English
Visualize a round pore, clearly manifesting like three eyes of three jewels. Extend both hands forward in fists, then place the back of the fists above the breasts, with the wrists touching the sides of the ribs, simultaneously exhaling a short, intense "Ha" sound. Visualize diseases gushing out of the pore in the form of smoke or a whirlwind, drifting far away, and the inside of the body becoming empty. It is especially important to meditate on the entire body as if it were a sieve filled with holes. If there is an uncertain feeling of pain or floating in a part of the body, it is the work of heart-wind, and it is said that visualizing a pore at the junction of the black and white heart channels is very effective. This is the twelfth visualization instruction. To eliminate obstacles to the lower Kundali: The best way is to eliminate them with wisdom that transcends right and wrong; the second best is to eliminate them with empowerment and tsokhor; the last is to eliminate them with visualization and trulkhor. If the obstacles are caused by lust and habitual tendencies, eliminate them with methods that transcend right and wrong. If they are caused by defilement and broken vows, eliminate them with empowerment and tsokhor. If they are caused by seminal emission and disease, it is also said that they can be eliminated by visualization and trulkhor. Here, the visualization of the Karmamudra to protect semen should be added, but because it is not a Karmamudra practice, it is not appropriate to teach it in a gathering of many people, so it is enough to mention it briefly. As for whether to do one session or not, it should be decided according to one's own wisdom. Furthermore, if this visualization is imparted to a few important disciples, know that it will become the thirteenth visualization instruction. In addition, according to the usual explanation, there are seven visualizations of Tummo based on the scriptures. Even if the root text does not explicitly mention it, as the arising dharma of Tummo, or as the blessing of the Guru Tummo that can especially enhance bliss and warmth, it will be introduced as: Now I will explain the Guru Tummo of blessing, and its visualization should also be understood separately. Thus, all of the above are detailed explanations of the Tummo of skillful means for self-practice. As a branch of it, it is extremely important to apply the key instructions and trulkhor from the textual guidance of Tummo in practice. Regarding the Tummo of other body wisdom aspects, although there are sharp and profound key instructions, they will not be discussed for the time being. The wise and accomplished Shangpa Rinpoche said: The glorious Shangpa Kagyu lineage is the Vajrasana of India.
Chinese
，并且要修持藏地佛陀朗日巴的传记。是清净禅修的传承，而不是混乱的传承。二是幻身贪嗔自解脱的口诀，根器上等者依止上师，根器中等者不以其他言语隔断而引导，根器下等者于一处生起三摩地。第一，有虔诚上师的道用，以及显现一切皆无实的道用两种。第一，虔诚上师的道用是，根器上等者此时也作为幻身所缘的根本之一，总的来说，幻身等五法的一切所缘之根本也是这个。也就是这样，皈依、发心必定先进行，清净的空性观修与不观修的体验相结合。之后，对自己和他人一切进行剖析，是什么呢？总之，一切有为法都没有恒常的机会。特别是六道的一切众生都无法超越死亡。而且，何时死、何时死没有定数。死亡时，不是殊胜的佛法绝对没有用。从那以后，现在无论是食物、衣服、受用、口舌之利、权势、好听不好听的话、降伏敌人、守护亲友等等，任何东西都没有用。绝对没有用。从今以后，随你喜欢，随便扔掉吧，想着何时死没有定数，以及绝对没有用的意愿，恳切地串习。就在那儿稍微休息一下。然后，自己瞬间观想本尊，也就是尼古玛的六法是所有续部的密意，所以观想更高的本尊也可以。其中也浓缩了五部续的意义，所以观想五部续坛城的主尊，哪个合乎心意都可以。但是，从无等仁钦策摩开始，传承下来的修行中，观想胜乐金刚俱生本身，是具有加持之流的次第。自己瞬间变成轮胜乐金刚俱生，身色蓝色，一面二手，持金刚杵和铃，拥抱明妃，左腿弯曲踩着怖畏金刚，右腿伸展踩着时母红色，
English
, and you must cultivate the biography of the Buddha Langripa of Tibet. It is the lineage of pure meditation, not a chaotic lineage. Second, in the oral instructions of illusory body, attachment and aversion self-liberation, the superior faculties rely on the holy lama as a friend, the intermediate faculties are guided without being interrupted by other words, and the inferior faculties generate samadhi in one place. First, there are two ways to practice: devotion to the guru and the way to realize that everything that appears is unreal. First, the way to practice devotion to the guru is that, in the case of superior faculties, this is also