English
The thirty-two teeth veins are red and white. The sixteen throat veins are very red. The eight heart veins have a red and blue hue. The sixty-four navel veins are red and yellow. All are separated like the ribs of an umbrella, Each slightly joined in a different way. Meditate on them being subtle, clear, and without impurities. Remove stale air three times from the left, right, and center. Think that all diseases, evil spirits, and sins are purified. Rest a little and relax. In order to achieve the immortal wisdom body by relying on the yoga of channels, winds, and drops in the actual practice, First, the yoga of abiding in the channels: At the upper end of the central channel, the syllable (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Hum) is the essence of bodhicitta, The white Amitayus, the protector, shines. At the lower end, the syllable A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) is red, the fire of fierce heat, The red Amitayus, the protector, is clear. Both are clear with complete ornaments and expressions. First, to the Amitayus, the protector, at the crown of the head, By praying, from the syllable (Tibetan: ཧཱིཝ, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal meaning: Hrih) in his heart, Light radiates, all diminished life and fortune, Are collected into the vase and dissolve into white nectar. Purify all the channels and elements, cleanse all faults, Think that all the knots of the channels are released and the vajra body is obtained. Om Ah Mara Ni Dza Ya Wan Ti Ye Soha. (Tibetan: ཨོཾ་ཨཱ་མ་ར་ཎི་ཛཱི་ཝནྟི་ཡེ་སྭཱ་ཧཱ།, Devanagari: , Romanized Sanskrit: oṃ ā maraṇi jīvanti ye svāhā, Literal meaning: Om, Ah, Immortal, Lively, Ye, Svaha.) Recite a hundred times or so, mentally. Again, to the Amitayus, the protector, below the navel, By praying, from the syllable (Tibetan: ཧཱིཝ, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal meaning: Hrih) in his heart, Light radiates, all diminished life and fortune, Are collected into the vase and dissolve into red nectar. Purify all the channels and elements, think that the vajra body is obtained. Likewise, the elements of earth, water, fire, and wind, And the life and fortune of beings, the compassion of the noble ones, Are all gathered by the life force of the heart, light rays, and iron hooks. From the vase of the Amitayus, the protector, at the crown of the head, White nectar descends, which is the nature of bliss, From the vase of the Amitayus, the protector, below the navel, Red nectar descends, which is the nature of warmth. With immeasurable blessings, purify the faults of the channels and elements, Becoming the nourishment of the body and the support of the mind, Think that all the knots of the channels are released and the vajra body is obtained. Recite the essence mantra a hundred times or so, mentally. Second, the yoga of moving the winds, The three of vajra recitation, vase breathing, holding and releasing alternately. First, there are also common and special divisions, First, when entering, with the sound of Om (Tibetan: ཨོ, Devanagari: ओ, Romanized Sanskrit: o, Literal meaning: Om), Infuse the essence of existence and peace into the central channel. When abiding, with the syllable Ah (Tibetan: ཨཱ, Devanagari: आ, Romanized Sanskrit: ā, Literal meaning: Ah) make it stable and powerful.
