English
After meditating on Vajrakila of Padmasambhava without interruption, release awareness slightly in a relaxed manner. That is one session of visualization. Guru Yoga is sufficient at the beginning of each session, so it does not need to be repeated within the session. The main visualization should be meditated on repeatedly. For example, visualize about a hundred times in each session. If you can meditate on four, five, or six sessions, signs will quickly appear in about seven days. This indicates that the speed of the appearance of signs will vary depending on your own superior, intermediate, and inferior levels of diligence. When thinking about purifying sins and obscurations, visualize the body as an unobstructed rainbow, which will give rise to clear sensations and purify the mind. Visualize the body filled with nectar, which will improve the body's nourishment. Visualize the body as a flawless crystal ball, which will generate clear dreams. This is the third visualization guide. Second, the emptiness syllable can eliminate diseases and evil spirits, divided into eliminating diseases and eliminating evil spirits. Each of these has many categories, but each is also a small visualization. In general, it is only the operation of the purifying syllable (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A) emptiness wheel, so in general, it should be considered as one large visualization. For example, for diseases such as fever, from the syllable (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A), a stream of white nectar descends, its touch and power both feel cool, the location of the fever, in the upper part of the body, or anywhere, from there a hole appears, from that hole, the fever is also expelled in the form of red wriggling. Similarly, for cold diseases, a red nectar descends, its touch and power both feel warm, the location of the cold disease, in the lower part of the body, or anywhere, from there it cracks open, all diseases are discharged in the form of white wriggling. For wind diseases, a yellow nectar descends, filled with nourishment like ghee, in all parts of the body, or the two lower doors, or anywhere a hole appears, the diseases are discharged in the form of blue or black wriggling. Or visualize it dissipating downwards like a whirlwind or smoke. For heart wind, visualize a hole appearing in the location of the heart, and then discharging from there. By analogy, it can be analogized to all other diseases. Alternatively, visualize as if visualizing the purifying emptiness wheel, from the syllable (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A), nectar like a torrential rain descends, possessing the forms of the respective wrathful deities, and countless small wrathful deities fill the inside of the body.
Chinese
无余充满。火焰也增盛，向下和各方燃烧，并且降下如融化甘露怒水的流，以咒语的声音惊吓，以兵器击打，以火焰焚烧等，将那些妖魔鬼怪各种动物形象的众生，驱逐出无法在身体中停留，在外境将其消灭，观想连一点残余也不留下。对于各种妖魔的对治，与下方调伏时相同。忿怒尊和火焰和怒水等三种显现不会同时出现，因此要依次进行。第四观想次第。第三，三种征相空性的差别是，观修清净的阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）空性，罪障清净的征相，上等直接显现是：仅仅观修这个，身体感到轻盈，觉知清晰，心相续调柔且智慧涌现。贪嗔等烦恼减少，信心和慈悲智慧等自然增长。中等在睡醒时，出现如幻觉般的体验，下等清晰地显现梦境，如洗澡，在空中飞行，穿白色衣服等等。观修空性治疗疾病，疾病消除的上等征相是：疾病真正痊愈。中等是体验，下等是在梦中出现呕吐和腹泻，或者身体排出脓血等。观修空性消除妖魔，消除妖魔损害的上等征相是：直接消除损害，身心感到快乐。产生放松的希望。中等是体验，下等是在梦中，摧毁凶猛的众生，或者自己战胜敌人，或者身体排出众生等等。因此，三种征相是清净罪障的征相，治疗疾病的征相，消除妖魔的征相这三种。而且，每一个又分为直接、体验和梦境三种，疾病消除的征相分为九种。因此，首先不要期望出现征相。必须不作计算地安住。出现征相时，不能执着，不能傲慢，不能喜欢或不喜欢。这就像缘起显现未断绝的显现之门，实际上没有任何成就，如幻象。
