Chinese
燃烧之障蔽。譬如观想如从火焰堆中出现水牛之面。对此若目标清晰，则无论从前后左右四方等任何方向看，都观想为具有水牛面的普面。如果对于初学者不清晰，则仅观想面前所显现的一个水牛面。身体的中央，观想中脉，颜色蓝色，上端至自己的头顶，下端穿过肚脐下方水牛面的头顶，插入喉咙的管道中。右侧的角分为三段，三分之一向上。在三分之二向下剩余的位置，首先观想一个黄色的明点在角内，然后向外爆裂。在角的外面，观想一个黄色的忿怒面，依靠在后脑勺的部位，如树干上的树瘤一般显现。在自己的右侧，观想黄色罗玛脉，上端至头顶，下端插入黄色忿怒面的口中。身体姿势为双腿跏趺坐，双手握拳置于大腿上。风的修习是：呼出浊气，以（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的声音缓慢吸气，并保持闭气。然后猛烈地呼出，猛烈地吸入，稍微做一些收放的运气，然后缓慢地呼出。在这些时候，观想从自己身体内出来的所有气息，都以黄色的形态出现，通过罗玛脉向下，从忿怒面的口中进入，从角内向下，从水牛面喉咙管道的中脉下端进入，在向下四指左右的位置消失。这是掌握地风的方法。在修法的最后，观想黄色忿怒面变成黄色明点，进入角内，最终消失。掌握水风的方法是：身体姿势为莲花跏趺坐，双手伸直放在膝盖上，呈月牙形。观想肚脐下方水牛面的左侧角根部内，白色的明点完全充满，从角的外部根部，观想第一个白色左面，显现出迷惑之相，在身体的左侧，观想白色姜玛脉，上端至头顶，下端进入肚脐处水牛左侧的白色面中。呼出浊气，吸气时伴随声音。
English
The obscuration of blazing fire. For example, meditate as if a buffalo's face emerges from the center of a fire. If the focus is clear on this, then meditate on the all-facing buffalo face, as if the buffalo's face is present no matter which direction you look from, whether it be front, back, right, left, or the four intermediate directions. If it is not clear for a beginner, then just meditate on one buffalo face shown in front. In the center of the body, visualize the central channel, blue in color, with its upper end at your own crown and its lower end passing through the crown of the buffalo face below the navel and piercing into the cavity of the throat. Divide the right horn into three sections, with one-third going upwards. At the point where two-thirds remain downwards, first visualize a yellow bindu inside the horn, which then bursts outwards. On the outside of the horn, visualize a yellow wrathful face resting on the back of the head, like a burl on a tree. On your right side, visualize a yellow Roma channel, with its upper end at the crown and its lower end piercing into the mouth of the yellow wrathful face. The posture of the body is legs in lotus position, hands in fists placed on the thighs. The practice of wind is: expel the stale air, and slowly inhale with the sound of (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), holding the breath. Then exhale forcefully, inhale forcefully, do a little bit of contracting and releasing wind practice, and then exhale slowly. During these times, the visualization is that all the winds coming out from within your body appear in the form of yellow color, passing through the Roma channel downwards, entering from the mouth of the wrathful face, going down from inside the horn, entering from the lower end of the central channel in the throat cavity of the buffalo face, and disappearing about four fingers down. This is the method of holding the earth wind. At the end of the session, visualize that the yellow wrathful face transforms into a yellow bindu and enters the horn, finally disappearing. The method of holding the water wind is: the body posture is the lotus position, and the two hands are stretched out and placed on the knees in a crescent shape. The visualization is that the white bindu in the base of the left horn of the buffalo face below the navel is completely filled, and from the base outside the horn, visualize the first white left face, revealing the appearance of bewilderment, on the left side of the body, visualize the white Kyangma channel, with its upper end at the crown and its lower end entering into the white face on the left side of the buffalo at the navel. Expel the stale air, and inhale with sound.
