Chinese
殊胜之处在于此。然后，在学生的身体中央，有白色中脉。其中，头顶有白色ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం），头朝下。喉咙有红色ཨོཾ་（藏文：ཨོཾ་，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：唵），头朝上。心间有蓝色ཧཱུཾ་（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），头朝下。肚脐有红黄色ཨཾ་（藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：अं），头朝上，要清晰观想。然后，从头顶的ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం）中发出无数白色光芒，充满整个身体，然后再次聚集，融入心间的ཧཱུཾ་（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中。同样，喉咙的ཨོཾ་（藏文：ཨོཾ་，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：唵）的光芒融入心间的ཧཱུཾ་（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中，心间的ཧཱུཾ་（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的光芒融入肚脐的ཨཾ་（藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：अं）中，然后肚脐的ཨཾ་（藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：अं）的光芒再次照射到心间的ཧཱུཾ་（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）上，像这样从头顶的ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం）开始依次进行。然后，（325）喉咙的ཨོཾ་（藏文：ཨོཾ་，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：唵）和心间的ཧཱུཾ་（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）变得不可见。头顶的ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం）融化成一个白色明点，到达心间。肚脐的ཨཾ་（藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：अं）融化成一个红色明点，到达心间。两个明点以追逐的方式旋转，这是宝瓶灌顶。触碰是秘密灌顶，触碰产生快乐是智慧灌顶，一个融入另一个是第四灌顶。之后的部分与通常相同。༈ 顶礼上师。对于修持方便道的瑜伽士来说，如果相续中生起三种毒，治疗其果报疾病的方法是，通过身体锻炼和转轮来调治。如果因愚痴的力量而生病，就以毗卢遮那佛的坐姿和白色光芒的放射与收摄，来消除愚痴的黑暗（326）。观想烦恼愚痴得以平息。如果因散乱的力量而想要走动，就以自身金刚跏趺坐姿，从魔掌抓住后颈，弯曲后向左右，猛烈地扭动三次。观想在头顶消散融入。如果因饿鬼的力量而感到愤怒，就以不空成就佛的坐姿，用甘露之流来满足伤害自己的饿鬼。之后，结金刚跏趺坐，双手在胸前结忿怒印，用忿怒的眼睛看向十方。观想十方种子字火焰轮，驱逐伤害自己的事物。稍微念诵忿怒本尊的咒语。如果相续中生起嗔恨，果报是上身疼痛，就以金刚跏趺坐，在胸前，左右ོན་དུ་三十三（327）。 以忿怒之眼左右视。 其后等持手印。 于腹部收束，伸直三次。 若于相续生起贪欲。 若于下体生病。 则伸直身体，左脚。 手作食团谷物手印。 此二者目标为一，即： 于心间，以“མ་”字，以及 明点红白结合。 思维相续中生起乐空。 若外泄，内里无暖。 则应立即收摄身心。 是猛母之火。 彼火细如线。 思维中脉上下抵达。 由此点火，清晰观想。 若生暖而无乐。 则为降下明点之口诀： 于断绝三律仪之座上， 于隐处之茎上，伸出罪（328）指。 扭转又扭转，前方尽头和， 那是后方尽头，其下方。 菩萨跏趺坐，持魔指。 猛烈扭转，手肘滑动。 其后抖动三次。 那是降下乐。 无论做何身锻炼。 持风甚为重要。 空行母尼古玛之口诀，真实无谬。 甚深。ཨྀིྠ།། ༈ 顶礼 गुरु (藏文，梵文天城体，guru，上师)。于发心之前，观想自身顶上有一八辐蓝色法轮。其中心有：ཨོཾ་ཧྲཱི་ཧ་ཧ་ཧཱུཾ་ཧཱུཾ་ཕཊ་（藏文，梵文天城体，oṃ hrīḥ ha ha hūṃ hūṃ phaṭ，嗡 啥 啥 吽 吽 啪）以咒语左旋而转，专注其上。由此发出蓝色光芒，遍布全身。观想身体的罪业和障碍得以清净。喉间的法轮有四辐，红（329）白色，于中心有：ཨོཾ་ཨཱཿཧྲཱིཿཧཱུཾ་ཕཊ་སྭཱ་ཧཱ།（藏文，梵文天城体，oṃ āḥ hrīḥ hūṃ phaṭ svāhā，嗡 阿 啥 吽 啪 梭哈）以咒语右旋而转，心专注其上。由此发出光芒，喉咙被光芒遍布。观想语所造作的障碍得以清净。心间的法轮有八辐，蓝色，于中心有：ཨོཾ་དེ་ཝ་པི་ཙུ་བཛྲ་ཧཱུཾ་ཧཱུཾ་ཕཊ་སྭཱ་ཧཱ།（藏文，梵文天城体，oṃ deva picu vajra hūṃ hūṃ phaṭ svāhā，嗡 德瓦 毕楚 瓦吉拉 吽 吽 啪 梭哈）以咒语右旋而转，意识专注其上。发出蓝色光芒。上半身全部被光芒遍布。心的累积的罪业、障碍，连同习气全部得以清净。身体如水晶球般清净，内外全部明亮清澈地观想。于此稍微禅修片刻。之后心间的法轮又
English
The distinction lies in this. Then, in the center of the student's body, there is a white central channel. Within it, at the crown of the head, visualize a white haṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం) pointing downwards. At the throat, a red oṃ (藏文：ཨོཾ་，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：唵) pointing upwards. At the heart, a blue hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) pointing downwards. At the navel, a reddish-yellow aṃ (藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：अं) pointing upwards. Then, from the haṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం) at the crown of the head, countless white rays of light emerge, filling the entire body. They gather again and dissolve into the hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the heart. Similarly, the light rays of the oṃ (藏文：ཨོཾ་，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：唵) at the throat dissolve into the hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the heart, and the light rays of the hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the heart dissolve into the aṃ (藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：अं) at the navel. Then, the light rays of the aṃ (藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：अं) at the navel shine back onto the hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the heart, and so on, gradually from the haṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం) at the crown of the head downwards. Then, (325) the oṃ (藏文：ཨོཾ་，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：唵) at the throat and the hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the heart become invisible. The haṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం) at the crown of the head melts into a single white bindu, reaching the heart. The aṃ (藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：अं) at the navel melts into a red bindu, reaching the heart. The two bindus rotate in a chasing manner, which is the vase empowerment. Touching is the secret empowerment. The arising of bliss from touching is the wisdom empowerment. One dissolving into the other is the fourth empowerment. The subsequent parts are the same as usual. ༈ Homage to the Guru. For the yogi who practices the path of means, if the three poisons arise in the continuum, the method to cure the resulting diseases is to treat them with physical exercises and ṭhro-’khor. If it arises from the power of delusion, then with the posture of Vairocana and the emanation and gathering of white light, dispel the darkness of delusion (326). Contemplate that the affliction of delusion is pacified. If one desires to move due to the power of agitation, then with one's own body in the vajra posture, grasping the back of the neck with the demon hand, bend and twist strongly three times to the left and right. Contemplate that it dissolves and merges into the crown of the head. If one is angered by the power of pretas, then with the posture of Amoghasiddhi, satisfy the pretas who harm oneself with a stream of nectar. Afterwards, assume the vajra posture, place the wrathful mudra at the heart, and look with wrathful eyes in the ten directions. Contemplate that the wheel of fire of the seed syllables of the ten directions drives away what harms oneself. Recite the mantra of the wrathful deity slightly. If anger arises in the continuum, and the result is pain in the upper body, then in the vajra posture, at the chest, left and right.
