English
Having placed it, the essence of his consciousness, 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) itself, endowed with five colors. From the guru's nostrils, drawing it together with the breath of the long Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), throwing it into the heart of the deity residing in the wheel of great bliss at the crown of the head, the one to be slain is filled with the place. His remaining life and merit, in the form of red and white A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) Nṛ (藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：那) Ī (藏文：ཨཱཿ，梵文天城体：ई，梵文罗马拟音：ī，汉语字面意思：哩), is absorbed into the guru himself, so the liberator is filled with the remaining life. The flesh and blood are blessed as wisdom nectar, and offered to the deities and oath-bound ones, so the oath-bound ones are filled with flesh and blood, that is, taking the siddhi from the enemy through the three fillings. At noon, from the heart of the self-generation, red rays of light are emitted, striking the heart of the front-generation, stimulating the continuum of the oath. From the heart of the front-generation, rays of light are emitted, stimulating the minds of all the Buddhas and Bodhisattvas of the ten directions and three times, and the assemblies of Vidyādharas. The light of siddhi dissolves into the front-generation. From the heart of the front-generation, rays of light, representing the supreme siddhi, in the form of blue color, are emitted and dissolve into oneself, thinking that one has attained the supreme siddhi, as explained below, adding the tail syllable that stimulates siddhi to the root mantra of the main deity, reciting it, and taking siddhi from the deity. At dawn, in the time of clear light, taking siddhi from the consort, at the edge of the upward-moving bindu, one discovers the exemplary clear light, inseparable from the attachment to the joy of co-emergent phenomena. At the edge of the downward-stabilizing bindu, one discovers the meaning clear light of the wisdom of self-nature co-emergent, which is called wisdom, the way it is, free from the three: experience, appearance, and increase. When rising from that, the deity's body is like an illusion. Now, the deity that one is meditating on, when rising, the color of its body, hand gestures, ornaments, and attire are all complete, and after the manifestation of the clear light of meaning, one abandons the coarse aspects of the root ignorance and the circumstantial ignorance, and abandons the subtle aspects on the path of meditation. In this sūtra, it is said that the Vidyādhara gains power over life and attains Buddhahood in that very body, the reason for this is that the latter three of the self-nature meditations of the sūtra itself gain power over the winds and bindus, so one has autonomy over the winds of the heart and life-sustaining, and ultimately relies on the auspicious long life practice.
Chinese
并且，通过甘露药的修持，我身体的糟粕精华转变为五甘露的原因，通过三种理由可以得知。关于五道时期的遮障去除方式：法主丹巴仁波切教导说，在七道之心时，通过闻思的智慧，以驳斥的方式去除遮障；在加行道开启大种性时，通过世间禅定的压制方式去除遮障；在见道时，从发出大呼吸的阶段开始，通过超世间禅定去除粗分；在修道获得大传承时，去除细分；在究竟道时，去除细微的细微分。这样说，这是可以用理智进行深入研究的深刻而稳定的教言。此外，通过修习事部瑜伽和行部瑜伽，依赖于殊胜的成就，以特殊的方式，包括在见道发出大呼吸的瑜伽中获得，从而亲眼见到法性的自性，成为无漏道的开端。以及，在摩诃瑜伽和阿努瑜伽的禅定中，从加行道学习的果实，在见道之后，通过习惯的道路，包括在果实产生的地上，修道获得大传承的瑜伽士，第八地安住于不变之地，第九地扩展法性之地，第十地圆满普遍超越之地。从不退转的伟大成就之地，分为莲花者、大轮聚、智慧上师三地，从而实现不退转的果位。此外，这三个果地并不是指从一个高升到另一个，而是指无二金刚和现证菩提之身二者不可分割，从自性身的角度来命名的三个果地。这些都是以道决定圆满的角度，主要强调习惯的特殊果位。现在，对于根器上等和中等的人，生起次第稍微稳定，并且以信解修行为主。经续中说：生起次第的清晰阐述是语言之门，专注一境的禅定是意之门，象征性的手印是姿势之门，意念的要点是