used as one of the main supports for the illusion body, and in general, this is also the basis for all five dharmas, including the illusion body. That is, taking refuge and generating bodhicitta must be done first, and the experience of purifying emptiness meditation is combined with non-meditation. After that, analyze everything about yourself and others. What is it? In short, all conditioned things have no chance of permanence. In particular, all sentient beings in the six realms cannot escape death. Moreover, there is no certainty when one will die and when one will die. At the time of death, anything other than the supreme Dharma is absolutely useless. From then on, now, whether it is food, clothing, enjoyment, verbal advantages, power, pleasant or unpleasant words, subduing enemies, protecting relatives, etc., nothing is needed. Absolutely useless. From now on, think of letting go of whatever you like, and earnestly practice the intention that there is no certainty when you will die and that it is absolutely useless. Rest there for a while. Then, instantly visualize the yidam deity, that is, the six dharmas of Niguma are the intention of all tantras, so it is also okay to visualize a higher yidam deity. Among them, the meaning of the five tantras is also condensed, so it is good to visualize the main deity of the mandala of the five tantras, whichever suits your mind. However, from the beginning of the incomparable Rinchen Tsempo, in the practice passed down from generation to generation, visualizing the innate bliss of Vajrasattva himself is the order with the flow of blessings. Instantly transform yourself into the Wheel of Bliss Vajrasattva, blue in color, with one face and two hands, holding a vajra and bell, embracing the consort, with the left leg bent, stepping on Bhairava, and the right leg extended, stepping on red Time Mother.
Chinese
以皮革的下裙缠绕，以干骷髅为头饰，以湿骷髅为项链，六种骨饰。顶髻以半月和各种金刚杵等装饰。观想与本尊多吉帕姆（金刚亥母）红色，手持弯刀和颅碗的佛母相结合，安住于熊熊燃烧的火焰之中。首先，集中精力，使其清晰显现。然后，稍微将心专注于如幻如梦的本尊身像上，放松觉性。紧接着，观想上师。观想上师为自己部族的主尊，安住在自己头顶上是合适的。然而，如果感觉不适，则观想上师在自己头顶上方的虚空中。如果仍然感觉不适，也可以观想上师在自己前方的虚空中，面朝自己。无论如何，观想自己的根本上师安住在由狮子宝座、各种莲花、日月堆叠而成的座垫上，具有身形光彩夺目、威严庄重、圆满具足的形象。在幻身等后五法的修习中，如果观想为金刚持，则身色为蓝色。然而，实际上观想上师为上师本尊本身才是最重要的。然后，通过扩展观想，从根本上师的心间放射出光芒，迎请所有传承上师融入根本上师，成为上师总集。同样，迎请并融入所有寂静与忿怒的本尊，成为本尊总集。迎请并融入十方三世的一切佛陀，成为诸佛总集。迎请并融入以文字形象显现的经教和证悟之法，成为正法总集。迎请并融入大小乘的一切圣者僧团，成为僧众总集。迎请所有空行母、护法神和守护者，融入根本上师的身躯，成为护法总集。这样，根本上师本身就是上师总集、本尊、佛、法、僧、护法总集。仅仅听到其名号就能从轮回和恶道中解脱，更何况是祈祷呢？此外，从多个方面强烈地修习虔诚心。然后必须祈祷，为了自己今生的亲生父母，以及对自
English
Adorned with a leather lower garment, a crown of dry skulls, a necklace of wet skulls, and six bone ornaments. The topknot is adorned with a crescent moon and various vajras. Meditate on the union with the Yidam Vajravarahi, red in color, holding a curved knife and a skull cup. Visualize her residing in the midst of blazing flames. First, concentrate and make it clear. Then, focus your mind slightly on the illusory deity body, which is like a dream, and relax your awareness. Immediately after that, meditate on the Lama. It is appropriate to meditate on the Lama as the Lord of your own lineage on the crown of your head. However, if you feel uncomfortable, meditate on the Lama in the straight sky above your head. If that doesn't work either, you can meditate on the Lama in the sky in front of you, facing you. In any case, meditate on your root Lama on a seat piled with lion thrones, various lotuses, suns, and moons, with a body that is radiant, majestic, and perfectly complete. In the case of the five later dharmas, such as the illusory body, if you meditate as Vajradhara, the body color becomes blue. However, in practice, it is most important to meditate on the Lama as the actual Lama himself. Then, by expanding the visualization, rays of light radiate from the heart of the root Lama. Invite all the lineage Lamas and dissolve them into the root Lama, becoming the embodiment of all Lamas. Similarly, invite and dissolve all the peaceful and wrathful Yidams, becoming the embodiment of