Chinese
专注而修的时候，此处修宝瓶气很重要。总的来说，未把握、散乱和错谬这三者，要以福德资粮来断除。文中说，梦和幻身的时候很重要。第四是光明。光明的执持是所缘的重点，所以依靠上师来执持一定要修，如果那样能把握就很好。如果不能把握，就以锐利方便的阿字为所依来执持，在自己的中脉下端修一个白色的阿（藏文：ཨ），上面气紧紧，下面气松松，这样阿（藏文：ཨ）就缓缓地进入秘密处。从秘密处的脉道里也以扭曲的状态，在金刚宝的中央变成蓝色发光的。头朝里，以强烈的力量想要向外，但是因为孔太小而无法出去，缓缓地停在那里，一瞬间强烈地专注。然后同样的，在那个显现没有消失的时候，突然断掉而放下。那样反复地修。执持光明的方法和通常一样，特别赞叹执持。仅仅这样就能把握睡眠的光明。一座上自己的光明的所缘就是这最后一个，依靠上师的所缘，是总体的框架和后盾，但不是一座上的所缘。依靠阿（藏文：ཨ）字，如果是女性修的话，在肚脐下八指左右，中脉下端到达的那个下端修。气的要点等其他都一样。那样，如果全部完整地修这四个根本法，那么首先一个一个地学习两三个月，会得到一些经验。那之后，如果一天之内修四个，那么从早上开始，早课修拙火，上午修幻身，下午修梦，傍晚修光明，这样也做了规定。但是也不是绝对的。同样，如果不能修四个，那么三个一起，或者两个一起，或者一个一个地修，也能成就特殊的意义。一座，也是指这四个根本法，迁识、中阴和补充，无论怎么开合讲述都一样，这样说了之后，虽然放宽了标准，但是在实践中是这样做的。迁识：头顶梵穴开阔
English
When meditating with focus, it is important to practice vase breathing here. In general, the three of not grasping, scattering, and erring, should be cut off with the accumulation of merit. It is said in the text that it is important during the dream and illusory body states. Fourth is clear light. Grasping clear light is the main focus of the object of meditation, so relying on the lama to grasp it, one must definitely meditate. It is good if one can grasp it that way. If one cannot grasp it, then one relies on the A (Tibetan: ཨ) syllable as a sharp means to grasp it. Meditate on a white A (Tibetan: ཨ) at the lower end of one's central channel. The upper air is tight, and the lower air is loose. In this way, the A (Tibetan: ཨ) slowly enters the secret place. From the channels of the secret place, also in a twisted state, it transforms into a blue, radiant light in the center of the vajra jewel. The head faces inward, wanting to go out with strong force, but because the hole is too small and cannot fit, it stays there slowly. For a moment, focus intensely. Then, in the same way, when that appearance has not disappeared, suddenly cut it off and let go. Meditate in that way repeatedly. The method of grasping clear light is the same as usual, and grasping is especially praised. Just by doing this, one will grasp the clear light of sleep. On a single seat, one's own clear light object of meditation is just this last one. The object of meditation that relies on the lama is the overall framework and support, but it is not the object of meditation on a single seat. Relying on the A (Tibetan: ཨ) syllable, if a woman practices, meditate at the lower end where the lower end of the central channel reaches, about eight finger-widths below the navel. The key points of the air and other things are the same. In that way, if one practices all four of these root dharmas completely, then first learn them one by one for two or three months, and one will gain some experience. After that, if one practices all four in one day, then starting from the morning, practice tummo in the early session, illusory body in the morning session, dream in the afternoon session, and clear light in the evening session. This kind of arrangement was also made. However, it is not absolutely fixed. Similarly, if one cannot practice all four, then practicing three together, or two together, or one by one, one will also accomplish special meaning. A single seat also refers to these four root dharmas, transference of consciousness, bardo, and completion. It is the same no matter how it is taught in expanded or condensed form. After saying this, although the standard was relaxed, this is how it is done in practice. Transference of consciousness: the crown aperture at the top of the head is open and spacious.
