English
Just as the essence of the red light point becomes the size of a pea, and then piles up in the single root channel. Visualize that channel as red and transparent, like a white silk thread drawn from cinnabar water, without any obscuration inside or out. The method of controlling the breath in all the main channels is: when the breath flows from the two nostrils, the lower breath should be controlled fiercely and decisively, like Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ). The upper breath should be controlled gently, like Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), in a guiding manner. Visualize the breath meeting at the navel chakra, which maintains the foundation, for a short while. Then, lower it to the empty space, placing it on top of the mirror of heat for visualization. Then, visualize it descending to the empty space, transforming into a wheel of stacked fire and wind. Then, the nature of the union of breath and mind transforms into a light point mixed with white, red, and blue, the size of a pea. As it piles up in all the main channels, stretch it as tightly as possible, like a wild cat's intestine filled with mercury. Warmth and happiness arise quickly. There is a need to avoid turning into a disease of the breath. If it is not expanded, it will turn into the opposite error. And, third, there are three methods to pacify the breath: the best is to pacify through the union of the Brahmahole, and the worst is to pacify through the union of relaxation. The best is to first merge the breath and mind into one, pressing effortlessly on the wheel that distinguishes essence from dross. If it cannot be done, make a slight effort, performing intense combinations of body twisting, squeezing, and inhaling. If it still cannot be done, make a slight effort, visualizing a blue breath rising upwards from the Brahmahole, quickly and accompanied by hot air, thereby pacifying. The middle method is to do as above, and if it still cannot be done, make a slight effort, visualizing all the pores emitting breath as above, thereby pacifying. The worst method is to do as above, and if it still cannot be done, make a slight effort, opening the nostrils about two-fourths, one-half, and two-thirds, and visualizing. One should gradually understand the upward growth and downward decrease. And fourth, to cut off with a strong breath. Seal the door of the breath with the lion-like gesture, first combining consciousness with breath, straightening at all the joints of the six chakras. Holding like this to the extent possible, visualize the wheel piling up at all the joints. If there are diseases etc. in the body, also combine consciousness with breath, upwards from the pores.
Chinese
观想疾病的热气像雾一样消散。下气调直，上气压住，中气搅动。这三者具备风心结合的三种要素，是进入所有四个要点的方法。为了避免气的阻塞，要对身体进行按摩和揉捏。像老鹰一样张开鼻孔，缓慢而长久地压住呼出的气，左右摇动，好好地伸直脊椎，然后猛烈地将气呼出。观想四个脉轮上的上师，这是气的要点。衡量的标准有两个：修习的时间和获得稳定的程度。修习的时间分为上、中、下三种，分别观修三个时段、六个时段和九个时段。获得稳定的程度有四种：身体变得油润、柔软、光滑，并且身体不再受衣物的束缚。必要性是身体的暖热和心灵的暖热。在下等者身上，它们逐渐产生，而在上等瑜伽士身上，它们同时产生。结束。 将觉性引入道有三种方法。首先，沉没和清晰：将气和心识合一，从所有脉络向上引导白色明点，从梵穴向上提起，并将觉性置于天空的广阔之中。第二，降伏散乱：点燃火气融合的轮，即拙火，融化 ཀྵ་（藏文，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：忿怒尊种子字）和 ཧཱུྃ་（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），等等，并将四个脉轮的分别念转化为法性，在乐空的境界中颤抖着观修。第一。第三，消除愚痴的过失：如果不能把握实相的本来面目，就用空性来印证显现，用显现来印证空性，直到通达二无自性的意义。做到之后，以菩萨的见地，清晰地印证显空无别的觉悟。观修安乐是明点燃烧滴落的拙火。观修光明是脉轮光芒燃烧的拙火。观修无分别念是对乐明二者的印证。是拙火。将乐、明、无分别念三者混合的状态，不向其他地方移动，保持平等。是将觉性引入道。启动拙火道有三个方面：启动道的方法，启动道的程度，以及启动道的必要性。其中，第一，启动道的方法的关键在于：从气脉轮中，从字母 ཡཾ་（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）生起五种智慧气，具备金刚的决断力，是颅骨顶部的精华。
English
Meditate on the vapors of disease dissipating like mist. Straighten the lower wind, press down the upper wind, and stir the middle wind. These three, possessing the three elements of wind-mind union, are the means of entering all four key points. To avoid blockages of the wind, massage and knead the body. Open the nostrils like a hawk, slowly and long press down the exhaled breath, sway to the left and right, straighten the spine well, and then forcefully exhale the breath. Meditate on the lama at the four chakras, this is the key point of the wind. There are two measures of progress: the duration of practice and the attainment of stability. The duration of practice is divided into three levels: superior, intermediate, and inferior, meditating for three sessions, six sessions, and nine sessions respectively. There are four measures of attaining stability: the body becomes oily, supple, smooth, and the body is no longer restricted by clothing. The necessity is the warmth of the body and the warmth of the mind. In the inferior practitioner, they arise gradually, while in the superior yogi, they arise simultaneously. End. There are three methods for introducing awareness onto the path. First, sinking and clearing: unite the wind and mind, guide the white bindu upwards from all the nadis, raise it upwards from the Brahma aperture, and place the awareness in the expanse of the sky. Second, subduing distraction: ignite the wheel of fire and wind, that is, tummo, melt ཀྵ་ (Tibetan: ཀྵ་, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal Chinese meaning: Wrathful deity seed syllable) and ཧཱུྃ་ (Tibetan: ཧཱུྃ་, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), etc., and transform the conceptualizations of the four chakras into dharmata, meditating with trembling in the state of bliss and emptiness. First. Third, eliminating the faults of dullness: if one does not grasp the true nature of reality, seal appearances with emptiness, and seal emptiness with appearances, until the meaning of non-duality is realized. Having done so, with the view of a bodhisattva, clearly seal the realization of the inseparability of appearance and emptiness. Meditating on bliss is the tummo of burning and dripping bindus. Meditating on clarity is the tummo of the wheel's light blazing. Meditating on non-conceptuality is sealing both bliss and clarity. Is the tummo. The state of mixing bliss, clarity, and non-conceptuality, without moving elsewhere, remain equally. Is introducing awareness onto the path. There are three aspects to initiating the tummo path: the method of initiating the path, the measure of initiating the path, and the necessity of initiating the path. Among these, first, the key to the method of initiating the path is: from the wind chakra, from the letter ཡཾ་ (Tibetan: ཡཾ་, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal Chinese meaning: Yam) arise the five wisdom winds, possessing the vajra's decisiveness, is the essence of the skull's top.
