English
The colors of the chakras at this time are: the crown chakra is green, the top of the head is black, the throat is red, the heart is white, and the navel is yellow. If considering the human body, measure about eight or ten fingers below the navel. In the center of the body towards the genitals, visualize the secret place of bliss-guarding chakra, blue in color and facing upwards. The lower end of the central channel in between is the dungkänma (དུང་ཅན་མ་, Devanagari: , Romanization: , Meaning: Conch-bearing Woman), which is blue in color. The two ro rkyang (རོ་རྐྱང་, Devanagari: , Romanization: , Meaning: Taste Single), from the lower edge of the navel chakra to the genital chakra, on the right is the lower end of the roma (རོ་མ་, Devanagari: , Romanization: , Meaning: Taste Mother), which is black, and on the left is the lower end of the rkyangma (རྐྱང་མ་, Devanagari: , Romanization: , Meaning: Single Mother), which is yellow. The three channels are joined together. Thus, for the six chakras, imagine the central channel to be as thick or thin as an arrow shaft. From below the center of the genital chakra, the thinner part of the lower end of the central channel or dungkänma (དུང་ཅན་མ་, Devanagari: , Romanization: , Meaning: Conch-bearing Woman) is on the right side, and the lower end of the roma (རོ་མ་, Devanagari: , Romanization: , Meaning: Taste Mother) is on the left side, making it appear as if they are two-in-one. Bend it slightly forward and insert it into the genitals. The lower end of the rkyangma (རྐྱང་མ་, Devanagari: , Romanization: , Meaning: Single Mother) occupies the central position from the center of the chakra, bends slightly backward, and is visualized as being inserted into the anus. Inside the central channel, in the center of the secret chakra is the blue ཨཱཿ (Tibetan, Devanagari: , Romanization: , Meaning: Ah), and in the navel is the yellow ཧོཿ (Tibetan, Devanagari: , Romanization: , Meaning: Hoh) syllable, with the head of the syllable slightly entering the navel chakra. Above that, about one finger's width away, not touching, is the yellow letter ལྀ་ (Tibetan, Devanagari: , Romanization: , Meaning: Li). In the heart is the white ཨུ་ (Tibetan, Devanagari: , Romanization: , Meaning: U) syllable, in the throat is the red ར་ (Tibetan, Devanagari: , Romanization: , Meaning: Ra) syllable, in the crown of the head is the black ཨི་ (Tibetan, Devanagari: , Romanization: , Meaning: I) syllable, and at the lower edge of the crown chakra is the green ཨ་ (Tibetan, Devanagari: , Romanization: , Meaning: A) syllable. The center of the crown chakra is filled with marrow, and from above the crown chakra, clearly visualize the white ཧཾ་ (Tibetan, Devanagari: , Romanization: , Meaning: Ham) syllable with the shape of the letter upside down. Then, by meditating on the vase breathing, the nature of wind and heat from the ཨཱཿ (Tibetan, Devanagari: , Romanization: , Meaning: Ah) in the center of the secret place goes through the dungkänma (དུང་ཅན་མ་, Devanagari: , Romanization: , Meaning: Conch-bearing Woman). Then, by stimulating the ཧོཿ (Tibetan, Devanagari: , Romanization: , Meaning: Hoh) syllable, from it emanates the subtle, shimmering, hard, sharp, hot, rough, and golden-colored wisdom fire of tummo, mainly with six colors, blazing and piercing and burning the ལྀ་ (Tibetan, Devanagari: , Romanization: , Meaning: Li), ཨུ་ (Tibetan, Devanagari: , Romanization: , Meaning: U), རྀ་ (Tibetan, Devanagari: , Romanization: , Meaning: Ri), ཨི་ (Tibetan, Devanagari: , Romanization: , Meaning: I), ཨ་ (Tibetan, Devanagari: , Romanization: , Meaning: A) that reside in the five chakras. When it touches the ཧཾ་ (Tibetan, Devanagari: , Romanization: , Meaning: Ham) syllable, the bodhicitta melts, and the ཨ་ (Tibetan, Devanagari: , Romanization: , Meaning: A), ཨི་ (Tibetan, Devanagari: , Romanization: , Meaning: I), རཾ་ (Tibetan, Devanagari: , Romanization: , Meaning: Ram), ཨུ་ (Tibetan, Devanagari: , Romanization: , Meaning: U), ལྀ་ (Tibetan, Devanagari: , Romanization: , Meaning: Li) are also gradually restored. The essence of those mixes with the melted nectar, bathing the ཧོཿ (Tibetan, Devanagari: , Romanization: , Meaning: Hoh) syllable and filling the six channels and chakras. This is the forty-fourfold object of focus. Again, gathering the tummo.
