Chinese
观想顶轮的“吽”（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：吽），压住气息尽量往外呼。如果不行，就吸入，猛烈地吸气，同时从顶轮的“吽”（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：吽）降下甘露之流。融入脐轮的“ཨཾ”（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，字面意思：ཨཾ），配合下行气，做宝瓶气，心性与直接的虚空猛烈混合，超越意识，趋入法身大乐的智慧中，入定。对此反复练习后，最后身体姿势如前，特别地做宝瓶气，肚子向外鼓起，身体左右交替各做三次十次后，发出“哈尔”的声音，伸开手臂，一边抖动身体，一边放下约三次左右。对此习惯稳固后，在入定智慧的持续期间，或者后得时进行延长：身体权势的关键几乎相同，稍微自然地放松。气息的关键是柔和的气息自然流动，或者混合中间气，观想的关键如前，在自身明观为本尊女的身体上，明观三脉、法源、两个明点。从“嗡”（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，字面意思：嗡）中，拙火的火如铜针般鲜红，自然地燃烧，从那上面越来越长地向上升，接触到顶轮的“吽”（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：吽），从那上面像白色丝绸的细线一样，细长地降下，融入脐轮的“ཨཾ”（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，字面意思：ཨཾ）中，以水火交融的方式，燃烧滴落，像梳子梳理头发一样，一心一意地持续观修这种禅定，乐暖的智慧会向四面八方扩展，成为经验的习惯，从而显现证悟。第二，夜晚的瑜伽：白天安乐瑜伽之后，将器情修习为空明空性，入定修习。对外内的元素收摄次第的时间的安乐智慧和入定于空性的时间的空性智慧加以认识。从那空性的状态中，像清水中鱼跃出一样，以刹那间化现本尊的反复生起的习惯力量，在夜晚睡觉时，稍微改变意愿，就能自然而然地把握梦境，自己融入光明，或者化现本尊等。如《现观庄严论》所说：“如彩虹般的身体，通过习惯就能获得。”
English
Imagine that you are touching the 'Hum' (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, literal meaning: Hum) at the crown chakra, and hold your breath, pressing it out as much as possible. If you can't, draw it in and inhale vigorously, and at the same time, let a stream of nectar descend from the 'Hum' (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, literal meaning: Hum) at the crown chakra. Dissolve it into the 'Am' (Tibetan: ཨཾ, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, literal meaning: Am) at the navel chakra, and in accordance with the downward-moving life force, hold the vase breath, and forcefully mix the mind itself with the direct sky, transcending thought and entering into the wisdom of the great bliss of the Dharmakaya. Meditate. After repeatedly practicing this, finally, with the body posture as before, especially hold the vase breath, push the abdomen outward, and alternately move the body left and right three times ten times, then make a 'Hal' sound, stretch out your arms, and shake your body while lowering yourself about three times. When you are accustomed to this and it is stable, during the continuation of that meditative wisdom, or in the post-meditation period, extend it: the key to the body's power is almost the same, but relax a little naturally. The key to the breath is to let the gentle breath flow naturally, or mix the intermediate breath, and the key to the visualization is as before, clearly visualizing yourself as the deity, with the three channels, the source of phenomena, and the two bindus clearly visualized. From the 'Om' (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, literal meaning: Om), the fire of inner heat, like a copper needle, burns red and upright naturally, and from that, it rises longer and longer, touching the 'Hum' (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, literal meaning: Hum) at the crown chakra, and from that, like a thin thread of white silk, it descends slenderly, dissolving into the 'Am' (Tibetan: ཨཾ, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, literal meaning: Am) at the navel chakra, in the manner of the mingling of fire and water, burning and dripping, like combing tangled hair, single-mindedly and continuously meditate on this samadhi, and the wisdom of bliss and warmth will expand in all directions, becoming a habit of experience, and thus manifest realization will be attained. Second, the yoga of the night: After the yoga of bliss during the day, train the vessel and its contents into luminosity and emptiness, and practice meditating on it. Recognize the wisdom of bliss at the time of the stages of absorption of the outer and inner elements, and the wisdom of emptiness at the time of meditating on emptiness. From that state of emptiness, like a fish leaping out of clear water, with the habitual power of repeatedly arising as a deity in an instant, at night, when going to sleep, by slightly changing the intention, one can naturally grasp the dream, enter into luminosity, or arise as a deity, etc. As it is said in the Abhisamayalankara: 'This rainbow-like body is attained through habituation.'