English
fills the entire body. It pervades all the channels and cavities. As mentioned above, all the bodhicitta within the body, such as the eighteen places, rises up, becomes white and tender, and dissolves into the letter ཧཾ་ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం) at the crown of the head. The size of the letter ཧཾ་ does not increase, but it is visualized as having great radiance and brilliance. The wind is forcefully combined. The main focus of the visualization is to fix the mind on the letter ཧཾ་ at the crown of the head. Another method is that the key point of the visualization is the same, but visualize a white letter सुཾ with its head pointing downwards on the uvula. This letter is given the name of a stupa for the letter ཧཱུཾ་ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Visualize a blue stupa ཧཱུཾ་ in the secret place, throat, or heart, whichever is suitable. When inhaling, nectar flows from the letter ཧཾ་, filling up to the root of the upper palate, and finally dissolving into the letter सुཾ on the uvula. Visualize the nectar descending from there dissolving into the stupa, which is the letter ཧཱུཾ་. Here, according to the oral instructions of the lama, in the heart, visualize two slanting lines like the hoofprints of a cow on the left and right, and in the middle, visualize a white, raised channel, and on top of that, visualize the letter ཧཱུཾ་. At that time, it is necessary to visualize the flow of bodhicitta filling the channel that is like a hoofprint. In any case, first, cleanse the letter ཧཱུཾ་ with a bath, thereby removing all the impurities and faults of the letter ཧཱུཾ་. Then, the nectar dissolves into the letter ཧཱུཾ་, filling the letter ཧཱུཾ་. Visualize the nectar emanating from the letter ཧཱུཾ་ flowing through all the other channels and cavities, filling the inside of the body, and seeping out white from all the pores of the hair, but not flowing outwards. At the end, recite the mantra ཨོཾ་ཧཱུཾ་སྭཱཧཱ། (Om Hum Svaha), or perform the retention recitation that stops the exhaling and inhaling of breath, or while inhaling, recite ཨོཾ་ (Om), while staying, recite ཧཱུཾ་ (Hum), while exhaling, recite སྭཱ་ (Sva), and while staying outwards, recite ཧཱ་ (Ha), and perform the combined Vajra recitation. The third is the instruction of the water-tree spike, which includes the thirteenth letter, the ninth letter, and the instruction of the egg-born family, totaling three. The first is, from the "Secret Place Third," it says, "The water-tree flower is from the navel, it stands in the heart." Up to "Liberate to the other shore of samsara." That is, four fingers below the navel, visualize a golden letter ཀྵུཾ་ (藏文种子字，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：克休母) with fiery light, from the navel to the heart is the central channel, and curving to the left from the heart is the flower of the water-tree, with a length of...
English
Nga. Root. Like the rotation of eight finger-widths, the tip is sharp and protruding, and the color is red. Just imagine that there are thirteen letters inside it. Vigorously perform vase breathing. From the Kṣuṃ (藏文，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：Kṣuṃ) below the navel, the fire of Tummo wisdom slightly blazes in the central channel. The light of the fire fills the entire body. All the bodhicitta gathers at the crown of the head and dissolves into bindus. From the bindus, nectar drips. It descends to the uvula, and from it, a fine, white, shimmering nectar like dew drips down. The entire inside and outside of the central channel between the Kṣuṃ (藏文，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：Kṣuṃ) letters, and even the water-tree flower itself, is moistened. That which was previously facing downwards is straightened upwards by this cause. From its pores and fine gaps, fine bindus enter and strike the Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) in the center. From the Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), rays of light like scattered drops of nectar emanate, and even the inside of the water-tree flower is moistened. That flower opens in the form of an eight-petaled lotus. For example, just as the power of moisture, warmth, and wind matures and the flower opens, here too, it is opened by the firelight of Tummo, vase breathing, and the drops of nectar. In that, in the center of the white light is a white Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). The circumference around the edge of the navel, the four letters Ṛ Ṝ ḷ ḹ (藏文，梵文天城体：ऋ ॠ ऌ ॡ，梵文罗马拟音：ṛ ṝ ḷ ḹ，汉语字面意思：Ṛ Ṝ ḷ ḹ) are counterclockwise on the four directional petals. Suṃ Kṣuṃ Yuṃ Hūṃ (藏文，梵文天城体：सुं क्षुं युं हूं，梵文罗马拟音：suṃ kṣuṃ yuṃ hūṃ，汉语字面意思：Suṃ Kṣuṃ Yuṃ Hūṃ). From the northeast, clockwise on the four corner petals. Everything is white in color and blazing with light. The streams of nectar passing through the crown of the head and uvula descend and dissolve into each of those letters, so that everything is filled with nectar, and body and mind are pervaded with bliss. From those, passing through each of the channels, the entire inside of the body is filled with nectar bindus. It pervades even to the ends of the pores. White rays of light radiate from the pores. Imagine that all appearances are clear and bright. Meditate by repeatedly clarifying in this way. At the end of the session, do a little Vajra recitation. Secondly, from the Fourth Secret Seat, "In a pleasant place," etc., showing the preliminaries. "The water-tree flower from the navel," etc., "Standing upright in the heart," etc., is the same as what was just said. The difference is that there are no letters on the circumference of the navel. On the petals, the four directions are A Āḥ Aṃ Aḥ (藏文，梵文天城体：अ आः अं अः，梵文罗马拟音：a āḥ aṃ aḥ，汉语字面意思：A Āḥ Aṃ Aḥ). The four corners are Ṛ Ṝ ḷ ḹ (藏文，梵文天城体：ऋ ॠ ऌ ॡ，梵文罗马拟音：ṛ ṝ ḷ ḹ，汉语字面意思：Ṛ Ṝ ḷ ḹ).