Chinese
观想如是安住。仅如依于阿字的光明执持。脐下四指的阿字，与呼气一同经由中脉之路。观想如箭射向虚空中央般，消融于高广的虚空界。又观想阿字如凝结之物降于虚空，从梵穴进入，到达中脉下端。对此，仅观想往复交替即可。据说也不需要遮止门户。第六，中阴：从观想自己面前的法生开始，到观想头顶的喇嘛为止，与中等传承引导相同。作为无误要诀的替代，修习六道众生的处所，以及色、声、香、味、触所有好坏皆为幻化，并修习中阴的意愿。清晰观想胎生、卵生的二合等，以“中阴”之名转变为本尊父母。对此也不执着，视为空幻。这是为了忆念。这两个支分法也是近传的一部分。如此，此单座收摄之法，是此前文字中鲜有记载的口诀。据说，以拙火的第二风瑜伽、境相、阿字光明、以及这两个支分法为对境的部门转变稍有，虽是近传，但境相和光明也为古籍所载。其他都是古老口诀。现在将讲述大小两种引导所需之观想封印。其中，拙火生法加持上师拙火的通常仪轨是：由于拙火自生上师瑜伽在前，无论自己是如金刚瑜伽母般安住，还是安住于普通身形都可以。安立内部空荡荡的空隙。身姿无论是跏趺坐还是蹲坐都可以。据说在自己的身体中央，有红色中脉，粗细如香孔。下端止于脐下四指处，上端止于头顶。头顶梵穴非常宽广，据说如车轮一般。配合中脉的粗细，观想中脉的开口与梵穴相同。在中脉内，于肚脐正对处，有日轮座，其上为自己的根本上师。发髻高耸，身着骨饰，以及虎皮
English
Meditate on abiding as it is. Just like holding the clear light based on the A. The A syllable four fingers below the navel, along with exhaling, goes through the path of the central channel. Meditate that it goes like an arrow shot into the center of the sky, dissolving into the vast expanse of the sky. Also, visualize the A syllable descending in the sky like a solidified object, entering from the Brahma aperture, and reaching the lower end of the central channel. For this, it is sufficient to meditate on alternating back and forth. It is said that there is no need to block the doors either. Sixth, Bardo: From meditating on the Dharma arising in front of oneself to meditating on the Lama on the crown of the head, it is the same as the intermediate empowerment of the guiding text. As a substitute for the unerring key point, practice the abodes of the six types of beings, and that all good and bad forms, sounds, smells, tastes, and tactile objects are illusory, and purify the aspiration of the Bardo. Clearly visualize the union of womb-born and egg-born, etc., and transform into the Yidam Father and Mother by the name of "Bardo." Even to that, do not be attached, but view it as illusory. This is to remember. These two branch Dharmas are also a small part of the near lineage. Thus, this method of gathering into a single seat is an oral instruction that has rarely been recorded in writing before. It is said that the transformation of the sections focusing on the second wind yoga of Tummo, the appearance of objects, the clear light of A, and these two branch Dharmas is slightly present, although it is a near lineage, but the appearance of objects and the clear light are also recorded in ancient books. The others are only old oral instructions. Now, I will explain the necessary visualizations and seals for both the extensive and intermediate guides. Among them, the usual ritual of the Tummo empowerment of the blessing of the Tummo arising Dharma of the Lama is: Because the self-generation Lama Yoga of Tummo is in front, whether one abides like Vajrayogini or abides in an ordinary body is the same. Establish an empty space inside. The body posture can be either cross-legged or squatting. It is said that in the center of one's body, there is a red central channel, as thick as an incense stick. The lower end stops four fingers below the navel, and the upper end stops at the crown of the head. The Brahma aperture at the crown of the head is very wide, said to be like a wheel. In accordance with the thickness of the central channel, visualize the opening of the central channel and the Brahma aperture as the same. Inside the central channel, directly in front of the navel, there is a sun disc, on which is one's root Lama. The hair is piled up, adorned with bone ornaments, and a tiger skin.
