English
From the year-wheel to the wheel-space, it is certain to diminish, moving along the central channel with a playful gait. As long as the crown aperture is forcibly touching the outer skin like a needle, at that time, expel downwards, and with supreme force, urge the path upwards. When the twin winds cease, one will go from the crown aperture to the supreme city. When the vajra in the mind is fully awakened, together with the place, it will completely transform into flying in the sky. Thus it is said. One should exert great effort in life-force exertion, likewise the heart, likewise the head, until burned by fire. From that upwards, one will be victorious on the beautiful lotus, unconstrained or by strength. Piercing the crown aperture, abandoning the aggregates and elements, one will go to death. Accompanied by mudras, extremely weakened individuals will not give the fruit of happiness in this life. If, through individual gathering, etc., the mantra practitioners do not accomplish their desires, one should practice by familiarizing oneself with nada, forcibly restraining the bindu in the vajra jewel at the lotus place. Thus it is said. In these words, all the essential points of life-force exertion and holding practice are included. For the objects of focus, the text and meaning of the instruction manual have already been explained elsewhere. The six aggregates and elements to be purified here are: the aggregate of formation, the element of wind, the nose sense, the object of touch, the speech sense, and the excretion of feces. At the time of the ultimate fruit, the six dakinis of the wind element are: Don Yö Drubma, Damtsig Drolma, Namkhai Nyingpo Regja Dorjema, Geg Tharché, and Shintu Tsön Druma. Similarly, for holding, there are also six things to be purified: the aggregate of feeling, the element of fire, the eye sense, the object of taste, the hand sense, and the action of walking. The six dakinis of the fire element of the fruit are: Rinchen Jungden, Gö Karmo, Sai Nyingpo, Ro Dorjema, Sherab Tharché, and Mugjéma. During the recollection guidance, in the purification of wind, there are Jaḥ（藏文，梵文天城体，jaḥ，birth） Hūṃ（藏文，梵文天城体，hūṃ，Hum） Vaṃ（藏文，梵文天城体，vaṃ，വം，seed syllable） Hoḥ（藏文，梵文天城体，hoḥ，hoh） Hi, etc., and the combination of Lṛ Āū Ṝ Ī̄ Aḥ. In the instruction manuals of the previous lamas, there are various recitations combining the vowels La Va Ra Ya Ha La, etc. From the Wisdom Chapter.
Chinese
能勾摄智慧者，此又极具力，彼乃施涂以尘垢者。 如是束缚僵硬者，定以胜乐之权能，充满者亦悦意。 于智慧轮等，轮尸平等作者，金刚力能作。 如是忿怒天女等，极明 निश्चित 瑜伽母之续部身也。 如是说。 ལཱྀ་等八元音，何为境与功德转，半元音则极劣者。 以相互差别而分，具足足与味及自在，中脉之气流淌。 如是所说之口诀，上师等如是认为，如是显现也。 随念之所修六者，识蕴，水界，舌根，色处，足根，作业者等。 果位天水界六者，无量光，玛玛吉，观世音，色金刚母，莲花尽摧者，充满母等。 此处续部中说：中央命极入，与境极离之种种母所拥抱。 入莲花之自金刚乐，亦如是于日月中央极安住。 从乐之明点不堕落，安住于极喜之喜，瑜伽士之瑜伽此。 为手印成就义故，遍主之具吉祥秘密，亦胜极秘密也。 如是说。以此一切圆满之智慧身，彼命即从气止息所生之拙火显现，从脉阿瓦都帝而安立，根本彼亦明示为天身双运之相。以此随念与顺便之三摩地之体性亦明示也。三摩地之差别时，根本续部中说：十二支止息故，时和合等不流故，地等十二如是称，处等真实义也。如是十二地。极不转变刹那者，二万一千，六百圆满大王，自身转为金刚萨埵。如是不变之刹那二万一千六百，摄略续部中说：ཆ
English
That which attracts wisdom is again very powerful, that is, the one who applies dust. Likewise, the one who binds and stiffens, definitely with the power of supreme bliss, the one who fills is also pleasing. To the wheels of wisdom, the one who equalizes the wheel corpse, the vajra force can do it. Likewise, the wrathful goddesses, extremely clear, definitely the body of the tantra of the yogini. Thus it is said. The eight vowels such as ལཱྀ་, which transform into objects and qualities, the semi-vowels are extremely inferior. Divided by mutual differences, possessing feet, taste, and power, the breath of the central channel flows. As said in this instruction, the superiors think so, and it appears as such. The six objects of mindfulness are: the aggregate of consciousness, the water element, the tongue faculty, the sense sphere of form, the foot faculty, and the agents of action. The six deity water element fruits are: Amitabha, Mamaki, Avalokiteshvara, Rupa Vajra Mother, Padma Destroyer, and the Filling Mother. Here, in the tantra, it is said: In the center, life enters intensely, embracing