English
In the clear and radiant vessel, those nectars seep in, drop by drop. Then, engage in the gentle wind combination. At the left and right veins of the bull's hoof, like the left and right of an arrow's hollow, from the right arises a white wind, and from the left, a red wind. When they touch the moon, which is the seat of the letters, the moon itself violently rotates to the right for a moment, and violently rotates to the left for a moment. As the moon rotates, feel that the body is filled with bliss. Here, the letters do not rotate, and also, meditate that the moon slightly does not touch the center of the lotus. In that state, after two or three breaths, stop the breath. The moon, together with the letters, melts like butter. The bull's hoof fills. Relax the awareness, and let go slightly. That is one session of visualization. Likewise, meditate repeatedly without limit to the number of sessions or the duration. At the end of the session, perform the appropriate Vajra recitation as described above. The second is, in the second secret seat, always place nectar on the bull's hoof, and so on. All other differences in visualization are the same as this. On the moon in the heart, meditate only on the letter Om (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal Chinese meaning: 嗡). On the uvula, visualize a white Hum (Tibetan: ཧཱུྃ, Devanagari: हुṃ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) pointing downwards, and also that the nectars swirl and descend onto the Hum, and visualize that a stream of nectar also descends from the Hum itself, that is the difference. This is according to the meaning of the tantra which says, "On the bull's hoof, always place nectar," and so on, as the instructions of the previous lamas, explained as a separate visualization. However, according to the direct instruction of the tantra, it seems clear in the extended meaning of the thirteenth letter, therefore it appears to be included in the former. The third is, in the second chapter, the meaning of "A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: 阿) li (Tibetan: ལི, Devanagari: लि, Romanized Sanskrit: li, Literal Chinese meaning: 里) ka (Tibetan: ཀ, Devanagari: क, Romanized Sanskrit: ka, Literal Chinese meaning: 嘎) li (Tibetan: ལི, Devanagari: लि, Romanized Sanskrit: li, Literal Chinese meaning: 里) skillfully combined," and so on, from "the characteristic of transcending samsara" to "meditate on object after object." Visualize yourself as the wisdom dakini, white, with only two hands. It is said not to mix with other deity yogas. This is also based on the prior purification of emptying the container and its contents, and arising only from the seed and hand symbols. Other visualizations are the same as the former, but in the heart, only meditate on the letter Om (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal Chinese meaning: 嗡), and do not meditate on the Hum (Tibetan: ཧཱུྃ, Devanagari: हुṃ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) on the uvula either. When filling with the combined breath, the two breaths on the left and right A
Chinese
嗡(藏文，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡)上击打时，观想嗡(藏文，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡)字如火般融化，充满牛蹄印。这不需要月亮的轮转。关于这时的古老文字，经部中说：“阿利嘎利善巧结合”，所说的意义是，达洛和拉合起来是阿。因此，实践中说观修嗡(藏文，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡)字，只是空谈而已。因为达和拉合起来，无论从声音还是形象的角度，都无法变成阿，而且达拉合起来也根本无法获得阿利嘎利的名称。如果是阿，那么观修嗡(藏文，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡)也不合理。因此，哦字是元音和顶髻的明点，阿利嘎利是元音和辅音混合的意思，也就是嗡(藏文，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡)字的意义。这三种情况中，字母多少的计数，是除了火风的字母之外的其他字母来计算，这是很清楚的。第四种是，有些人说观想心间水树的花朵合拢，然后向上张开的中间。如果是那样，就变成了水树穗的口诀，而不会变成牛蹄印。因此，不如和之前的观想一样，也舍弃嗡(藏文，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡)字，观想一个白色的明点，像弯曲的月亮一样。在蹄印的外面，右边观想黑色的吽(藏文，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽)，左边观想红色的吽(藏文，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽)，是风和火的自性。从黑色中风动，从红色中火燃。顶轮的菩提心融化等等，和之前一样。最后，明点融入火风二者。红色的火吽(藏文，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽)融入黑色的风吽(藏文，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽)。也要相信它也消失在法界中。第二种，像巴努一样的口诀是，第二种中说：“从上面的两颗牙齿流出水，像味道一样，是母水”，等等的意义。这也是像之前的预备行一样进行，在自己的肚脐下方四指处。观想脉如龙王盘绕，颜色红色，像蛇一样盘绕七圈。一端到达中心，向上看，一端从边缘弯曲到中心，到达中心后向下看。在那之下，在秘密轮的正上方。法生。红色三角形，四指大小。其中有黄色的克休姆(藏文，梵文天城体：，梵文罗马拟音：kṣuṃ，汉语字面意思：克休姆)字，具有火风的自性。在顶轮梵穴的门口也有白色的杭(藏文，梵文天城体：，梵文罗马拟音：haṃ，汉语字面意思：杭)。在心间正中的位置，有白色的吽(藏文，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽)，具有滴落甘露的自性。在两个脚底也有火风的字母。
