English
The earth is absorbed into the vam (བཾ་, vam, वं, seed syllable) of the navel chakra. Regarding this, even if it is considered that one can practice from the natural state of inhalation and exhalation, it would be better to meditate by combining both inhalation and exhalation slowly. This is the first visualization cycle. Then, similar to the others, for the downward-moving air, do not disturb the work. Meditate like the common one with air. The Dharma-arising wheel below the navel chakra rotates in either a clockwise or counterclockwise direction. Without doing the contraction and expansion of the 'appropriate sound,' focus the mind solely on the vam (བཾ་, vam, वं, seed syllable) syllable in the center. This is the second visualization cycle. Generally, after experience arises from the first visualization cycle, one meditates on the second one. However, in practice, it is said that it is more effective to alternate between these two, and there is a need to quickly find the end of experience. If these two visualizations are related to the generation stage meditation and recitation of Vajrayogini, then it would be better to meditate by merging the syllables of the three Oṃ (ཨོཾ, oṃ, ओँ, seed syllable), Āḥ (ཨཱཿ, āḥ, आः, seed syllable), and Hūṃ (ཧཱུྃ, hūṃ, हुँ, seed syllable) of the mantra wheel, and the bliss-swirling vam (བཾ་, vam, वं, seed syllable) syllable. The second is to open the door of the central channel, which is the method for wind and mind to enter the central channel. There are three stages of visualization for this. First, strike the central part of the Avadhuti channel, striving to combine the wind essence with the gentle wind. From the navel to four fingers below the navel, visualize a single red Dharma-arising wheel, similar to the common central channel in the center of the body, which is known to have four qualities, with a thickness like a medium arrow shaft. Insert the lower end into the root of the Dharma-arising wheel, and visualize the upper end touching the Brahma aperture. Inside the central channel, directly opposite the navel, at the point where the opening of the Dharma-arising wheel meets, visualize either the vam (བཾ་, vam, वं, seed syllable) syllable or the aṃ (ཨཾ, aṃ, अं, seed syllable) syllable, whichever is clearer in the mind. After exhaling stale air, hold a strong vase breath, causing the upper and lower winds to strike the vam (བཾ་, vam, वं, seed syllable) simultaneously. Like blowing on a hot coal fire, a thin flame blazes up. Initially, start with about one finger's length, gradually increasing to about four fingers' length. In any case, focus single-mindedly on the blazing fire of tummo. Abandon many elaborations and meditate only on this. Immediately, an experience of clear light bliss and the experience of wind entering the central channel will arise. This is also highly praised for generating heat, and this is a minor quality of this state. This is the third visualization cycle. This
Chinese
再者，开启中脉上端之门的方法是：观想自己眉间之中，有一个白色明点，形状如月亮，像指甲般大小，竖立着。观想一个具有四臂的欢喜旋。保持适度的柔和风息，或在风息缓慢出入的状态下，进行呼气和吸气，使眉间的欢喜旋明点，以顺时针或逆时针的方式猛烈旋转，全身心专注于身心充满喜悦的状态。这被称为将意念集中于中脉上端在眉间弯曲处旋转的明点上，虽然也有身体的姿势，但并非必须观想成那样的脉络形状。这被赞誉为生起安乐的方法，是第四个观想次第。再者，学习开启中脉下端之门的方法是：以结合柔和风息的方式，首先稍微刺激下泄之下的两条通道。习惯后，猛烈地刺激。观想自身脐下四指至生殖器之间，有一个红色三角法源，大小约为四指。在其正对的开口中央，观想一个红色明点，如太阳的坛城，上面有欢喜旋的图案。通过风息结合，猛烈地压向生殖器，使法源不旋转，而欢喜旋的明点快速旋转，全身心专注于此。这主要产生空性体验，是第五个观想次第。第三是，将风息束缚于中脉之中。在此，以具备四种结合的猛烈宝瓶气的方式，这样观想：从脐部到脐下四指之间，观想红色法源，在身体中央，中脉正对脐部，并伴随ཨཾ（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ）字，如前所述。在中脉内部上端，观想白色ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：ཧཾ）字，头部朝下。通过保持宝瓶气，如前所述，从脐部的ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ）字中，拙火之火燃烧约四指高。从其顶端，像展开红色丝绸的边缘一样，火焰极其细微，逐渐燃烧，接触到顶轮的ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：ཧཾ）字，从ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：ཧཾ）字中，明点的细微之流像蛛丝一样，或像展开的白色丝绸边缘一样，逐渐降下，融入脐部的ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ）字中，从而产生燃烧、闪烁、头发缠绕般的景象，全身心专注于此。虽然这也被称为开启中脉，但实际上是单一味道的རྒྱ
English
Furthermore, the method for opening the upper gate of the central channel is as follows: Visualize within the space between your eyebrows a white bindu, shaped like a moon mandala, about the size of a fingernail, standing upright. Visualize a four-armed Joyful Swirl. By holding the gentle breath appropriately, or with the breath flowing in and out slowly, exhale and inhale, causing the Joyful Swirl bindu at the eyebrow center to rotate vigorously, either clockwise or counterclockwise, focusing single-pointedly on the state of body and mind being filled with bliss. This is called focusing the mind on the bindu rotating within the bend of the upper end of the central channel at the eyebrow center, although there is also a physical posture, it is not necessary to visualize it as such a channel shape. This is praised as a method for generating bliss, and is the fourth visualization stage. Furthermore, the instruction for opening the lower gate of the central channel is as follows: With the combination of gentle breath, first stimulate both of the downward-eliminating lower paths slightly. Once accustomed, stimulate them vigorously. Visualize a red triangular Dharma source, about the size of four fingers, from four fingers below the navel to the secret place. In the center of its directly facing opening, visualize a red bindu, like a sun mandala, with a Joyful Swirl pattern. By forcefully pressing