the various mothers who are completely separated from objects. The joy of one's own vajra, entering the lotus, also dwells intensely in the center of the sun and moon. This yoga of the yogi, dwelling in the joy of great joy from the unfallen seed of bliss, For the sake of the accomplishment of the mudra, the glorious secret of the all-pervading lord is also supremely secret. Thus it is said. With this all-complete wisdom body, that life, the manifestation of tummo arising from the cessation of breath, established from the nadi Avadhuti, and the root, it is also clearly shown to be the aspect of the union of the deity body. With this, the nature of mindfulness and incidental samadhi is also clearly shown. At the time of the distinction of samadhi, in the root tantra it is said: Because the twelve branches are stopped, because the times and combinations do not flow, the twelve lands are thus called, the true meaning of the places and so on. Thus, the twelve lands. The supremely unchanging moment is twenty-one thousand, six hundred complete great kings, one's own self transforms into Vajrasattva. Thus, the unchanging moment is twenty-one thousand six hundred, and in the condensed tantra it is said: ཆ
Chinese
无离散始末安住，刹那亦遍主，乃气息之数增也。如是说不迁变之刹那成就之因。 禅定之所修六者：色蕴、地界、身之根、色之生处、大便道之根、作业语说，此乃六者。 果位天女六者： 遍照佛母、除盖障、垢金刚母、阎魔摧坏母、僵硬母等。 如是，于续之王中云： 是故无动安乐之刹那，俱生于此乃法界之施予者。 寿命精气之有情众生，安住一切勾摄，烦恼魔众摧坏已。 神通一切智，地与三有上师，乃瑜伽士等之生处。 设若入道中死亡，则彼等以彼之执持于他生也。 如是所说，若于此道信奉且具誓言，则无论多久，于七世之内定得大手印之成就，无疑也。 后续引导之时，依于喉心交合而执持光明者： 身之要诀跏趺坐， 自显明本尊之心间，蓝色或黑色之法轮，八脉瓣，口向上，约三指宽。 喉间之法轮，三十二脉瓣，红色，口向下，约六指宽。 彼二者之间，二轮之中心，中脉蓝色，粗细如豌豆杆般连接。 心间法轮之中心，有蓝白色如小豆般之明点。 喉间法轮之中心，有（藏文：རྀ་，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：瑞）字头朝下，具火之自性，红色。 其后呼出浊气，吸入强劲且长之上行气，击中喉间之（藏文：རྀ་，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：瑞）字，由此一道如火之自性，红白色之细微光芒向下燃烧，如以中脉之道刺入长矛般，触及心间之明点，彼融化且淅沥沥沸腾，于此专注，猛力紧抓风心交合。 虽心间宝瓶气为应得，然若作脐间宝瓶气，则有无碍不嗔且不生冰雹之必要，故于现在之实修中，脐间宝瓶气
English
Free from disintegration, abiding in the beginning and end, even a moment is all-pervading, indeed the count of breaths increases. Thus, it is said that the cause of accomplishing the immutable moment. The six objects to be purified in Samadhi are: the aggregate of form, the element of earth, the sense faculty of the body, the sense sphere of form, the sense faculty of the excretory passage, action and speech, these are the six. The six fruition goddesses are: Vairocana, Buddhalocana, Sarvanivaranaviskambhin, Dhupa Vajra, Yamantaka, and Stambhani. Thus, in the King of Tantras it says: Therefore, the unwavering bliss of the moment, born together, here is the giver of the Dharmadhatu. To all beings abiding in the essence of life, having summoned all and destroyed the Maras of affliction. The all-knowing magician, the Lama of the earth and the three realms, is the birth of yogis. If one dies having entered the path, then they will be reborn in another life by the grasping of it. As it is said, if one is devoted to this path and possesses vows, then no matter how long it takes, within seven lifetimes one will undoubtedly attain the siddhi of Mahamudra. In the context of the subsequent instructions, holding the clear light based on the union of throat and heart: The posture of the body is to sit cross-legged. In the heart, visualize oneself clearly as the deity, a blue or black Dharma wheel with eight petals, facing upwards, about three fingers wide. The throat chakra has thirty-two petals, is red in color, facing downwards, about six fingers wide. Between the two, the center of the two chakras, the central channel is blue in color, connected by a thin stalk about the size of a pea pod. In the center of the heart chakra, there is a bluish-white bindu about the size of a small bean. In the center of the throat chakra, there is the syllable（藏文：རྀ་，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：瑞）with its head pointing downwards, of the nature of fire, red in color. Then, exhale stale air. Inhale the upper air forcefully and for a long time. Strike the syllable（藏文：རྀ་，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：瑞）in the throat, and from it, a subtle ray of light, of the nature of fire, reddish-white, burns downwards, going like a spear thrust through the central channel, touching the bindu in the heart. As it melts and boils with a sizzling sound, focus on that, and strongly hold the union of wind and mind. Although the vase breathing of the heart is appropriate, if the vase breathing of the navel is done, there is a need to be unobstructed, unangered, and not to generate hail, so in the current practice, the vase breathing of the navel