English
When striking the Oṃ (藏文，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), contemplate the syllable Oṃ (藏文，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) melting like fire, filling the hoofprint of an ox. This does not require the rotation of the moon. Regarding the old letters of this time, the Tantra says, "Āli Kāli skillfully combined," the meaning of which is that Da-log and Ra combined is A. Therefore, saying to meditate on the syllable Oṃ (藏文，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) in practice is just empty talk. Because Da and Ra combined cannot become A in terms of sound or image, and Da-Ra combined cannot obtain the name Āli Kāli at all. If it is A, then meditating on Oṃ (藏文，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) is also unreasonable. Therefore, the syllable O is a vowel and a clear consonant with a head ornament. The meaning of Āli Kāli is the mixture of vowels and consonants, which is the meaning of the syllable Oṃ (藏文，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：Oṃ). In these three cases, the number of letters, whether many or few, is clearly calculated by counting the letters other than the letters of fire and wind. The fourth is that some say to meditate on the heart's water-tree flower shown closed, then opened upwards in the middle. If that is the case, it becomes the mantra of the water-tree spike, and will not become the hoofprint of an ox. Therefore, rather than the same as the previous contemplation, also abandon the syllable Oṃ (藏文，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), and contemplate a white bindu, like a curved moon. Outside the hoofprint, on the right, contemplate a black Hūṃ (藏文，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), and on the left, contemplate a red Hūṃ (藏文，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), the nature of wind and fire. From the black, the wind moves; from the red, the fire blazes. The melting of the bodhicitta at the crown of the head, etc., is the same as before. Finally, the bindu dissolves into the two, fire and wind. The red fire Hūṃ (藏文，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) dissolves into the black wind Hūṃ (藏文，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). One should also believe that it also disappears into the dharmadhatu. The second, the mantra like Banu, is that the second says, "From the two upper teeth, water flows out, like taste, it is mother water," and so on. This is also performed like the previous preliminary practice, four fingers below one's navel. Contemplate the vein like the coiled Dragon King, red in color, coiled seven times like a snake. One end reaches the center, looking upwards; one end curves from the edge to the center, and after reaching the center, looks downwards. Below that, directly above the secret wheel. Dharma origin. Red triangle, four fingers in size. Inside it is the yellow Kṣuṃ (藏文，梵文天城体：，梵文罗马拟音：kṣuṃ，汉语字面意思：Kṣuṃ) syllable, with the nature of fire and wind. At the door of the Brahma aperture at the crown of the head, there is also a white Haṃ (藏文，梵文天城体：，梵文罗马拟音：haṃ，汉语字面意思：Haṃ). In the center directly at the heart, there is a white Hūṃ (藏文，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), with the nature of dripping nectar. At the two soles of the feet, there are also the letters of fire and wind.
