English
Transformed into the form of nectar. Descending like a thin stream of water, it dissolves into the secret Dharma-arising mantra garland. Consciousness also intensely focuses on that. This is the ninth contemplation cycle. Fourth, the increasing of Tummo: It comes from the scattered oral instructions, and is the practice based on the praise of Yeshe Drubpa, the great method of the two-faced one. For this, clarify the central channel and the four chakras in a rough manner. Inside the central channel, at the navel, there is a red vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：வம்), at the heart, there is a blue hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), at the throat, there is a yellow oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡), all facing upwards. At the crown, there is a white haṃ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం), facing downwards. In the state of intense wind-force combination, generate and draw up the lower wind, so that from vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：வம்) a flame-like light of lightning blazes upwards. Burning hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) and oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡), it becomes red-hot in the nature of fire. Touching haṃ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం), it melts and the bodhicitta descends like a stream of milk. As the throat and heart chakras gradually fill, oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) and hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) revive and become even more luminous than before. At the end of filling the navel chakra, it dissolves into vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：வம்), and one contemplates the arising of uncontaminated bliss. Meditate on this repeatedly, this is the tenth contemplation cycle. Fifth, the extremely increasing of Tummo: This also comes from the scattered oral instructions, and is the method of practicing the meaning of the praise of Yeshe Drubpa. That is, the root of the red Dharma-arising is fixed four fingers below the navel or at the perineum. The stem is level with the navel. In the center of the body, clarify the solitary channel, which is in accordance with the general aspect of the three channels. The four chakras are also in accordance with the general aspect, but all of them are in the form of four-petaled lotuses, the navel chakra is red, the heart chakra is blue, the throat chakra is yellow, and the crown chakra is white. Inside the central channel, at the navel, there is a red vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：வம்), situated on a solar disc. If the visualization is clear, then contemplate sixteen red and subtle vowel letters encircling vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：வம்) in a counter-clockwise direction. In the center of the heart chakra, there is a blue hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽). On the four petals, in front there is a white oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡), on the right there is a yellow traṃ (藏文，梵文天城体：तरं，梵文罗马拟音：traṃ，汉语字面意思：तरं), behind there is a red hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：诃利), and on the left there is a green āḥ (藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿). In the center of the throat chakra, there is a black muṃ (藏文，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：姆), to the east there is a white laṃ (藏文，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：লাম), to the south there is a yellow māṃ (藏文，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：吗), to the west there is a red paṃ (藏文，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：榜), and to the north there is a green trāṃ (藏文，梵文天城体：त्रां，梵文罗马拟音：trāṃ，汉语字面意思：扎). At the crown, contemplate a bluish-gray haṃ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం) facing downwards. At the anus, visualize a blue yaṃ (藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：央), and at the perineum, visualize a red raṃ (藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让), and then adjust the
Chinese
舍弃粗重之气，猛力紧抓宝瓶气。由（藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）令风摇动，（藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）令火燃烧，从法生宫的下端进入，通过中脉之路，焚烧脐轮，由（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）也令火燃烧，一同向上，焚烧心、喉、顶轮等，如烧红的铁一般通红地焚烧。从中脉的上端出来，向右弯曲，从猪面的右鼻孔出来，进入充满虚空的诸佛的左鼻孔，充满身体。将无漏的安乐甘露菩提心，以精华的形态引回来，从他们的右鼻孔出来，汇集回来，进入猪面的左鼻孔，融入顶轮的（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）。从（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）中降下菩提心之流，充满各个脉轮，先前被火焚烧的热力平息，得到滋养，变得无垢，最终全部融入脐轮的（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）中，观想俱生智在相续中生起。这是未修双面佛母的情况。对于没有右面，如同断头母的情况，火焰从中脉的下端向前弯曲，必须从真实的鼻孔中出入。这是十一种观想的引导。如此修习这些拙火瑜伽，生起五种征相和八种功德非常迅速。以上是六种修法中，学习字之拙火口诀完毕。第四，学习光明身，分为睡眠醒来时的窍诀和梦境的窍诀两种。第一种是：一座的加行与之前相同。观想自己的头顶有上师真身或金刚持，脐轮有红色的（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺），在自己的跏趺坐的下方，或者如果观想有本尊的形象，则在本尊的双足之间有蓝色的（藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬），大腿之间有红色的（藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）。缓和呼吸，屏住呼吸，由（藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）令风摇动，由（藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）令火燃烧，进入自己的身体，接触（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）字。从（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）字中，火焰向十方燃烧，观想自己的身体焚烧成普通形态，或者观想成具有本尊身相，但有执着的都焚烧掉。本尊身如彩虹般化为光，忆念如幻如化，尽力安住于平等，并反复修习。观想的支分与之前相同，只是火
English
Eliminate coarse breath, and forcefully hold the vase breathing. By (藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yang) the wind is stirred, by (藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Rang) the fire blazes, entering from the lower end of the Dharma-genesis palace, passing through the central channel, burning the navel chakra. By (藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Vang) also the fire blazes, rising together, burning the heart, throat, and crown chakras, burning red-hot like heated iron. Emerging from the upper end of the central channel, it curves to the right, exiting from the right nostril of the pig face, entering the left nostrils of the Buddhas filling the sky, filling the body. The uncontaminated bliss, nectar, and bodhicitta are drawn back in the form of essence, emerging from their right nostrils, gathering back, entering the left nostril of the pig face, dissolving into the (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Hum) at the crown. From (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Hum) the stream of bodhicitta descends, filling each channel and chakra, the heat previously burned by the fire subsides, is nourished, and becomes stainless. Finally, everything dissolves into the (藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Vang) at the navel, and it is thought that co-emergent wisdom is born in the continuum. This is done in the case of not meditating on the two-faced mother. For the headless mother without a right face, the flame curves forward from the lower end of the central channel, and must go in and out from the actual nostrils. This is the guidance for eleven visualizations. By meditating on these Tummo yogas in this way, the five signs and eight qualities arise very quickly. Above is the completion of the Tummo instructions on learning the letters from the six methods of practice. Fourth, learning the luminous body, there are two: the instructions for the time of waking from sleep, and the instructions for dreams. The first is: the preliminary practices for the session are the same as before. Visualize the guru in person or Vajradhara on your crown, a red (藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Vang) at the navel, and below your crossed-legged posture, or if you have visualized the form of a deity, a blue (藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yang) between the deity's feet, and a red (藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Rang) between the thighs. Gently breathe and hold the breath. By (藏文：ཡཾ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yang) the wind is stirred, and by (藏文：རཾ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Rang) the fire is kindled, entering your body, touching the letter (藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Vang). From the letter (藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Vang), flames blaze in the ten directions, and visualize your ordinary body being burned, or visualize it as having the form of a deity, but all attachments are burned away. The deity's body dissolves into light like a rainbow, remembering it as illusory, and abiding in equanimity as much as possible, and meditating repeatedly. The limbs of the visualization are the same as before, except for the fire.
