English
One should practice fire offering, which is the same as the fire offering in the root tantra's ritual. Starting from the beginning of the explanation of the combined tantra's order: "The self is the wisdom fire of the body," etc., and as shown by "The self is the fire itself," etc. Visualize oneself as the body of the Wisdom Empowerment Mother, on top of the Dharma origin at the navel, with an eight-petaled lotus. Visualize as described during the fire offering among the five Dakinis. In the heart or navel of the Wisdom Empowerment Mother within that, meditate on a white A syllable (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: A). Visualize the coiled dragon and the Asha as before. Holding the vase breath and until the fire is lit is also the same as before. At that time, light radiates from the A syllable (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: A) at the navel of the Wisdom Empowerment Mother, mixes with the external fire, and the body is filled with immeasurable light, radiating from the pores, pervading all of space. Everything becomes the nature of the five Dakinis or the Wisdom Empowerment Mother. All of that dissolves into light and merges into oneself. Oneself, along with the Dharma origin, the coiled dragon, the lotus, and the four goddesses, merges into the Wisdom Empowerment Mother. That also merges into the A syllable (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: A). That A syllable (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: A) also becomes thinner and thinner, eventually becoming the form of Nada. That is also gradually purified into emptiness. Meditate on that again and again. This is one meditation cycle. Furthermore, similar to before, after dissolving into clear light, meditate for a long time in that state of bliss and emptiness. Then, without being interrupted by other discursive thoughts, clearly visualize the external and internal bodies as before. After that, strongly cultivate the thought of appearance and emptiness being like illusion for all of that. Again, gather as before and train in rising as the deity body. Always cultivate the thought of illusion in everything. Even during session breaks, do not separate from that appearance. Second, in the small writing of Ngok's Completion Stage, named "The Oral Instruction of the Signless Stupa Vase," although named so, the term signless cannot be obtained. In general, it is related to the stupa vase. Differentiating this, there are five sections: seizing dreams, purification, recognizing in dreams, knowing it to be like illusion, and mixing dreams with sleep. First, at the center of the eight-petaled lotus in the throat, visualize a red A syllable (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: A), and on the four directional petals, visualize Anuttara. The light of the A syllable (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: A) gradually gathers the four letters, appearing.
Chinese
与四种结合。这样一来，仅仅通过在两种状态下忆念就能达到。第二种是，即使在梦中也要培养“必须修习这个所缘”的意愿。这样一来，就能在梦中修习所缘。第三种是，今晚要培养“必须在梦中认识到这是梦”的意愿，这样一来，到时也能在梦中认识到。第四种是，对于根器敏锐的人来说，不需要，自然而然就会出现。对于根器迟钝的人来说，要依靠那个所缘，修习如幻的意愿，也就是，今晚也要培养“必须学习在梦中也认识到这是无实”的意愿，这样一来，在梦中也会同样出现。第五种是，即使将这个章节归纳起来，也需要在中阴幻身的口诀中。因此，我自己的宗派有两种口诀，都是从这个续部中产生的，就像上面在瓦努的圆满次第的章节中稍微提到过的那样。观想颈部或秘密处名为佛塔的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字降下甘露，并修习梦的意愿，这是因为颈部和秘密处是梦的处所，所以这里需要。但在瓦努的真实口诀中，这两个处所不是主要的，而是心间。所缘的第二种类别是从第四品中“以真实见的形象”开始，到“法界之结合”为止所阐述的。首先，像修法一样，积累福德和智慧的资粮。从空性中，在莲花月轮上，自己的心是白色的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字。从中产生彩虹般的身体显现。从那里的脐下开始融化，一半是佛塔的地基四方形，一半是一个四方形的台阶，或者，从那里面分为内部的四个台阶。除了脊椎骨之外，整个身体都是铃铛，也就是现在被称为覆钵式的真实佛塔，形状像倒扣的钵，也像铃铛的形状。颈部和头部是平的。去掉下面的三节脊椎骨，十八节脊椎骨就是十八把伞。中脉或者说中脉命根。头盖骨变成雨伞。也就是，两个阶梯的四方形底座是地下的世界。覆钵是地上的世界。宝瓶是欲界天人的世界。十把伞
English
And combine with the four. In this way, merely by remembering in two states, it will be possible to achieve. The second is, even in dreams, cultivate the intention of "I must meditate on this object of focus." In this way, one will be able to meditate on the object of focus in dreams. The third is, tonight, cultivate the intention of "I must recognize this as a dream in the dream," in this way, one will also be able to recognize it in the dream at that time. The fourth is, for people with sharp faculties, it is not necessary, it will arise naturally. For people with dull faculties, rely on that very object of focus and cultivate the intention of illusion, that is, tonight, also cultivate the intention of "I must learn to recognize this as unreal even in the dream," in this way, it will also arise in the same way in the dream. The fifth is, even if this section is summarized, it is needed in the instructions on the illusory body of the bardo. Therefore, my own tradition has two instructions that arise from this very tantra, as mentioned briefly above in the section on the completion stage of Vanu. Meditate on the object of focus of the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) named stupa in the throat or secret place, from which nectar flows, and cultivate the intention of dreaming, because the throat and secret place are the places of dreams, so it is needed here. But in the actual instructions of Vanu, those two places are not the main