Chinese
地，即是吸气。吸气结束时，口中的气也带着声音吸入，做成瓶气之气功。观想是身体内的所有气都以白色光芒的形式出现。从单鼻孔进入，达到容量后，从角根的口中进入。从水牛口部的喉咙管道的中脉下端进入。观想在四指左右消失。没有从单鼻孔进入的所有气，都观想从忿怒尊白色口部的嘴角进入。此处的观想所依是眼睛注视任何一个装满水的容器。在结束时，观想忿怒尊白色化为一个白色明点，进入角中，最终融入明点中。火气的摄持方法是：身体姿势是勇士跏趺坐，双手握拳抵住两侧肾脏，手臂稍微伸直，形成三角形的火轮。观想脐下方的水牛口部和中脉等与之前相同。首先在右侧的角腰部左右的内部，观想一个红色明点。从那完全变化后，在角外观想忿怒尊红色。观想红色罗摩进入口中。气功是：排除浊气，向内吸气，稍微屏住呼吸。然后猛烈地收缩密处的气和肛门的气，将气向上提，使腰部变细。然后将气降到脐部，然后呼出。观想是身体内的所有气都以红色光芒的形式从上下所有部位出现。从罗摩的口中进入，从忿怒尊红色的口中进入。没有进入罗摩口中的所有气，都从忿怒尊红色口部的嘴角进入。所有这些气都通过角，从水牛喉咙管道的中脉下端进入。观想在四指左右消失。此处的观想所依是眼睛注视着像酥油灯一样的东西。在结束时，观想忿怒尊红色本身化为一个红色明点，不明显地进入角中。风气的摄持是：据说身体姿势要做成圆形坐姿，但现在实际操作是双腿交叠成金刚跏趺坐，双手握拳放在臀部左右两侧的垫子上。
English
Ground, which is inhaling. When the inhalation is complete, the air in the mouth is also inhaled with sound, making it a vase-like air practice. The visualization is that all the air from inside the body appears in the form of white light. It enters from a single nostril, and after reaching its capacity, it enters from the mouth at the root of the horn. It enters from the lower end of the central channel of the throat tube of the buffalo's mouth. Visualize that it disappears at about four finger-widths. All the air that does not enter from the single nostril is visualized as entering from the corners of the mouth of the wrathful white deity. The object of visualization here is to fix the eyes on any container filled with water. At the end, visualize the wrathful white deity transforming into a white bindu, entering the horn, and finally dissolving into the bindu. The method of holding the fire air is: the body posture is the warrior's lotus posture, with both hands clenched into fists resting against the kidneys on both sides, the arms slightly extended, forming a triangular fire wheel. The visualization of the buffalo's mouth below the navel and the central channel, etc., is the same as before. First, inside the waist of the horn on the right side, visualize a red bindu. After it has completely transformed, visualize the wrathful red deity outside the horn. Visualize the red Roma entering the mouth. The air practice is: expel the impure air, inhale inwards, and hold the breath slightly. Then, forcefully contract the air of the secret place and the air of the anus, drawing the air upwards and making the waist slender. Then lower the air to the navel and exhale. The visualization is that all the air from inside the body appears in the form of red light from all parts above and below. It enters from the mouth of Roma, and enters from the mouth of the wrathful red deity. All the air that does not enter the mouth of Roma enters from the corners of the mouth of the wrathful red deity. All of these airs pass through the horn and enter from the lower end of the central channel of the buffalo's throat tube. Visualize that it disappears at about four finger-widths. The object of visualization here is to fix the eyes on something like a butter lamp. At the end, visualize the wrathful red deity itself transforming into a red bindu, invisibly entering the horn. The holding of the wind air is: it is said that the body posture should be a rounded sitting posture, but now in practice, the legs are crossed into the vajra lotus posture, and the hands are clenched into fists and placed on the cushions on the left and right sides of the hips.
Chinese
除了细微的差别之外，身体姿势、呼吸控制和观想等都和前面所说的相似。观修红色食肉鬼面的方法是：观想红色食肉鬼面的头顶，从自己的肚脐下方的母水牛面部的上方穿过，食肉鬼面的头顶插入母水牛的喉咙管道中脉的下端。呼吸控制和身体姿势的差别是：双脚脚掌踩在地上，脚后跟向上，臀部坐在上面；如果这样不舒服，就把脚底放在地上，呈蹲坐姿势。在清除废气的时候，双手向上伸直，用力吸入下方的气息，臀部也稍微抬起，将气息稍微停留在外面。吸气的同时，双手握拳，放在左右腋下，双膝跪地，臀部也坐在脚后跟上，屏住呼吸，然后将屏住的呼吸向上提，头部和上半身向右转三圈，再向左转三圈。呼气的时候，双手向上伸直等等，像之前一样做。观想是：从身体下部，以下泄风为主的各种气息，以各种颜色的形态出现，从食肉鬼面的口中进入，通过母水牛的中脉，从喉咙管道的中脉下端进入，在四指左右的距离消失。这是将下泄风向上引导的方法。将命气向下引导的方法是：身体姿势是金刚跏趺坐，双手抓住脚踝上部，或者放在与此对应的垫子上。虽然有上半身弯曲和伸直交替的说法，但呼气时弯曲，其他时候则伸展上半身等身体。呼吸控制是：在清除废气的时候，也要用力吸入下泄风，用口鼻同时吸气，在屏住呼吸的时候，下方的气息保持在原来的位置，上方的气息用力压向生殖器的孔，或者交替地推向肛门。然后呼气的时候，吸入下泄风，吸气的时候口鼻同时吸
