Chinese
修习。从空性之中，于四大须弥山之上，刹那间，自身与前方化现金刚萨埵，胜乐轮，身色白色，一面二臂者。三目圆睁，龇咬牙齿。双手于胸前交叉，持金刚杵和铃。以发髻、如意宝、新月和各种金刚杵庄严头部。右腿伸展踩着时辰，左腿弯曲踩着怖畏。于彼二者心间观想红色阿字（藏文：ཨཱཿ）。之后，从前方薄伽梵心间的阿字（藏文：ཨཱཿ）中，生出不死寿命自性的咒鬘。从其口中出来，进入自己的口中。融入心间的阿字（藏文：ཨཱཿ），观想获得不死寿命的成就。念诵“嗡 舍 啥 啥 吽 吽 啪（藏文：ཨོཾ་ཧྲཱིཿཧ་ཧ་ཧཱུྃ་ཧཱུྃ་ཕཊཿ）”等百字明，最后加上“玛玛 阿玉 布 智 噶热 嗡（藏文：མ་མ་ཨཱ་ཡུཿཔུཥྚི༚་ཀུ་རུ་ཨོཾ།）”，尽力念诵。第二，密灌顶以下与圆满次第相关。密灌顶的两种方法中，第一种是依靠金刚念诵来延寿：念诵“嗡（藏文：ཨོཾ）”时，从前方薄伽梵心间的阿字（藏文：ཨཱཿ）中，生出不死寿命成就的自性，无数的白色嗡字（藏文：ཨོཾ）之鬘。从右鼻孔出来，进入自己的左鼻孔。念诵“阿（藏文：ཨཱཿ）”时，它们融入自己的心间红色阿字（藏文：ཨཱཿ）。念诵“吽（藏文：ཧཱུྃ）”时，从自己的心间阿字（藏文：ཨཱཿ）中，发出无数的黑色吽字（藏文：ཧཱུྃ）之鬘，从右鼻孔发出。观想断除一切寿命的障碍，配合吸气、住气、呼气三种，尽力进行三字金刚念诵，最后将前方的黑汝嘎融入自身。第二种是依靠颅器来延寿：从自己的心间化现五位持颅器的天女，将三界有情世间的精华都收集到颅器中。从自己的左鼻孔倒入，充满全身。五位天女融为一体。观想与自己拥抱交合，进入等入，屏住呼吸。 第三，与慧灌顶相关的三种方法中，第一种是依靠天杖来延寿：观想在自己的头顶上方，有一根白色的天杖，以吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为标志，杖头朝下。从那里发出光芒，
English
Practice. From the state of emptiness, upon the four elements and Mount Meru, in an instant, visualize oneself and in front, Vajrasattva Chakrasamvara, with a white body, one face, and two arms. With three eyes wide open, bared teeth. The two hands cross at the heart, holding a vajra and a bell. The head is adorned with a topknot of hair, a wish-fulfilling jewel, a crescent moon, and various vajras. The right leg is extended, pressing on time, and the left leg is bent, pressing on fear. In the heart of these two, meditate on a red Ah (ཨཱཿ). Then, from the Ah (ཨཱཿ) in the heart of the Bhagavan in front, a mantra garland of the nature of immortal life arises. It comes out of his mouth and enters one's own mouth. It dissolves into the Ah (ཨཱཿ) in the heart, and one thinks that one has been granted the accomplishment of immortal life. Recite "Om Hrih Ha Ha Hum Hum Phat (ཨོཾ་ཧྲཱིཿཧ་ཧ་ཧཱུྃ་ཧཱུྃ་ཕཊཿ)" and so on, the hundred-syllable mantra, and at the end, add "Mama Ayu Pusti Kuru Om (མ་མ་ཨཱ་ཡུཿཔུཥྚི༚་ཀུ་རུ་ཨོཾ།)", reciting as much as possible. Secondly, the secret empowerment and below are related to the completion stage. Among the two methods of secret empowerment, the first is to prolong life by relying on vajra recitation: When reciting "Om (ཨོཾ)", from the Ah (ཨཱཿ) in the heart of the Bhagavan in front, the nature of the accomplishment of immortal life arises, countless garlands of white Om (ཨོཾ). It comes out of the right nostril and enters one's own left nostril. When reciting "Ah (ཨཱཿ)", they dissolve into the red Ah (ཨཱཿ) in one's own heart. When reciting "Hum (ཧཱུྃ)", from the Ah (ཨཱཿ) in one's own heart, countless garlands of black Hum (ཧཱུྃ) emanate from the right nostril. Thinking that all obstacles to life have been cut off, combine the three syllables with inhalation, retention, and exhalation, and perform the three-syllable vajra recitation as much as possible. Finally, dissolve the Heruka in front into oneself. The second is to prolong life by relying on the skull cup: From one's own heart, five skull-bearing goddesses manifest, and all the essence of the stable and moving beings of the three realms are collected into the skull cup. Pouring it in from one's own left nostril, the body is filled. The five goddesses merge into one. Thinking that one is embraced and united in union, enter into equipoise and hold the breath. Thirdly, among the three methods related to wisdom empowerment, the first is to prolong life by relying on the khatvanga: Visualize a white khatvanga on the crown of one's head, marked with Hum (ཧཱུྃ，हुं，hūṃ，吽), with the head pointing downwards. From there, rays of light emanate,