ones, but the heart. The second category of objects of focus is explained from the fourth chapter, "With the form of true view," to "The union of the realm of Dharma." First, like a sadhana, accumulate the accumulations of merit and wisdom. From emptiness, on a lotus moon disc, one's own mind is a white syllable A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A). From that, the appearance of a rainbow-like body arises. From the navel downwards, it melts, half is the square base of the stupa, half is one square step, or, from that, four steps divided internally. Except for the spine, the entire body is a bell, which is the actual stupa now known as the overturned bowl, shaped like an overturned bowl and also like a bell. The neck and head are flat. Removing the three lower vertebrae, the eighteen vertebrae are the eighteen umbrellas. The central channel or the central life-tree. The skull becomes an umbrella. That is, the square base with two steps is the world below the earth. The vase is the world above the earth. The bre is the world of the gods of the desire realm. Ten umbrellas
Chinese
十八界是色界十七或十八，命根是无色界，如此正确知晓后，自身变成清净明亮、由白光自性所成的白色、光鲜亮丽的佛塔。其宝瓶处，八瓣莲花的中心，有白色阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）闪耀着光芒。宝瓶下方至阶梯一半处，有四个吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）足弯向外，头朝内，呈头弯曲之状。也就是字的头部高而尾部低。四个头环聚集之上，有白色吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）头朝上。吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的足弯和头环等像铁钩的形状一样，所以这五个吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）聚集的佛塔称为五钩佛塔。此时观想一切为白色。在那样的状态中，缘于佛塔，加上“唉玛吙，像是梦一样”等意念的差别，就是梦幻瑜伽的殊胜口诀。第三是，上面梦境时所做的五个章节的第五个，也就是小口诀书中“混合睡眠和显现，或梦境和睡眠混合”所说的那个。也就是现在清醒时知道是梦，在梦中也那样知道，并且由此对清醒时也有帮助，那时修习融入睡眠光明之口诀。这里古老的口诀书中，有隐藏且不明显的做法，后来的自诩聪明者也没有理解，也就是五个字像以前喉咙的那个一样，然后出现修习后破观想，不是喉咙的那个，要在心间修习那样一个。理由是喉咙的那个，这里是阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），其他地方是嗡字（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）出现。{因为这里说是要收摄于吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），所以很明显是心间的。因此，所谓修习安乐，也是修习睡眠光明的意义。在心间，吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）被阿努达惹围绕，连同宝瓶一起修习，经过很多天后，通过吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的光芒，修习多次收摄一切器情世界的后破观想，就能掌握白天的光明和深度睡眠的光明。然后，在融入光明的时候，与死亡混合的意愿，以及不分别念从中升起
English
The eighteen elements are the seventeen or eighteen of the form realm, and the life force is the formless realm. Having correctly understood this, one's own body becomes a pure, clear, and radiant white stupa, made of the nature of white light. In the place of its vase, in the center of the eight-petaled lotus, is a white A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) blazing with light. From below the vase to halfway up the steps, there are four Hūṃs (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) with their feet curved outwards and their heads facing inwards, in a bent-head posture. That is, the head of the letter is high and the end is low. On top of the four assembled head-circles is a white Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) with its head pointing upwards. Since the foot-curves and head-circles of the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) resemble the shape of iron hooks, this assembly of five Hūṃs (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) is called the Stupa of Five Hooks. At this time, meditate on everything as white. In that state, focusing on the stupa, and adding the distinction of intention such as "Emaho, it's like a dream," is the supreme instruction of dream illusion. The third is the fifth of the five sections made during the dream state above, which is the one mentioned in the small instruction book as "mixing sleep and appearance, or mixing dream and sleep." That is, now that you know it's a dream while awake, know it that way in the dream as well, and thereby help the waking state as well. At that time, meditate on the instruction of entering the clear light of sleep. Here, in the old instruction book, there is a hidden and unclear way of doing this, which later self-proclaimed scholars did not understand. That is, the five letters are done as if they were the same as the previous throat one, and then a post-dissolution meditation arises. It is not the throat one; one should meditate on such a one in the heart. The reason is that the throat one has an A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) here and an Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Oṃ) elsewhere. {Because it is said here that it should be absorbed into Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), it is clear that it is in the heart. Therefore, the so-called meditating on bliss is also the meaning of meditating on the clear light of sleep. In the heart, the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) is surrounded by Anuttara, and meditating with the vase for many days, through the light of the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), meditating many times on the post-dissolution contemplation of absorbing all the outer and inner worlds, one will master both the clear light of day and the clear light of deep sleep. Then, at the time of entering the clear light, the intention of mixing with death, and non-conceptual thought arises from it.