English
Touching the uvula, white nectar with moist and warm nature descends, flowing like milk. The palate is filled. Eliminate stale air, and with a "shush" sound from the nostrils, guide it onto the tongue. Swallow it together with saliva. Curl the tip of the tongue back and touch the small tongue (uvula). Equally fill and hold the upper and lower air. A stream of nectar descends from the uvula. Visualize that the inside of all the channels is filled. By meditating on this repeatedly, nectar will naturally flow from the uvula. Furthermore, for beginners, if the signs of the accumulation of air are delayed when meditating on vase breathing, it is said to meditate on this kind of visualization: If you can meditate on each chakra according to the explanation, that's good, but if you can't, it is enough to clearly visualize only the inner wheel of each chakra. For example, the five chakras such as the navel chakra each have four petals, and the secret place has six. Specifically, when meditating on the vase breathing of the navel chakra, in the center of the four petals of the yellow manifestation chakra at the navel, visualize a moon inside the central channel, and on the moon, visualize a white OM (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). Visualize that the life force and downward-moving energy from the left and right dissolve into it. Similarly, except for the difference in meditating on the heart chakra as white, the throat chakra as red, the crown chakra as black, the topknot chakra as green, and the secret chakra as blue, the visualization for other vase breathings can be inferred from the previous one. These six yogas of bindus are combined into one visualization cycle, which is the thirty-four visualization cycle. Generally, releasing the holding is similar to releasing the life force. The releasing, allowing releasing, etc., here are also related to the life force. Second, to impress the meaning of meditation on the mind, including the name and meaning of holding, the time of meditation, the branches of the method of meditation, the signs and extent of meditation, the distinction between what is to be purified and what purifies, and the fruit obtained by meditation, there are six aspects. The first aspect is that the word "Dharana" (藏文：དྷཱ་ར་ཎ་) refers to both holding and what is held, so there are various translations. But here, it refers to holding the breath, so that it neither enters nor exits. The second aspect is that if we consider the actual branch of holding, when the breath constantly flows into the central channel, and when the life force and downward-moving energy are mixed, then we meditate on holding. What is similar to this is the life force. Third is the method of meditation.
Chinese
的支分有五条，第一，执持的对境是什么呢？是乐的明点，与不坏明点相合之气。第二，修习的必要是什么呢？是为了束缚菩提心不动摇，以及真实引生不变之乐，生起殊胜空色之根本，成办拙火的燃相。第三，修习的时间是多久呢？在五轮或六轮中，对于瓶气随欲自在能够遮止的期间。第四，执持自身的体性是什么呢？经中说：命气善入明点中，断除<上下>(藏文：རོ་རྐྱང་)二者的<气出入>运行，是为一心执持。如是说。总的来说，在五轮或六轮的处所，中脉的明点上，上下左右的气融入，特别是究竟圆满时，命气善入额间的明点，明点不漏，安住于额间，是心专注的等持。第五，执持如何修习之理，对于初学者，随顺执持的修习之理就是上面所说的那些。实际是瓶气瑜伽士在六轮中，先前左右命下气已经混合的中脉之气，以融入明点的方式，融入空性，从而使拙火燃烧。关于这一点，经释在开示执持的时候，大多数没有讲四轮的行相，在十种分类的时候，也说到了顶髻轮，因此顶髻也必须修持执持。因此，脐轮、心轮、喉轮、顶轮、顶髻轮这五个，对于先前没有获得的，有获得的方法，对于先前已经获得的，有使其稳固并且更上一层楼的方法，各有两种。因此，所谓额间的明点，要知道也是中脉的一个支分，是从顶髻弯曲到眉间的位置。秘密瓶气，虽然经释中没有直接说明，但在意义上是存在的，并且因为能消除和增进先前那些的障碍，所以必须修持，不单独计数，是因为与顶髻瓶气的支分相结合的缘故。第四是，总
English
