English
It is said that the unsurpassed yoga can attain Buddhahood in one lifetime because of the difference between knowing and not knowing that the body is the self-nature of the Buddha. Therefore, clearly visualize your own body as the ocean of victors. Manifesting it is like melting silver ore and silver appearing. For the time being, until it is as clear as manifesting the visualization of the red body of the Great Compassionate One, practice with single-minded focus. One Dharma session. Then, visualize the inside of the body of the Great Compassionate One as being empty, like blowing air with a blower. The eyes, ears, and even the tips of the fingers are empty. Like a red tent erected outside, visualize the Great Compassionate One with decorations and clothing, but appearing without self-nature. This is called the basis upon which the lineage holder relies, the emptiness of the outer body. If you get used to this for a long time, various experiences and visions will appear, and the realization of the purification of sins and obscurations will also occur. If you are not accustomed to the previous practice, even if you try hard, it will be of no avail. Even if you obtain the body, realization will not arise from it, so persevere in your practice. One Dharma session. Then, the so-called planting of the wish-fulfilling tree, which is the emptiness of the inner channels: Visualize your own body as the Great Compassionate One, the same size as your own body. The central channel is as thick as a medium-sized arrow shaft, slightly thinner than the Roma and Kyangma. The channel petals are the size of blades of grass. If you visualize your body as being larger than this, you should measure it with reason. In the center of the body, visualize the blue central channel straight. The upper end is inserted into the Brahma hole at the crown of the head, marked with various vajras. The lower end is slightly separated from the secret place. On the right is the red Roma channel, and on the left is the white Kyangma channel, the upper ends of both connecting to the two nostrils, and the lower ends entering the central channel from four fingers below the navel. The 32 channel petals of the great bliss wheel at the crown of the head are white, slightly tilted downwards, like the ribs of an umbrella. The 16 channel petals of the throat wheel are red, with the tips of the channels slightly upward. The 8 channel petals of the heart wheel are blue, slightly tilted downwards. The 64 channel petals of the navel wheel are yellow, slightly upwards. The 32 channel petals of the secret place are green, facing directly forward. Visualize all of these as being empty and clear. Maintain the body posture as before and practice for a long time. Let the breath flow naturally. All channels branch out from the central channel, not mixing or touching the Roma and Kyangma. This is the reality, the method of practice.
