English
It is not. If it were, there would be no method of touching the key points of the channels, bindus, and winds that would have been spoken of. If it is the completion stage, due to the special nature of the key points of the channels and winds, the wind and mind dissolve into the central channel, so the clear light that is separate from the defilements of wind and mind must be manifested. Second, there are two parts to practicing the oral instructions. First, the common practice method of Mahayoga related to empowerment is the middle breath meditation, through the empowerment of revealing hidden oral instructions. The three-syllable vajra recitation of the lower part, the essential path of the lower part, is the uncommon completion stage of the wind. Therefore, before that, it is necessary to make sure that the signs of the three, wind entering, staying, and dissolving, are complete, and then enter the completion stage of the bindus, because there are special key points. The essential path is that the three, wind arising, entering, and staying, appear as the sound of the three syllables. A (Tibetan, ā Devanagari, a Romanized Sanskrit, A, unborn). A (Tibetan, ā Devanagari, a Romanized Sanskrit, A, unborn) Recognize all appearances and existence as unborn with A (Tibetan, ā Devanagari, a Romanized Sanskrit, A, unborn). HŪṂ (Tibetan, hūṃ Devanagari, hūṃ Romanized Sanskrit, Hum, Unobstructed) Recognize as unobstructed with HŪṂ (Tibetan, hūṃ Devanagari, hūṃ Romanized Sanskrit, Hum, Unobstructed). OṂ (Tibetan, oṃ Devanagari, oṃ Romanized Sanskrit, Om, Non-dual) Recognize as non-dual with OṂ (Tibetan, oṃ Devanagari, oṃ Romanized Sanskrit, Om, Non-dual). The General Sutra says: The nature of mind is the nature of letters, various letters abide in HŪṂ (Tibetan, hūṃ Devanagari, hūṃ Romanized Sanskrit, Hum, Unobstructed), the Victorious One is the nature of letters, the mudra is completed in OṂ (Tibetan, oṃ Devanagari, oṃ Romanized Sanskrit, Om, Non-dual), everything is the nature of letters, the unborn secret letter is ĀḤ (Tibetan, āḥ Devanagari, āḥ Romanized Sanskrit, Ah, unborn). To practice this, there are three types of practice: practicing the shape of the three syllables, practicing the color, and practicing the sound. In this stage of the completion stage, it is the practice of sound. That is, with the size of one's own body, visualize the deity's body, in the middle, straight from the top of the vajra jewel to the tip of the nose above, there are three channels, the central channel, with emptiness and clarity and four characteristics. First, visualize the sound of the wind entering as the nature of OṂ (Tibetan, oṃ Devanagari, oṃ Romanized Sanskrit, Om, Non-dual), entering from the tip of the nose above, on the seat of the lotus sun disc at the navel, the syllable HŪṂ (Tibetan, hūṃ Devanagari, hūṃ Romanized Sanskrit, Hum, Unobstructed) is as clear as a mustard seed, gently dissolving, and at the same time abiding in the sound of A (Tibetan, ā Devanagari, a Romanized Sanskrit, A, unborn), prolonging the abiding for a while. If you cannot bear it, visualize the sound of HŪṂ (Tibetan, hūṃ Devanagari, hūṃ Romanized Sanskrit, Hum, Unobstructed) passing upwards from the central channel through the tip of the nose and going out, and then exhale the wind. At these times, it is a special key point to visualize that these three, arising, entering, and staying, all arise and enter only from within the central channel. The vajra recitation that arises and enters from within the house of the self-nature body is not very close to the direction of the completion stage vajra recitation. The upper vajra recitation
Chinese