Chinese
再者，明观六脉轮。顶髻的梵穴中，明观白色明点如母牛乳房，长短约四指。脐间明观拙火，具有木棍的形状，颜色红色，四指长。以宝瓶气摄持，拙火的火焰极其增长，六脉轮等身体内部全部呈现红色，并且生起暖热的感受。逐渐地，顶轮的明点融化，向下滴落于中脉。其光芒使身体内部全部呈现白色，并且生起安乐的感受。最终，明点融入拙火。稍作无分别的安住。拙火的其他分类是：心间的脉轮黑色，脐间的脉轮黄色，进行结合的燃滴；喉间红色，顶轮白色，进行结合的燃滴；顶髻绿色，密处蓝色，也进行结合的燃滴。像这样的拙火等等，这些被称为具有对境和信解修习的圆满次第，虽然其自性属于生起次第，但因为是生起圆满次第智慧的特殊因缘，所以安立了它的名相。对于初学者来说是必须的，并且在生起真实圆满次第的智慧之后，这些也会成为增上的助缘，因此，应当尽力修习。第四十五个对境引导。当随念真实在相续中生起时，金刚身中拙火完全燃烧，能够引导全部四喜。现在修习拙火，就是将那样的状态作为道用。并且，如果能够与空色相融合，那就是随念的随顺。第二，将修习的意义铭记于心。其中有随念的名称含义、修习的时间、修习方式的支分、修习的证相、清净所治品和能治品的差别、修习所获得的果位这六个方面。第一，梵语中，“阿努”的意思是随，“斯弥利底”的意思是忆念。阿努的声音有低劣和殊胜两种含义，这里是殊胜的含义。阿努斯弥利底的意思是随念，特别忆念的意思。以前<在执持的时候>修习的<那个>再次忆念并且非常忆念，即空色大手印。
English
Furthermore, visualize the six chakras. In the Brahma-randhra of the crown, visualize a white bindu like a mother's milk, about four fingers long. In the navel, visualize Tummo, having the shape of a stick, red in color, four fingers long. By holding Kumbhaka, the flames of Tummo greatly increase, and all the six chakras and the inside of the body appear red, and a feeling of warmth and heat arises. Gradually, the bindu of the crown melts and drips down the central channel. Its light makes the inside of the body appear white, and a feeling of bliss arises. Finally, the bindu dissolves into Tummo. Rest slightly in non-conceptuality. Other classifications of Tummo are: the heart chakra is black, the navel chakra is yellow, with the burning and dripping of union; the throat is red, the crown is white, with the burning and dripping of union; the crown knot is green, the secret place is blue, also with the burning and dripping of union. Such Tummo and so on, these are called the Completion Stage with objects and faith-practice, although their nature belongs to the Generation Stage, but because they are a special cause for generating the wisdom of the Completion Stage, therefore its name is established. It is necessary for beginners, and after the wisdom of the actual Completion Stage has arisen, these will also become increasing conditions, therefore, one should practice as much as possible. The forty-fifth object guide. When true mindfulness arises in the continuum, Tummo completely burns in the Vajra body, and all four joys can be drawn. Now practicing Tummo is to use that state as the path. And, if it can be integrated with the empty form, then it is in accordance with mindfulness. Second, to fix the meaning of meditation in the mind. There are six aspects: the meaning of the name of mindfulness, the time of meditation, the branches of the method of meditation, the signs of meditation, the distinction between what is to be purified and what purifies, and the fruit obtained by meditation. First, in Sanskrit, "Anu" means following, and "Smriti" means remembrance. The sound of Anu has two meanings, inferior and superior, here it is the superior meaning. Anusmriti means mindfulness, especially the meaning of remembrance. Previously, <at the time of holding> what was meditated upon <that itself> is remembered again and remembered very much, that is, the Mahamudra of empty form.