English
Filled without remainder. The flames also increase, burning downwards and in all directions, and also descending like a stream of melting nectar wrathful water. Frightening with the sound of mantras, striking with weapons, burning with fire, etc., those demonic hordes, beings in the form of various animals, are expelled from being unable to stay inside the body. Cutting them off in that outer realm, and contemplating that not even a remnant remains. The wrathful deity needed as an antidote to each demon is the same as in the case of subduing below. The three manifestations, such as the wrathful deity, fire, and wrathful water, do not come at the same time, so they should be done in sequence. The fourth contemplation sequence. Third, the distinction of the three signs of emptiness is: By meditating on the emptiness of the purifying A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: without), the sign of purifying sins and obscurations, the best directly appearing is: By meditating on this alone, the body feels light, awareness is clear, the mind stream is gentle and wisdom arises. Afflictions such as attachment and hatred decrease, and faith, compassion, wisdom, etc., increase greatly on their own. The intermediate is when waking up from sleep, experiences appear in the manner of hallucinations, and the lowest is when dreams appear clearly, such as taking a bath, flying in the sky, wearing white clothes, etc. By meditating on emptiness to cure diseases, the best sign of the disease being eliminated is: The disease is actually cured. The intermediate is experience, and the lowest is when vomiting and diarrhea appear in dreams, or pus and blood come out of the body, etc. By meditating on emptiness to eliminate demons, the best sign of eliminating the harm of demons is: Directly eliminating harm, body and mind feel happy and comfortable. A sense of relaxation and hope arises. The intermediate is experience, and the lowest is in dreams, destroying fierce beings, or oneself conquering enemies, or beings coming out of the body, etc. Therefore, the three signs are the sign of purifying sins and obscurations, the sign of curing diseases, and the sign of eliminating demons, these three. Moreover, each one is divided into three: direct, experience, and dream. The signs of curing diseases are divided into nine. Therefore, first, do not expect signs to appear. One must abide without calculating. When signs appear, one must not be attached, arrogant, or like or dislike. This is just like the door of appearance where interdependent appearances are not interrupted, but in reality, nothing is accomplished, like an illusion.
Chinese
犹如乌玛一样。这样断绝希望与疑虑而安住，以后就不会有障碍产生，并且能走上正道。如果产生了真实的征兆，那就遍及一切。在清醒时的体验中，会显现出明相。仅仅出现一次就作为征兆。因为仅仅是梦境并不确定，所以如果非常清晰，并且多次出现，而且醒来后心境也发生巨大变化，那就作为征兆。关于征兆的详细分类，在古籍中有记载。虽然这里没有规定专门的修法时间，但征兆显现后，将其作为道路的修行方法本身就是修法，所以这是第五个修法引导。第二，正行部分包括：拙火、幻身、梦境、光明、迁识、中阴，共六种。如果讲述这些各自所具有的巨大作用，那就是：方便道是乐暖自燃，幻身是贪嗔自解脱，梦境是迷乱自喜悦，光明是愚痴自清净，迁识是不修成佛，中阴是胜者报身。其中，第一，方便道乐暖自燃，包括拙火本身的前行、正行和后行三个部分。第一部分是：虽然通常是诀窍的正行，但相对于拙火本身的正行来说，就变成了前行，所以称为前行身要的空隙。因为升温非常迅速，所以也称为拙火猛火的观修。对此，首先要发出皈依和发心。因此，最初的前行需要上师瑜伽。可以观想自己是本尊身，或者暂时以普通人的我慢也可以。在头顶观想一个完整的四瓣莲花。在修习拙火时，不使用各种颜色的莲花，观想白色的莲花。在那里安住的上师，如果观想为真身，也要观想为身色白色，放射出白色光芒。如果观想为金刚持，也要观想为身色如秋月般洁白。所有六法修习时，都强调观想上师真身最为重要，这是上师的教言。总之，是对上师真身的形象有信心，还是对金刚持的形象有信心？无论对哪个有信心，都要观想上师身心安乐，面带微笑，似乎在加持自己。观想上师是汇集了过去、现在、未来一切诸佛的本体，是所有众生的
English