English
Apart from the subtle differences, the body posture, breath control, and visualization are similar to what was said before. The method of meditating on the red Rakshasa face is: visualize the crown of the red Rakshasa face passing through the top of the mother buffalo face below your navel, with the crown of the Rakshasa face inserted into the lower end of the central channel of the mother buffalo's throat tube. The difference between breath control and body posture is: place the soles of the feet on the ground with the heels pointing upwards and sit on the buttocks; if this is uncomfortable, place the soles of the feet on the ground in a squatting position. When clearing waste air, stretch both hands upwards and forcefully inhale the lower breath, also slightly lifting the buttocks, and hold the breath slightly outside. While inhaling, clench both hands into fists and place them in the left and right armpits, kneel on both knees, and also place the buttocks on the heels, hold the breath, and then lift the held breath upwards. Turn the head and upper body three times to the right, and then three times to the left. When exhaling, stretch both hands upwards, etc., do as before. The visualization is: from the lower part of the body, various breaths, mainly the downward-clearing wind, appear in various colors, enter from the mouth of the Rakshasa face, pass through the central channel of the mother buffalo, enter from the lower end of the central channel of the throat tube, and disappear at a distance of about four fingers. This is the method of guiding the downward-clearing wind upwards. The method of guiding the life-force wind downwards is: the body posture is the vajra posture, with both hands grasping the upper part of the ankles, or placing them on the cushion corresponding to it. Although there is a saying of alternating between bending and straightening the upper body, bend when exhaling, and stretch the upper body etc. at other times. The breath control is: when clearing waste air, also forcefully inhale the downward-clearing wind, inhale through both the mouth and nose, and when holding the breath, keep the lower breath in its original position, and forcefully press the upper breath towards the opening of the genitals, or alternately push towards the anus. Then, when exhaling, inhale the downward-clearing wind, and when inhaling, inhale through both the mouth and nose at the same time.
Chinese
应如前进行。观想：观想肚脐下方的水牛脸等九张脸都存在，仅观想路径。主要观想食肉鬼脸的上方有黄色文殊菩萨的脸。身体上半部分，从头部到手指尖的内部，出现无数种颜色的风，这些风从文殊菩萨的脸进入，通过食肉鬼脸和水牛的头顶，消失在水牛脸的内部。使命气和下行气平等的方法是：依靠脉轮口进行观修，身体姿势是：一只脚堵住肛门，一只脚压住密处，手握拳放在大腿上，眼睛向上看。风的修习是：从口鼻同时呼气，然后从鼻孔吸入，闭口屏住呼吸，收紧腹部，眼睛向上看，手脚蜷缩手指，收紧身体的四个角落。观想：在肚脐下方的水牛脸的内部，清晰地显现红色的རཾ་（藏文，梵文天城体ram，梵文罗马拟音ram，火），མཾ་（藏文，梵文天城体mam，梵文罗马拟音mam，水），ཀྵ་（藏文，梵文天城体ksha，梵文罗马拟音ksha，地），主要观修རཾ་（藏文，梵文天城体ram，梵文罗马拟音ram，火）。观想自己心间的中央脉中，有蓝色的ཧཱུཾ་（藏文，梵文天城体hūṃ，梵文罗马拟音hum，种子字）发出光芒。观想头顶中央脉中，有白色的ཧཾ་（藏文，梵文天城体haṃ，梵文罗马拟音ham，空）头朝下。从རཾ་（藏文，梵文天城体ram，梵文罗马拟音ram，火）中燃起火焰，通过中央脉，接触到头顶的ཧཾ་（藏文，梵文天城体haṃ，梵文罗马拟音ham，空），ཧཾ་（藏文，梵文天城体haṃ，梵文罗马拟音ham，空）中降下甘露，降到心间的ཧཱུཾ་（藏文，梵文天城体hūṃ，梵文罗马拟音hum，种子字）上，感到满足和增长，拙火的火焰回到原来的位置。再次如前观修拙火的火焰燃烧等。这具有六种结合：眼睛向上看，舌抵上颚，海洋收紧山王，四大洲被控制，呼气时口鼻同时发出如瓶子的力量般的“哈”的声音，这是语言的变化，以及身体的四个角落收紧。用左右脚的脚后跟堵住肛门，密处和有害处交替进行。这些是牛角观修的口诀，或者说是九面观修的圆满次第。第三，生起次第。分为前行、正行和后行三个部分。第一部分是：观想自己是金刚怖畏，身体中央有具足四法的中央脉，上端插入头顶。