English
The practice is to contemplate the A (Tibetan: ཨ) and then recite the mantra Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) Svaha (Tibetan: སྭཱཧཱ, Sanskrit Devanagari: स्वाहा, Sanskrit Romanization: svāhā, Chinese literal meaning: Svaha). The amount of recitation is six months, and the amount of contemplation is the arising of clear appearance. Even if clear appearance is not obtained, it is possible if one knows a little, but it will not appear as it is said. Not only contemplate the form of A (Tibetan: ཨ), but also contemplate the sound. The accomplishment is to gather all sentient beings of the three realms into one, and contemplate the form to be accomplished as Vajrasattva, etc., as before. When the light radiates outward, recite Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om). When residing in the body of the object to be accomplished, recite A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A). When returning, recite Svaha (Tibetan: སྭཱཧཱ, Sanskrit Devanagari: स्वाहा, Sanskrit Romanization: svāhā, Chinese literal meaning: Svaha). When the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) merges into the heart, recite Ha (Tibetan: ཧཱ, Sanskrit Devanagari: हा, Sanskrit Romanization: hā, Chinese literal meaning: Ha). Combine these with the breath and perform Vajra recitation. Contemplate that the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) that merges into the heart emits light and sound. Such a thing can be accomplished in half a month or a month, or one and a half months, but some believe that it takes six months no matter how long it takes. After that, apply it to the activity, and whenever it is needed, focus the recitation and contemplation on the object to be accomplished, and it will be accomplished. Moreover, one can also hear various kinds of conversations from the sound of the letter A (Tibetan: ཨ). The fourth is that in the previous text, telepathy appears densely within it. For this also, know how to infer by analogy from the three stages of practice, accomplishment, and activity just mentioned. In one's own heart, contemplate Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) on the moon. Purify all appearances into emptiness with its light. From the seed syllable Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), generate three rituals, and contemplate the Wisdom Empowerment Mother, with three faces and six arms, and a body that is relaxed and without crookedness. When transferring consciousness, it is best to contemplate the white one as described. In her heart, contemplate the flower of the heart-water tree, an eight-petaled white lotus. In the center is the letter Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), and on the eight petals are eight short A (Tibetan: ཨཱ, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Chinese literal meaning: A)s. These are also white. The recitation is Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) Svaha (Tibetan: སྭཱཧཱ, Sanskrit Devanagari: स्वाहा, Sanskrit Romanization: svāhā, Chinese literal meaning: Svaha). In front of oneself, on top of the stacked mandalas of wind and fire, place the object to be accomplished on the sun. In its heart, in the center of the red eight-petaled lotus is the letter Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), and on the eight petals are eight red A (Tibetan: ཨཱ, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Chinese literal meaning: A)s. Perform Vajra recitation in conjunction with Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) Svaha (Tibetan: སྭཱཧཱ, Sanskrit Devanagari: स्वाहा, Sanskrit Romanization: svāhā, Chinese literal meaning: Svaha). Among the nine letters in one's own heart, the second of the nine letters is missing, and everything radiates light. The inside is clear in the form of letters, and the outside becomes the shape of a bee, emerging from one's right nostril and entering its left nostril, the heart
Chinese