English
On du is thirty-three (327). Look left and right with wrathful eyes. After that, the mudra of equipoise. Restrain in the abdomen and straighten three times. If desire arises in the continuum. If illness occurs in the lower body. Then straighten the body, the left leg. Make the mudra of a handful of grain. These two have one aim, namely: In the heart, with the letter "ma", and Bindu white and red combined. Think that bliss and emptiness arise in the continuum. If it leaks out and there is no warmth inside. Then immediately gather body and mind. It is the fire of the fierce mother. That fire is as thin as a thread. Think that the central channel reaches the top and bottom. From that, ignite the fire and meditate clearly. If warmth arises but there is no bliss. Then the instruction for descending the bindu is: On the seat of cutting off the three vows, On the hidden stem, extend the sin (328) finger. Twist and twist, the front end and, That is the back end, below it. The bodhisattva sits in vajra posture, holding the demon finger. Twist fiercely, the elbow slides. After that, shake three times. That is the descending of bliss. Whatever physical exercises are done. Holding the breath is very important. The instruction of the dakini Niguma is true and unerring. Profound. ཨྀིྠ།། ༈ Homage to the Guru. Before generating the mind of enlightenment, visualize an eight-spoked blue wheel on the crown of your head. At its center is: ཨོཾ་ཧྲཱི་ཧ་ཧ་ཧཱུཾ་ཧཱུཾ་ཕཊ་ (Tibetan, Devanagari, oṃ hrīḥ ha ha hūṃ hūṃ phaṭ, Om Hrih Ha Ha Hum Hum Phat) Focus on the mantra turning counterclockwise. From that, blue rays of light emanate, pervading the body. Meditate that the sins and obscurations of the body are purified. The wheel at the throat has four spokes, red (329) and white, at the center is: ཨོཾ་ཨཱཿཧྲཱིཿཧཱུཾ་ཕཊ་སྭཱ་ཧཱ། (Tibetan, Devanagari, oṃ āḥ hrīḥ hūṃ phaṭ svāhā, Om Ah Hrih Hum Phat Svaha) Focus the mind on the mantra turning clockwise. From that, rays of light emanate, the throat is pervaded by light. Meditate that the obscurations created by speech are purified. The wheel at the heart has eight spokes, blue, at the center is: ཨོཾ་དེ་ཝ་པི་ཙུ་བཛྲ་ཧཱུཾ་ཧཱུཾ་ཕཊ་སྭཱ་ཧཱ། (Tibetan, Devanagari, oṃ deva picu vajra hūṃ hūṃ phaṭ svāhā, Om Deva Pichu Vajra Hum Hum Phat Svaha) Focus the awareness on the mantra turning clockwise. Blue rays of light emanate. The entire upper body is pervaded by light. All the accumulated sins and obscurations of the mind, together with their habitual tendencies, are purified. Meditate that the body is like a pure crystal ball, clear and bright inside and out. Meditate on that for a while. Then the wheel at the heart again
Chinese
字句和合聚，化为青郁色。（330）喉轮字句亦融入，喉轮融入顶轮际，观想自身空荡荡。复引下气，脐近脊椎紧压之，持气睁目视。心识不依任何物，安住大手印中。胜乐金刚喜金刚，及嘛哈嘛雅，三续合一秘密诀，若于清晨勤修习，善行功德益增长。不为破戒及失誓，诸障所能侵，转成金刚之沐浴。不为疾病邪魔侵，如是功德无量矣。空行母涅古之口诀。ཨྀིྠ། 嗡 索斯帝！幻身密义之转轮，降临之（331）转轮有三类：金刚跏趺三处击，金刚拳头向下击，鸟伸鸟收向下击。执持之转轮有三类：拳头朝外击头顶，拳头朝四方，月亮脉，膝盖，仰卧，身体要领，拳头朝头顶，胸部，膝盖击。压地平等住，气之要领从上师处得知。引导前述之转轮有三类：身体要领如龟藏头，吽（ཧཱུྃ，hūṃ，种子字）长吽（ཧཱུྃ，hūṃ，种子字）短转香道。驱散之转轮有三类：如猛兽之王坐，如悬崖之摇摆，鹏鸟飞。动作配合从上师处得知。猛厉火之稳固，手肘膝盖数，唯一者乃皈依发心观为本尊。（332）上师瑜伽祈请等，如猛厉火增长。舍弃单味之中央脉，上端哈尔托恩那，白色吽（ཧཱུྃ，hūṃ，种子字）。顶轮之上师，与佛母等任何一者，观想于中央脉下端之让（རཾ，raṃ，种子字），及脐轮日轮垫上之阿夏，观想为上师之体性。吹气，上下气相合，从中央脉击让（རཾ，raṃ，种子字）字，火燃，焚烧阿夏，于火焰之顶端，以供养等，供养上师佛菩萨，佛菩萨融入上师，上师欢喜化为甘露融入吽（ཧཱུྃ，hūṃ，种子字）字，从吽（ཧཱུྃ，hūṃ，种子字）字降下甘露，遍及：顶，喉，心，脐。以次第，瓶，密，慧灌顶，四。