Chinese
将所有精华凝聚成甘露之形态，通过卡杖嘎传入，从顶轮进入。顶轮生喜，喉间殊喜，脐间离喜，到达隐处，体验俱生之喜。身体内部充满甘露的湿热，信受获得不死之成就，并守持宝瓶气。这些是续部中直接开示的金刚颅器结合的诀窍之一，极其深奥且是可信之处。 第二，依靠字来延寿：在自身嘿汝嘎身体的空性之中，以三脉四轮的方式显现，在脐间有红色嗡字头朝上，顶轮有白色吽字头朝下。心专注于这两个字，并修持气结合。第三，依靠燃滴来延寿：通过持气，从嗡字燃起火焰，通过中脉，滋养顶轮的吽字，从中滴落甘露之流，从脐间的嗡字融入，以乐充满身体，信受获得不死之成就。第四，与句义自在相关的两种途径，首先依靠明点来延寿：通过燃滴之乐的因缘，自身融化为光，长久地专注于变成红色明点，并修持气。第二，依靠不可思议来延寿：那个光团也变得越来越小越来越细，最终观修为不可见，并在力所能及的范围内安住于诸法之实相，空性光明不可思议之状态中。最终想要从座上起身时，瞬间化现为双运之身，为了遣除自他一切众生的寿命障碍，并迅速成就无死金刚身而作回向发愿，以此作为连接，进入座间休息之行为。第三，简略归纳修持之义：以皈依发心为先导，从自性空的状态中，在四大须弥山之上，自身和前方都观想为胜乐金刚金刚萨埵，心间有红色阿字，如前所述进行观修。从前方生起本尊心间的阿字中，产生咒鬘寿命之自性，从其口进入自己的口中，融入心间的阿字，观想获得不死之成就，并念诵。
English
All essences are condensed into the form of nectar, transmitted through the khatvanga, and enter from the crown chakra. Joy arises in the crown, special joy in the throat, joy without separation in the navel, and upon reaching the secret place, the innate joy is experienced. The entire inside of the body is filled with the moist warmth of nectar, believing that the accomplishment of immortality is attained, and holding the vase breath. These are one aspect of the vajra skull union instructions directly taught in the tantras, extremely profound and a place of faith. Second, prolonging life by relying on letters: In the emptiness of one's own Heruka body, the three channels and four chakras are manifested, with a red OM facing upwards at the navel, and a white HUM facing downwards at the crown. Focus the mind on these two letters and practice breath control. Third, prolonging life by relying on burning and dripping: By holding the breath, fire blazes from the OM, passes through the central channel, nourishes the HUM at the crown, and from that, a stream of nectar drips down, dissolving into the OM at the navel, filling the body with bliss. Believe that the accomplishment of immortality is attained. Fourth, of the two paths related to the empowerment of words, first, prolonging life by relying on bindus: Through the cause of the bliss of burning and dripping, one's own body dissolves into light, and for a long time, focus on becoming a red bindu and practice breath control. Second, prolonging life by relying on the inconceivable: That ball of light also becomes smaller and thinner, and finally meditate on it as invisible, and to the best of one's ability, rest in the state of the true nature of all phenomena, emptiness, luminosity, and inconceivability. Finally, if one wishes to rise from the session, instantly arise as the body of union, and dedicate and aspire to eliminate the obstacles to the lives of oneself and all others, and to quickly attain the immortal vajra body, and use this as a connection to enter the conduct of the session break. Third, summarizing the meaning of the meditation: With refuge and bodhicitta as the preliminary, from the state of emptiness of svabhava, on top of the four elements and Mount Meru, visualize oneself and the front generation as Chakrasamvara Vajrasattva, with a red AH at the heart, and meditate as described above. From the AH at the heart of the front generation, a garland of mantras arises as the nature of life, enters one's own mouth from its mouth, dissolves into the AH at the heart, contemplate attaining the accomplishment of immortality, and recite.