Chinese
以当瓦（藏文：ྡང་བ་，梵文天城体：ḍaṃva，梵文罗马拟音：damva，汉语字面意思：力量） 吽（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字消除疾病、邪魔和罪障。 第二，当生命，即上行气进入时， 一心专注于住处和升起， 通过保持平静来数空脉等。经典中说，这能阻止非时死亡。 第二是宝瓶气瑜伽： 为了降下下行气，稍微吸气， 然后平稳而缓慢地吸入上行气至充满， 再次完全提起下行气。 以脐部交合的姿势保持， 压迫、挤压，并如箭般射出， 具备四种结合，如总纲般修持。 第三是持有、放出、交替瑜伽： 通过吸入下行气，脐下是长寿佛（藏文：ཚེ་དཔག་མེད།）。 激励誓言，从手中的宝瓶中， 流出红色甘露，具有热的自性， 无限燃烧，充满脐部的脉轮。 通过压迫上行气，顶轮是长寿佛。 激励誓言，从手中的宝瓶中， 流出白色甘露，具有乐的自性， 无限滴落，充满顶轮的脉轮。 同样，通过气的结合来激励， 燃烧、滴落，甘露遍布所有脉和界。 生起热和乐，无分别智慧， 观想获得虹身、不死金刚身。 第三，在安置明点的瑜伽中， 在世俗和胜义二者中，首先， 观想自己显现为长寿佛的 怀抱中， 月亮般明亮的白色母尊，身穿白衣， 手持莲花和长寿宝瓶，与之相拥， 加持空密金刚莲花， 以显现俱生智慧之心， 依靠平等进入的安乐， 从脐下的长寿佛宝瓶中， 甘露之流逐渐遍布脉轮。 最后，红色精华如芥子般大小， 来到顶轮长寿佛的怀抱中， 白衣母尊的身体变成红色。 从父尊母尊平等进入的交合处， 滴落无数白色甘露， 到达四个脉轮，生起上降四喜。 精华来到脐下长寿佛的 怀抱中，白衣变成白色。 平等进入，红色甘露燃烧， 到达四个脉轮，生起下固四喜。 由此引导的四空光明， 观想成就不可分割的俱生智慧身。
English
By the Ḍaṃva (Tibetan: ྡང་བ་，Sanskrit Devanagari: ḍaṃva，Sanskrit Romanization: damva，Literal Meaning: Power) Hūṃ (Tibetan: ཧཱུྃ，Sanskrit Devanagari: hūṃ，Sanskrit Romanization: hūṃ，Literal Meaning: Hūṃ) the diseases, evil spirits, and sins are cleared away. Second, when life, that is, the upper wind, enters, Focus the mind one-pointedly on the dwelling and rising. By maintaining equanimity, count the empty channels, etc. It is said in the tantras that this prevents untimely death. Second is the vase-like yoga: In order to bring down the lower wind, inhale slightly. Then inhale the upper wind gently and slowly until full. Again, completely draw up the lower wind. Maintain the posture of union at the navel, Pressing, squeezing, and shooting like an arrow. Practice with four unions, like a general outline. Third is the yoga of holding, releasing, and alternating: By inhaling the lower wind, below the navel is Amitāyus (Tibetan: ཚེ་དཔག་མེད།). Inspire the vow, from the vase in the hand, Flows red nectar, with the nature of heat, Burning infinitely, filling the navel's chakra. By pressing the upper wind, the crown is Amitāyus. Inspire the vow, from the vase in the hand, Flows white nectar, with the nature of bliss, Dropping infinitely, filling the crown's chakra. Likewise, by inspiring through the union of winds, Burning, dripping, nectar pervades all channels and elements. Heat and bliss arise, non-conceptual wisdom, Contemplate attaining the rainbow body, the immortal vajra body. Third, in the yoga of arranging bindus, In the two, conventional and ultimate, first, Visualize yourself clearly as Amitāyus in the lap of, A mother deity, white in color, like the moon and crystal, wearing white clothes, Holding a lotus and a vase of longevity, embracing, Blessing the secret vajra lotus of space, With the mind to manifest coemergent wisdom, Relying