Chinese
当呼出气时，红色光芒融入喉咙的རྀ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 心间的明点以充满的方式发出光芒。 当稍微屏住呼吸时，观想明点变得越来越细小，如芥子般。 又变得越来越粗大，如先前的小豆般。 白天反复修习此法。 临睡前，结合二十一次呼吸和二十一次观想。 然后采取跏趺坐或狮子卧的姿势。 如前一样，观想རྀ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字的火焰触及心间的明点。 不进行气功。 将心专注于心间，以此状态入睡。 脐轮与心轮结合的光明修炼，身体姿势如跏趺坐等，与通常的修法相同。 心间的蓝色法轮，八瓣，大小为三指宽，与之前相同，但口朝下。 如果脐轮显现完整，则观想整个法轮。 如果不清晰或需要收摄，则观想内圈四瓣，大小为两指宽；外圈八瓣，大小为四指宽，黄色，口朝上。 其间，中脉如前一样存在，并连接两者。 心轮的中心，观想白色或蓝色的火焰。 脐轮的脉轮中心，观想五个微小的明点，如芥子般：后方黄色，左侧白色，右侧红色，前方黑色，中央绿色。 然后猛烈地进行宝瓶气结合，在身体上半部分不施加力量的前提下，从脐轮以下剧烈地左右旋转。 脐轮的黄色明点融入白色，然后融入红色，然后融入黑色，然后融入绿色。 绿色从中央脉轮中延伸并跳动，融入心间的明点。 观想心间明点的光芒清晰地照亮并遍布全身。 呼气和屏气时，将心专注于此。 反复修习此法。 临睡前，如前一样修习二十一次呼吸等。 前者赞颂把握睡眠的光明，如果能反复把握睡眠的光明，那么修习后者会使乐触和明相增长。 当明相达到极致时，也会产生神通。 这两个观想，就时轮宗而言，本质上是生起次第，因此对于那些已经生起命勤次第的人来说是不需要的，但对于现在刚开始的人来说非常重要。
English
When exhaling, the red light merges into the ṛ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) of the throat. The bindu of the heart dwells, filled with light. When holding the breath slightly, visualize the bindu becoming thinner and thinner, like a mustard seed. Then becoming thicker and thicker again, like a small bean as before. Practice this repeatedly during the day. Before sleeping, combine twenty-one breaths and twenty-one visualizations. Then assume the posture of sitting cross-legged or the lion's pose. As before, visualize the firelight of the letter ṛ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) touching the bindu of the heart. Do not perform pranayama. Focus the mind on the heart, and fall asleep in that state. The practice of radiating luminosity by combining the navel and heart chakras is similar to the general practice of postures such as the lotus position. The blue dharma wheel of the heart, with eight petals, measuring three finger-widths, is similar to the previous one, but with the mouth facing downward. If the navel chakra appears complete, then visualize the entire chakra. If it is unclear or needs to be withdrawn, then visualize the inner circle with four petals, measuring two finger-widths; the outer circle with eight petals, measuring four finger-widths, yellow, with the mouth facing upward. In between, the central channel remains as before, connecting the two. At the center of the heart chakra, visualize a white or blue flame. At the center of the navel chakra, visualize five tiny bindus, like mustard seeds: yellow at the back, white on the left, red on the right, black in front, and green in the center. Then forcefully perform vase breathing in conjunction, without applying force to the upper body, vigorously rotating from below the navel to the left and right. The yellow bindu of the navel merges into white, then into red, then into black, then into green. The green extends and pulsates from the central channel, merging into the bindu of the heart. Visualize the light of the heart bindu clearly illuminating and pervading the entire body. When exhaling and holding the breath, focus the mind on that. Practice this repeatedly. Before sleeping, practice twenty-one breaths, etc., as before. The former is praised for seizing the luminosity of sleep; if one can repeatedly seize the luminosity of sleep, then practicing the latter will increase bliss and clarity. When clarity is perfected, clairvoyance will also arise. These two visualizations, in terms of the Kalachakra system, are essentially the generation stage, so they are not necessary for those who have already generated the stages of prana practice, but they are very important for beginners.