Chinese
以跏趺坐姿安住。观想火焰的自性，无论接触到什么都畅通无阻。有些古籍中说观想头顶上的（ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，含义：种子字），但实际上并不这样做。然后清除废气，猛烈地观想四种结合。所缘是：由于控制了风的结合，从上师的身躯中火焰猛烈燃烧。火焰向上蔓延，几乎无法容纳在中央脉中。当它从头顶的梵穴中出来时，火焰充满了天空。向上师、本尊、佛、菩萨等充满虚空的一切供养各种各样的供品。火焰本身变成了安乐的供品。所有这些都融化为甘露菩提心。与火焰一起返回。甘露从头顶的梵穴进入。通过中脉。降临到上师的身躯上，就像在烧红的铁上倒油一样，发出嗖嗖的声音、噼啪的声音和轰鸣声。观想身体内部完全被猛烈的火焰充满，发出轰鸣和噼啪的声音。观想七次呼吸等，根据适当的方式。这增加了热量。赞美它能消除脉搏疼痛和风脉疼痛。一般来说，由于这是激发上师加持，所以赞美它能消除一切障碍并产生一切功德。所谓“安置内脉的空隙”是：首先观想中脉像麦秆一样细。然后观想它越来越粗，像中等大小的箭杆一样，像马鞭一样。观想它越来越细，像麦秆一样。在这种情况下，保持柔和的风，观想几天。再次，将中脉扩大到像手臂一样粗细，缩小到像柳条一样粗细，观想几天。然后，将其扩大到像箭筒一样粗细，缩小到像手臂一样粗细，观想几天。然后，将其扩大到与身体一样大小，缩小到像箭筒一样粗细，观想几天。在所有这些情况下，观想柔和的风。然后，将中脉扩大到可以环抱的程度，学习将其缩小到与身体一样大小。在这种情况下，进行宝瓶气和猛烈的风。然后，当向外扩展中脉时，它延伸到天空。当向内收缩时，专注于它变成像马尾一样细。在这种情况下，练习风的结合，时而平静，时而猛烈，没有固定的方式。如果一开始就观想这个，就不会发生脉风的障碍。如果在中间观想，无论专注于什么目标，都是风和心识进入中脉的方法。如果在最后观想，那就是光明。
English
Sit in the vajra posture. Meditate on the nature of fire, unobstructed by anything it touches. In some old texts, it is said to meditate on the (ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, meaning: seed syllable) at the crown of the head, but this is not actually done. Then, clear out the stale air and meditate intensely on the four combinations. The object of focus is: Because the wind is held in combination, flames blaze fiercely from the body of the lama. The flames rise so high that they cannot be contained within the central channel. When they emerge from the fontanelle at the crown of the head, the flames fill the sky. Offer various offerings to all the lamas, yidams, buddhas, bodhisattvas, and all that fills the sky. The light of the fire itself becomes an offering of bliss. All of this dissolves into nectar bodhicitta. Return together with the flames. The nectar enters from the fontanelle at the crown of the head. Passing through the central channel. Descending upon the body of the lama, like pouring oil on red-hot iron, with sounds of sizzling, crackling, and roaring. Visualize the entire inside of the body filled with fierce flames, roaring and crackling. Meditate on seven breaths, etc., as appropriate. This increases heat. It is praised for eliminating pulse pain and wind pain. In general, because this is to invoke the blessings of the lama, it is praised for eliminating all obstacles and generating all qualities. The so-called "Arranging the emptiness of the inner channels" is: First, meditate on the central channel as thin as a straw. Then, visualize it becoming thicker and thicker, like a medium-sized arrow shaft, like a horsewhip. Visualize it becoming thinner and thinner, like a straw. In this state, hold the gentle wind and meditate for several days. Again, expand the central channel to the thickness of an arm and contract it to the thickness of a willow branch, meditate for several days. Then, expand it to the thickness of an arrow quiver and contract it to the thickness of an arm, meditate for several days. Then, expand it to the size of the body and contract it to the thickness of an arrow quiver, meditate for several days. In all these cases, meditate on the gentle wind. Then, expand the central channel to the size that can be embraced and learn to contract it to the size of the body. In this case, practice vase breathing and fierce wind. Then, when expanding the central channel outward, it extends to the sky. When contracting inward, focus on it becoming as thin as a horse's tail. In this case, practice wind combination, sometimes calm, sometimes fierce, without a fixed way. If you meditate on this at the beginning, obstacles of the channels and wind will not occur. If you meditate in the middle, no matter what object you focus on, it is a method for wind and mind to enter the central channel. If you meditate at the end, it is luminosity.