on the bliss of entering equally, From the Amitāyus vase below the navel, The stream of nectar gradually pervades the chakras. Finally, the red essence, like a mustard seed, Comes to the lap of Amitāyus at the crown, The white-clothed mother deity's body turns red. From the union of the father and mother entering equally, Countless white nectar drips, Reaching the four chakras, the four ascending joys arise. The essence comes to the Amitāyus below the navel's lap, the white clothes turn white. Entering equally, the red nectar burns, Reaching the four chakras, the four descending joys arise. By that which is guided, the clear light of the four emptinesses, Contemplate accomplishing the indivisible coemergent wisdom body.
Tibetan
ཉིས་པ་དོན་དམ་བྱང་སེམས་རྣལ་འབྱོར་ནི། །རང་ལུས་ལྷ་སྐུ་སྣང་སྟོང་སྒྱུ་མ་དང་། །སེམས་རྒྱུད་ཟག་མེད་བདེ་བས་རབ་གང་བ། །ཡིད་ཡུལ་བྱས་ཏེ་མཉམ་པར་བཞག་པ་ལས། །མ་སྐྱེས་ཤེས་པ་བློ་བྲལ་ཆོས་ཀྱི་སྐུ། །སྐྱེས་པའི་ཤེས་པ་ བདེ་ཆེན་ལོང་སྤྱོད་རྫོགས། །སྐྱེས་དང་མ་སྐྱེས་ཤེས་པ་ཐམས་ཅད་ཀུན། །རྟེན་ཅིང་འབྲེལ་འབྱུང་སྤྲུལ་པའི་གར་མཁན་ཏེ། །གཞི་དུས་སྐུ་གསུམ་དབྱེར་མེད་ཕྱག་རྒྱ་ཆེར། །ངོ་ཤེས་ཐག་ཆོད་བརྟན་པ་ཐོབ་པ་ཡིས། །བསྐྱེད་རྫོགས་རྣལ་འབྱོར་ཀུན་ལ་རྒྱས་གདབ་བྱ། །གསུམ་པ་རྗེས་ལ་སྟེང་འོག་སྒོ་བསྡོམ་ཞིང་། །སྙིང་ཁར་ཚེ་ཡི་ཕུར་པ་གདབ་པ་དང་། །བར་ཆད་འཕྲང་སྒོ་དགག་པ་རྣམ་གསུམ་ནི། །དབུ་མའི་ཡར་སྣ་མར་སྣ་ཚེ་དཔག་མེད། །ཟླ་ཉིའི་རང་བཞིན་ཅན་གྱིས་དགག་པ་དང་། །ཕྱག་གི་བུམ་པའི་བདུད་རྩི་དཀར་དམར་རྒྱུན། །སྙིང་ཁར་སླེབས་པས་ཉི་ཟླའི་ག་འུར་གྱུར། །དེ་དབུས་རང་གི་རླུང་སེམས་གཉིས་མེད་པའི། །ངོ་བོ་ཧཱུྃ་མཐིང་འོད་ཟེར་ལྔ་ལྡན་ཆུད། །སྙིང་ག་ནས་བཟུང་སྲིན་མཛུབ་བར་གྱི་རྩ། །ཁྲོ་བོའི་རང་བཞིན་ཧཱུྃ་ཡིག་དམར་པོ་ནི། །མེ་ཡི་ཚྭ་ཚྭ་འཕྲོ་བས་ཀྵ གཏམས་པ་ཡིས། །བདུད་དང་གཤིན་རྗེའི་བར་ཆད་ཀུན་བསྲུངས་ནས། །འཇིགས་མེད་ཚེ་ཡི་གུར་ཁང་བརྟན་པར་བསམ། །བསྔོ་སྨོན་ཤིས་བརྗོད་ལ་སོགས་སྤྱི་ལྟར་བྱ། །སྤྱི་དོན་གསུམ་པ་རྗེས་ལ། བོགས་འདོན་བཅུད་ལེན་ལ་བརྟེན་ནས་ཚེ་བསྲིང་བ་དང་། ཞར་བྱུང་གཞན་བཤད་པའོ། །དང་པོ་ནི། བོགས་འདོན་བཅུད་ལེན་ཟབ་མོའི་རིམ་པ་ལ། །སྦྱོར་དངོས་རྗེས་གསུམ་དང་པོ་སྦྱོར་བ་ ནི། །རླུང་གི་གཉེན་པོར་སྟོན་དུས་བརྐོས་པ་ཡི། །ར་མོ་ཤག་༡གི་རྩ་བ་ཁྲོལ་ཙམ་བརྡུངས། །ཁུ་བ་ལེགས་པར་བསྡུས་པའི་དྭངས་མ་ཉིད། །ལྕགས་ཀྱི་སྣོད་དུ་བསྐོལ་ལ་ཁཎྜ་བྱ། །མཁྲིས་པའི་གཉེན་པོར་འཇམ་དབྱངས་རྟག་༢ཏུ་ངུ་། །གཙོར་གྱུར་རིགས་གསུམ་རྩ་ལོ་མེ་འབྲས་བཅས། །ཞིབ་པར་བཏགས་ལ་གར་ཆང་ནང་དུ་སྦྲེལ། །བད་ཀན་གཉེན་པོར་ཅོང་༣ཞི་སོལ་མེར་བསྲེག ། ཆང་ངམ་དར་བར་བསྒྱུར་ལ་འདྲིལ་བ་བཤིག །འདུ་བ་སྤྱི་ཡི་གཉེན་པོར་ཨ་རུ་ར༤། །གསེར་མདོག་ཞིབ་པར་བརྡུངས་ལ་ཚགས་སུ་བཙག །དེ་ནས་ཟུང་ངན་གཉེན་པོར་དབང་༥པོ་སོར་མོ་ལྔ་པའམ་གསུམ་པ་ལག །ཞིབ་བཏགས་བ་འོར་སྦྱར་ལ་ཞག་གཅིག་བསྙལ། །ནངས་པར་རྟག་དུ་ཅོང་ཞི་ཨ་རུ་རའི། །ཕྱེ་མ་བཏབ་ལ་གཏན་པར་ཡུན་རིང་མཉེ། །དེ་ལ་ར་མོ་ཤག་གི་ཁཎྜ་དང་། སྦྲང་རྩི་བུ་རམ་སྦྱར་བསྲེས་རིལ་བུ་ནི། །རི་བོང་རིལ་མ་ཙམ་དུ་
Chinese
第二，胜义菩提心瑜伽是： 自身观为明空幻化的本尊身， 心续充满无漏之乐， 于意境中安住， 未生之觉为离念法身， 已生之觉为 大乐圆满受用身。 所有已生和未生之觉， 皆是缘起幻化的舞者， 基位之时，三身无别大印。 认识、确信并获得稳固， 以此印持所有生圆次第瑜伽。 第三，后行时，上下封门， 于心间安立寿命橛， 以及阻断障碍险关，共有三种。 中脉上下端，无量寿佛， 以日月之自性遮止。 双手宝瓶中的红白甘露之流， 到达心间，化为日月嘎乌。 其中心，自身风心二无之， 体性为蓝色吽（ཧཱུྃ，hūṃ，hūṃ，吽），具五光蕴。 从心间至无名指间的脉， 忿怒本性，红色吽（ཧཱུྃ，hūṃ，hūṃ，吽）字， 放射火焰，充满ཀྵ（kṣa，kṣa，kṣa，卡）， 守护魔障和阎罗的障碍， 观想无惧寿命的帐篷稳固。 回向、发愿、吉祥祈愿等如常进行。 总义第三，后行时，依赖于提取精华和食精延寿，以及附带的其他阐述。 第一是：提取精华和食精深奥次第的，加行、正行、后行，首先是加行： 作为调伏隆（风）的对治，秋季采挖的， 拉摩夏嘎１的根，捣碎少许， 充分收集汁液的精华， 在铁器中熬制成糖。 作为调伏赤巴（胆汁）的对治，文殊菩萨常啼２。 主要的三怙主，根、叶、花、果等， 仔细捣碎，混合在酒中。 作为调伏培根（粘液）的对治，钟３西用炭火烧， 转化为酒或酸奶，捣碎成团。 作为调伏所有不调的对治，诃子４。 金色，仔细捣碎，用筛子过滤。 然后，作为调伏双重的对治，具有五指或三指的毛莨５。 仔细捣碎，混合在乳浆中，放置一夜。 早晨，加入常啼、钟西、诃子的， 粉末，长期揉捏。 然后加入拉摩夏嘎的糖，蜂蜜、红糖混合，制成丸剂， 如兔粪丸大小。
