English
Visualize the two, gods and humans, as one. Gather the five rays of light back, and contemplate them dissolving into the five seed syllables of the five places. Then, with the blazing fierce fire of holding the breath, the obscuration of jealousy is the cause of being born as an Asura. The green A syllable (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) is burned by the fire of wisdom. Whatever deity it is, it turns green. On each petal, there is a green Dakini, holding a curved knife and skull cup marked with various vajras, and a khatvanga, residing in a dancing posture. Then, with the fierce fire extended upwards, the obscuration of pride is the cause of being born as a god. After burning the Tam syllable (Tibetan: ཏཱཾ་, Sanskrit Devanagari: ता, Sanskrit Romanization: tāṃ, Literal Chinese meaning: Tam), the deity is transformed into yellow. The yellow Dakinis, equal in number to the petals, hold curved knives and khatvangas marked with jewels. Then, the fierce fire blazes upwards, filling the heart, the sin and obscuration of hatred is the cause of being born in hell. After burning the Hum syllable (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum), the deity is transformed into a blue body. The Dakinis of the petals hold vajras and curved knives. The fierce fire blazes upwards, filling the petals of the throat, the obscuration of desire is the cause of being born as a preta. After burning the Accha syllable (Tibetan: ཨཱཙྪ, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Literal Chinese meaning: A), the deity is transformed into red. The red Dakinis, equal in number to the petals, hold curved knives and khatvangas marked with lotuses. Then, blazing upwards, filling the petals of the crown chakra, the obscuration of ignorance is the cause of being born as an animal. After burning the O syllable (Tibetan: ཨོ་, Sanskrit Devanagari: ओ, Sanskrit Romanization: o, Literal Chinese meaning: O), the deity is transformed into white. The white Dakinis, equal in number to the petals, hold curved knives and khatvangas marked with wheels. Contemplate all the retinue facing the main deity. Thus, after clearly establishing the deity assembly in the chakra places, in the heart of the main deity of the five petals, there is a moon seat for peaceful deities and a sun seat for wrathful deities. In the center of that, the seed syllables are surrounded by their respective mantras. Male deities rotate to the right, and female deities rotate to the left. The color of the seed syllable and mantra is the same as the body color. In the hearts of all the retinue, there is one syllable each. In the heart of the white deity, there is a white Hrih syllable (Tibetan: ཧཱི༔, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: Hrih), and it is also fine to contemplate any of the three O syllables. In the heart of the blue deity, there is a blue Ha syllable, in the heart of the yellow deity, there is a yellow Ram syllable, in the heart of the red deity, there is a red Ni syllable, and in the heart of the green deity, there is a green Sa syllable. After visualizing this clearly, mentally recite the mantra. Along with one exhalation, the rays of light of one's own color radiate in five colors, filling the sky, and offer to all the Buddhas, Bodhisattvas, deities, and Dakinis. All become the five Buddha families like the ones meditated upon. One exhalation.
Chinese
随着吸气，五处神祇融入各自之处。 获得智慧灌顶和加持。 五种姓的灌顶标志各自顶戴。 额头主尊毗卢遮那佛顶戴，眷属以白色法轮为标志。 同样，喉间无量光佛以莲花为标志， 心间金刚萨埵以五股金刚杵为标志， 脐间宝生佛以八角宝为标志， 秘密处不空成就佛以杂色金刚杵为标志。 如是五处清净业障之法， 观修本尊，融入智慧，以及灌顶。 若如引导，则于每一脉轮处， 七日五日或三日等，一心专注修习。 出定后如前，一时观修。 或于甚深修法之时，或于日常行持时， 如是，一时观修乃为实修。 此时，进行那若六法的拙火瑜伽， 于秘密处专注时，手脚伸缩。 于脐轮时，腰部旋转， 于心轮时，上身左右扭转， 于喉轮时，颈部从左旋转， 于顶轮时，头部仰俯。 此时，念诵并非最重要， 因为气、咒、语三者意义相同。 唯有气和拙火瑜伽至关重要。 若年老或身患疾病等， 无力进行气和拙火瑜伽， 仅念诵咒语和专注即可。 即使不能生起暖乐， 亦能进入甚深修法之门，获得加持。 之后，持气，猛烈修习拙火。 从秘密处开始，五脉轮的， 所有本尊皆被拙火之火融化， 与身色相同，化为一一明点。 从顶轮的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字流出白色菩提心， 如雨滴般降下， 以此滋润脉轮明点， 诸本尊瞬间清晰如初。 光彩夺目，光辉胜过以往七倍时， 再次持气，燃起拙火之火， 从顶轮的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字流出菩提心之流， 融入脉轮诸本尊之口。 身心安乐增长，光彩焕发。 五位主尊作父母双运， 双运之际，降下红白菩提心之流， 五脉瓣充满，剩余充满全身， 自身安乐无量。
English
Following the inhalation, the deities of the five places dissolve into their respective places. Obtain the wisdom empowerment and blessings. The five families' empowerment symbols are adorned on their respective heads. The main deity of the forehead, Vairochana, is adorned, and the retinue is adorned with white Dharma wheels as their emblems. Similarly, Amitabha at the throat is marked with a lotus, Vajrasattva at the heart is marked with a five-pronged vajra, Ratnasambhava at the navel is marked with an eight-cornered jewel, Amoghasiddhi at the secret place is adorned with a multi-colored vajra. Thus, the method of purifying obscurations in the five places, Contemplating the deity, merging with wisdom, and bestowing empowerment. If done according to the instructions, at each chakra, Practice single-pointedly for seven, five, or three days. After emerging from meditation, meditate at one time as before. Or during the time of profound practice, or during daily activities, Thus, meditating at one time is the actual practice. At this time, perform the Tummo yoga of the Six Dharmas of Naropa, When focusing on the secret place, stretch and contract the limbs. During the navel chakra, rotate the waist, During the heart chakra, twist the upper body left and right, During the throat chakra, rotate the neck from the left, During the crown chakra, tilt the head up and down. At this time, recitation is not the most important, because the meaning of wind, mantra, and speech are the same. Only wind and Tummo yoga are crucial. If one is old or has an illness, etc., And cannot manage wind and Tummo yoga, It is sufficient to only recite the mantra and focus. Even if warmth and bliss do not arise, One can still enter the gate of profound practice and receive blessings. After that, hold the breath and intensely practice Tummo. Starting from the secret place, all the deities of the five chakras are melted by the fire of Tummo, Becoming individual bindus of the same color as their bodies. From the Hum (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese meaning: Hum) syllable at the crown of the head, white bodhicitta flows, Like raindrops falling, Moistening the chakra bindus with it, The deities instantly become clear as before. When the radiance and splendor are seven times greater than before, Again, hold the breath and ignite the fire of Tummo, From the Hum (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese meaning: Hum) syllable at the crown of the head, a stream of bodhicitta flows, Entering the mouths of all the deities in the chakras. Body and mind increase in bliss, and radiance grows. The five main deities engage in union as father and mother, At the moment of union, a stream of red and white bodhicitta descends, Filling the five petals of the chakras, and the remainder fills the entire body, My own body is filled with immeasurable bliss.