English
By the emanation of its rays, all beings are made into the deities of the three wheels. Becoming equal to the heroes and yoginis who have been accomplished since beginningless time. Having contemplated that it enters from the left nostril and abides in the navel. From its completion, the complete lunar disc arises, Contemplate that it appears white with a reddish hue, clear like a reflection. In the center of that moon, contemplate the syllable (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), which is the place of offering Vajradhara, transformed into a seed syllable, white with a reddish hue. Contemplate that the moon and the seed syllable are complete, and that oneself becomes the Bhagavan, the Vajra of body, speech, and mind. The Vajradhara of the indivisible three vajras, body color white, seated with the right leg extended, like a rainbow in the sky. With one face and two arms, holding a vajra and bell, the form of the deity embracing the consort should be contemplated, and the consort Vajravarahi, red, with one face and two arms, holding a vajra and skull cup, should be contemplated as embracing and entering into equality. That which has passed beyond the subtle. This means, that it has passed beyond form, such a translation is excellent. The Bhagavan gradually dissolves, and one should contemplate it as becoming the form of Nada. This is also previously collected gradually from the outer world. The way of collecting, Lavapa said: With the sound of illusory joy, truly recall the wheel of the nature of the three realms, contemplate it gradually dissolving into oneself. As it is said, the Sanskrit word for illusion is Rola, which can also be understood as the father deity playing with the mother deity. Therefore, in the other two commentaries, it is not good to translate it as like an illusion. The sound of joy is the sound of the two secret places rubbing. It only says that it is recalled, but there is no other way of recalling, It is not clear in both commentaries. Like embracing butter, playing like a cow, etc., like combining with an external mudra, when experiencing bliss in the vajra jewel, contemplate that all the mandala beings abide in the nature of bliss. Then, from that, a red ray of light of the nature of bliss emanates, pervading all the mandala beings, contemplate that they all become the nature of bliss. Contemplate that all that is collected transforms into the form of light, and intending to collect, that mantra is sufficient. In Jowo's commentary it is also said: Samadhi
Chinese
