English
Oh, visualize most of the methods as blue. Visualize the blazing light of blessings, surrounded by the gurus of the Nigu lineage and the assembly of Buddhas and Bodhisattvas, as if seeing them directly. Think that you and all sentient beings are taking refuge in the Three Jewels with reverence through the three doors of body, speech, and mind. Visualize that all mother sentient beings, equal to the sky, take refuge in the Guru Buddha Rinpoche. Recite "All mother sentient beings, equal to the sky, take refuge in the Guru Buddha Rinpoche" twenty-one or one hundred and eight times, or as appropriate. Meditate on the four immeasurables, such as "May all sentient beings have happiness and the causes of happiness." (565) Recite "I pray to the Guru Buddha Rinpoche" many times. If you wish, you can recite from "I pray to the great Buddha Vajradhara" to "I pray to the kind root guru" as usual. Sometimes, you can also recite the lineage prayer with melody. Pray that the Guru Rinpoche pacifies my illnesses and demonic obstacles, pray that he purifies sins and obscurations, and pray that he blesses the arising of special samadhi in the mindstream. This should be recited once or three times. Again, pray that the Guru Rinpoche bestows upon me the empowerment of samadhi. After praying in this way, from the (566) Om (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) on the guru's forehead, white light radiates and merges into your own forehead, thereby purifying the sins and obscurations of the body, receiving the vase empowerment, and the blessing of the body enters. From the Ah (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah) at the throat and the Hum (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) at the heart, the secret empowerment and wisdom empowerment are emitted as before. The guru and the lineage gurus, as well as the Buddhas and Bodhisattvas, dissolve into light and merge into your three doors of body, speech, and mind, thereby purifying the sins and obscurations of the three doors, receiving the fourth empowerment, and manifesting the realization of the four kayas. Then, inside your own skull, visualize the brain as completely invisible, appearing in the shape of a dharma source, with a thin root inserted into the throat, one corner pointing to the space between the eyebrows, and two corners pointing to the upper part of the left and right ears (567), white on the outside and red on the inside, empty and clear. Inside that, visualize the essence of your own mind as a white Ah (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), making the sound of Ah. As you recite "Ah Ah," a stream of white and clear nectar flows from the Ah, filling the inside of the dharma source, flowing out from the mouth, washing the inside and outside of the entire body, and flowing out from the urinary and excretory passages and pores of the body, carrying away illnesses and demonic obstacles.
Chinese
观想所有罪障如黑雾般消散，念诵成百上千的ཨ་（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）等。最后观想ཨ་（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）自身也融入甘露，充满整个身体。观想自己头顶上方为上师金刚持，祈请上师仁波切赐予我乐暖之三摩地。祈请赐予我乐空之智慧（568）。如此祈祷。如果愿意，接受四灌顶。否则融入自身。然后观想至尊金刚瑜伽母，身色红色，手持弯刀和颅碗，头戴五骷髅冠，佩戴五十人头项链，具有五种骨饰，身体姿势为蹲坐，结六重火法印。观想整个身体内部如同新陶器被火烧过一般空空荡荡，从肚脐开始。中脉颜色鲜红明亮，粗细如中等柳条。右侧为红色惹浪玛，左侧为白色姜玛，粗细也如中等荞麦秆。三脉的上端插入头顶，上端有白色ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽），头朝下，充满清净的精华（569）。在中脉下端，在半个芥子大小的太阳上，观想由རཾ་（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字化现的如火星般的圆球。还要清晰观想三叉路口的火焰和肛门处风的弓形。然后用力呼出一口气，稍微打开下门向上提，点燃三叉路口的火焰。当火焰接触到中脉下端的太阳和如火星般的圆球时，从火焰中升起一根细小的火焰，沿着中脉向上升起。当火焰到达心脏时，其热量使头顶的ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字滴下甘露，沿着中脉流淌，伴随着嗖嗖的声音滴落在心脏的火焰顶端。屏住气。如果不能忍受，就慢慢地（570）呼出。拙火的观想通常到此为止就可以了。在寒冷的冬天，身体姿势保持不变。观想至尊玛尔巴清晰的身体内部空空荡荡，如同新陶器被火烧过一般。观想红色腹部触感炽热，空荡荡的，在其肚脐，肚脐左右两侧的两个肾脏，以及肚脐后方正对的脊椎这四个位置，观想红色火焰球，大小如鸟蛋，具有热的性质，即将燃烧，并屏住呼吸。
English
Visualize all defilements and obscurations dissolving like black mist, and recite hundreds and thousands of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) and so on. Finally, visualize the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) itself dissolving into nectar, filling the entire body. Visualize Lama Vajradhara above your crown, and pray to Lama Rinpoche to grant you the Samadhi of bliss and warmth. Pray to grant you the wisdom of bliss and emptiness (568). Pray in this way. If you wish, receive the four empowerments. Otherwise, dissolve it into yourself. Then visualize the venerable Vajrayogini, with a red-colored body, holding a curved knife and a skull cup filled with blood. She is adorned with a crown of five skulls, a necklace of fifty heads, and five bone ornaments. Her posture is squatting, and she makes the mudra of the six-fold fire practice. Visualize the entire inside of the body as empty, like a new clay pot that has been fired. Starting from the navel, the central channel is bright red in color, about the size of a medium willow branch. On the right is the red Yaroma, and on the left is the white Kyangma, both about the size of medium buckwheat stalks. The upper ends of the three channels are inserted into the crown of the head, and at the upper end is a white Ham (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Hum), facing downwards, filled with pure essence (569). At the lower end of the central channel, on top of a sun disc the size of half a mustard seed, visualize a sphere the size of a spark, transformed from Ram (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Chinese literal meaning: Ram). Also, clearly visualize the fire at the trijunction and the wind in the shape of a bow at the anus. Then exhale forcefully in one breath, slightly opening the lower gate and lifting upwards, igniting the fire at the trijunction. When the fire touches the sun and the spark-like sphere at the lower end of the central channel, a thin flame rises from the fire, ascending upwards through the central channel. When the flame reaches the heart, its heat causes nectar to drip from the Ham (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Hum) at the crown of the head, flowing down through the central channel, accompanied by a swooshing sound, and falling onto the tip of the flame in the heart. Hold your breath. If you cannot bear it, exhale slowly (570). This much is usually sufficient for the Tummo visualization. During the cold winter, maintain the same body posture. Visualize the venerable Marpa's clear body as empty inside, like a new clay pot that has been fired. Visualize the red abdomen as hot to the touch, empty and clear. At the navel, the two kidneys on the left and right of the navel, and the spine directly behind the navel, visualize red fireballs, the size of bird eggs, with the nature of heat, about to ignite, and hold your breath.