English
Secondly, the yoga of the Bodhicitta of ultimate truth is: One's own body as the deity's form, illusory in appearance and emptiness, The mindstream fully filled with uncontaminated bliss, By making it the object of mind, one abides in equanimity. The unborn awareness is the Dharmakaya, free from concepts, The born awareness is The Great Bliss, the perfect Sambhogakaya. All born and unborn awarenesses, Are dancers of dependent origination and emanation. At the time of the ground, the three Kayas are inseparable, the Great Seal. By recognizing, ascertaining, and gaining stability, Seal all generation and completion stage yogas with this. Thirdly, in the subsequent practice, sealing the upper and lower gates, Planting the life stake in the heart, And blocking the obstacles and dangerous passages, there are three aspects. The upper and lower ends of the central channel, Amitayus, With the nature of the sun and moon, obstructs. The stream of red and white nectar from the vase in the hands, Reaches the heart, transforming into a sun and moon gau box. In its center, the essence of one's own wind and mind, inseparable, Is the blue Hūṃ (ཧཱུྃ，hūṃ，hūṃ，Hūṃ), containing five lights. The channel from the heart to the ring finger, The wrathful nature, the red Hūṃ (ཧཱུྃ，hūṃ，hūṃ，Hūṃ) syllable, Radiates flames, filling with Kṣa (kṣa，kṣa，kṣa，Kṣa), Protecting against the obstacles of demons and Yama, Visualize the fearless tent of life as stable. Dedication, aspiration, auspicious wishes, etc., are done as usual. General meaning third, in the subsequent practice, relying on extracting essence and taking elixirs to prolong life, and incidental other explanations. First is: the profound stages of extracting essence and taking elixirs, with preliminary, main, and subsequent practices. First, the preliminary practice: As an antidote to pacify wind, the root of Ramo Shag 1, dug up in autumn, Pound a little, Collect the essence of the juice well, Boil it in an iron pot and make sugar. As an antidote to pacify bile, Manjushri Tagtu Ngu 2. The main three protectors, roots, leaves, flowers, and fruits, Grind finely and mix in strong alcohol. As an antidote to pacify phlegm, Chong 3 Zhi burn with charcoal, Transform into alcohol or yogurt and break the lumps. As an antidote to pacify all imbalances, Aru 4. Golden color, grind finely and filter through a sieve. Then, as an antidote to pacify dual imbalances, Buttercup 5 with five or three fingers. Grind finely, mix in whey, and let it sit overnight. In the morning, add the powder of Tagtu, Chong Zhi, and Aru, Knead constantly for a long time. Then add the sugar of Ramo Shag, honey, and brown sugar, mix and make pills, About the size of rabbit droppings.