English
And, through the practice of nectar medicine, it is understood that the reason why the essence of impurities in my body transforms into the five nectars is due to three reasons. Regarding the manner of removing obscurations during the five paths: Dharma Lord Dampa Rinpoche taught that on the seventh path of the mind, obscurations are removed through the wisdom of hearing and thinking, in a manner of refuting them; on the path of joining, when opening the great lineage, obscurations are removed by suppressing them with worldly meditation; on the path of seeing, from the stage of exhaling great breaths, coarse aspects are removed through transcendental meditation; on the path of cultivation, when obtaining the great transmission, subtle aspects are removed; and on the ultimate path, the most subtle aspects are removed. This is said to be a profound and stable teaching that can be deeply investigated with reason. Furthermore, through practicing Kriya Yoga and Upa Yoga, relying on supreme accomplishments, in a special way, included in the path of seeing, the yoga of exhaling great breaths is attained, thereby directly seeing the self-nature of Dharma, becoming the beginning of the uncontaminated path. And, in the samadhi of Maha Yoga and Anu Yoga, the fruit learned from the path of joining, after seeing the path, through the path of habituation, included in the ground where fruit arises, the yogi who obtains the great transmission of the path of cultivation, the eighth ground abides in the immutable ground, the ninth ground expands the ground of Dharma, and the tenth ground perfects the universal transcendence. From the irreversible ground of great accomplishment, it is divided into the three grounds of the Lotus One, the Great Wheel Assembly, and the Wisdom Lama, thereby realizing the irreversible fruit. Furthermore, these three fruit grounds do not indicate ascending from one to another, but rather that the indivisible Vajra and the body of manifest enlightenment are inseparable, named as the three fruit grounds from the perspective of the nature body. These are all from the perspective of the definitive completion of the path, mainly emphasizing the special fruit of habituation. Now, for those with superior and middling faculties, the generation stage is slightly stable, and based on aspiration and meditation. It is said in the tantra: The clear exposition of the generation stage is the door of speech, one-pointed concentration is the door of mind, symbolic mudras are the door of posture, and the essential points of intention are
Chinese
关于“秘密真言之门”：首先，在生起次第的观想修持中，不要为了快速完成而采取简易的方法，而应在缓慢念诵词句之后，用心专注于所缘。因此，早晨的修法应在禅定之前完成。首先，以殊胜的意乐和慈悲，想着要为那些应以续部和特殊乘来调伏的对象，开创殊胜而深奥的调伏之法。吽！以“本来无生”等语发菩提心后，进行结界。从“金刚大”到“成就之间，愿无任何阻碍！”念诵“那摩吽”之后，观想十方魔障面前，忿怒尊十尊，上部为三面六臂，下部为金刚橛之形，将魔障的心脏置于黑白分界处，使其不动摇。在其外围，观想五种兵器的帐篷之外，燃烧着火焰，其中充满小忿怒尊的火星。其余三时，只需念诵忿怒十尊的咒语，并如前观想即可。晚上，在生起次第的本尊显现收摄时，不要收摄守护轮，而是重新观想清晰，在未解除结界之前不收摄。结界解除之日，在后续仪轨中再进行收摄。之后，从“智慧身殊胜”等开始，持续念诵赞颂文直至结束，然后祈请成就：“吽！十方四时中，一切利生事业皆能任运成就！”念诵“那摩吽”。关于“心意誓言要诀——秘密真言”：当进入念诵阶段时，如果通过一个仪轨词句就能使对生本尊的坛城清晰显现，那就好；如果不能，那么首先要使对生本尊的坛城清晰显现。念诵“部林 毗湿缚”等语，直到其以火环莲花之姿安住。虽然应该观想成一种模糊的状态，但在闭关期间的一半以上时间里，观想自身本尊誓言尊的心间有智慧尊，智慧尊的心间有三摩地尊，本尊各自的手印和种子字，并观想念诵的咒语围绕其周围。三重尊的清晰显现显得尤为重要，因为这可以净化自身不净的粗糙脉气。