Chinese
将具有力量的弓拉满，弓上风的光芒向十方放射，从三岔路口火焰轮的让(藏文：རྃ)，智慧明火之箭中，的自性光明、稳固、迅速、无内外，其上智慧之火红黄闪耀，具有摧毁一切分别念的法性，成为显现之物，而非分别念之物，自性清净的大乐，这九个离戏的空明火点，从字母啥(藏文：ཀྵཿ)向上升起。哦。升起后，观想字母啥(藏文：ཀྵཿ)的轮子融化为光的自性，向上燃烧，向下滴落。然后，对于吽(藏文：ཧཱུྃ)和阿(藏文：ཨཱཿ)和嗡(藏文：ༀ)的轮子，也同样进行燃烧和滴落。第二，升起于道之次第有二：时间的次第和稳固。获得的次第是：时间有上中下，观修六次、四次和两次。获得稳固的次第是：事业和智慧的拙火在身心上燃烧。第三，升起于道的必要是：坛城的主尊，具有大吉祥的五部和五智的，空行母的聚落，会众的坛城中，所包含的体性，从原始本初就任运成就的意义，使那意义在自身上证悟，显现地燃烧。修行者的后行是：在修行的每个时段中，于远离执著分别念的安乐，智慧自显的轮子不间断的明 clarity，甚至不对脉、气和安乐进行分别念的状态中，安住于觉性。然后，将内外秘密的一切行境与修行融合。哦。第三，拙火现前的果实是：自利利他任运成就，即胜义决定的五身、五语和五意，五功德和，五功德和，五种事业。这二十五者，在觉性菩提心的安乐虚空中，融为一体，离戏是自利。多。普贤嘿汝嘎的心，从离戏的状态中，自利大悲化现为种子字吽(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)。然后，吽(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)使六道一切有情众生的，五境五根
English
Having forcefully drawn the bow with strength, the rays of wind's light radiating in the ten directions from that bow, from the raṃ (藏文：རྃ) of the fire wheel at the tri-junction, from the arrow of wisdom fire, the clarity, stability, swiftness, without inner or outer, of the essence of , upon which the red and yellow fire of wisdom radiates, possessing the dharma of destroying all discriminations, established as an object of appearance, but not established as an object of discrimination, the great bliss of self-nature purity, those nine bindus of empty-clear fire free from elaboration, rise upwards from the letter ཀྵaḥ (藏文：ཀྵཿ). Oṃ. Having risen, contemplate the wheel of the letter ཀྵaḥ (藏文：ཀྵཿ) dissolving into the nature of light, blazing upwards and dripping downwards. Then, for the wheels of Hūṃ (藏文：ཧཱུྃ) and Āḥ (藏文：ཨཱཿ) and Oṃ (藏文：ༀ), perform the blazing and dripping in the same way. Secondly, the gradations of raising it on the path are two: the measure of sessions and stability. The measure of attainment is: sessions are superior, middling, and inferior, contemplate six, four, and two times. The measure of attaining stability is: the fierce fire of action and wisdom blazing in body and mind. Thirdly, the purpose of raising it on the path is: the principal deity of the mandala, the five families possessing great auspiciousness and the five wisdoms, in the gathering of ḍākinīs and mamos, in the mandala of the assembly, the nature of what is included, the meaning of being spontaneously accomplished from the very beginning, to make that meaning realized in oneself, blazing manifestly. The post-practice of meditators is: in each session of meditation, in the bliss free from grasping discriminations, the uninterrupted clarity of the self-appearing wheel of wisdom, in a state where one does not even discriminate between channels, winds, and bliss, abide in awareness. Then, mix all the objects of experience of outer, inner, and secret with meditation. Oṃ. Thirdly, the fruit of the tummo becoming manifest is: spontaneously accomplishing benefit for oneself and others, namely the five kāyas, five speeches, and five minds of definitive meaning, five qualities and, five qualities and, five kinds of activities. Those twenty-five, in the blissful space of awareness bodhicitta, merging into one, freedom from elaboration is benefit for oneself. To. From the mind of Kuntuzangpo Heruka, from the state free from elaboration, the great compassion of benefit for oneself manifests as the seed syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Then, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) causes the five objects and five faculties of all sentient beings of the six realms
Chinese
净化那留在阿赖耶识中的五种习气，是为利他。 托！ 成为智慧空行母和母曜众，所有这些，内外秘密大续如海般难以衡量，安住于无边之中。 所有意旨都汇集于此禅定口诀中，因此，成为秘密精华的此口诀，藏于觉性菩提心之宝藏中。 如此教导古玛茹。 在印度境内的八大尸陀林中，于寒林之岩洞中，邬金大堪布莲花生，吉祥智慧空行母众亲口授记之意旨体验。 此乃后世瑜伽士之如意宝摩尼宝。 名为空行母耳传禅定明灯者，完结。 母曜秘密事业明点。 导师莲师。