Chinese
这也是要再三修习并猛力精进之义。第二是，由于执持达到究竟，对于脉、气、明点三者，由于执持达到究竟，瓶气者能够随自己意愿将气束缚于中脉的任何位置，想束缚多久就能束缚多久，从而获得对气的自在；并且凭借获得的这种力量，能够随自己意愿使所有脉中的明点下降、回转、散布，这就是获得对明点的自在；能够随自己意愿将气和明点放入中脉等任何脉中，这就是获得对脉的自在。获得自在。如果胜乐金刚的景象显现为遍满一切的本尊身，就一定要适合忆念修习。第三，关于修习方法的支分，有五个要点：<第一>忆念所缘的对境是：一般而言是所有的脉、气、明点，主要则是拙火的炽燃景象的空色，以及作为所依的四轮或六轮的明点，所依则是融乐等。第二要点，必要性是：为了真实成就不变的安乐，也就是要修习融乐无漏。第三要点，修习的时间是：直到不变的安乐<由于物质明点的一部分止息，从而成就一部分不变的安乐的>第一个刹那尚未生起之间。在不变的安乐生起之后，也不要舍弃忆念的相续，不能修习目标形象不同的新道，而是忆念的相续本身转变为三摩地。第四要点，忆念自身的体性是：经续中说：“无论何者变为拙火的景象<确定，即在拙火炽燃的境界面前，无论何者为空色>，变为本尊父母双运的形象，那些都必定以无分别的觉性忆念身体和虚空<即对身体和虚空显现而明亮的状态平等安住，从而能够引生融乐。是做的意思。>。”意思是说，有无其他助伴手印都可以。主要对拙火炽燃的本尊父母双运的空色，以无分别、不迷乱的方式安住于具有细、粗、有三种状态的形象上，从而再三生起融乐无漏，专一
English
This also means to repeatedly practice and vigorously strive. The second is that, due to the ultimate attainment of holding, with regard to the three: channels, winds, and bindus, due to the ultimate attainment of holding, the vase-breath practitioner is able to bind the wind in any position of the central channel according to his own will, and can bind it for as long as he wants, thereby obtaining mastery over the wind; and by virtue of the power obtained, he is able to descend, reverse, and spread the bindus within all the channels as he pleases, which is to obtain mastery over the bindus; he is able to put the winds and bindus into any channel such as the central channel, etc., as he pleases, which is to obtain mastery over the channels. Obtaining mastery. If the appearance of Chakrasamvara manifests as an infinite number of deity bodies endowed with all perfections, then it is definitely suitable to practice mindfulness. Third, regarding the branches of the method of practice, there are five points: <First> The object of mindfulness is: generally all the channels, winds, and bindus, mainly the empty form of the blazing appearance of tummo, and the bindus of the four or six chakras as the basis, and the basis is the melting bliss, etc. Second point, the necessity is: in order to actually accomplish the unchanging bliss, that is, to practice melting bliss without leakage. Third point, the time of practice is: until the first moment of unchanging bliss <because a part of the material bindu ceases, thereby accomplishing a part of unchanging bliss> has not yet arisen. After the unchanging bliss has arisen, do not abandon the continuity of mindfulness, and do not practice a new path with different target images, but the continuity of mindfulness itself is transformed into samadhi. Fourth point, the nature of mindfulness itself is: the tantra says: "Whatever becomes the appearance of tummo <certainly, that is, in the presence of the blazing appearance of tummo, whatever is the empty form>, becomes the form of the union of the deity father and mother, those must be remembered with non-discriminating awareness in the body and space <that is, to equally abide in the state of the body and space appearing and being clear, thereby being able to induce melting bliss. It is the meaning of doing.>". That is to say, whether there are other companion mudras or not is fine. Mainly, the empty form of the union of the deity father and mother of the blazing appearance of tummo, abiding in the image with subtle, coarse, and three states in a non-discriminating and non-confused manner, thereby repeatedly generating melting bliss without leakage, single-mindedly.