降临于心间九字之上。他方九字被蜜蜂吞噬、咽下，融入各自腹中九字，所有字皆变长。亦截断、吞噬莲花花瓣与花蕊。其从右鼻孔出，进入自身左侧，融入心间九字。观想所有字皆变长，光芒四射，威严且具安乐。或于所修心间莲花被吞噬之际，念诵一些嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）之金刚诵。亦欲于融入自身心间之后，复诵金刚诵。因不熟悉咒语气脉者，于金刚诵四字一遍之时，恐无法完成观想，故似以彼替代之。又一观想方式为，九蜜蜂降临于自身心间九字之上。他方九字以吐蜜之态，吐出甘露，融入九字，转为自性。蜜蜂自身复又进行舒放等，反复进行舒放收摄之态。于结束一座之时，令蜜蜂融入自身心间之字。有者谓，诸字于空中旋转游走，其状似蜜蜂，故称蜜蜂之形，然不观想为蜜蜂之形体。然观想为蜜蜂之形体甚佳。此亦能为其他口诀之蜜蜂之形，赋予确定性。虽说此亦能生起知晓他人心念，然主要为怀柔。如是，修持知晓他人心念与怀柔二者，仅依生起次第念诵观修亦能成就，然若能熟练迁识，则极易成就。故说为迁识之余论。若于水树穗之圆满次第获得稳固，则迁识亦无困难。故说往上迁识与夺舍二者为水树穗之支分。第四，佛塔宝瓶之支分，幻化三传承之口诀，乃第四品。上师之教言乃证悟。从“如是”至“瑜伽士应修持”，仅略作指示。彼为显现如幻、梦境如幻、中阴如幻。第一者，即是真如之
English
It descended upon the nine letters of the heart. The nine letters of the other party were eaten and swallowed by the bee, and dissolved into the nine letters of their respective abdomens, so all the letters became long. It also cut and ate the lotus petals and stamens. It came out of its right nostril and entered its left side, dissolving into the nine letters of the heart. Visualize that all the letters become long, radiant, majestic, pleasant, and comfortable. Alternatively, at the moment when the lotus of the heart to be accomplished is eaten, recite some Vajra recitations of Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿), and Hum (藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽). It is also desired to recite the Vajra recitation again after dissolving into one's own heart. Because one who is not familiar with mantra wind may not be able to complete the visualization in the time it takes to recite the four letters of the Vajra recitation once, it seems to be substituted for that. In another visualization method, the nine bees descend upon the nine letters of one's own heart. The nine letters of the other party vomit nectar in the manner of vomiting honey, and dissolve into the nine letters, transforming into their own nature. The bees themselves repeatedly perform the actions of expanding and contracting, and at the end of the session, they dissolve the bees into the letters of their own heart. Some say that the letters revolve and move in the sky, and their appearance is similar to bees, so they are called the form of bees, but they do not meditate on the shape of bees. However, it is good to meditate on the shape of bees. This can also give certainty to the form of bees in other instructions. Although it is said that this can also give rise to knowing the minds of others, it is mainly about subjugation. In this way, although achieving the knowledge of others' minds and subjugation can be accomplished by relying solely on the generation stage recitation and meditation, it is very easy to accomplish if one is skilled in transference of consciousness. Therefore, it is said as an addendum to the transference of consciousness. If one gains stability in the completion stage of the Water Tree Spike, then transference of consciousness is also effortless. Therefore, the upward transference of consciousness and entering another's body are said to be branches of the Water Tree Spike. Fourth, the branch of the stupa vase, the instructions of the three lineages of illusion, is the fourth chapter. The guru's words are realization. From "Thus" to "Yogis should meditate," only a brief indication is given. These are appearance as illusion, dream as illusion, and bardo as illusion. The first is the Suchness of
Chinese
应当修习火供，与根本续部的仪轨中的火供相同。从解释续部结合的次第的开端说起：“自身是身体的智慧火。”等等，以及“自身即是火。”等等所开示的。自身观想为智慧自在母之身，在脐间法生之上，有八瓣莲花，如五部空行母中火供时所说那样观想。其中智慧自在母的心间或脐间观想一个白色阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。龙盘绕和阿夏也如前一样观想。屏息直至生火也与之前相同。那时，从智慧自在母脐间的阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）发出光芒，与外面的火相混合，以无量光芒充满身体，从毛孔中发出，遍布整个虚空。一切都变成五部空行母或智慧自在母的自性。一切都化为光融入自身。自身连同法生、龙盘绕、莲花和四位天女都融入智慧自在母。那也融入阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。那阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）也越来越细，越来越细，最终变成那达的形状。那也逐渐地清净为空性。就那样一次又一次地反复观修。这是一个观修次第。再者，与之前相同，在融入光明之后，于彼乐空之中长久地观修。之后，不被其他分别念所中断，如前一样清晰地观想内外之身。之后，对于那一切，强烈地修习显空如幻的意念。再次如前一样收摄，修习生起为本尊身。于一切时，恒常修习如幻的意念。在座间休息时，也不要与那显现分离。第二，在俄的圆满次第的小字中，名为“无相宝瓶塔的口诀”，虽然如此命名，却无法获得无相的名称。总的来说，与宝瓶塔有关联。对此进行区分，有摄取梦境、清净、在梦中认识、了知其如幻、梦境与睡眠混合，分为五个部分。第一，在喉咙的八瓣莲花的中心观想红色阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），在四方莲花瓣上观想阿努达拉。阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的光芒依次收摄四个字，显现。