Chinese
如果脉没有通畅就摄持气，就像没有清理水渠就引水一样，会产生一切障碍和损害，因此也要延长脉的空隙。无论何时修习，都要一次性地清晰显现。关于这个道理，莲花甚深续中，导师开示说：轮有四种，即安乐轮、受用轮、法轮和化身轮。还有，汉地经典中说：密处是如意宝轮。等等，所说的就是这个意思。如果这个脉通畅了，空行母和种姓优良的女子就会被掌控，光彩焕发，地域和土地也会被掌控。智慧的空行母会像身体和影子一样伴随，因为脉是内在的空行母，如果她被掌控，那么外在的一切空行母都会不由自主地被掌控。结果是成就一切佛的色身。这是第一座法的修习。再者，续之王《大幻化网》中说：努力地运用生命和精勤，瑜伽士要吸气。还有，帝洛巴说：抓住气的要点，将觉性投入精髓之中，以显现本尊、执持心念等多种支分，让清净的觉性安住于所能安住之处。如是所说，大成就者噶玛巴的四要诀中，生命精勤气的要点是：让炯多杰说：一切有情都安住于气的自性中，因此，如果不了解修气，就会产生各种障碍。也就是说，气被称为能做一切事业。因此，这是极其重要的。摄持气，使气嘎乌盒合拢，在摄持的时候，如果与吞咽一口唾液同时进行，就能长时间地修习。摄持气，并将觉性安住在明空无执、光明灿烂的状态中。呼气的时候，从两个鼻孔缓慢地呼出，并观想罪业得以清净，就像清洗容器中的污垢一样。如上所述，观想能取所取等一切都彻底清净，这就是生命精勤气的要点。还有，其根本偈颂，杰衮乔埃说：生命和精勤的力量压在下面，以下行清扫、向上引导的宝瓶气，能使一切气清净于中脉的法界中，从而成就无变的语瑜伽。
English
If the channels are not clear and you try to hold the breath, it's like drawing water without clearing the irrigation ditch, all obstacles and harm will arise. Therefore, also prolong the emptiness of the channels. Whenever you meditate, make it clear and distinct all at once. Regarding this meaning, in the Profound Lotus Tantra, the Teacher said: There are four chakras: the chakra of bliss, the chakra of enjoyment, the chakra of dharma, and the chakra of emanation. Also, in the Chinese texts, it says: The secret place is the wish-fulfilling jewel chakra. And so on, that's what it means. If this channel is mastered, the dakinis and women of good lineage will be under your control, radiance will increase, and lands and territories will be under your control. The wisdom dakini will circle like a body and its shadow. Since the channel is the inner dakini, if she is controlled, then all the outer dakinis will involuntarily come under your control. The result is the attainment of the form body of all Buddhas. That is one session of dharma practice. Furthermore, in the King of Tantras, the Maha Maya Tantra, it says: Striving with life and effort, the yogi should inhale the breath. Also, Tilopa said: Hold the key point of the breath, abandon awareness into the essence. With deity appearance, mind-holding, and various limbs, place the clear awareness where it can abide. As it is said, among the four key points of the great accomplished Karma, the key point of life-force breath is: Rangjung Dorje said: Since all sentient beings abide in the nature of breath, if you do not know how to meditate on breath, various obstacles will arise. That is to say, breath is called the one that performs all actions. Therefore, this is extremely important. Hold the breath, making the breath gau box close, and at the time of holding, if you hold it at the same time as swallowing a mouthful of saliva, you will meditate for a long time. Hold the breath, and keep the awareness equally in the state of clear emptiness, without grasping, and radiant. When exhaling, exhale slowly from both nostrils, and meditate on the purification of sins, just