Chinese
拉（藏文：ལ，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：拉）吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）等全部转化后，成为俱生黑汝嘎父尊白色和母尊红色双运之身。父尊母尊入定时，发出喜悦之声，交合处发出红色光芒，照射到所有外器内情上，使之成为光明的自性。收摄回来，外器融入内情的有情众生中。这些融化后，融入自己外形之黑汝嘎父尊母尊中。这又融化后，融入脐轮的智慧萨埵父尊母尊中。这父尊母尊入定时融化，成为明点内白外红，中央有细小的白色吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字标志，成为一体。像这样安住在脉轮中央的正下方，长久地专注于此，明点也融入吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中。吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的足弯融入空心中，这融入头部，这融入月牙中，这融入明点中，这又收摄到那达之间，长久地专注于身体的脐轮正下方出现那达。这又像彩虹消失在空中一样消失，安住在空性中。从那空性中像先前一样观想圆满坛城，或者仅仅观想自己外形的本尊身。这是第三种观想次第。稍微修习这个观想，与之前的两种观想交替修习。之后修习这个最后的观想，不久就能生起气融入，以及暖乐空性的体验，与先前一样，或者更加殊胜。之后主要专注于这个观想而修习，在收摄次第时，会显现特殊的乐空，之后不依赖分别念而生起本尊自显，生起等持乐空的智慧，以及几乎是后得如幻的定解，或者偶尔也会生起如幻的本尊身，这被称为达到微小体验的程度，这第一个口诀就圆满了。如果修习断行，则专注于月亮、阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）、阿利（藏文：ཨཱ་ལི，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：阿利）、嘎利（藏文：ཀཱ་ལི，梵文天城体：कालि，梵文罗马拟音：kāli，汉语字面意思：嘎利）、吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）等，这成为本尊，收摄后成为明点，那达和空性以及完全圆满，如果分成六种观想次第则更好。这个收摄次第的观想是所有重要经论的意趣，几乎所有
English
After all those la (Tibetan: ལ, Sanskrit Devanagari: ल, Sanskrit Romanization: la, Chinese literal meaning: la), hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: hum) and so on have been completely transformed, they become the united form of Hevajra, the white father and the red mother. Due to the father and mother entering into equanimity, the sound of joy arises, and red rays of light emanate from the point of union, striking all containers and contents, making them of the nature of light. Gathering back, the containers dissolve into the sentient beings of the contents. These dissolve, and then dissolve into the outer form of Hevajra, the father and mother. That also dissolves, and then dissolves into the wisdom being father and mother at the navel. That father and mother dissolve as they enter into equanimity, becoming a bindu, white inside and red outside, marked in the center by a tiny white hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: hum). Having placed it just below the center of the chakra like that, focus on it for a long time, and the bindu also dissolves into the hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: hum). The hook of the foot of the hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: hum) into the hollow, that into the head, that into the crescent moon, that into the bindu, that is also gathered between the nada, and focus for a long time on the nada appearing just below the navel of the body. That also disappears like a rainbow dissolving into the sky, and remain in equanimity in emptiness. From that state, meditate on the complete mandala as before, or just meditate on the deity's body of your own outer form. This is the third contemplation cycle. Meditate on this contemplation for a little while, and then meditate by alternating it with the previous two contemplations. Then, by meditating on this last contemplation, before long, the winds will dissolve, and the experience of heat and bliss-emptiness will arise as before, or even more so. Then, mainly focusing on this contemplation and meditating on it, at the time of the dissolution stage, a special bliss-emptiness will arise, and after that, the deity's form will arise spontaneously, without relying on conceptual thoughts, giving rise to the wisdom of bliss-emptiness in meditative equipoise, and mostly a post-attainment illusion-like understanding, or sometimes even an illusion-like deity's form will arise, and this is called reaching the level of a small experience, and this first instruction is completed. If you practice abandonment and meditation on this, then focus on the moon, a (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), ali (Tibetan: ཨཱ་ལི, Sanskrit Devanagari: आलि, Sanskrit Romanization: āli, Chinese literal meaning: ali), kali (Tibetan: ཀཱ་ལི, Sanskrit Devanagari: कालि, Sanskrit Romanization: kāli, Chinese literal meaning: kali), hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: hum) and so on, that becomes the deity, after gathering it becomes a bindu, nada and emptiness and complete perfection, it is better to divide it into six contemplation cycles. This contemplation of the dissolution stage is the intention of all the important scriptures and commentaries, almost all
Chinese