Chinese
身像也极其清澈，越来越清澈，越来越稀薄，像天空中的彩虹消失一样，处于远离一切戏论的状态中。无执着地放松，松弛地放下。无造作地保持原样。无取舍地赤裸裸地放下。又像先前一样，刹那间将本尊观想清晰，并进行几次空性修持。又将观想有质碍的身体焚烧的观想置于首位，完成一次光身空性修持的扩展。然后像以前一样多次修习本尊空性修持的收摄。就这样交替修习。观想的支分与先前相同，只是用无云的天空作为代替蜡烛的象征。这出自共同的口诀。这是第十五个观想次第。二是光明的口诀，出自殊胜的口诀，分为四种：将睡眠与光明融合，将死亡与光明融合，将死亡与中阴融合，以及迁识的窍诀。第一种是，如果稍微习惯了白天的光明，并且生起了各种体验，那么在睡觉时，将心专注于脐轮的嗡（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：嗡）。安住在先前的体验中入睡，不久就能将睡眠转化为光明。这是第十六个观想次第。在梦和光明修习的所有时候，修习断头母的三脉窍诀非常重要，即使没有其他窍诀也可以。第二种是，在现在的日常修习中，即使在临终和死亡的实际时刻，也要培养这种远离一切对心安乐和明觉的执着的境界。就像现在培养五种征兆的体验一样，对于临终的所有征兆，也要在任何征兆出现时，不加任何修改地安住其中。就像现在做禅定间歇的修习一样，也要常常生起这样的愿望：在死亡的时候也要像这样去做。以后在死亡的时候，运用方式如下：首先是忆念死亡，因为一切有情最终都会面临死亡，所以没有必要对死亡感到悲伤。此时应该努力趋入佛法。第二是，对死亡不后悔
English
The form also becomes extremely clear, becoming clearer and clearer, thinner and thinner, like a rainbow disappearing in the sky, remaining in a state free from all elaborations. Relax without grasping, let go loosely. Remain naturally without fabrication. Leave it naked without acceptance or rejection. Again, as before, instantly visualize the deity clearly and practice emptiness several times. Then, placing the visualization of burning the body with obstacles at the forefront, complete one cycle of the expanded practice of purifying the luminous body into emptiness. Then, as before, meditate on the condensed practice of purifying the deity into emptiness many times. Meditate in this way, alternating between them. The limbs of the visualization are the same as before, except that a cloudless sky is used as a symbol instead of a candle. This comes from the common oral instructions. This is the fifteenth visualization sequence. The second is the instruction on clear light, which comes from the supreme oral instructions, and is divided into four: merging sleep with clear light, merging death with clear light, merging that with the bardo, and the instruction on transference of consciousness. The first is, if you are slightly accustomed to the clear light of daytime and various experiences arise, then when going to sleep, focus your mind on the vaṃ (Tibetan: བཾ་, Devanagari: वं, Romanized Sanskrit: vaṃ, literal meaning: vaṃ) at the navel. By resting in the same experience as before and falling asleep, you will soon be able to transform sleep into clear light. This is the sixteenth visualization sequence. In all instances of dream and clear light practice, it is extremely important to practice the three channels instruction of the severed-head mother, and it is considered acceptable even without other instructions. The second is, in the current daily practice, even at the time of death and the actual moment of dying, one should cultivate this state of being free from all clinging to the self-identification of mental ease and clarity. Just as one now cultivates the experience of the five signs, so too for all the signs of death, one should rest in them without any modification, whatever sign arises. Just as one now does a session of meditation in between periods, one should also repeatedly generate the aspiration to do just this at the time of death. Later, at the time of death, the method of application is as follows: First, remembering death, since the end of all sentient beings is death, there is no need to grieve over death. At this time, one should strive to approach the Dharma. Second, not regretting death.