Like an Uma. By abandoning hope and doubt and remaining in that state, future obstacles will not arise, and one will be able to walk the path. If the actual signs appear, then it pervades everything. In the experience of being awake, clarity will dawn. Just a single appearance is taken as a sign. Because dreams alone are not certain, if it is very clear, and appears many times, and even after waking up, the mind's radiance changes greatly, then it is taken as a sign. The detailed classification of signs is explained in old texts. Although there is no specific meditation session prescribed here, the very method of practicing the path when signs appear is itself the meditation, so this is the fifth meditation guide. Secondly, the main part includes: Tummo, Illusory Body, Dream, Clear Light, Transference, and Bardo, which are six in total. If we describe the great functions of each of these, then: the path of means is bliss-warmth self-igniting, the illusory body is attachment-hatred self-liberating, the dream is clinging-delusion self-joyful, the clear light is ignorance self-purifying, the transference is enlightenment without meditation, and the bardo is the victorious Sambhogakaya. Among these, first, the path of means, bliss-warmth self-igniting, includes the preliminary, main, and subsequent practices of Tummo itself. The first part is: although it is generally the main practice of the instructions, it becomes the preliminary practice in relation to the main practice of Tummo itself, so it is called the gap of the preliminary body key. Because the warming is very rapid, it is also called the meditation of Tummo fierce fire. For this, first take refuge and generate bodhicitta. Therefore, the initial preliminary practice requires a Guru Yoga. One can visualize oneself as the deity's form, or temporarily with the pride of an ordinary person. Visualize a complete four-petaled lotus on the crown of the head. When practicing Tummo, do not use lotuses of various colors, visualize a white lotus. The Guru who resides there, if visualized as the actual form, should also be visualized as having a white body color, radiating white light. If visualized as Vajradhara, he should also be visualized as having a body color as white as the autumn moon. In all the six dharmas, it is emphasized that visualizing the Guru as the actual form is most important, this is the Guru's instruction. In short, do you have faith in the image of the Guru's actual form, or do you have faith in the image of Vajradhara? Whichever you have faith in, visualize the Guru's body and mind as being at ease, with a smiling face, as if bestowing blessings upon you. Visualize the Guru as the embodiment of all Buddhas of the past, present, and future, the precious Guru, of all sentient beings.
Chinese
总之，祈请您使我的身体生起乐暖之三摩地，祈请您使我的心生起乐空之三摩地。如是猛烈祈请。最后上师化为甘露之体，从自己的头顶进入而融入。自己的庸常异熟之身语意三，如彩虹消散于虚空般空明澄净。化为智慧本尊之身语意是：自己是薄伽梵母金刚亥母，身色红色。右手稍稍向下指着金刚杵，左手持着颅血于胸前。赤身，具有五种骨饰和五个人头干颅顶饰，具有五十个湿人头的项链，于莲花日轮人尸之上，右腿伸展之姿安住。处于火焰燃烧的中央。三眼，头发散开等，与通常的形象一致。无论如何，自己金刚亥母的颜色、手印等形象，尽可能清晰地观想，稍稍摄心。这是外在的观想。之后，将心专注于自身观想为本尊的身体之内。身体之内，没有血肉骨骼等任何东西，空空荡荡。外面的皮肤也极其纤薄。内部空虚之处，也充满红色光芒和温暖的自性。比如红色绸缎的帐篷，或者说是用细布缝制的一样。据说甚至连毛发的根部和汗毛的根部，也要观想成空心的管子。无论如何，自己身体显现为金刚亥母之身，其身体内部空空荡荡，从头顶到脚底之间，从脚底到头顶之间，以及手脚指尖之间，都依次清晰观想，并将心专注于内部空空荡荡之处。这是内在的观想。如果自己进行实修引导，那么对于这内外二者，各自花几天时间修持，会非常好。之后，真正的拙火观想是：从那时起，身体姿势要做六联火炉式。双腿如眼睛般交叠而蹲坐。右小腿在内，左小腿在外。双手左右交错相握，手肘置于膝盖之上，脊柱挺直。视线等其余身体姿势与通常一样。然后开始。