当专注稳固时，学习下部的金刚念诵，即上部的气以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的形态向外散发的同时，下部的气从金刚宝的顶端以嗡（藏文：ༀ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）的声音进入中脉。融入脐部的种子字后，以阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的声音稍微停留，然后上部的气以嗡（藏文：ༀ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）的声音进入的同时，下部的气以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的声音向外呼出，如果习惯于这样观想，那么，何时气的入于、住于、融于中脉的征兆确定圆满时，那时才能进入上下之门的拙火瑜伽，这是要点。这里，如常修习分为两种，上门修习的方法是：观想自身为空性大身，远离遮障，显明为至尊胜乐金刚，身体中央有阿瓦都帝脉，如中等箭杆般粗细，外白内红，具有明亮、清澈、空心的形态，正直挺拔地安住。在其顶轮、喉轮、心轮、脐轮等处，真实观想脉轮的脉瓣，或者不观想也可以，因为修习中脉，它就是四个脉轮的中心，实际上就等于观想了。在脐下四指处观想火轮，其下观想生殖器处的风轮，这也是以中脉为命脉，风和火二轮为基座，脐轮为阶梯，心轮为宝瓶，喉轮为颈部和法轮，顶轮为伞盖，将身体观想为佛塔的形象。然后，在顶轮观想一个如豆大的坚不可摧的明点，保持自然放松的呼吸。当拙火燃烧的光焰向上升起，触及顶轮的明点时，从中放射出遍布虚空的光芒，成办诸佛的事业，轮回和涅槃的一切显现都融化并聚集回来，融入顶轮的明点。它又融化，观想自己的根本上师的身体增长安乐的体验，光彩夺目，如佛塔的顶饰般安住。对此长时间地保持专注，上师也融化为大乐的自性，从梵穴滴落，悄无声息地融入心间。在上师的意和自己的心融为一体的状态中，保持不造作，一切显现皆为乐。
English
When the focus is stable, learn the Vajra recitation of the lower part, that is, at the same time as the upper air goes out in the form of Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), the lower air enters the central channel from the top of the Vajra Jewel with the sound of Om (Tibetan: ༀ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: Om). After dissolving into the seed syllable of the navel, it stays slightly with the sound of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), and then at the same time as the upper air enters with the sound of Om (Tibetan: ༀ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), the lower air is exhaled with the sound of Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), if you get used to visualizing like this, then, when the signs of the air entering, staying, and dissolving into the central channel are definitely complete, then you can enter the Tummo yoga of the upper and lower doors, this is the key point. Here, practicing as usual is divided into two types, the method of practicing the upper door is: visualize your own body as a great empty body, free from obscurations, clearly as the supreme Heruka, in the center of the body there is the Avadhuti channel, about the thickness of a medium arrow shaft, white on the outside and red on the inside, with a clear, transparent, and hollow form, staying straight and upright. In its crown chakra, throat chakra, heart chakra, navel chakra, etc., actually visualize the petals of the chakras, or you don't have to visualize them, because by practicing the central channel, it is the center of all four chakras, so in reality it is equivalent to visualizing them. At four fingers below the navel, visualize the fire wheel, and below that, visualize the wind wheel at the genitals, this is also with the central channel as the life force, the two wheels of wind and fire as the base, the navel chakra as the steps, the heart chakra as the vase, the throat as the neck and Dharma wheel, and the crown chakra as the umbrella, imagining the body as the essence of a stupa. Then, in the crown, visualize an indestructible bindu about the size of a bean, and keep the gentle breath natural and relaxed. When the light of the burning Tummo rises upwards and hits the bindu of the crown, from it radiate rays of light that pervade the sky, accomplishing the deeds of the Buddhas, all the appearances of samsara and nirvana dissolve and gather back, dissolving into the bindu of the crown. It also melts, visualize that the body of your root guru increases the experience of bliss, shining brightly, abiding like the ornament of a stupa. By keeping the mind focused on this for a long time, the guru also melts into the nature of great bliss, dripping from the Brahma aperture, silently dissolving into the heart. In the state of the guru's mind and your own mind merging into one taste, remain uncorrected, all appearances are bliss.
