English
From the navel chakra and so on, passing through, until the soles of the feet, the entire inside of the body is filled. Obtain the fourth empowerment. Bestow all the accomplishments of body, speech, and mind. The Lama himself also dissolves into light and merges into oneself. Rest in the state where the Lama's body, speech, and mind and one's own body, speech, and mind are inseparable and one. After that, dedicate the merit and enter the session break. This visualization ends there before receiving it from the Lama. After receiving it, this instruction, according to the (page 380) type of Tummo visualization, in all practices, it is necessary to practice this once at the end of the session. Therefore, in order to become like a subsequent ritual of Tummo visualization, it is included in the subsequent instructions. In general, this visualization is not combined with other visualizations, and there is also a tradition of practicing it separately. All the key points of receiving the four empowerments from the Lama's body are complete, and there is no addition of any complicated mixtures, so the power of blessing is very strong. Sometimes, for three days or five days, or seven days, etc., focusing only on this practice, then, no matter what you practice, you will gain unsurpassed progress. The reason why it is necessary to practice at the end of Tummo is: in order to stabilize the experience of bliss and warmth generated during the actual practice of Tummo, and to bring down the rising air, and for the types of damage caused to the body by intense effort, this can nourish the body (page 381), turning it into the essence of meditation, and during session breaks, it can protect against obstacles such as evil spirits, and mainly through stabilizing blessings, it generates wisdom. This is the eleventh visualization instruction. Second, the self-liberation of obstacles: In general, detailed methods of removing obstacles need to be learned elsewhere. However, in the course of the instructions, these will be mentioned: When practicing Tummo, in most cases, there will be rising air and obstacles in the lower generative wheel. Among them, some people will experience both situations at the same time. In most cases, it is known that one of them will occur. Other forms of obstacles rarely occur individually. Among them, the method of eliminating upper obstacles is: During the practice of Tummo, if there is pain in the upper body, stabbing pain in the head, wandering consciousness, etc., after practicing the preliminaries, visualize your own body as empty and transparent, and perform one or two (page 382)
Chinese
发出呜呜的声音。在任何地方都清晰地观想三个圆形孔洞，如同三颗宝石般的眼睛。双手握拳向前伸展。然后，将拳头的背面放在乳房上，同时使手腕的侧面接触肋骨，并从口中发出强烈的“哈通”声。观想疾病从孔洞中以烟雾或旋风的形式涌出，向远方飘去，身体内部变得空荡荡。特别重要的是，观想整个身体如同一个布满孔洞的筛子。如果身体的某个部位出现自身疼痛的感觉，或者出现漂浮等现象，那是因为心风的作用。据说在心脏黑白分界处观想孔洞是很好的。这是第十二个观想次第。关于消除下部昆达里的障碍：最好通过远离肯定和否定的心来消除。其次，通过灌顶和会供轮来消除。最次，通过观想和幻轮来消除。如果是由贪欲（383）、有和习气的原因产生的，那么通过远离肯定和否定来消除。如果是由于鬼影和破誓言引起的，那么通过灌顶和会供轮来消除。如果是遗精和疾病，那么据说通过观想和幻轮来消除。虽然这里要结合守护精液的明妃观想，但因为不是明妃，所以在很多人聚集的地方不讲，只稍微提一下就可以了。至于是否进行一次修习，要结合自己的想法。另外，如果将针对学生重要程度的观想添加进去，要知道那就会变成第十三个观想次第。另外，按照通常的说法，拙火有七个被经文词句所涵盖的观想。即使根本经文没有直接涵盖，但作为拙火的生起法，或者说是提升安乐和暖热的特殊方法，这就是上师加持的拙火。这样介绍之后，就在这里展示加持（384）上师的拙火，也要分别了解它的观想。这样看来，那些都是详细展示了以自身为方便的拙火。作为它的分支，将拙火经文引导的口诀和幻轮付诸实践也极其重要。关于其他身体智慧的拙火方面，虽然有锐利而深刻的口诀，但暂时不谈论。堪布坚努竹说：吉祥香巴噶举的传承是
English
Make a whooshing sound. Clearly visualize three round holes everywhere, like three jewel-like eyes. Extend both hands forward in fists. Then, place the back of the fists on the breasts, while simultaneously making the side of the wrists touch the ribs, and forcefully exhale "Ha-thung" from the mouth. Visualize diseases gushing out from the holes in the form of smoke or a whirlwind, drifting far away, and the inside of the body becoming empty. It is particularly important to visualize the entire body as a sieve full of holes. If a part of the body feels painful on its own, or if there are sensations like floating, it is due to the activity of heart-wind. It is said that visualizing holes at the boundary between the black and white of the heart is good. This is the twelfth visualization sequence. Regarding eliminating obstacles to the lower Kundali: It is best to eliminate them with a mind free from affirmation and negation. Secondly, eliminate them through empowerment and tsokhor. Lastly, it is said to eliminate them through visualization and trulkhor. Furthermore, if it arises from the causes of desire (383), existence, and habitual tendencies, then eliminate it by being free from affirmation and negation. If it is due to ghostly influences and