English
The syllables and combinations gather into a lush green color. (330) The syllables of the throat chakra also dissolve into it. The throat chakra dissolves into the crown chakra, and one meditates on the body being empty and hollow. Then, drawing in the lower breath, the navel is pressed close to the spine. Holding the breath, one shows a squinting gaze. Leaving the consciousness without attachment, one remains in the state of the Great Seal. This secret instruction of uniting the three tantras of Chakrasamvara, Hevajra, and Maha Maya, if meditated on without fail in the early morning, will greatly increase virtuous effort. One will not be obstructed by the obscurations of broken vows and damaged commitments. It will transform into a Vajra bath. One will not be obstructed by diseases and evil spirits, and so on, the qualities are immeasurable. These are the oral instructions of the Dakini Niguma. ཨྀིྠ། Om Swasti! The illusionary body's secret meaning is the wheel of movement. The three types of (331) wheels of movement for descending are: Vajra cross-legged, striking three times. Vajra fist striking downwards. Bird stretching, bird retracting, striking downwards. The three types of wheels of movement for holding are: Fist outwards, striking the crown of the head. Fist towards the four directions, lunar pulse, knees, supine, the key to the body is: Fist towards the top of the head, chest, striking the knees. Pressing the ground, remaining in equipoise. The key to the breath is known from the Guru's instructions. The three types of wheels of movement for guiding, the previous ones, are: The key to the body is like a turtle hiding its head. Hūṃ (ཧཱུྃ，hūṃ，seed syllable) long, Hūṃ (ཧཱུྃ，hūṃ，seed syllable) short, reversing the shang path. The three types of wheels of movement for dispelling are: Like the king of beasts sitting. Like a cliff swaying, Garuda flying. The combination of movements is known from the Guru's instructions. The stability of fierce heat, the number of elbows and knees, the one and only is to meditate on refuge and bodhicitta as the deity. (332) The Guru Yoga prayers, etc., are like the increase of fierce heat. The central channel, devoid of single flavors, the upper end is Hārtonna, white Hūṃ (ཧཱུྃ，hūṃ，seed syllable). The Guru above the crown chakra, with the consort or any other, visualize Raṃ (རཾ，raṃ，seed syllable) at the lower end of the central channel, and A-shad on the sun disc at the navel chakra, visualize as the essence of the Guru. Blow the breath, the upper and lower breaths combine. From the central channel, strike the Raṃ (རཾ，raṃ，seed syllable) syllable, fire blazes, burn A-shad, at the tip of the flame, with offerings, offer to the Guru, Buddhas, and Bodhisattvas. The Buddhas and Bodhisattvas dissolve into the Guru. The Guru, being pleased, melts into nectar and dissolves into the Hūṃ (ཧཱུྃ，hūṃ，seed syllable) syllable. From the Hūṃ (ཧཱུྃ，hūṃ，seed syllable) syllable, nectar descends, reaching: the crown, throat, heart, navel. In order, vase, secret, wisdom empowerment, four.