Chinese
那么，在此处修习明点或微细之相是怎样的呢？在先前所示的基础上，通过舒展和收摄的结合，观想坛城的所有本尊如梦如幻，这是最殊胜的国王之业。然后，在脐、心、喉、顶髻的脉结孔窍中，观想阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、హం（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం）。秘密轮的风息鼓动火焰，拙火的自性ཨཾ་燃烧的火焰使ཧཾ་融化。由此充满三个字。从ཨཾ་和无别的俱生明点中，生起如同一道火焰般纤细的光芒，凭借此力，滴落甘露的明点使光芒变得清凉。如此修习直至获得心稳定的征兆。如果通过对各种征兆的专注而知晓已稳定，则观想光芒照亮一切，这就是明点的瑜伽。或者，以心间咒语的光芒，将一切众生转化为佛，然后融入内部，安住于明点形态的ཧཱུྃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中。呼气时舒展，吸气时收摄，反复修习。这也能消除昏沉和掉举。在收摄的最后，观想唯一的明点，以及舒展和收摄了多少次，就观想多少次的坛城。除此之外，还可以观想禅定菩萨的光芒从命脉（dhu ti）发出，主要将意念安住在顶轮的ཧཾ་融化而下滴的燃滴上，这就是明点的瑜伽。微细瑜伽是使心稳定的殊胜方法，因此，观想ཨཾ་等所有字母融化为芥子大小的明点，坛城圆满为金刚宝，或者观想从其散发出的莲花花蕊，如果能稳定，则坛城得以舒展。或者，观想以心间咒语的光芒迎请的如来融入口中，融化的明点观想在莲花花蕊上，这也是微细瑜伽。然后，与束缚脉结的真实意义的金刚念诵相符的，是生起次第的金刚念诵。这三种方式也能凭借其他支分的力量转化为圆满次第，凡是微细明点和金刚念诵不明显的续部中，都可以加入这些。这是智者们的观点，是金刚阿阇黎耶谢夏巴等的口诀。对此，所有念诵的对境也应
English
Now, how is the meditation on bindu or subtle aspect here? Following what was previously taught, through the union of expanding and contracting, contemplate all the deities of the mandala as dreamlike, this is the supreme king of activities. Then, in the knot-holes of the navel, heart, throat, and crown, visualize A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ), Oṃ (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: Oṃ), Haṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Haṃ). The wind of the secret wheel stirs the fire, the nature of fierce fire, Aṃ, the burning fire melts Haṃ. This fills the three letters. From Aṃ and the inseparable co-emergent bindu, a subtle ray of light arises like a single flame, by the power of which, the nectar-dripping bindu cools the ray. Meditate in this way until the sign of a stable mind is obtained. If it is known to be stable through focusing on the various signs, then contemplate the light of the ray illuminating everything, this is the yoga of bindu. Alternatively, with the light of the heart mantra, transform all beings into Buddhas, then merge into the interior, abide in the form of the bindu Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ). Exhale to expand, inhale to contract, meditate repeatedly. This also eliminates dullness and agitation. At the end of contraction, contemplate the single bindu, and as many times as expansion and contraction have been done, contemplate that many mandalas. Apart from that, one can also contemplate the light of the meditative bodhisattva emanating from the central channel (dhu ti), mainly focusing the mind on the melting and dripping of Haṃ at the crown, this is the yoga of bindu. Subtle yoga is a supreme method for stabilizing the mind, therefore, contemplate all the letters such as Aṃ melting into a mustard-seed-sized bindu, the mandala complete as a vajra jewel, or contemplate the lotus stamen emanating from it, if one can stabilize, then the mandala can be expanded. Alternatively, contemplate the Tathāgata invited by the light of the heart mantra merging into the mouth, the melted bindu contemplated on the lotus stamen, this is also subtle yoga. Then, corresponding to the vajra recitation of the true meaning of binding the channels, is the vajra recitation of the generation stage. These three methods can also be transformed into the completion stage through the power of other limbs, wherever the subtle bindu and vajra recitation are not clear in all the tantras, these can be added. This is the view of the wise, the oral instructions of Vajra Acarya Yeshe Zhabs and others. Regarding this, all the objects of recitation should also be