从勇士心中放射出五道光芒，据说将所有有为之事物都融化为五道光芒并收摄。而且，所召请的器情世界融入尸林。那就是依怙之轮。依怙之轮与八门界限一起融入身轮。那融入语轮。那融入意轮。从那的东方开始，位于左旋方向的四者是，依次从空行母开始，以左旋的方式融入四位天女。然后从火开始堆砌，位于边角的四者是，从有形母开始，以右旋的方式融入四位天女。四个颅骨也融入有形母等四者。四位天女也依次融入自身主尊的四面。如果是观修誓言尊父 母单尊，则将器情世界等融入誓言父母。誓言父母融入脐间的智慧尊父母。那二者也因交合而融化，从那融化完全转变后，变成了涂有朱砂的珍珠般的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，成为大乐的自性。从那的阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）到那达（藏文：ནཱ་ད，梵文天城体：नाद，梵文罗马拟音：nāda，汉语字面意思：声）之间，依次将前者融入后者。那达也变得像头发尖端百分之百那样，心就执持在那上面。最好是说那也变得不可见，这是三种滚动方式所说的。前者都融入誓言尊、智慧尊，誓言尊的无色和智慧尊的融化之前，智慧尊的无色和融入明点那达之间，被称为定心尊的无色。对此，观修吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字时，在靠近肚脐后方的内侧卷曲之轮的中央，于正直的dhūtī（藏文：དྷཱུ་ཏཱི，梵文天城体：धुती，梵文罗马拟音：dhutī，汉语字面意思：净脉）中清晰地安立吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，像心融入那明点中一样，抓住心的沉掉和掉举。在那上面心稳定后，那那达也像头发尖端百分之百那样，这只是极细微的作为的比喻而已，心清晰地安立，并且在那上面放置多久都可以，因为即使目标非常细微，心也能执持。那样做也是赞叹将命脉注入dhūtī（藏文：དྷཱུ་ཏཱི，梵文天城体：धुती，梵文罗马拟音：dhutī，汉语字面意思：净脉）中，并且从心中安住，以及在那里做梯子。以前引用的名相。
English
From the heart of the hero emanated five rays of light, and it is said that all conditioned things were dissolved into five rays of light and gathered in. Moreover, the summoned container and contents dissolve into the charnel ground. That is the wheel of the support. The wheel of the support, together with the eight gate boundaries, dissolves into the body wheel. That dissolves into the speech wheel. That dissolves into the mind wheel. The four that are located to the east of that, in the direction of the left rotation, are: starting with the dakini, they dissolve into the four goddesses in a leftward rotation. Then, the four that are piled up from the fire and located at the corners are: starting with the Form Mother, they dissolve into the four goddesses in a rightward rotation. The four skulls also gather into the Form Mother and the other four. The four goddesses also gather in turn into the four faces of their own main deity. If one is meditating on the solitary Father- Mother Commitment Being, then the container and contents and the syllables gather into the Father and Mother. The Commitment Father and Mother dissolve into the Wisdom Being Father and Mother in the navel. Those two also dissolve through union, and from that complete dissolution, the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), like a pearl smeared with cinnabar, becomes the nature of great bliss. From the A (藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿) of that to the Nada (藏文：ནཱ་ད，梵文天城体：नाद，梵文罗马拟音：nāda，汉语字面意思：声), the former is gradually gathered into the latter. The Nada is also made to be like one hundred thousandth of a hair tip, and the mind is held onto that. It is best to say that it also becomes invisible, which is explained in all three rolling methods. The former ones are gathered into the Commitment Being and the Wisdom Being, and the formless of the Commitment Being and before the dissolution of the Wisdom Being, between the formless of the Wisdom Being and the entry of the thigle into the Nada, is called the formless of the Samadhi Being. For this, when meditating on the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), in the center of the coiled wheel on the inner side near the back of the navel, clearly establish the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in the straight dhūtī (藏文：དྷཱུ་ཏཱི，梵文天城体：धुती，梵文罗马拟音：dhutī，汉语字面意思：净脉), and make it like the mind entering into that thigle, and grasp the sinking