Chinese
从桑登三法（Sangden Sum Pa）中说，从水树花朵的中心，到心中正直地安住。从那里开始，直到度脱轮回的彼岸。即：在肚脐下方四指处，有一个金色、带有火焰光芒的（藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：吽）字。从肚脐到心间是中脉。从心间向左弯曲，是水树花脉，长短为五指。脉的根部大约是拇指和八指的周长，顶端尖锐，颜色是红色。观想其中有十三个字母。强烈地进行宝瓶气。从肚脐下方的（藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：吽）字中，拙火智慧之火在中脉中稍微燃烧。火焰的光芒充满整个身体。菩提心汇聚在头顶，融入明点。从明点中降下甘露。降到小舌处，从中降下细微的、如水珠般的白色甘露。使（藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：吽）字之间的中脉内外，以及水树花本身都被润湿。它原本是向下倾斜的，由于这个缘故而向上伸直。从它的孔隙和细微的缝隙中，细微的明点进入，击中中央的（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。从（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中散发出光芒，如同甘露的滴落，也润湿了水树花内部。那朵花展开成八瓣莲花的样子。例如，就像湿气、热度和风三种力量成熟时，花朵开放一样，这里也通过拙火的火焰、宝瓶气和甘露的滴落这三者使它开放。在那之中，中央是白色光芒中的白色（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。周围，在肚脐边缘的周围，（藏文：རྀ་，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：舍） （藏文：རཱྀ་，梵文天城体：ॠ，梵文罗马拟音：ṝ，汉语字面意思：长舍）（藏文：ལྀ་，梵文天城体：ऌ，梵文罗马拟音：ḷ，汉语字面意思：利）（藏文：ལཱྀ་，梵文天城体：ॡ，梵文罗马拟音：ḹ，汉语字面意思：长利）这四个字在四个方向的花瓣上逆时针排列。（藏文：སུཾ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：苏）（藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：吽）（藏文：ཡུཾ，梵文天城体：युं，梵文罗马拟音：yuṃ，汉语字面意思：永）（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），在四个角落的花瓣上从东北方向顺时针排列。所有这些都是白色，闪耀着光芒。从头顶和小舌流下的甘露分别滴落并融入这些字母中，通过甘露充满一切，身心充满快乐。从这些字母中，通过各自的脉管，甘露和明点充满身体内部的一切。甚至覆盖到毛发的末端。从毛孔中发出白色的光芒。观想一切显现都清晰明亮。像这样反复地进行观想。在结束时，念诵金刚诵。
English
From the Third Sangden, it says, 'From the center of the water-tree flower, it dwells upright in the heart.' From there, until crossing to the other shore of samsara. That is, four fingers below the navel, there is a golden (藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：Hum) syllable with the light of fire. From the navel to the heart is the central channel. From the heart, curving to the left, is the water-tree flower channel, five fingers in length. The root of the channel is about the circumference of the thumb and eight fingers, the tip is sharp and pointed, and the color is red. Just imagine that there are thirteen letters inside it. Strongly hold the vase breathing. From the (藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：Hum) syllable below the navel, the fire of tummo wisdom burns slightly in the central channel. The light of the fire fills the entire body. All the bodhicitta gathers at the crown of the head and dissolves into bindus. From the bindus, nectar drips. It descends to the uvula, and from there, a subtle nectar, like a dewdrop, descends, white and glistening. The entire inside and outside of the central channel between the (藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：Hum) syllables, and the water-tree flower itself, are moistened. It was originally facing downwards, but due to this cause, it straightens upwards. From its pores and subtle gaps, subtle bindus enter and strike the (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) syllable in the center. From the (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) syllable, rays of light, like scattered drops of nectar, emanate and also moisten the inside of the water-tree flower. That flower opens in the form of an eight-petaled lotus. For example, just as a flower opens when the power of moisture, heat, and wind matures, here too, it is opened by the firelight of tummo, vase breathing, and the dripping of nectar. In the center of that, in the white light, is a white (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) syllable. Around the circumference, around the edge of the navel, the four syllables (藏文：རྀ་，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思：Ri), (藏文：རཱྀ་，梵文天城体：ॠ，梵文罗马拟音：ṝ，汉语字面意思：Rii), (藏文：ལྀ་，梵文天城体：ऌ，梵文罗马拟音：ḷ，汉语字面意思：Li), (藏文：ལཱྀ་，梵文天城体：ॡ，梵文罗马拟音：ḹ，汉语字面意思：Lii) are arranged counterclockwise on the four petals of the directions. (藏文：སུཾ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：Sum), (藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：Hum), (藏文：ཡུཾ，梵文天城体：युं，梵文罗马拟音：yuṃ，汉语字面意思：Yum), (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) are arranged clockwise from the northeast on the four petals of the intermediate directions. All of them are white in color and blazing with light. The streams of nectar flowing from the crown of the head and the uvula fall and dissolve into each of these letters, so that everything is filled with nectar, and body and mind are pervaded by bliss. From these letters, through their respective channels, nectar and bindus fill everything inside the body. It covers even the tips of the hairs. White rays of light emanate from the pores of the hairs. Visualize that all appearances are clear and bright. Meditate by clarifying it again and again in this way. At the end of the session, recite the Vajra recitation.