Chinese
布置发出“啪”声的让嗡让，蓝香蓝，旺松旺，香扬香，康扬康，桑扬桑，杭扬杭。 将这些围绕名字书写。 门上画五股金刚杵，半角的上方画半月半日，上方画半个金刚杵。 在八个金刚杵的中央角上，按照之前的顺序画八个足。 在其外部两个圆圈之间，从东开始逆时针书写回遮咒长咒。 其外围绕以“恰”，再外围绕以“塔”，再外围绕以元音，再外围绕以辅音。 对此，有些人说将每个回遮字母放入“恰”中，也要放入“塔”中。 其外围绕以胜乐金刚的根本咒。 其外围绕以五部佛的任何手印，然后画光芒之链。 对此，按照桑布扎的说法，上面的第四个吽字没有四足，而是有“吽吽梭哈”。 还有，用恶劣种姓者或婆罗门女，国王女儿的鲜花，大象额头的酒，禅定中产生的精液，牛黄，大蜂蜡的墨汁，用金刚和莲花的汁液混合。如果找不到大象的酒，就用僧伽罗的酒。 写在人皮或布或棉布上，做胜乐金刚寂静或忿怒的自生本尊瑜伽，供朵玛，施与鬼神的朵玛。面朝东方，在书写处涂上牛黄、藏红花、檀香等。 如果像是诛杀回遮之类的猛烈事业，则涂上毒药、血、朱砂、楝树、盐、敌人的脚印尘土，以及他的金刚杵洗涤之水。 其他事业则采用与共同仪轨相符的仪轨。 然后用与事业相应的笔或刷子好好书写，面朝西方进行开光。 开光就是驱除障碍，沐浴，生起十一忿怒尊，或者生起如所书写的本尊。观想种子字与那些本尊，以及每个回遮的字母都变成轮王，其他也观想为嘿汝嘎的自性，然后迎请、安住如轮之智，灌顶，开眼，坚住，供养赞颂。如果生起十一忿怒尊，开眼后，将其融化，观想之前的轮为本尊。 དེ་ལ་ག 对此，
English
Arrange Raṃ Uṃ Raṃ, Laṃ Śvaṃ Laṃ, Vaṃ Suṃ Vaṃ, Śaṃ Yaṃ Śaṃ, Ṣaṃ Yaṃ Ṣaṃ, Saṃ Yaṃ Saṃ, Haṃ Yaṃ Haṃ, which emit the sound "Phaṭ". Write these around the name. On the door, draw a five-pronged vajra, above the half-corner draw a half-moon and half-sun, and above that draw a half-vajra. On the central horn of the eight vajras, draw eight legs in the previous order. Between the two outer circles, write the long mantra of reversal, circling counterclockwise from the east. Outside of that, surround with Kṣa, then surround with Ṭha, then surround with vowels, then surround with consonants. Some say that each reversal letter should be placed inside Kṣa, and also included inside Ṭha. Outside of that, surround with the root mantra of Cakrasaṃvara. Outside of that, surround with any of the hand symbols of the five families, and then draw a garland of light rays. According to Sambhuṭi, the fourth Hūṃ above does not have four legs, but has Hūṃ Hūṃ Svāhā. Also, mix the ink with the juice of a low-caste person or a Brahmin woman, the flower of a king's daughter, wine from an elephant's forehead, semen born from meditative absorption, cow bile, and great beeswax, mixed with the juice of vajra and lotus. If elephant wine is not found, use Simhala wine. Write on human skin, cloth, or cotton, perform the self-generation deity yoga of Cakrasaṃvara, either peaceful or wrathful, offer tormas, and cast the torma for the bhūtas. Face east and smear the writing surface with cow bile, saffron, sandalwood, and so on. If it is for fierce activities such as killing and repelling, smear with poison, blood, vermillion, neem, salt, dust from the enemy's footprints, and water used to wash his vajra. For other activities, apply rituals that are in accordance with the common practice. Then, write well with a pen or brush appropriate to the activity, face west, and perform the consecration. Consecration is the expulsion of obstacles, bathing, generating the eleven wrathful deities, or generating as written. Visualize the seed syllables as those deities, and each of the reversal syllables as a wheel-turning king, and also visualize the others as the nature of Heruka. Then invoke and seat the wisdom of the wheel, bestow empowerment, open the eyes, stabilize, offer, and praise. If the eleven wrathful deities are generated, as soon as the eyes are opened, dissolve them and visualize the previous wheel as the deity. དེ་ལ་ག Regarding that,
Chinese
