English
The posture is also like the sitting posture of a lion, with the hands forming the vajra fist, crossed at the heart. ) In the circular footwork, it is also said that the vajra fist is placed at the root of the thigh. These are also pressing the key points of the upper and lower channels respectively. The way to look at these two postures is to look down. In that case, those sitting postures can also be combined in pairs, but it would be better to do all six. Two methods are written for all six postures, the former ones are according to the sayings of Dharma King Phyogs-las-rnam-rgyal and others. The ones after "or" are written according to the scattered instructions of the accomplished Yumo, and some practices seen in the heart son of Gonpang Chenpo, Latopa Wangyal, and others. These later ones seem to have some errors, and either of these two sets of six postures is sufficient, so there is no need to mix the two together for practice. This also has a practice divided into three sessions, but in the quick guidance it is practiced as one session, this is the thirty-fifth visualization guidance. Next is the speech guidance: Inhale the lower air, and exhale the upper air with a long HŪṂ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). With JAḤ HŪṂ VAṂ HOḤ HI (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：), visualize the five chakras in sequence, and forcefully press down the upper air. With LĪ Ū RĪ Ī Ā (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：), along with the sound of the abdomen, visualize the five chakras in sequence, and forcefully lift the secret air upwards. Immediately afterwards, hold the union (referring to male-female union) at the navel chakra, and then release it outwards. Tighten the lower gate, and place the awareness on the forehead. These air practices must be diligently performed on the basis of each of the previous six body postures. Apart from the difference in body postures, the air points are roughly the same as the content of the vows of the Vidyadhara. This is the thirty-sixth visualization guidance. Furthermore, place the meditation cushion, embrace the knees, make the posture known as the "six stove bindings", coordinate with a long HĀ (藏文，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：Ha), and make a fist mudra. Straighten the arms until the elbows touch the knees, and then exhale. After repeating this seven times, cross the hands in reverse. Hold the breath gently and rest once. This is the thirty-seventh visualization guidance. These should be practiced for at least a month. The second is: Squat, place the buttock cushion. Wrap the hands from the inside of the thighs and grab the front of the calves. Forcefully exhale from the mouth. Relax the lower gate. Then inhale again, with the abdomen expanding outwards, again
Chinese
我放松下门，尽可能地屏住呼吸。这是第一个气脉要点，即向下混合和保持，称为分离和收集。同样，与此类似，在吸气和呼气两种情况下，腹部贴近肋骨，用力向下排泄，向上拉动胸部，压住下巴。这是第二个气脉要点，即向上混合和收缩，称为门闩。同样，在那个身体姿势中，用力地交替向下排泄，然后向外吹气，用力地进行空腹抽吸。再次吸气，在闭气、吸气和呼气的状态下，移动腹部，弯曲腰部，扭动胸部，伸展手臂并握紧手指，收紧喉咙并摇动头部，然后呼出空气。向外抓住，像柱子一样竖立，然后弯曲和移动头部。喉咙、胸部、肚脐之间像以前一样做。所有这些都要颤抖和摇晃，最后放下。这是第三个气脉要点，这被称为全部聚集。盘腿而坐，双手握拳按压大腿，稍微弯曲，念诵 ཧཱུྃ （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），向下排泄。向右、向左、向中间三个方向进行空腹抽吸。再次，闭气、向上拉气，转动头部并摇晃，也要向右、向左、向中间三个方向做。这是第四个气脉要点。这被称为聚集，即两者都进行抽吸和扩散。这些要一个接一个地做，也要努力进行身体锻炼。这是第三十八个观想循环。这些是按照快速引导的方式进行的。如果能够完成，那么每个呼吸练习都进行一次观想循环是最好的。对于所有这些，心的安住方式是：在不动的三个状态中，观想空性之形，并在那个状态中，将心专注于气脉要点收紧的地方，然后轻轻地放松。将那个观想与那些呼吸练习结合起来，进行一到两个小时的冥想。其余的要努力进行宝瓶气瑜伽。这是第三十九个观想循环。对于那些，至少要冥想一个月左右。此时，对于没有明确观想的那些，直接观看是最重要的。在下面的正行阶段，被称为无肢的观看，即观看产生快乐的方向，因此不一定是固定的。第三是，然后要做这个独有的幻轮。也就是，结合。
English
I release the lower door and hold my breath as much as possible. This is the first vital point of the wind, which is to mix and hold downwards, called separation and collection. Again, similarly to this, in both cases of filling and releasing, the abdomen presses against the ribs, and the downward expulsion is done forcefully. The upper chest is pulled up, and the chin is pressed down. This is the second vital point of the wind, which is to mix and contract upwards, called the door latch. Again, in that body posture, after forcefully alternating the downward expulsion, blow outwards, and forcefully perform the empty drawing. Again, inhale, and in the state of closing the mouth, filling and pulling, move the abdomen. Bend the waist, twist the upper chest, stretch the arms and clench the fingers. Tighten the throat and shake the head, then exhale the air. Grasp outwards, stand like a pillar, then bend and move the head. The throat, upper chest, and between the navel should be done as before. All of these should be trembled and shaken, and finally lowered. This is the third vital point of the wind. This is called all-gathering. Sit in the lotus position, with both hands clenched into fists pressing on the thighs, bend slightly, and say ཧཱུྃ （Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum）, and pull down the expulsion. Perform the empty drawing in three directions: right, left, and center. Again, close the mouth, pull the wind upwards, turn the head and shake it, also do it in three directions: right, left, and center. This is the fourth vital point of the wind. This is called gathering, which means both drawing and spreading are done. These should be done one after another, and effort should also be put into physical exercises. This is the thirty-eighth contemplation cycle. These are done according to the method of quick guidance. If it can be accomplished, then it is best to perform one contemplation cycle for each breathing exercise. For all of these, the way to settle the mind is: in the state of the three immovables, contemplate the form of emptiness, and in that state, focus the mind on where the vital point of the wind is tightened, and then gently release it. Combine that contemplation with those breathing exercises, and meditate for one to two hours each time. The remainder should strive to practice vase breathing yoga. This is the thirty-ninth contemplation cycle. For those, meditate for at least about a month. At this time, for those without specific contemplation, looking directly is the most important. In the subsequent main practice stage, it is called the limbless view, which is to look in the direction where happiness arises, so it is not necessarily fixed. The third is, then to do the unique movements of this itself. That is, combination.