Chinese
控制住脐间母音。在不呼气期间，专注于一点。再次，观想头顶莲花月轮之上，上师金刚持充满加持的光芒。祈请上师仁波切舍弃我执，祈请无意义之念勿生于相续（571），祈请成就幻身梦境。如此祈祷。上师融入自身，自身成为乐空双运的俱生身，身色白色，双手于胸前交叉，持金刚杵和铃。具有发髻和六种骨饰。右腿伸展，左腿弯曲，成为显现而无自性的身。稍稍专注于此。身色、法器、饰品、装束、姿势等，这些都只是自己的心所造，外境中没有独立存在的实体。显现是显现，真实是不真实，认为是幻象。同样地（572），外境的仇敌、怨恨，亲友、慈爱，自方、他方，山、石、房屋，树木、森林等等，这些都只是自己的心所造，外境中没有独立存在的实体。显现是显现，真实是不真实，认为是梦境、幻象。再次，观想自己脐下有法源，外白内红，根细插入密处，开口大而向上，具有广阔的范围。观想其中，从下方的地狱开始，六道众生都按照次第安住，各自享受着苦乐的各种显现，熙熙攘攘。啊，这一切显现是显现，真实是不（573）真实，是梦境，是幻象。幻象的专注，通常这样就足够了。有时，召请对自己有害的鬼神，稍微收紧下气，与气一起放入法源中，观想为幻象。如此，那些加害者的凶残和罪障平息，消逝于无实之中。连同（供品）一起取出，给予食子或糌粑，偿还债务，清净宿业。如此发愿，并观想到达外海的边缘。又如此想：过去已经出生的众生，没有一个是不死的。未来
English
Hold the umbilical mother sound. While not exhaling, focus on one point. Again, visualize above the lotus moon disc on the crown of the head, the Guru Vajradhara blazing with the light of blessings. Pray to the Guru Rinpoche to abandon self-grasping, pray that meaningless thoughts do not arise in the continuum (571), pray to accomplish the illusory body and dream state. Pray in this way. The Guru merges into oneself, and oneself becomes the co-emergent body of bliss and emptiness, body color white, hands crossed at the chest, holding a vajra and bell. Possessing a hair knot and six bone ornaments. Right leg extended, left leg bent, becoming a body that is appearance yet without inherent existence. Focus on this slightly. Body color, implements, ornaments, attire, posture, etc., these are all just created by one's own mind, there is no independently existing entity in the external environment. Appearance is appearance, reality is not reality, think of it as an illusion. Similarly (572), external enemies, hatred, relatives, love, one's own side, the other side, mountains, stones, houses, trees, forests, etc., these are all just created by one's own mind, there is no independently existing entity in the external environment. Appearance is appearance, reality is not reality, think of it as a dream, an illusion. Again, visualize below one's navel a dharma source, white on the outside and red on the inside, with a thin root inserted into the secret place, the opening large and facing upwards, possessing a vast expanse. Visualize within it, starting from the hells below, all sentient beings of the six realms abiding in order, each experiencing various appearances of happiness and suffering, bustling about. Ah, all of this, appearance is appearance, reality is not (573) reality, it is a dream, it is an illusion. The focus on illusion, usually this much is enough. Sometimes, summon the harmful spirits that harm oneself, slightly tighten the lower breath, and together with the breath, put them into the dharma source, and visualize them as illusions. Thus, the cruelty and sins of those harming ones are pacified, and they vanish into non-reality. Take them out together (with offerings), give a torma or tsampa, repay debts, and purify karmic debts. Make such aspirations, and visualize reaching the edge of the outer ocean. And think like this: of the sentient beings who have already been born in the past, there is not one who has not died. The future