供朵玛，做会供。然后修法时，观想坛城中央十辐轮的中心为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。它完全变化后，成为楼阁和轮宝遍照的体性。如前一样生起书写的文字。迎请智慧尊。将名文字视为其完全变化的所修物，心中想着轮和所修物，从口中放入，融化的精液从金刚道中流出。如前一样在明妃的莲花中生起，进行内灌顶。然后对于所修物，为了使忿怒尊们，特别是降伏魔障者的众会所护卫，观想从外部围绕。五甘露和菩提心充满身体的各个部位。从咒语的光芒中生起的，手持盛满白色甘露的白色天神宝瓶者们进行灌顶，观想通过结合，融化的精液也在进行灌顶，念诵勇士根本咒和：嗡 舍利 哈哈 切给摩拉 辛丹 惹香 咕噜咕噜 吽 萨瓦 巴巴 啪特（藏文：ཨོཾ་ཧྲཱིཿཧ་ཧ་ཆེ་གེ་མོ་ལ་ཤིནྟཾ་རཀྵཾ་ཀུ་རུ་ཀུ་རུ་ཧཱུཾ་སརྦ་པཱ་པཾ་ཕཊ，梵文天城体：ॐ ह्रीः ह ह चेगे मो ल शिन्तं रक्षं कुरु कुरु हुं सर्व पापं फट्，梵文罗马拟音：oṃ hrīḥ ha ha cege mo la śintaṃ rakṣaṃ kuru kuru hūṃ sarva pāpaṃ phaṭ，汉语字面意思：嗡 舍利 哈哈 某某 寂静 保护 做 做 吽 摧毁一切罪业 啪特）。念诵一百零八遍乌什底沙。然后一边念诵咒语，一边将四方形的纸折叠。用白线将轮不明显地缠绕起来。将其戴在颈部或手臂上，金刚亥母会加持，消除障碍，并且在战争中也会获胜，这样说过。然而，对于遣除强大的邪魔和诅咒，进行修法非常重要。在白色卡托拉碗或吉祥的头盖骨中，内外五甘露，以酥油、蜂蜜、牛奶等为主装满。将转轮放置其中。留下吉祥彩线的长头。因为必须用无名指拿着它，所以必须从容器盖子的中间取出，上师们这样说。从观想自身为十一面忿怒尊，到观想前方为十面忿怒尊，到念诵咒语之间，如前一样进行，并且也想将转轮观想为自身生起坛城的中心。然后从护身符线上拿起，以之前的观想念诵。一心一意地这样进行四座或六座等，直到出现稳固的征兆为止。结束一座时，供养轮，赞颂，供朵玛，祈祷等。如果看到确定的征兆，取出轮，进行供养赞颂。获得成就。
English
Offer the torma and perform the tsok offering. Then, during the practice, visualize the center of the ten-spoked wheel in the middle of the palace as Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ). After it is completely transformed, it becomes the essence of the multi-storied building and the wheel of Vairocana. Generate the written letters as before. Invite the wisdom beings. Regard the name letters as the object of practice that has been completely transformed, and with the mind thinking of the wheel together with the object of practice, insert it from the mouth, and the melting fluids flow out from the vajra path. Generate it in the lotus of the consort as before, and perform the inner empowerment. Then, for the object of practice, in order to be protected by the wrathful deities, and especially the assembly that subdues obstacles, visualize them surrounding from the outside. Fill the body with the five nectars and bodhicitta as is comfortable. From the light of the mantra, the white deities holding white vases filled with nectar bestow empowerment, and thinking that the melting fluids are also bestowing empowerment through union, recite the root mantra of the hero and: Oṃ Hrīḥ Ha Ha Cege Mo La Śintaṃ Rakṣaṃ Kuru Kuru Hūṃ Sarva Pāpaṃ Phaṭ (Tibetan: ཨོཾ་ཧྲཱིཿཧ་ཧ་ཆེ་གེ་མོ་ལ་ཤིནྟཾ་རཀྵཾ་ཀུ་རུ་ཀུ་རུ་ཧཱུཾ་སརྦ་པཱ་པཾ་ཕཊ, Sanskrit Devanagari: ॐ ह्रीः ह ह चेगे मो ल शिन्तं रक्षं कुरु कुरु हुं सर्व पापं फट्, Sanskrit Romanization: oṃ hrīḥ ha ha cege mo la śintaṃ rakṣaṃ kuru kuru hūṃ sarva pāpaṃ phaṭ, Literal Chinese meaning: Om Shri Ha Ha So-and-so Shintam Protect Do Do Hum Destroy All Sins Phat). Recite Uṣṭiṣa one hundred and eight times. Then, while reciting the mantra, fold the square paper. Wrap the wheel invisibly with white thread. By placing it on the neck or arm, Vajravarahi will bless it, eliminate obstacles, and it is said that one will also be victorious in battle. However, it is very important to perform the practice to avert powerful spirits and curses. In a white katola bowl or an auspicious skull cup, fill it with the inner and outer five nectars, mainly butter, honey, and milk. Place the wheel inside. Leave a long end of the auspicious thread. Because it must be held with the ring finger, it must be taken out from between the lid of the container, the lamas say. From visualizing oneself as the eleven-faced wrathful deity, to visualizing the ten-faced wrathful deity in front, to reciting the mantra, do as before, and also intend to visualize the wheel as the center of the self-generation mandala. Then, take it from the amulet cord and recite with the previous visualization. Do so single-mindedly for four or six sessions, etc., until a stable sign appears. At the end of a session, offer the wheel, praise, offer the torma, and make prayers, etc. If a definite sign is seen, take out the wheel and offer praise. Obtain the siddhi.