The branch has five points. First, what is the object of holding? It is the blissful prana, the prana that is mixed with the indestructible bindu. Second, what is the necessity of practicing? It is to bind the bodhicitta immovably, and to actually generate the unchanging bliss, to bring forth the root of the special empty form, and to accomplish the blazing appearance of the tummo. Third, how long should one practice? It is until one has the power to stop the vase breathing as desired in the five or six chakras. Fourth, what is the nature of holding itself? The tantra says: "The life-force enters the bindu well, destroying the movement of both <upward and downward> (Tibetan: ro rkyang) <air in and out>, it is to hold the mind one-pointedly." As it is said. In general, in the place of the five or six chakras, the upper, lower, left, and right pranas dissolve into the bindu of the central channel. In particular, when it is completely perfected, the life-force enters the bindu of the forehead well, the bindu does not leak, and it abides in the forehead, it is the samadhi of focusing the mind. Fifth, how to practice holding. For beginners, the way to practice holding in accordance with it is the same as what was said above. In reality, the vase breathing yogi, in the six chakras, the central channel prana, which has already mixed the left and right life and downward pranas, dissolves into emptiness in the manner of dissolving into the bindu, thereby causing the tummo to blaze. Regarding this, when the tantras and commentaries explain holding, most of them do not mention the aspects of the four chakras. When discussing the ten divisions, it is also said to go to the crown chakra, so it is necessary to practice holding in the crown as well. Therefore, the navel chakra, heart chakra, throat chakra, crown chakra, and topknot chakra, these five, have a method for obtaining what was not previously obtained, and a method for making what was previously obtained stable and increasing from top to top, each having two. Therefore, the so-called bindu of the forehead should be understood as a branch of the central channel, which is the place where it bends from the topknot to the space between the eyebrows. The secret vase breathing, although not directly stated in the tantras and commentaries, exists in meaning, and because it can eliminate and enhance the obstacles of the previous ones, it must be practiced. It is not counted separately because it is combined with the part of the topknot vase breathing. Fourth is, general
Chinese
不用依靠风的运作等，六轮的脉结解开，获得对乐风的自在，是能随意使用拙火燃相的时候。因此，只需修持续部真实开示中所说即可。此处，为了随顺起见而引导，分为正行和支分。首先，对于生起各种各样的觉受的所缘观想，以及对于圆满生起命勤宝瓶气等，对于混合命气和下行气生起觉受的人，可以观修。其中，有前行调风和正行如何修习之理。首先，学习坐姿，使命气和下行气混合稳固，以及其支分，如持、返等的调风，以及学习作缚身的幻轮，共有三种。首先，忿怒狮子的坐姿是：双腿在肛门处交叉，伸直膝盖，蹲坐。竖直脊椎，双手反掌交叉。或者双膝跪地，伸直腰部，双手放在大腿粗细的交界处，其他论典中也有这样说。总之，颈部略微弯曲，视线朝向顶髻法轮。这是按压前脉的要点。又是，双膝和手肘撑地，或者结跏趺坐，伸直腰部，双手撑在臀部上方的地面上，身体后仰，弯曲颈部。这是按压后脉的要点。寂静不寂静大象的坐姿是：双膝跪地，双手握拳支撑脸颊，手肘撑在矮凳上，或者伸直双腿。这是从平等风的修习之上，转为下行清扫之上的方法。又是，结跏趺坐，身体向后仰，双手结金刚拳，从腰后支撑，或者仰卧，双腿稍微伸展，做莲花交叠，双手握拳在心间交叉。这是引导命气下行的方法。这两种的视线都是甘露旋转。寂静仙人的坐姿是：与狮子的坐姿相似，只是双手结金刚拳在心口交叉。或者蹲坐，抬起脚后跟，双手握拳交叉抓住耳朵。(<<ཛཾ >>（藏文），जं（梵文天城体），jam（梵文罗马拟音），出生）+或者双膝和手肘撑地
English