English
Regarding "The Door of Secret Mantra": First, in the visualization practice of the generation stage, do not take easy methods to complete it quickly, but after slowly reciting the words, the mind must focus on the object of focus. Therefore, the morning practice should be completed before meditation. First, with special intention and compassion, thinking of creating a special and profound method of taming for those who should be tamed by tantras and special vehicles. Hum! After generating the mind of enlightenment with "Primordially Unborn," etc., perform the boundary. From "Vajra Maha" to "May there be no obstacles between accomplishments!" After reciting "Namo Hum," visualize the ten wrathful deities in front of the obstacles of the ten directions, the upper part being three faces and six arms, and the lower part being in the form of a vajra stake, placing the hearts of the obstacles at the boundary between black and white, making them unshakeable. Outside of that, visualize that outside the tent of the five weapons, flames are burning, filled with the sparks of small wrathful deities. For the other three sessions, just recite the mantras of the ten wrathful deities and visualize as before. In the evening, when the deity appearance of the generation stage is being withdrawn, do not withdraw the protective circle, but visualize it clearly again, and do not withdraw it until the boundary is released. On the day the boundary is released, perform the withdrawal during the subsequent ritual. After that, starting from "Supreme Wisdom Body," etc., continue reciting the praises until the end, and then pray for accomplishments: "Hum! In the ten directions and four times, may all activities for the benefit of beings be spontaneously accomplished!" Recite "Namo Hum." Regarding "The Key to the Vow of Mind - Secret Mantra": When it comes time for recitation, if the mandala of the front-generated deity can be clearly manifested with one ritual phrase, that's good; if not, then first make the mandala of the front-generated deity clear. Recite "Bhrum Vishva," etc., until it abides in the form of a fire ring lotus. Although it should be visualized as a somewhat blurred state, for more than half of the time during retreat, visualize the wisdom deity in the heart of the self-deity vow being, and the samadhi deity in the heart of the wisdom deity, with each deity's own hand symbols and seed syllables, and visualize the mantra being recited surrounding it. The clear manifestation of the triple deity seems particularly important, because it can purify the impure coarse channels and winds of oneself.
Chinese
或者在三昧耶萨埵中显现，为了清净细微的脉、气、明点，在清净显现的智慧萨埵中显现，以及为了清净自心不净的部分，修持心性安乐逝者的心髓，即三摩地萨埵。这里有四种念诵观想，即如月亮被星群围绕的观想，以及如国王使者的念诵观想，这两种主要属于嘛哈（Mahā）。还有轿子或筐子的念诵，这是四种念诵的自性，以及如蜂巢般的念诵，这是阿底瑜伽的宗派，这是前辈们的口头传承。但在这里，我认为将这四种念诵观想放在一个法本中也是合理的。首先，就像月亮被星群围绕一样，根本种子字被要念诵的咒语围绕，将心专注于此，直到心完全抓住它为止，然后念诵咒语。气、咒语、心三者无别，确信咒语的声音至关重要。然后，第二种，如国王使者的念诵观想是：以我心间的咒语的光芒，以供养的方式等，要念诵的对境都与前生有关。但在自生的这个阶段，则以供养住在奥明的智慧尊的方式来开展，观想智慧尊的身、语、意的一切成就和加持，都以光和光芒的形式赐予我并融入我。此外，为了成就共同的息增怀诛四种事业，观想光芒的放出和收摄，以成就各种事业。以及四种殊胜的大事业：平息烦恼，增长智慧的才能，自在地获得如所有和尽所有的智慧，以及断除业和习气，这些都仅仅通过观想咒语的光芒的放出和收摄来完成。第三种，筐子或轿子的念诵是：从心间的咒语鬘中，出现许多与根本本尊身色相同的咒语鬘，或者通过白色光芒的线，像念珠一样连接起来，从智慧萨埵的鼻孔中出来，从我三昧耶萨埵的右鼻孔中出来，进入佛母的左鼻孔，在佛母心间的种子字上左旋，穿过身体的形状，从秘密处到佛父的石