the breath-combined secret place, the Dharma source does not rotate, but the Joyful Swirl bindu rotates rapidly, focusing single-pointedly on this. This mainly generates the experience of emptiness, and is the fifth visualization stage. The third is, binding the breath in the central channel. Here, with the powerful vase breath possessing four combinations, visualize as follows: From the navel to four fingers below the navel, visualize a red Dharma source, in the center of the body, with the central channel directly in line with the navel, accompanied by the syllable ཨཾ（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ）, as before. Inside the upper end of the central channel, visualize the white syllable ཧཾ（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：ཧཾ）, with its head facing downwards. By holding the vase breath, as before, from the ཨཾ（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ） syllable at the navel, the fire of fierce heat blazes about four fingers high. From its tip, like extending the edge of a red silk, the flame is extremely subtle, gradually blazing, touching the ཧཾ（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：ཧཾ） syllable at the crown of the head, and from the ཧཾ（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：ཧཾ） syllable, a subtle stream of bindus, like a spider web, or like extending the edge of a white silk, gradually descends, dissolving into the ཨཾ（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ） syllable at the navel, thereby causing a burning, flickering, hair-entangled appearance, focusing single-pointedly on this. Although this is also called opening the central channel, in reality it is the single taste ofརྒྱ
Chinese
脉结。中脉增长。风心束缚，安住于光明风的自性中。能生起世间和出世间的一切功德。这是第六个观想次第。第三，道路支分的转移瑜伽是：自身如常人的形态，是舍弃血肉骨骼的空荡荡的样子。身体的中央如前一样是中脉。右边是红色的若玛脉，左边是白色的江玛脉，两者如麦芒一般。从头顶到肚脐之间，三脉并排存在。若玛和江玛的下端比中脉长。向上翻转放入中脉中。上端从头顶弯曲过来，插入左右鼻孔中。肚脐的 བཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字、གཾ་（藏文，梵文天城体：गं，梵文罗马拟音：gaṃ，汉语字面意思：ഗം）字、ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：അം）字化为金刚瑜伽母的身相。左右双足抵住若玛和江玛的下端。身体发出光芒，通过若玛脉从右鼻孔出来。光芒遍布一切器情世间。供养圣众，成办有情之事。一切化为金刚瑜伽母的身相。一切器情世间融入光中。向外放射的光芒返回，一同从左鼻孔进入。通过江玛脉融入金刚瑜伽母。像这样进行一次或三次等适宜的次数。之后，金刚瑜伽母从中脉向上升起。若玛和江玛的下端，如磁铁吸引铁丝一般也被吸引上来。若玛和江玛的上端从插入鼻孔的位置脱离。像卷线团一样滚动，融入左右足中。从外在身体的脚底开始，逐渐消失到密处之间。薄伽梵母从中脉向上，到达心间、喉间、头顶等处时。中脉也随之变得细长。外在形体的身体也按此顺序消失。从梵穴发出响声，自心显现为薄伽梵母的身相也融入光明空性中。在那样的状态中，安住于界智无别如虚空般的境界中。反复不断地修习那个状态。这里是为了将自身修为空性，所以认为不需要再次降临的观想。再次从若江发出光
English
The pulse is blocked. The central channel grows. When the wind and mind are bound, they abide in the nature of clear light wind. It generates all the qualities of the world and beyond. This is the sixth contemplation sequence. Third, the yoga of transferring the limb of the path is: one's own body is in the ordinary form, empty and void, having abandoned flesh, blood, and bones. In the center of the body, the central channel is as before. To the right is the red Roma channel, and to the left is the white Kyangma channel, both about the size of wheat awns. The three channels are side by side from the crown of the head to the navel. The lower ends of the Roma and Kyangma are longer than the central channel. Turn them upwards and place them inside the central channel. The upper ends are bent from the crown of the head and inserted into the left and right nostrils. The བཾ་（Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning:വം） syllable, the གཾ་（Tibetan, Devanagari: गं, Romanized Sanskrit: gaṃ, Literal Chinese meaning:ഗം） syllable, and the ཨཾ་（Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning:അം） syllable at the navel transform into the form of Vajrayogini. The left and right feet touch and face the lower ends of the Roma and Kyangma. Light radiates from the body, exits from the right nostril through the Roma channel. The light pervades all containers and contents. Offerings are made to the noble ones, and the benefit of sentient beings is accomplished. Everything transforms into the form of Vajrayogini. All containers and contents dissolve into light. The rays of light that were emitted outwards return, and together enter from the left nostril. They pass through the Kyangma channel and dissolve into Vajrayogini. Do this once or three times, or as appropriate. Then, Vajrayogini ascends upwards from the central channel. The lower ends of the Roma and Kyangma, like a magnet attracting an iron wire, are also drawn upwards. The upper ends of the Roma and Kyangma separate from the point where they were inserted into the nostrils. They roll up like a rolled-up ball of yarn and dissolve into the left and right feet. Starting from the soles of the feet of the outer body, they gradually disappear up to the secret place. When the Bhagavati ascends upwards from the central channel to the heart, throat, crown of the head, etc., the central channel also becomes thin and elongated along with it. The outer form of the body also disappears in that order. With a sound from the Brahma aperture, the self-mind, which appears as the form of the Bhagavati, also dissolves into clear light emptiness. In that state, remain in equipoise in the state of indivisible sphere and wisdom, like the sky. Repeatedly meditate on that state again and again. Here, because one's own body has been trained to emptiness, it is considered that there is no need for the contemplation of descending again. Again, light emanates from Roma and Kyang.