and excitement of the mind. When the mind is stable on that, that Nada is also like one hundred thousandth of a hair tip, which is just an example of a very subtle action, and the mind clearly establishes whatever it can, and it is okay to leave it on that for as long as it can, because even if the object is very subtle, the mind can still hold onto it. Doing it that way is also praised for inserting the life force into the dhūtī (藏文：དྷཱུ་ཏཱི，梵文天城体：धुती，梵文罗马拟音：dhutī，汉语字面意思：净脉), and abiding from the heart, and making a ladder there. The previously cited expressions.
Tibetan
ལས། ཐམས་ཅད་མཁྱེན་པས་འདི་བཤད་པའམ། ཡང་ན་མི་ཤིགས་ཀུན་མཁྱེན་པ། སྐྲ་མི་ཉག་མ་བརྒྱ་ཡི་ཆེ། མཆོག་གི་གཟུགས་ཅན་བསྒོམ་པ་སྟེ། ཞེས་གསུངས་པའི་རྐངས་པ་གཉིས་པ་ནི་མངོན་བརྗོད་གཞན་མང་པོ་ལས། མི་འགྱུར་པ་ཡི་ལམ་བཤད་པ། ཞེས་འབྱུང་བ་ལྟར་ལེགས་ལ། དོན་ནི་ཐམས་ཅད་མཁྱེན་པས་གསང་མཆོག་གིས་དགྱེས་པ་སོགས་ཀྱི་དོན་ལྷན་སྐྱེས་ལ་སྔར་བཤད་པ་ལྟར་རམ། ཡང་ན་དེ་དག་གི་དོན་ལྷན་སྐྱེས་བསྐྱེད་པའི་ལམ་ལྟེ་བའི་རྩ་འཁོར་གྱི་དབུས་ཀྱི་དྷཱུ་ཏཱིའི་ནང་དུ་མི་འགྱུར་བ་སྟེ་མེ་ཤིསས་པའི་ཐིག་ལེ་ཧཱུྃ་ཡིག་སོགས་བསྒོམ་པར་བཤད་པ་བསྒོམ་པ་ན། ནཱ་ད་སྐྲའི་རྩེ་མོ་བརྒྱར་གཤགས་པའི་ཚའི་གཟུགས་བསྒོམ་པའི་དོན་ནོ། དེ་ལམ་ཆོག་ཏུ་གྱུར་པའི་གཟུགས་ཞེས་པ་ནི། གཟུགས་དེ་བསྒོམས་པས་སྲོག་དྡྷཱི་ཏཱིར་ཞུགས་པ་ལམ་ལྷན་སྐྱེས་བསྐྱེད་པའི་དོན་ཏེ། རབ་ཀྱིས་ནི་ནཱ་ད་ལ་དམིགས་པ་ཡང་འདོར་ཞེས་པའི་རབ་ནི་ནཱ་ད་ཤིན་ཏུ་ཕྲ་བ་ལ་སེམས་བརྟན་ནས་དེ་དམིགས་རྟེན་དུ་མ་བཞག་ཀྱང་དེར་དམིགས་རྟེན་གཞན་མེད་པར་སེམས་གཟུང་བས་སྲོག་དྷཱུ་ཏཱིར་སྲུང་ནུས་པའོ། དེས་ན་ནཱ་ད་ཤིན་ཏུ་ཕྲ་བ་ལ་སེམས་བརྟན་པ་ན་དེ་ལ་དམིགས་པ་ཡང་དོར་ནས་སེམས་འཛིན་པའི་ཚེ་ཡིད་ངོར་རྩལ་སོགས་པའི་གཟུགས་སྣང་ཀུན་སྤྱད་ནུས་པ་ཡིན་ན་ གང་དུ་དམིགས་པ་གཏོད་པའི་ཐད་སོ་དེ་ལྟེ་བའི་རྩ་འཁོར་ཀྱི་དབུས་ཀྱི་དྷཱུ་ཏཱིའི་ནང་གི་ཐད་སོང་དེར་མོས་ནས་ངེས་པར་བྱ་དགོས་སོ། དེ་ལྟར་རྫོགས་རིམ་གྱི་སྐབས་སུ་ལུས་ཀྱི་གནད་རྣམས་སུ་ཧཱུྃ་ཡིག་ལ་སོགས་པ་བསྒོམ་པ་ནི་ལྷན་སྐྱེས་འདྲེན་པའི་ཆེད་དང་དེ་འདྲེན་པ་ལ་སོགས་དྷཱུ་ཏཱིར་བཞུགས་དགོས་བས་དེའི་ཕྱིར་དུ་དེ་རྣམས་བསྒོམ་པ་ཡིན་པ་དང་། དེ་ཡང་དྷཱུ་ཏཱིའི་ནང་དུ་སེམས་འཛིན་དགོས་པའི་གནད་ཤེས་པ་ལ་རག་ལས་པས། དེ་མེད་ན་ཧཱུྃ་ཡིག་སོགས་བསྒོམས་པས་སེམས་པ་དེ་གསལ་མི་རྟོག་བཅི་འདྲ་ཞིག་རྙེད་ཀྱང་། སྲོག་དྷཱུ་ཏཱིར་ཚུད་ནས་ལྷན་སྐྱེས་འདྲེན་པ་མི་སྲིད་པས་གོང་གི་གནད་རྣམས་ཤེས་དགོས་ནའང་ཇི་བཞིན་དུ་གསལ་བར་ཐོན་པའི་བཤད་པ་བྲིས་པ་མི་སྣང་བས་ཤིན་ཏུ་རྟོགས་དགའ་ཞིང་འདི་དང་འདི་འདྲའི་རིགས་གཞན་རྣམས་ལ་ཡང་གལ་ཤིན་ཏུ་ཆེའོ། འདི་ཁྱད་པར་གསལ་བྱེད་ལས། ཡང་ན་ལྟེ་བའི་པདྨ་ལ་གནས་པའི་ཉི་མ་དང་ཟླ་བ་སྦྱོར་བའི་ནང་ན་ཡོད་པའི་ས་བོན་ཧཱུྃ་ལས་བྱུང་བའི་པདྨའི་རྩ་བ་ལྟར་འོད་ཟེར་ཀྱི་རི་མོ་སེམས་བརྟན་པར་བྱེད་པའི་སྒོ་ནས་རྩ་གཉིས་ལ་སྲོག་གི་རླུང་རྒྱུ་བ་སྤངས་ན
Chinese
又，一切智者如此说，或者是不坏金刚一切智者，“细如百份发”，观想殊胜之形。如是所说之第二句，在诸多其他名相中，如“宣说不变之路”那样甚好。意义是一切智者以秘密殊胜所喜悦等意义的俱生，如先前所说那样吗？或者彼等意义生起俱生之路，于脐轮中央之脉中，观想不坏，即不灭之明点 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字等，当观想时，那是观想那达如百份发丝之尖端之形的意义。所谓“彼形已成道之方便”，是说观想彼形，生命融入中脉，是生起俱生之意义。所谓“智者亦舍弃那达之所缘”，其中的“智者”是指心于极细微之那达上稳固后，即使不将其作为所缘，亦能于彼处无其他所缘而摄持心，从而能够守护生命于中脉。因此，心于极细微之那达上稳固时，即使舍弃对其之专注，于摄持心之时，若能运用意念中所显现之明点等一切形象， 那么，于何处安置专注之处，需信解那便是脐轮中央之脉中的正中之处，务必如此决定。如是，于圆满次第之时，于身体之要处观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字等，是为了引生俱生，且引生彼等必须安住于中脉，为此而观想彼等。并且，这取决于是否了知于中脉中摄持心之要点。若无此，即使观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字等，无论获得何种明空无分别之心，生命亦不可能进入中脉而引生俱生，因此必须了知上述要点，然未见有如实显明之阐释，故极易迷惑，且此及类似之其他法类亦极其重要。此于《差别显明》中说：或者，于安住于脐间莲花之日月交融之中，从存在之种子 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中生出如莲花根般的光芒线条，以令心稳固之方式，断绝生命之气于二脉中运行。