是为仪轨，即观想广大之法。又，于坛城中央，自身十二臂之脐间，从吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）生金刚萨埵黑汝嘎父母。彼之心中月上有吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从彼之光芒中次第向外散发，触及一切器情世间，令其颤动摇曳，如磁石吸铁粉之喻。彼等融入光中，融入于守护轮。之后守护轮与尸林及五轮次第由外向内收摄，融入主尊，如重物吸收水银之喻。剩余之面臂收摄于根本之面臂，如龟缩四肢之喻。明妃融入于明王，明王融入金刚萨埵父母，金刚慢母亦融入于明王，彼融入吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）收摄于明点之间，如流星融入于流星。又，那达融入于那，那达亦收摄于空性之间，如盐融入于水中，是为根本之五喻。此处无散与前之散二者，如舞者与装束，如太阳与光芒，如大海与波浪。从空性中如前升起，彼等双运，如海与浪无有分别，是为支分之譬喻，如是宣说，于每一譬喻，作一次观想亦可。此乃出自帕塘巴之口诀，是为观想略摄之法。于此若仅修持主尊，则应取舍彼之观想。此与前者乃是和合，故摄于第三观想次第。稍稍串习此等观想，若于深睡中现光明，或梦中现本尊，或现脉明点之景象，或现明点广大之觉受等自然生起，则为甚佳。若未生起，则于心中安住月亮明点，或安住胜乐金刚金刚萨埵，则生起睡眠光明，于喉间安住，则生起梦中本尊等，于顶门与密处安住，则生起殊胜之安乐觉受，于修持使者道时极为重要。第二，粗分风之念诵口诀，自身明观为黑汝嘎父母，脐间化轮内有四瓣脉，观想脉之自性，或杂色，或莲花之形相。从前方之莲瓣中，风之
English
This is the ritual, which is the method of extensive visualization. Also, in the center of the mandala, at the navel of oneself with twelve arms, from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：Seed syllable Hūṃ) arises Vajrasattva Heruka, father and mother. In their heart, on the moon, is Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：Seed syllable Hūṃ). From its rays, gradually radiating outwards, touching all the vessel and essence world, causing them to tremble and sway, like the example of a magnet attracting iron filings. These dissolve into light, dissolving into the protective wheel. Then the protective wheel, the charnel ground, and the five wheels are gradually gathered from the outer to the inner, dissolving into the main deity, like the example of a heavy object absorbing mercury. The remaining faces and arms are gathered into the root faces and arms, like a turtle retracting its limbs. The consort dissolves into the consort, the consort dissolves into Vajrasattva father and mother, Vajra Snyemsma also dissolves into the consort, that dissolves into Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：Seed syllable Hūṃ), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：Seed syllable Hūṃ) is gathered into the space of the bindu, like a meteor dissolving into a meteor. Also, nāda dissolves into nā, and nāda also gathers into emptiness, like salt dissolving into water, these are the five root examples. Here, the non-elaboration and the previous elaboration are like a dancer and their attire, like the sun and its rays, like the ocean and its waves. Rising from emptiness as before, these two are united, like the ocean and waves being inseparable, these are examples of the limbs, as it is said, it is good to do one visualization for each example. This comes from the oral instructions of Phadampa, it is a method of slightly abbreviated visualization. If one only meditates on the main deity, then one should take and leave its visualization. This and the previous one are combined, so they are included in the third visualization sequence. If one becomes slightly accustomed to these visualizations, then if the clear light of deep sleep arises, or the deity appears in dreams, or the appearance of channels and bindus, or the experience of the expansion of bindus, etc., arise naturally, then it is very good. If they do not arise, then abiding the moon bindu in the heart, or abiding Hevajra Vajrasattva, then the clear light of sleep arises, abiding in the throat, then the deity of dreams arises, etc., abiding in the crown and secret place, then special experiences of bliss arise, and it becomes very important for meditating on the path of the messenger. Second, the oral instruction of the gross wind recitation, visualizing oneself as Heruka father and mother, the navel transformation wheel has four petals of inner channels. Meditate on the nature of the channels themselves, or various colors, or the form of a lotus. From the lotus petal in front, the wind of
Chinese
自性为黄色的拉字（藏文：ལ་，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：拉），左边是水风的自性白色瓦字（藏文：ཝ་，梵文天城体：व，梵文罗马拟音：va，汉语字面意思：瓦），后面是火风的自性红色ra字（藏文：ར་，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra），右边是风的风ya字（藏文：ཡ་，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚）绿色或黑色，中间是天空的风ha字（藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）蓝色，这些都清晰地观想，这是第一轮观想。然后，关于气息在自性中的内外运行，从前面的拉字发出黄色光芒，像丝绸的飘带一样，从位于中脉正对的身体中央向上升起，从气息运行方向的鼻孔中呼出，据说会延伸到十六指宽，但认为延伸到十二指宽。当气息再次吸入时，越来越短，收缩到内部，观想拉字融入，这是半个时段的修习。然后，从中间的哈字发出蓝色光芒，也像之前一样，从鼻孔进出约十六指宽，修习半个时段，这样就会出现像烟雾一样的征兆。这是第二轮观想。然后，在每个小节的开始等，通过交替清晰地观想，观想拉字融入瓦字。在半个时段里，从瓦字发出白色光芒，从鼻孔进出约十三指宽，半个时段从中间开始，像之前一样修习，就会出现像海市蜃楼一样的征兆。这是第三轮观想。然后，通过交替清晰地观想瓦字，瓦字也融入拉字。从拉字发出红色光芒，进出约十四指宽，中间等像之前一样修习，就会出现像萤火虫一样的征兆。这是第四轮观想。然后，拉字也融入拉字。从拉字发出绿色或黑色光芒，进出约十五指宽，中间等像之前一样修习，就会出现像燃烧的酥油灯一样的征兆。这是第五轮观想。然后，通过交替清晰地观想，观想亚字也融入中间的哈字。整个时段只从哈字发出蓝色光芒，像之前一样进出，就会出现像无云晴空一样的征兆。这是第六轮观想。然后，从中间的哈字不产生光芒的进出，只专注于它本身，努力进行具有四种结合的宝瓶气，就会出现像天空中央遍布三界一样的征兆，粗大的风就会被控制。