Chinese
如是说，考察其理由。外火供时，除了将与方便之神亲自显现的觉性相同的（觉性）结合起来之外，别无其他显现。因此，自宗在此处及前后一切时，东方都认定为自己的前方。然后，在两个脚底各有一个यं字（藏文：ཡུཾ་ཡིག་，梵文天城体：युं，梵文罗马拟音：yuṃ，汉语字面意思：勇字）。然后，风升起，聚集于三岔路口，撞击在法生处内的क्षुं字（藏文：ཀྵུཾ་ཡིག་，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：啥字）上。由此燃烧的火焰，经由龙王盘绕而上传，与阿字（藏文：ཨ་ཤད་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿字）混合后更加猛烈燃烧，从脐轮莲花外侧燃烧，五尊本尊如安住于拙火的火焰帐篷中一般。其热度和光芒充满并融化一切脉轮处所。将聚集于十八处者再次引至头顶，观想其聚集于头顶一个明点中，或者观想ही字（藏文：ཧི་ཡིག་，梵文天城体：ही，梵文罗马拟音：hī，汉语字面意思：嘿字），并融入其中。由此降下甘露之流，融入脐轮五位明妃的身中，应信解身心充满安乐。此处，从俄巴派的口诀书中说，从头顶降下的甘露之流，经由小舌的乳头，充满心间的牛毛孔，降至脐轮而修习。一般来说，如果口诀没有错谬，则不会有冲突。虽然此处有说充满牛毛孔，但那不是心间的牛毛孔，而是脐轮的牛毛孔。因此，除了供养脐轮明妃之外，不需要观想充满牛毛孔。虽然经典中没有明确说从舌尖降下甘露，但作为优良的支分，应当修习。风的修法即是宝瓶气，之后收摄对境，也应作金刚诵。对此，从口诀书和口诀派的续部解释中，有时是如实之火供，有时是秘密火供，有时是加入内火供的术语等，有不确定的情况，但应将此作为内火供。作为此的后续，观想五位明妃连同火焰帐篷等如前，然后以हा हो ह्री（藏文：ཧ་ཧོ་ཧྲཱིའི་，梵文天城体：हा हो ह्री，梵文罗马拟音：hā ho hrī，汉语字面意思：哈 吼 赫利）咒加持食物，用手作护摩勺的姿势取用，为了供养脐轮本尊而食用。对此也有外内两种解释方式，但在圆满次第的此处，此
English
It is said thus, examining the reason for it. In the case of external fire offering, other than combining the awareness that is the same as the deity of means showing its face directly, nothing else appears. Therefore, in our own tradition, in this instance and in all those before and after, the east is identified as one's own front. Then, at the soles of both feet, there is one yuṃ syllable each (Tibetan: ཡུཾ་ཡིག་, Devanagari: युं, Romanized Sanskrit: yuṃ, Literal Chinese meaning: Yuṃ syllable). Then, the wind rises, gathers at the tri-junction, and strikes the kṣuṃ syllable (Tibetan: ཀྵུཾ་ཡིག་, Devanagari: क्षुं, Romanized Sanskrit: kṣuṃ, Literal Chinese meaning: Kṣuṃ syllable) within the Dharma origin. From that, the blazing fire, passing through the coiled Lord of Nāgas, and mixing with the a syllable (Tibetan: ཨ་ཤད་, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A syllable), blazes even more intensely. Blazing from the outside of the navel lotus, the five deities become as if residing in the fire tent of fierce heat. With its warmth and rays, it fills and melts all the channel places. Those gathered in the eighteen places are again drawn to the crown of the head, and one contemplates them gathering into a single bindu at the crown of the head, or one contemplates the hī syllable (Tibetan: ཧི་ཡིག་, Devanagari: ही, Romanized Sanskrit: hī, Literal Chinese meaning: Hī syllable) and dissolving into it. From that, a stream of nectar descends, dissolving into the bodies of the five goddesses of the navel, one should believe that body and mind are pervaded by bliss. Here, from the great letter of the Ṅokpa's instructions, although it is said to meditate on the stream of nectar descending from the crown of the head, passing through the nipple of the small tongue, filling the hair-pore of the heart, and descending to the navel, in general, if the instructions are not mistaken, there is no contradiction. Although there is a statement here about filling the hair-pore, that is not the hair-pore of the heart, but the hair-pore of the navel. Therefore, other than offering to the navel goddess herself, there is no