Without relying on the operation of wind and so on, the knots of the six chakras are untied, and one gains mastery over the blissful wind. It is the time when one can freely use the blazing appearance of fierce heat. Therefore, it is sufficient to practice only what is said in the explicit teachings of the tantras. Here, to guide in accordance with this, there are the main practice and the auxiliary practices. First, for those who have developed various experiences in visualization, who have perfected the vase breathing of life-sustaining breath and beyond, and who have experience in mixing life-breath and downward-clearing breath, one should meditate. In this, there are the preliminary wind exercises and the method of how to meditate on the main practice. First, there are three aspects: learning the posture to stabilize the mixing of life-breath and downward-clearing breath, the auxiliary wind exercises such as holding and reversing, and learning the physical movements of binding actions. First, the posture of the wrathful lion is: cross the legs at the anus, straighten the knees, and squat. Straighten the spine, and cross the hands with palms facing each other. Alternatively, kneel with the knees, straighten the waist, and place the hands at the junction of the thick and thin parts of the thighs, as explained in other texts. In any case, slightly lower the neck and look towards the crown chakra. This is to press the key point of the front channel. Also, from the same text: place the knees and elbows on the ground, or sit in the lotus position with the waist straight. Place both hands on the ground above the hips, lean the body back, and bend the neck. This is to press the key point of the back channel. The posture of the peaceful and wrathful elephant is: kneel with the knees, support the cheeks with fists, and place the elbows on a stool, or stretch the legs. This is to move from the practice of equalizing wind to the practice of downward clearing. Also, sit in the lotus position and lean the body back. Support the back of the waist with both hands in vajra fists, or lie on the back with the legs slightly stretched in a lotus position, and cross the hands in fists at the heart. This is to guide the life-breath downwards. The gaze for both of these is the swirling nectar. The posture of the peaceful sage is: similar to the posture of the lion, except that the vajra fists are crossed at the heart. Or squat, raise the heels, and hold the ears with crossed fists. (<<ཛཾ >> (Tibetan), जं (Sanskrit Devanagari), jam (Sanskrit Romanization), born) + or place the knees and elbows on the ground
Chinese
姿势也像狮子的坐姿一样，手结金刚拳，在心间交叉。 ）在圆形的脚步中，也有说将金刚拳放在大腿根部的说法。这些也都是分别按压上下两处的脉络要害。这两种姿势的观看方式是向下看。这样的话，那些坐姿也可以两两组合，但如果六个都做就更好了。六个姿势都写了两种方式，前面的那些是按照法王ཕྱོགས་ལས་རྣམ་རྒྱལ་（Phyogs-las-rnam-rgyal）等人的说法。而“或者”后面的那些，则是按照成就者瑜母的零星口诀，以及贡邦钦波的心子拉堆巴旺杰等人的某些实践中所见而写下的。后面的这些似乎有些错误，这两个六组姿势，任选一组即可，不必将两者混合在一起修习。这个也有分为三座的修法，在快速引导中则作为一座修习，这是第三十五个观想引导。 接下来是语引导：吸下气，用长音的ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）排出上气。用ཛཿཧཱུཾ་བཾ་ཧོཿཧི་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）依次观想五个脉轮，用力压住上气。用ལཱྀ་ཨཱུ་རཱྀ་ཨཱི་ཨཱ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）伴随着腹部的声音，依次观想五个脉轮，用力将密气向上提。之后立即将双运（指男女双修）保持在脐轮，然后向外放出。收紧下门，并将觉知放在额头。之前的那六个身要，必须在各自的基础上努力进行这些调气，除了身要的差别之外，气要与持明禁行的内容大致相同。这是第三十六个观想引导。 再者，放入禅垫，双膝环抱，做出被称为“六火炉束缚”的姿势，配合长音的ཧཱ་（藏文，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈），手结拳印。伸直手臂直到手肘碰到膝盖，然后呼出气息。这样重复七次之后，双手反向交叉。屏住气息，休息一次。这是第三十七个观想引导。这些至少也要修习一个月左右。 第二种是：蹲坐，放入臀垫。双手从大腿内侧环抱，抓住小腿正面。从口中用力呼出气息。放松下门。然后再次吸气，在腹部向外扩张的状态下，再次