broken vows, then eliminate it through empowerment and tsokhor. If it is seminal emission and illness, then it is said to eliminate it through visualization and trulkhor. Although the visualization of the Karmamudra for protecting semen is to be combined here, since it is not Karmamudra, it is not discussed in a gathering of many people, so just mentioning it briefly is sufficient. As for whether to do one session or not, combine it with your own thinking. Also, if the visualization that focuses on the importance of the student is added, know that it will become the thirteenth visualization sequence. Furthermore, according to the usual explanation, there are seven visualizations of Tummo that are covered by the words of the text. Even if the root text does not directly cover it, as the arising dharma of Tummo, or as a special method for enhancing bliss and warmth, this is the Tummo of the Guru's blessing. After introducing it in this way, the Tummo of the blessing (384) Guru is shown here, and its visualization should also be understood separately. Thus, those are the detailed explanations of Tummo with one's own body as the means. As a branch of it, it is extremely important to put into practice the oral instructions and trulkhor of the Tummo text guidance. Regarding the other aspects of Tummo of the body's wisdom, although there are sharp and profound oral instructions, they are temporarily left unsaid. Khedrup Shyönnu Drup said: The glorious Shangpa Kagyu lineage is
Chinese
应当效仿印度的金刚座寺和藏地的桑结朗日巴的传记。是清修的传承，而不是混乱的传承。第二，关于幻身自解脱贪嗔的口诀：上等根器者，依止上师为友；中等根器者，不间断地接受教导；下等根器者，在一个坐垫（385）上生起禅定。第一，包括：虔诚心的上师道用，以及显现皆虚幻的道用两种。第一，虔诚心的上师道用是：对于上等根器者来说，这也可以作为幻身观修的一个主要支柱，总的来说，这也是幻身等五法一切观修的基础。具体方法是：首先必须进行皈依和发菩提心，将净化和空性观修与修不修的体验相结合。然后，让自己和他人进行一番剖析：总之，一切有为法都没有恒常的机会。特别是六道轮回的一切众生都无法超越死亡。而且，死亡迅速降临，何时死亡无法确定。死亡时，除了殊胜的佛法，其他任何事物都无济于事。从今以后，食物、衣物、受用、甜言蜜语、权力、好听不好听的话、降伏敌人（386）、守护亲友等等，任何事物都不再需要，也起不到任何作用。从今以后，随心所欲地放下一切。培养对于何时死亡无法确定，以及任何事物都不需要的强烈愿望。稍作休息。然后，观想自己刹那间成为本尊。因为尼古玛的六法是所有续部的密意，所以观修任何本尊都可以。其中，因为汇集了五部续的精髓，所以观修五部续坛城的主尊，任何一个自己觉得合适的都可以。但是，从无等仁钦策珠开始，传承下来的惯例是观修喜金刚俱生身，这才是具有加持力传承的次第。自己刹那间成为喜金刚俱生轮，身色蓝色，一面二手，手持金刚杵和铃（387）拥抱明妃，左腿弯曲踩着怖畏金刚，右腿伸展
English
One should emulate the biographies of Vajrasana in India and Sangye Langripa in Tibet. It is the lineage of pure practice, not a confused lineage. Second, regarding the instructions on the spontaneous liberation of attachment and aversion through the illusory body: For those of superior faculty, rely on the noble lama as a friend; for those of middling faculty, lead them without interruption by other words; for those of inferior faculty, generate samadhi on a single cushion (385). First, it includes: the guru yoga of devotion, and the path of taking appearances as unreal, two types. First, the guru yoga of devotion is: For those of superior faculty, this can also serve as a major pillar of the illusory body contemplation, and in general, this is also the basis for all contemplations of the five dharmas, including the illusory body. Specifically, like this, refuge and bodhicitta must be sent ahead, combining purification and emptiness contemplation with the experience of whether or not to meditate. Then, let oneself and others undergo an analysis: In short, all conditioned phenomena have no chance of permanence. In particular, all sentient beings of the six realms of existence have not transcended death. Moreover, death comes quickly, and it is uncertain when one will die. At the time of death, nothing other than the supreme Dharma will help. From now on, food, clothing, possessions, sweet words, power, pleasant or unpleasant words, subduing enemies (386), protecting relatives, etc., are no longer needed, nor do they serve any purpose. From now on, let go of everything as you please. Cultivate a strong desire that it is uncertain when one will die, and that nothing is needed. Rest a little. Then, visualize oneself instantaneously as a yidam deity. Since the six dharmas of Niguma are the intent of all tantras, it is permissible to contemplate any supreme deity. Among them, because it is a collection of the essence of the five tantras, it is good to contemplate the main deity of the mandala of the five tantras, whichever one you find suitable. However, from Nyamme Rinchen Tsonru onwards, the practice passed down through the lineage is to contemplate Hevajra Lhenkyé itself, as this is the order that possesses the stream of blessings. Instantly transform yourself into the Hevajra Lhenkyé wheel, body color blue, one face and two hands, holding a vajra and bell (387) embracing the consort, left leg bent trampling on Black Yamari, right leg extended.