English
Furthermore, the Omniscient One said this, or the Indestructible All-Knowing One, "As fine as a hundredth of a hair," contemplate the supreme form. The second line of what was said, in many other synonyms, is good, like "Explaining the Unchanging Path." The meaning is, does the Omniscient One mean the co-emergent of the meaning of joy, etc., with secret supremacy, as previously explained? Or, the path of generating the co-emergent of those meanings, in the central channel of the navel chakra, contemplate the indestructible, that is, the undying bindu, the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽), etc. When contemplating, that is the meaning of contemplating the form of nāda like the tip of a hair split into a hundred parts. The so-called "that form has become the means of the path" means that contemplating that form, life enters the central channel, which is the meaning of generating the co-emergent. The so-called "the wise also abandon the object of nāda," the "wise" refers to the mind being stable on the extremely subtle nāda, even if it is not taken as an object, the mind can be held there without any other object, thereby being able to protect life in the central channel. Therefore, when the mind is stable on the extremely subtle nāda, even if the focus on it is abandoned, when holding the mind, if all the images of clarity, etc., appearing in the mind can be used, Then, where to place the focus, it is necessary to believe that it is the very center of the central channel of the navel chakra, and it must be determined in this way. Thus, in the stage of completion, contemplating the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽), etc., at the key points of the body is for the purpose of inducing the co-emergent, and inducing them must reside in the central channel, and for that reason, they are contemplated. Moreover, this depends on knowing the key point of holding the mind in the central channel. Without this, even if contemplating the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽), etc., no matter what kind of clear, non-conceptual mind is obtained, it is impossible for life to enter the central channel and induce the co-emergent, so the above points must be known, but there is no explanation that clearly reveals them as they are, so it is very easy to be confused, and this and other similar types of teachings are also extremely important. This is said in the *Distinguishing Elucidation*: Or, in the union of the sun and moon residing in the lotus at the navel, from the seed syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) that exists, lines of light like the root of a lotus flower arise, in a way that stabilizes the mind, cutting off the flow of life-force in the two channels.