need to focus on filling the hair-pore. Although it is not explicitly stated in the text that nectar descends from the small tongue, it is a good auxiliary and should be practiced. The practice of wind is the vase breathing itself, and afterwards, having gathered the object of focus, one should also do vajra recitation. Regarding this, from the instruction letters and the tantra explanations of the instruction tradition, sometimes it is the fire offering of suchness itself, sometimes it is secret, sometimes it is the addition of inner terminology, etc., there are uncertain situations, but this should be done as an inner fire offering. As a continuation of this, having contemplated the five goddesses together with the fire tent and so on as before, then having purified the foods with the mantra hā ho hrī (Tibetan: ཧ་ཧོ་ཧྲཱིའི་, Devanagari: हा हो ह्री, Romanized Sanskrit: hā ho hrī, Literal Chinese meaning: hā ho hrī), having taken them with the hand in the manner of a homa ladle, one eats them in order to offer to the navel deity. Regarding this, there are also two ways of explaining, outer and inner, but in this instance of the completion stage, this
Chinese
应当做外面的火供。秘密的火供是事业手印的道路，不需要除此之外的其他诀窍，是能遍及的，但不是所遍及的（藏文：《ཛཾ》+ནི་）。仅仅是那样的火供是将蕴界明光融入，但那样的诀窍将在下面讲述。第三，有往上转移、入（其他）身体、知晓他人心识和控制（他人）四种。第一，在第三品中说：“转移的加行的特征是……”等等，与之前的预备行相同。遮止门的加行也如上面所说，已经修习完毕的人再次对持明瓶者殷重地做。也就是自己从金刚三种生起法中生起智慧自在母，身色白色，有白、蓝、红三面六臂，以菩萨跏趺坐姿安住。右三手持箭、铁钩、金刚杵，左三手持弓、绳索、期克印。具有微笑、愤怒、妩媚的姿态，以一切饰品庄严。双手作等持印，眼睛看鼻尖，身姿与其他共同的相同，做十次左右的清风（排除浊气）。之后，从口中吸气并吞咽，屏住呼吸到极限（藏文：《ཛཾ》+ཚད་），这叫做寂止的加行。又从鼻孔中轻轻吸气，然后提下气，在脐间搅拌。呼气时，切断、切断，缓慢地呼出，一次呼气要分成二十四次。如果习惯了那样，直到没有努力和疼痛，达到持明瓶的极好程度，就用于之后的转移。这是一个修法要点。然后又如先前一样观想清楚，布置遮止十三门的字。在两个脚心、两个肾孔、两个腋窝中，各有一个蓝色的ཡུཾ་字，放射着风的光芒。在心莲八瓣的中央，有一个蓝色的ཧཱུཾ་字，被四个ཡུཾ་字围绕。ཧཱུཾཾཾ稍微高一点，四个ཡུཾ稍微低一点，头部朝向内。在身体的中央，从肚脐到头顶，有二十一个莲花重叠。如果观想莲花中央是空心的中脉，那就很好。即使不观想也可以，所有莲花都有针眼大小的孔。
English
One should perform the outer fire offering. The secret fire offering is the path of action mudra. It does not require any other instructions besides that, and it is all-pervasive, but it is not the object to be pervaded (Tibetan: 《ཛཾ》+ནི་). The fire offering of suchness itself is the merging of the aggregates and elements into clear light, but those instructions will be explained below. Thirdly, there are four: the actual transference upwards, entering (another) body, knowing the minds of others, and controlling (others). Firstly, in the third chapter, it says, "The characteristic of the application of transference is..." etc., which is the same as the previous preliminaries. The application of blocking the doors is also done diligently by someone who has already meditated as described above on the one with the vase. That is, one arises as the Wisdom Empowerment Mother from the Vajra Three Awakenings, with a white body, three faces of white, blue, and red, and six arms. She sits in the posture of a bodhisattva. In her three right hands, she holds an arrow, an iron hook, and a vajra. In her three left hands, she holds a bow, a lasso, and a threatening finger. She is adorned with all ornaments in a