Chinese
像芥菜籽一样，闪耀着彩虹般光芒的小球突然出现，与拙火混合，极大地燃烧着乐暖。在“ཧཾ་”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：种子字）字上，观想菩提心的细流如露珠或马尾般涌动燃烧，并将乐空无二的状态保持在心中，这是极深奥的精髓。要像之前一样，时不时地强调乐暖的增强。如果暖相没有生起，那么之前展示的火观想就不清晰，也无法进行。因此，要主要强调火观想。在暖相较弱的地方点燃拙火，用手掌揉搓。在幻轮方面，也只做六联火炉。实际上，只要心不散乱，风自然会被控制。一旦风被控制住，暖相就会像燃烧一样出现。因此，不要从乐空的观想中分心，这一点至关重要。如果像之前那样禅修乐，但乐的体验没有在相续中大量生起，那么从顶轮的“ཧཾ་”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：种子字）字中出现一个白色的“ཧཱུྃ་”（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。观想中脉的下端和三脉无别地完全敞开，如同金刚一般无二无别，并观想用黄色的“ཕཊ་”（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）字堵住。做几次下风的吸气和呼气，就会生起难以忍受的乐。如果乐非常强烈，接近失控，那么观想“ཧཱུྃ་”（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字从头顶向上延伸，融入“ཧཾ་”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：种子字）字中。观想中脉也像之前一样，在肚脐下方四指处汇聚。口中轻轻念诵“ཧཱུྃ་ཧཱུྃ་”（藏文，梵文天城体：हूँ हूँ，梵文罗马拟音：hūṃ hūṃ，汉语字面意思：吽 吽）的声音，并做几次腹式呼吸。一般来说，如果乐来得太早或次数太多，就会出现明点的障碍。因此，要少量进行。如果确实进行了多次修习，那么最后要像从下方生起一样，努力和精进于幻轮。第二，无相次第是：在像那样完成了有相的拙火风瑜伽之后，不要说观想脉、风和身体等，甚至完全去除“什么也不去想”的念头，在显空无二的觉性中，以刹那生灭的法性状态，缓慢地吸气并轻轻按压，在无造作的平等性状态中自然安住，并长时间地屏住呼吸。这也被称为空性大手印的风。在四喜之中，这也是圆满的喜，俱生喜的
English
A small sphere, about the size of a mustard seed, shimmering like a rainbow, suddenly appears and mixes with the tummo, greatly blazing the bliss-warmth. On the syllable "ཧཾ་" (Tibetan, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: seed syllable), visualize the stream of bodhicitta flowing and blazing like dew or a horse's tail, and hold the mind in the state of indivisible bliss and emptiness, which is the very profound essence. The enhancement of bliss-warmth should be emphasized from time to time as before. If the warmth is not generated, then the fire visualization shown earlier will not be clear and cannot be practiced. Therefore, mainly emphasize the fire visualization. Ignite the tummo where the warmth is weak, and rub it with the palms of your hands. In terms of trul khor, only do the six-linked fire stove. In reality, just by holding the mind without distraction, the wind will naturally be controlled. Once the wind is controlled, the warmth will come like a blaze. Therefore, it is crucial not to be distracted from the visualization of bliss and emptiness. If, even after meditating on bliss as before, the experience of bliss does not arise greatly in the continuum, then a white "ཧཱུྃ་" (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) syllable appears from the "ཧཾ་" (Tibetan, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: seed syllable) syllable at the crown of the head. Visualize the lower end of the central channel and the three channels as being completely open and indivisible, like a vajra, and visualize them being blocked by a yellow "ཕཊ་" (Tibetan, Devanagari: फट्, Romanized Sanskrit: phaṭ, Literal Chinese meaning: Phat) syllable. Do a few inhalations and exhalations of the lower wind, and unbearable bliss will arise. If the bliss is very intense and close to being lost, then visualize the "ཧཱུྃ་" (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) syllable extending upwards from the crown of the head and dissolving into the "ཧཾ་" (Tibetan, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: seed syllable) syllable. Visualize the central channel also converging as before, four fingers below the navel. Also, recite the sound "ཧཱུྃ་ཧཱུྃ་" (Tibetan, Devanagari: हूँ हूँ, Romanized Sanskrit: hūṃ hūṃ, Literal Chinese meaning: Hum Hum) softly from the mouth, and do a few abdominal breaths. Generally, if bliss comes too early or too often, there will be obstacles to the bindu. Therefore, it should be done sparingly. If you do practice many times, then in the end, you should strive and exert yourself in the trul khor, as if arising from below. Secondly, the stage of non-visualization is: After completing the tummo wind yoga with visualization in that way, not to mention visualizing the channels, winds, and body, etc., even completely separate the notion of "not thinking about anything," and in the awareness of indivisible appearance and emptiness, in the nature of momentary dharmata, slowly inhale the wind and gently press down, naturally abide in the state of unconditioned equality, and hold the breath for a long time. This is also called the wind of emptiness mahamudra. Among the four joys, this is also the ultimate joy, the joy of co-emergence.