like washing away the bad dirt from a container. As mentioned above, think that everything, including the grasper and the grasped, is completely purified, that is the key point of the life-force breath. Also, its root verses, Je Konchok Bang said: The power of life and effort is pressed down, with the vase breath that cleanses downwards and directs upwards, all the breaths can be purified in the sphere of the central channel, thereby accomplishing the unchangeable speech yoga.
Chinese
如是说。德仲·吉热波切说：“以命根独气之风力，阻碍大中脉，视为嘎乌盒之结合。”如是说，呼出浊气，做九节风，然后缓慢地从两个鼻孔吸入平缓而悠长的气息，与吞咽唾液同时，使腹部空虚，按压脐下，观想从左右命根脉中，青蓝色地进入中脉并融入其中。如果按压不适，则向右倾斜，向左倾斜，少量多次地吸气。如果无法做到，则从鼻孔中如射箭般用力地呼出剩余的所有气息。吸气、充满、固定，如箭般发射，此为四种方式。如果不知道具备四种风的结合，则功德会变为过失之根源。如是说。固定于中脉之中，是最佳的内固定。观想从毛孔中青蓝色地向外散发，则能延长气脉。此时，进行五支脉络清洗，即是杰·曲吉旺秋所说的自宗根本词句：双腿跏趺坐，腰背挺直，双手握拳置于膝上，排除浊气并屏住呼吸，金刚拳置于双腿之上，从侧面经过并向下压。双臂伸直向前，双拳置于乳上，肘部与腋窝同时撞击三次。之后，左手用右手的掌心拍打三次，同样右手用左手的掌心拍打三次，同样双手掌心摩擦三次，双手掌心交替按摩耳朵前后，双手掌心从肩上开始，向前左右各摩擦三次。上半身前后用双拳交替向上按摩三次，然后按摩下半身前后。之后，伸直右腿，手臂也用力伸直，身体也伸直。双手掌心在腿的上下拍打三次，左腿也同样做。如是教诲。如是长期修习，则能延长气脉，身体轻盈，睡眠减少，行走迅速，悬崖瀑布等不能造成大的损害。能成就一切佛的教言，胜过任何本尊修法。能掌控所有男性和护法神、地祗等男性。最终能获得圆满报身。一次法会结束。然后是拙火。
English
Thus it is said. Drung Kyire Rinpoche said, "By the force of the life-root single air, obstructing the great central channel is regarded as the union of the gau box." As it is said, exhale the impure air, do the nine rounds of breathing, then slowly inhale a smooth and long breath through both nostrils, and at the same time as swallowing saliva, empty the abdomen, pressing below the navel, visualize that from the left and right life-root channels, a bluish-green color enters the central channel and dissolves into it. If pressing is uncomfortable, then lean to the right, lean to the left, inhale in small, repeated amounts. If unable to do so, then forcefully exhale all the remaining air from the nose like shooting an arrow. Inhaling, filling, fixing, and shooting like an arrow, these are the four ways. If one does not know the combination of the four airs, then merit will become the root of faults. Thus it is said. Fixing it within the central channel is the best inner fixing. Visualize that it emanates outwards from the pores of the skin in a bluish-green color, then the air channel will be lengthened. At that time, perform the five-branch channel cleansing, which are the root words of the self-tradition spoken by Je Chokyi Wangchuk: Sit in the lotus posture with legs crossed, straighten the waist and back, place both hands in fists on the knees, eliminate impure air and hold the breath, place the vajra fists on both thighs, pass from the side and press downwards. Extend the arms straight forward, place both fists on the chest, and strike the armpits with the elbows three times simultaneously. After that, strike the left hand three times with the palm of the right hand, similarly strike the right hand three times with the