Chinese
将会显现。第二，下门的安乐禅修方法是：在自己的头顶上观想一个红色明点，大小如豆，在其上方一箭之遥的地方，也观想一个白色明点，大小如豆。然后屏住柔和之气，并将觉知专注于头顶的红色明点。由于它以生起的自性颤动，发出“赤里里”的声音，摇动并燃烧，以此为缘，那个白色明点也颤动着，如光般逐渐融化。与红色明点融为一体。然后，从梵穴降下安乐“舍里里”，融入心间的中央，保持在这种状态中，不做任何改变，就会显现乐空无别的体验。第二，与成就灌顶相关的阿努禅修方法是：这是伟大的禅修方法。在自己的心间中央，观想一个白色明点，大小如鸽子蛋，闪耀着光芒。当它变得清晰时，从那里射出一道光芒，如同一支白色的光箭，从头顶射出。从那道光中，又散发出无数微小的光点，充满了意识所能及的天空。然后，将遍布虚空的光点收回，与最初的光点融为一体，保持在这种状态中，没有能观者和所观者。这样，境与有境、智慧的本觉就会显现出无别的大乐，在这种状态中，不执着地保持下去，这是至关重要的要点。第三个总义是阿努自宗的大瑜伽、阿努瑜伽和阿底瑜伽三种禅修方法。这是后一种。其中有两种。第一种是与世俗菩提心相关的圆满次第。首先，学习观修度母的口诀：观想自己显现为本尊，在空旷无碍的身体中央，中脉位于左右二脉之间，向上插入鼻孔，向下在中脉中，位于脐下四指处。在头顶观想上师父母，并祈祷。然后，观想疾病、邪魔、罪恶和障碍都被“桑”字净化，呼出三次浊气。然后，将所有稳定、移动、轮回和涅槃的精华都吸入为风，在舌下闭合，稍微压住上方的气息，稍微收缩下方的气息。如果下方的气息向上拉得太猛，它会逆行并引起疾病，所以要适度。像这样习惯了宝瓶气，如果仍然无法做到，就呼出去。再次
English
Will appear. Second, the method of meditating on the bliss of the lower gate is: visualize a red bindu at the crown of your head, the size of a bean, and also visualize a white bindu, the size of a bean, about an arrow's length above it. Then, hold the gentle breath and focus awareness on the red bindu at the crown of your head. Because it vibrates with the nature of arising, making a "chiri-ri" sound, shaking and burning, the white bindu also vibrates and gradually melts into light. It merges into one taste with the red bindu. Then, bliss "shiri-ri" descends from the Brahma hole and dissolves into the center of the heart. By remaining in this state without alteration, the experience of indivisible bliss and emptiness will appear. Second, the Anu meditation method related to the accomplishment empowerment is: This is a great meditation method. In the center of your heart, visualize a white bindu, the size of a pigeon's egg, blazing with light. When it becomes clear, a ray of light shoots out from it, like a white arrow of light, emerging from the crown of the head. From that light, countless tiny light points radiate, filling the expanse of the sky within the reach of the mind. Then, gather the light points that pervade the sky back and merge them into one taste with the original bindu, remaining in this state without an observer or an observed. In this way, the realm and the possessor of the realm, the wisdom of awareness, will especially appear as indivisible great bliss. Remaining in that state without clinging is the crucial point. The third general meaning is the three meditation methods of Maha, Anu, and Ati of the Anu tradition. This is the latter. There are two of them. The first is the completion stage related to relative bodhicitta. First, learn the mantra of holding Tara: Visualize yourself appearing as the deity, in the center of the vast emptiness of the body, free from obscurations and obstructions, the central channel is located between the right and left channels, with the upper ends inserted into the nostrils, and the lower end entering the central channel four fingers below the navel. Visualize the guru father and mother at the crown of the head and pray to them. Then, visualize that diseases, evil spirits, sins, and obscurations are purified by the syllable "Sang", and exhale three times. Then, inhale all the essence of the stable, moving, samsara, and nirvana as wind, close it under the tongue, slightly press down on the upper breath, and slightly contract the lower breath. If the lower breath is pulled up too strongly, it will reverse and cause illness, so be moderate. Like this, get used to vase breathing, and if you still can't do it, exhale. Again