Chinese
也称为风。如果从风本身的性质来看，脉、风和菩提心等无别且无二，也称为离边大中观之风。在道大手印的正确见解中，以生命勤作的自性空性和智慧无二的窍诀来钉牢，通过安乐和暖热等时不时地稍微提升并修持，所有有漏和无漏的积聚，都在刹那间的风觉完全空性的大界中自然清净，在中脉法界离戏的净土中，风觉菩提胜妙的至尊金刚无勤获得圆满正等觉，对此毫无怀疑。上等精进七个月零六天，中等六个月，最下等也以六年而从有漏中解脱。神变和神通也与莲花生我相同。功德的积聚是不可思议的，将会完全获得。萨玛雅，印印印。第三，后续次第是风可运用之转轮次第，身要正直，风要极度充满，腰部左右各转三圈，使脐部的脉结解开。同样地，扭转上半身，使心间的脉结解开。旋转颈部，通过仰俯使颈部的脉结解开。揉搓拍打头部，使脑部的脉结解开。伸屈拍打手脚，使所有支脉的结解开。摇动和摩擦三次“哈”风，使风的所有过失都解开。做三次小降的转轮，使精华变得坚固和舒展，变得坚固。经续中说：金刚身的蕴聚中，有八万脉安住，风和觉性菩提心，白红乐空燃滴净，身要自然上提风，下风收摄揉搓拍，发起精进勤修持，业风无念融入界，中脉风清现证悟。如是说。萨玛雅，印印印。宝印，秘密印，交付印。萨玛雅，印印印。康巴尼玛扎巴在火阳龙年于芒域降
English
It is also called wind. If considered from the nature of wind itself, the channels, wind, and bodhicitta, etc., are inseparable and non-dual, and it is also called the wind of the great Madhyamaka free from extremes. Within the correct view of the Mahamudra of the path, nailing down with this instruction of the inseparability of emptiness and wisdom, the essence of life force, and by occasionally extracting a little benefit from bliss and warmth and practicing, all accumulations of contaminated and uncontaminated qualities naturally purify in the expanse of the great emptiness of the momentary wind-awareness. In the central channel, in the pure land of the Dharmadhatu free from elaboration, there is no doubt that the supreme Vajra of wind-awareness bodhi will effortlessly attain perfect enlightenment. The best effort is seven months and six days, the intermediate is six months, and even the lowest is liberated from contamination in six years. Miraculous powers and clairvoyance are also equal to Padma, me. The accumulation of qualities is inconceivable and will be completely obtained. Samaya. Seal, seal, seal. The third, subsequent order is the order of the wheel for making the wind workable. The body posture should be straightened, and the wind should be filled to the extreme. Rotate the waist three times to the left and right to loosen the knot of the navel channel. Similarly, twisting the upper body loosens the knots of the heart channel. Rotating the neck, tilting and bending loosens the knots of the neck channel. Rubbing, patting, and throwing the head loosens the knots of the brain chamber. Stretching, contracting, and throwing the legs and arms loosens the knots of all branch channels. Shaking and hissing three "Ha" breaths releases all faults of the wind. By doing the wheel of three small descents, the essence becomes firm and spreads, becoming firm. From the tantra: In the aggregate of the Vajra body, eighty thousand channels reside, wind and awareness bodhicitta, white and red bliss-emptiness blazing dripping purify, the body posture naturally holds the upper wind, the lower wind is restrained, rubbed, patted, and thrown, generating diligence and practicing, the karma wind non-conceptually dissolves into the realm, the central channel wind clears and manifests enlightenment. Thus it is said. Samaya. Seal, seal, seal. Treasure seal, secret seal, entrusted seal. Samaya. Seal, seal, seal. Khampa Nyima Drakpa in the Fire Male Dragon year in Mangyul descended.
Tibetan
པ་སྤྲིན་གྱི་གཙུག་ལག་ནས་གདན་དྲངས་ཤིང་༔ ལྕགས་སྤྲེལ་ཧོར་ཟླ་དྲུག་པར་ཤོག་སེར་ལས་ཞལ་བཤུས་པའོ། །མངྒ་ལཾ།། །། རླུང་གི་ཁྲིད་ཡིག་བདེ་སྟོང་ལྷན་སྐྱེས།
Chinese
从巴云的寺院迎请而来，铁猴年（藏历）六月从黄纸上誊写。吉祥！ 风的引导文，乐空俱生。
English
Brought from the monastery of Payun, copied from yellow paper in the sixth month of the Iron Monkey year. Mangalam! A guide to the wind, innate bliss and emptiness.