English
Those are the two branches of the cause and effect of virtue in the close recitation of speech vajra up to the life-sustaining. The subsequent recollection is also done under the authority of faithful learning, and the key points of the body are as usual. The hands are crossed in fists at the heart. Look straight ahead without moving. Visualize yourself as the wheel of time, and any of the action seals or wisdom seals as various consorts. Both are mixed into emptiness and form, and the taste is the same, so stay for a while without moving your mind. If emptiness and form cannot be increased, then focus on the deity's clear emptiness. At the six places of the crown, throat, heart, navel, secret place, and topknot, increase with Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), Hoḥ (藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：霍), Svāhāṃ (藏文：སྭཱ་ཧཱཾ，梵文天城体：स्वाहा，梵文罗马拟音：svāhāṃ，汉语字面意思：梭哈) in white, red, black, yellow, blue, and green. In the space of the consort, from Āḥ (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿) a red lotus with eight petals arises, and in its center is a blue vajra adorned with fine marks, arising from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽). In the secret place of the father, from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) a five-pointed blue vajra arises, and in its center is a red lotus with eight petals adorned with fine marks, arising from Āḥ (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿). Afterwards, by joining the actions of attachment and the senses together, the four joys arise in succession, and at the end, each one has the key points of holding, reversing, and pervading. When reaching the jewel, release the downward cleansing forcefully and exhale the breath. Possess the wind force of a hermaphrodite. The inner pestle. The mind is equally placed on the great seal of emptiness and form, that is, the three doors have four key points, so the pulse is faint. The wind reverses. When the waves subside and remain immovable, reverse the method by internally drawing in the long Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) and the crossed downward cleansing. At the end of reversing each of the six wheels, again focus the mind on emptiness and form, and forcefully contract, squeeze, spread, and pervade the places of the body. Finally, meditate on the vase, and by focusing on the experience of melting bliss and the clear light of emptiness and form, maintain the state of the three immovables, so that holding, drawing in, and spreading are all accomplished spontaneously. If you want to meditate on the visualization of inner heat as a branch of this. Then visualize your own body as the deity's body, its interior appearing as emptiness, and in its center, the central channel is as thick as an arrow shaft, green in color. The right side, the Roma channel, is red, and the left side, the Kyangma channel, is white, twice as thin as the central channel. The upper end of the central channel is inserted into the Brahma hole, and the Roma and Kyang channels are inserted into the nostrils. Counting from below the navel, the lower end of the central channel is blue and located on the right side, and the Roma channel is black and located on the left side, the two are side by side, and the lower end is slightly curved and inserted into the secret place. The lower end of the Kyangma channel is yellow.
Chinese
哦，保持中脉的位置，插入肛门。从中脉向上，在离顶轮一指宽的地方，有绿色的顶轮。前额是黑色的。喉咙是红色的。心是白色的。肚脐是黄色的，这五个脉轮各有四片脉瓣。在生殖器方向，秘密脉轮有六片脉瓣。在每个脉轮的位置，都有一只罗恰的胳膊与中脉相连。这些脉轮像从三脉缠绕的腰部生出的管状分支。顶轮、喉轮和喉轮向下。观想心轮和脐轮向上。在顶轮的中脉中，有一个白色的明点，像母牛的乳房。在肚脐处，观想拙火是红色的棍棒形状。两者都清晰地观想成四指大小。通过充满宝瓶气，拙火的火焰极度增长。所有的脉轮和身体内部都被红色的光芒覆盖，产生温暖和热量。观想明点融化，白色的光芒沿着中脉下降，产生极度的喜悦。多次观想后，将燃烧和滴落融入拙火，保持无分别的状态。这属于生起次第的范畴，但由于它是圆满次第中一种特殊的提取方法，所以被放在这里作为它的一个分支，这对初学者来说非常重要。通过这些方法实现融化、喜悦和不漏是其优点。至于三摩地，身体姿势与其他相同，只是双手结等持印。视线向下看鼻尖。像忆念一样，观想上稳固，四喜圆满。在下稳固时，观想每个脉轮中的宝瓶气。当每个脉轮都获得两个地时，在顶轮中观想宝瓶气，据说这样就完成了三摩地的十二地。如果不能成功地完成标准的宝瓶气，就将心安住在每个脉轮的空性和喜悦无别上，从心的集合中清除精液颗粒，从而放弃束缚的身体、语言和意，以及漏失喜悦的习气，生起对获得身语意智慧金刚自性的金刚萨埵之位的信心。这些是心金刚忆念定的伟大修持，最终是善的因和果的分支。这里，在观想所需之物时，有强制束缚的方法，在生命力运作时，有混合生命之箭的风的抛掷。忆念特殊的幻轮等等，都是杰尊卓衮大师的六合教授的扩展。
English
Oh, holding the position of the central channel, insert into the anus. From the upper end of the central channel, about one finger's width below the crown, there is a green crown chakra. The forehead is black. The throat is red. The heart is white. The navel is yellow, these five chakras each have four petals. In the direction of the genitals, the secret chakra has six petals. At the location of each chakra, there is one arm of Ro-rkyang connected to the central channel. These chakras are like tubular branches growing from the waist wrapped by the three channels. The crown, throat, and general throat face downwards. Meditate on the heart and navel facing upwards. In the central channel of the crown chakra, there is a white bindu like a cow's nipple. At the navel, visualize the Tummo as a red stick-like form. Clearly visualize both as being four fingers in size. By filling with vase breath, the firelight of Tummo greatly increases. All the chakras and the inside of the body are covered with a red glow, generating warmth and heat. Visualize the bindu melting, the white light descending along the central channel, generating extreme bliss. After meditating several times, merge the burning and dripping into Tummo, and remain in a non-conceptual state. This belongs to the category of the generation stage, but since it is a special method of extraction in the completion stage, it is placed here as a branch of it, which is very important for beginners. Achieving melting, bliss, and non-leakage through these methods is its merit. As for Samadhi, the body posture is the same as others, except that the hands form the equanimity mudra. The gaze is lowered to the tip of the nose. Like remembrance, visualize the upper stabilization, the four joys complete. During the lower stabilization, meditate on vase breath in each chakra. When each chakra has obtained two grounds, meditate on vase breath in the crown chakra, it is said that in this way the twelve grounds of Samadhi are completed. If one cannot successfully complete the standard vase breath, then settle the mind on the emptiness and bliss inseparable in each chakra, clearing away the semen particles from the collection of the mind, thereby abandoning the bound body, speech, and mind, along with the habitual tendencies of leaking bliss, and generating faith in obtaining the Vajrasattva state of the nature of body, speech, mind, and wisdom Vajra. These are the great practices of Mind Vajra Remembrance Samadhi, ultimately being branches of the cause and effect of goodness. Here, when contemplating what is needed, there is the method of forced binding, and when operating the life force, there is the throwing of the wind of mixing the life arrow. Remembrance of special illusory wheels, etc., are all expansions of Jetsun Drolgon's six-union teachings.