all Yidams. Invite and dissolve all the Buddhas of the ten directions and three times, becoming the embodiment of all Buddhas. Invite and dissolve the scriptural and realized Dharma in the form of letters, becoming the embodiment of all Dharma. Invite and dissolve all the noble Sangha of the Great and Small Vehicles, becoming the embodiment of all Sangha. Invite all the Dakinis, Dharma protectors, and guardians, and dissolve them into the body of the root Lama, becoming the embodiment of all Dharma protectors. In this way, the root Lama himself is the embodiment of all Lamas, Yidams, Buddhas, Dharma, Sangha, and Dharma protectors. Just hearing his name liberates from all samsara and bad destinies, so what need is there to mention prayer? Furthermore, cultivate intense devotion from many aspects. Then you must pray, for your own real parents in this life, and for those who
Chinese
如今要降伏的冤亲债主和鬼神，以及自己所居住的土地神等为主的六道一切众生，也都聚集到此地。对恩德根本上师以身恭敬地顶礼和绕转，以语恭敬地祈祷，以意恭敬地一心一意地虔诚，这样想。之后自己口中念诵祈祷文时，也观想六道一切众生也以举起手臂的姿势，发出“咕帝日日”的声音祈祷。口中念诵：三世一切佛的总集之体，珍贵的上师。为了所有众生的利益，请您让我舍弃我执，请您让我无意义地生起于相续中，请您让我成就幻身，请您让我成就梦境，请您加持我立即、迅速地在此地获得光明大手印之殊胜成就。这样以强烈的虔诚，以能融入彼方，又能融入此方的状态来祈祷。广大地观想。第四，观想从石头、山、岩石、树木、森林、器情一切万物中发出祈祷的声音“呜汝汝”。如是说。这样，仅仅以虔诚的祈祷来维持一座的实质，在结束一座时，上师化为光芒融入，与自己无二无别地融入。在那样的状态中，心放下，舍弃对三世的分别念。如经中所说，一座之间要具备三种意念，或者对于根器极佳的人来说，一座之间其他的两种意念不太重要，上师的虔诚自身是需要的，如是口中说道。暂时舍弃其他的戏论，仅仅修持虔诚。这是第十三种观想。第二，如何将显现的一切视为无实有而取为道用：修习之前的观想后，不知何时，一切显现都变得无实有、无光彩，变得空洞。现在的高低、好坏、亲疏、真假这些全部都会毫无阻碍地迅速消失。这也不是仅仅用头脑去观想无实有的力量，而是以虔诚的力量从内心自然生起。如果这样生起，那么那时就叫做生起了如幻的体验。
English
Now, all sentient beings of the six realms, mainly the enemies and obstructing spirits to be subdued, and the local deities where one resides, also gather in this place. To the kind root guru, one prostrates and circumambulates with bodily reverence, prays with verbal reverence, and single-mindedly devotes oneself with mental reverence, thinking in this way. Then, when one recites the prayer aloud, one also visualizes that all sentient beings of the six realms also pray with the sound of "Kudi Riri" in the manner of raising their arms. Recite aloud: The embodiment of all Buddhas of the three times, precious Guru. For the benefit of all sentient beings, please let me abandon self-grasping, please let me arise meaninglessly in the continuum, please let me accomplish the illusory body, please let me accomplish dreams, please bless me to attain the supreme accomplishment of the Great Seal of Clear Light immediately and swiftly in this very place. In this way, pray with intense devotion, in a state of being able to dissolve into that side and also being able to dissolve into this side. Generate vast visualization. Fourth, visualize that the sound of prayer "Uru Ru" arises from all things, such as stones, mountains, rocks, trees, forests, and the environment and beings. Thus it is said. In this way, maintain the essence of the session solely with devout prayer. At the end of the session, the Guru dissolves into light and merges, merging inseparably with oneself. In that state, let the mind relax, abandoning the discriminations of the three times. As it is said in the scriptures, one should possess three intentions during a session, or for those with excellent faculties, the other two intentions are not so important during a session; the Guru's devotion itself is necessary, as it is said from the mouth. For the time being, abandon other elaborations and cultivate only devotion. This is the thirteenth visualization. Second, how to take whatever appears as unreal and use it as the path: After practicing the previous visualization, after some time, all appearances become unreal, without luster, and become hollow. All of the present high and low, good and bad, near and far, true and false, will all disappear quickly without hindrance. This is not merely the power of mentally visualizing unreality, but it arises naturally from within by the power of devotion. If it arises in this way, then at that time it is said that the experience of illusion has arisen.