smiling, wrathful, and seductive manner. Her hands are in equipoise, her eyes look at the tip of her nose, and her posture is the same as other common ones. After doing about ten times of clearing the wind (removing impurities), then inhale and swallow air from the mouth, holding it to the limit (Tibetan: 《ཛཾ》+ཚད་), which is called the application of pacification. Again, inhale a small amount from the nose, then draw up the lower wind and stir it at the navel. When exhaling, cut it off, cut it off, and exhale slowly, making twenty-four segments in one exhalation. When one is accustomed to that, and until there is no effort or pain, reaching the excellent level of the vase, it should be applied to the subsequent transference. This is one point of practice. Then, again, visualize clearly as before, and arrange the letters blocking the thirteen doors. In the two soles of the feet, the two kidney holes, and the two armpits, there is one blue ཡུཾ་ (YUM) letter radiating the light of wind. In the center of the eight-petaled heart lotus, there is one blue ཧཱུཾ་ (HUM) letter surrounded by four ཡུཾ་ (YUM) letters. ཧཱུཾཾཾ (HUM) is slightly higher, and the four ཡུཾ (YUM) are slightly lower, with their heads facing inward. In the center of the body, from the navel to the crown of the head, there are twenty-one stacked lotuses. It is good to meditate on the central channel as being hollow in the center of the lotus. Even if you don't meditate on it, all the lotuses have holes the size of a needle.
Chinese
头部。顶轮梵穴处（藏文：སྤྱི་གཙུག་ཚངས་པའི་བུ་ག）的（种子字，藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：不动）字头朝下。二十一瓣莲花的最下方，在脐轮莲花之上，自己的心识是白色（种子字，藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）。（种子字，藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：不动）字和（种子字，藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）字这两个被白色光线的绳索连接，绳索在那中脉之中，或者莲花的所有空隙里向上延伸。所有那些莲花都具有花瓣向外张开并向下翻转的形态。所谓心莲八瓣，有些人认为是在左侧，于心脏的位置进行观修的方法；还有些人认为是二十一瓣莲花重叠的第十一瓣；在那时，五个字也观想在不接触光线绳索的中脉之中，或者莲花的空隙之中，并且还认为用光线绳索在背后进行观修，这两种方法中，我认为后一种方法更好。强烈地屏住宝瓶气，观想从六个（种子字，藏文：ཡུཾ，梵文天城体：युं，梵文罗马拟音：yuṃ，汉语字面意思：风）字中风息涌动，莲花摇摇晃晃。然后，当气息呼出时，必须强烈地说二十一次“嘿（藏文：ཧིཀ）”，每次“嘿（藏文：ཧིཀ）”的时候，那个（种子字，藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）字被光线的绳索向上笔直牵引，当到达每一朵莲花之上时，从外部有六个（种子字，藏文：ཡུཾ，梵文天城体：युं，梵文罗马拟音：yuṃ，汉语字面意思：风）字的风的力量，内部有（种子字，藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）字的推动，使得莲花的花瓣原本向外向下翻转的，在那时向内翻转，花瓣的尖端向上竖立。当到达心莲时，（种子字，藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）字用光线从（种子字，藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的下方牵引，四个（种子字，藏文：ཡུཾ，梵文天城体：युं，梵文罗马拟音：yuṃ，汉语字面意思：风）字从（种子字，藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的后面推动，也用光线的绳索牵引和拉动，观想如先前一样行进。最终到达顶轮莲花之上，（种子字，藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：不动）字的下方。再次，当缓慢地将气息吸入时，念诵二十一次“卡嘿（藏文：ཀ་ཧི）”，使其落在每一朵莲花的下方。在心脏的位置，五个字如先前一样排列。（种子字，藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）字自身逐渐向下落到脐轮。也观想莲花的花瓣逐渐地向外翻转。如果反复地熟悉它，就会出现迁识的征兆，与通常的（迁识）相同。在应用于实际操作时，移除顶轮的（种子字，藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：不动）字，从那个哈瑞（藏文：ཧ་རེ）孔中，迁识到任何想要的地方，除了向上迁识之外，不需要向下落。通常，应该供养广大的供品和食子，布施，并且对任何事物都没有执着。