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：央），在三岔路口观想红色的रं（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让），然后调