palm of the left hand, similarly rub the palms of both hands three times, alternately massage the front and back of the ears with the palms of both hands, starting from the shoulders, rub forward to the left and right three times each. Massage the upper body back and forth with both fists alternately upwards three times each, then massage the lower body front and back. After that, stretch out the right leg, also stretch out the arms forcefully, and stretch out the body. Strike the top and bottom of the leg with the palms of the hands three times, and do the same for the left leg. Thus he taught. If one practices in this way for a long time, one will be able to lengthen the air channel, the body will be light, sleep will be reduced, walking will be swift, and waterfalls and cliffs will not cause great harm. One will accomplish the speech of all the Buddhas, surpassing any deity practice. One will control all males and male protectors and local deities. Ultimately, one will attain the complete enjoyment body. One Dharma session is complete. Then, Tummo.
Tibetan
སྒོམ་པ་ནི། རྗེ་དཀོན་མཆོག་འབངས་ཀྱི་རྩ་ཚིག་ལས། སུམ་མདོར་ཤེས་རབ་མེ་ཡི་ཉི་འོད་འབར། །མེ་ཡི་ཚུལ་དུ་བཞུགས་པ་འོད་འབར་བས། །རྣམ་སྨིན་སྒྲིབ་པའི་ཕུང་པོ་ཡང་བསྲེགས་ནས། །མས་བརྟེན་དགའ་བ་བཞི་པོ་མྱོང་བྱས་ཏེ། །དམ་ཚིག་ཕྱག་རྒྱ་སྐྱོན་མེད་འགྲུབ་པར་ཤོག ། ཅེས་དང་། དྲུང་སྐྱིད་རིན་པོ་ཆེས། ལྟེ་བའི་རཾ་ལས་ཡེ་ཤེས་ཀྱི་མེ་མཚན་ཉིད་བཞི་ལྡན་དུ་འབར་བས་ལུས་ཐམས་ཅད་ཁྱབ་པར་སྒོམ་པ་ཁོ་ནའོ། །རང་བྱུང་རྡོ་རྗེས། ལྟེ་བར་ཡི་གེ་རཾ་ཡོངས་སུ་གྱུར་པ་ལས་ཡེ་ཤེས་ཀྱི་མེ་མཚན་ཉིད་བཞི་དང་ལྡན་པ་བསྒོམས་ནས། མེ་ཇེ་ཆེར་སོང་ནས་དབུ་མའི་ནང་དུ་རོ་རྐྱང་གཉིས་ཀྱི་རྩ་ནང་དུ་སོང་ནས་ལུས་ཐམས་ཅད་ཡེ་ཤེས་ཀྱི་མེར་གྱུར་པ་སྒོམ་ཞིང་ཡུན་རིང་དུ་སྒོམ། །ཞེས་གསུངས་པའི་དོན་ནི། ལྟེ་འོག་སོར་བཞི་རྩ་འདུས་སོར་ཆོས་འབྱུང་གི་དབྱིབས་སུ་ཡོད་པ་ནི་ཡུམ་ཕག་མོའི་དཀྱིལ་འཁོར་མཚོན། དེའི་ནང་དུ་མ་ལས་ཐོབ་པའི་ཁྲག་གི་དྭངས་མ་སྲན་མ་ཙམ་གནས་པ་ནི་ཡུམ་རྡོ་རྗེ་ཕག་མོའི་གསང་བ་ཡེ་ཤེས་དངོས་ཡིན་ལ། དབུ་མའི་ཡར་སྣེ་ཚངས་བུག་གི་འོག་ཏུ་ཕ་ལས་ཐོབ་པའི་ཐིག་ལེ་དཀར་པོའི་དྭངས་མ་དངུལ་ཆུ་ལྟ་བུ་སྲན་མ་ཙམ་གནས་པ་དེ་ཡབ་ཐུགས་རྗེ་ཆེན་པོའམ་ཧེ་རུ་ཀ་དངོས་ཡིན་པར་རྒྱུད་ཐམས་ཅད་ནས་གསུངས་པ་དེ་གཉིས་སྒོམ་པའི་གཞི་ཡིན། དེ་ལ་ཐིག་ལེ་དཀར་པོ་ཧཾ་མགོ་ཐུར་བསྟན་པ་དང་། དམར་པོ་ལ་ཨ་ཡིག་ཐུང་ངུའི་མཚན་པར་བསྒོམ། དེ་རང་ཆས་སུ་ཡོད་པར་བཤད། དེ་ནས་རླུང་བཟུང་བས་རོ་རྐྱང་གཉིས་ནས་ལྟེ་འོག་ཨ་ ཐུང་ལ་ཕོག་པས། སྐད་ཅིག་ལ་རཾ་ཡིག་དམར་པོར་གྱུར་ཏེ། མེ་ཁྲོལ་ལ་སྦྱད་པ་རྒྱབ་པ་ལྟར་མེ་སོར་གང་ཙམ་འབར་ཏེ། དེ་ཡང་ཁ་དོག་དམར་བ། རེག་བྱ་ཚ་བ། དབྱིབས་སུམ་འཁྱོག་ཨ་ཡིག་འདྲ་བ། ངོ་བོ་བདེ་བ་སྐྱེད་པ་སྐད་ཅིག་ཀྱང་མི་སྡོད་པར་གཡོ་བ་བསྒོམ་པར་བྱའོ། །འདི་དྲན་ཙམ་མི་ཆོག་ཤིན་ཏུ་གསལ་བར་བསྒོམ་མོ། །ཡིད་གཞན་དུ་མ་ཡེངས་པར་མེ་ལ་རྩེ་གཅིག་ཏུ་སེམས་གནས་དགོས། སྔོན་བླ་མ་དྲུང་སྐྱིད་པས་རྟོགས་ལྡན་གསར་པ་ཞིག་ལ་འདི་ཁོ་ན་སྒོམ་བཅུག་པས། ལྟེ་འོག་ཏུ་ཆུ་བུར་མཐེ་བོང་ཙམ་བྱུང་སྐད། དངོས་སུ་ལྟེ་འོག་ཏུ་ལྕགས་སྲེག་དུམ་བུ་ཞིག་ཡོད་ན་ཚིག་སྙམ་བྱེད་དགོས། དེ་འོང་བ་ལ་སེམས་གཞན་དུ་མི་འགྲོ་དེ་ལ་ལྷན་ནེ་གནས་པ་གལ་ཆེའོ། །ཆོས་ཐུན་གཅིག་གོ། ༈ དེ་ནས་རླུང་བཟུང་བས་ལྟེ་བའི་རྩ་འཁོར་མེས་གང་། དེ་ནས་སྙིང་ག །མགྲིན་པ། སྤྱི་བོ། གསང་གནས་དང་། ལུས་ཐམས་ཅད་རིམ