Chinese
第六，虎女之呕吐。大象之傲慢，狐狸之嗅。狮子解脱，腹部搅动，以及饿鬼和拥护者，小引、腹部引、大引，泻引、跳跃、橛出，极度伸展以及狮子之姿，扭转牵引以及三引，狮子之傲慢和孔雀之变化。如是等等。 依次学习幻轮的实践，必须让其修习宝瓶气和之前的风瑜伽等。对于稍微产生体验的指算和摄命者，如果在六座中能够一一进行那些幻轮，大约一个月左右，就会出现可以进行正行修习的征兆。根据努力的大小，需要进行多久，也可以由此类推。这是四十种观想循环。 第二，正行。以随念的支分作为随顺的方便，将大手印一合置于信乐的境地。此处有三：修习智慧之手印，修习自身手之手印，修习他身业之手印。 第一是：身要与一般相同，手结拳于心间交错，视线笔直不动地看。观想自己显现为时轮俱生父母等。在其后，好好地引导空色的显现。观想佛像显现充满空色，对此毫不动摇地稍微安住。如果无法引导那样的空色显现，就专注佛像的明空稍微安住。然后，额头上观想白色嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉咙观想红色阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），心间观想黑色吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），肚脐观想黄色霍（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍），秘密处观想蓝色梭（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭），头顶观想绿色杭（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）。观想明妃的空性阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）化为红色八瓣莲花，其中心有吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化现的蓝色细小金刚杵。观想明父的秘密处吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为五股蓝色金刚杵，其中心有阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）化现的红色八瓣莲花。之后，行拥抱等随顺贪欲的行为，观想顶髻的明点融化，充满直至额轮，与空色相融。在那个身要的基础上，稍微进行顶髻和额头的宝瓶气。喜乐。
English
Sixth, the vomiting of the tigress. The arrogance of the elephant, the sniffing of the fox. Lion liberation, abdominal churning, as well as pretas and supporters, small drawing, abdominal drawing, large drawing, purgative drawing, jumping, peg extraction, extreme stretching, and the lion's posture, twisting and pulling, as well as three drawings, the lion's arrogance and the peacock's transformation. Thus and so on. After learning the practice of the trulkhor in sequence, one must have them practice vase breathing and the previous wind yogas, etc. For those who have slightly gained experience in finger counting and breath control, if they can perform each of those trulkhor in six sessions, in about a month, signs will appear that they can engage in the actual practice. Depending on the amount of effort, how long it needs to be practiced can also be inferred from this. This is the forty-fold contemplation cycle. Second, the actual practice. Taking the limb of mindfulness as a means of accordance, place the great mudra of union in the realm of devotion. Here there are three: learning the mudra of wisdom, learning the mudra of one's own body's hands, and learning the mudra of others' bodies' actions. The first is: the body posture is the same as usual, with the hands clenched into fists crossed at the heart, looking straight ahead without moving. Visualize oneself appearing as the Kalachakra coemergent father and mother, etc. After that, properly guide the appearance of emptiness and form. Visualize the Buddha image appearing to be filled with emptiness and form, and remain slightly without wavering in mind. If one cannot guide such an appearance of emptiness and form, then focus on the clear emptiness of the Buddha image and remain slightly. Then, on the forehead, visualize a white Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), on the throat, a red Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), on the heart, a black Hum (藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), on the navel, a yellow Hoh (藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍), on the secret place, a blue Sva (藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭), and on the crown of the head, a green Ham (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭). Visualize the consort's space Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) transforming into a red eight-petaled lotus, with a blue, slender vajra originating from Hum (藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) at its center. Visualize the father's secret place Hum (藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) transforming into a five-pronged blue vajra, with a red eight-petaled lotus originating from Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) at its center. Then, engaging in actions that follow attachment, such as embracing, visualize the bindu of the crown melting and filling up to the forehead chakra, blending with emptiness and form. On the basis of that body posture, slightly perform vase breathing on the crown and forehead. Bliss.