Tibetan
མས་བཀོད་པ་ནི་ཁྱད་པར་རོ། །གསུམ་པ་ནི། གསང་གདན་གསུམ་པ་ལས། དབང་པོ་ཡུལ་གྱི་ཡེ་ཤེས་ནི། །གནོད་པར་བྱེད་པ་བསྡོམས་པར་བྱ། །ཞེས་པ་ལ་སོགས་པའོ། །དེ་ལ་འདི་ནི་སྒོང་སྐྱེས་ཁྱིམ་གྱི་མན་ངག་ཅེས་བྱ་བ། ཆུ་ཤིང་སྙེ་མའི་ཕྱོགས་སུ་གཏོགས་པ་ཙམ་ཡིན་གྱི་དངོས་རང་མིན་པས། ཆུ་ཤིང་སྙེ་མ་ཡི་གེ་གཅིག་པའི་ཐ་སྙད་བྱེད་པ་ནི་ལེགས་པར་མ་མཐོང་ངོ༌། ། དེ་ཡང་རང་གི་སྙིང་གར་པདྨ་དམར་པོ་འདབ་བརྒྱད་ཁ་བྱེ་བའི་དབུས་སུ། ཐིག་ལེ་དཀར་པོ་བྱིའུ་སྒོ་ང་ཙམ་ཞིག་གི་དབུས་སུ། ཧཱུཾ་དཀར་པོ་བདེ་བའི་ཉམས་དང་ལྡན་པ་ཅིག་བསྒོམ། མན་ངག་གི་ཡིག་ཆུང་རྙིང་པ་ན་དེ་ཙམ་ལས་མེད་ལ། རྒྱུད་བཤད་ལས། རྐང་མཐིལ་དུ་མེ་རླུང་གི་རང་བཞིན་ཡུཾ་ཀྵུཾ། རླུང་གིས་མེ་སྦར་གནས་ཐམས་ཅད་ནས་བདུད་རྩི་དྲངས་པ་སྙིང་གའི་ཧཱུཾ་ཡིག་ཐིག་ལེ་དང་བཅས་པ་ལ་ཐིམ་པར་བསྒོམས་ཞེས་བཤད་དོ། །བཞི་པ་མཆོད་རྟེན་བུམ་པའི་མན་ངག་ལ་རླུང་བཅིང་བ་དང༌། རླུང་ཐིམ་པར་བྱེད་པ་གཉིས་སོ། །དང་པོ་ནི། རབ་བྱེད་བཞི་པར། སྟོང་པ་མཚན་ཉིད་མེད་པ་ཡི། །ཞེས་པ་ནས། རྣམ་ཤེས་ཡེ་ཤེས་ཐིམ་པར་བྱ། །ཞེས་པའི་བར་གྱི་མན་ངག་སྟེ། རང་ཡེ་ཤེས་དབང་ཕྱུག་མའི་སྐུར་གསལ་བའི་སྙིང་གའམ་ལྟེ་བའི་འཁོར་ལོ་པདྨ་དཀར་པོ་འདབ་བརྒྱད་དུ་གསལ་བའི་པདྨའི་ལྟེ་བ་ལ་འོད་དཀར་པོའི་གོང་བུ་སྒོ་ངའི་དབྱིབས་ཅན་གྱི་ནང་དུ་ཧཱུཾ་དཀར་པོ་ཆེན་པོ་འོད་འབར་བ་དང༌། ཕྱོགས་ཀྱི་འདབ་མ་བཞི་ལ། ཨ་ཨཱ་ཨཾ་ཨཱཿབཞིའམ། དབྱུག་པ་ལྟ་བུའི་རི་མོ་གཅིག་པ་དང༌། དེ་འདྲ་གཉིས་གཤིབས་དང༌། ལུག་བརྒྱུད་ལྟ་བུ་སྟེ་ཚེག་དྲག་དང༌། ཐིག་ལེ་སྟེ་ཀླད་ཀོར་གྱི་རྣམ་པ་རྣམས་སྒོམས་ཀྱང་རུང༌། ཨཾ་བཞིའམ་ཨ་ཤད་ཀླད་ཀོར་ཅན་བཞི་སྒོམ་ཀྱང་རུང་སྟེ། དེ་རྣམས་རྒྱལ་བ་རིག་ལྔའི་ངོ་བོར་མོས། མཚམས་ཀྱི་འདབ་མ་ལ། དབྱངས་མ་ནིང་བཞི། སངས་རྒྱས་སྤྱན་མ་སོགས་ཡུམ་བཞིའི་ངོ་བོར་སྒོམ། དཔྱི་མཚམས་སུ་ ཧཱུཾ་མགོ་སྤྲོད་དང༌། སོགས་ཕྲག་ཏུ་ཡང་ཧཱུཾ་མགོ་སྤྲོད་བསྒོམ། སྙིང་གའམ་ལྟེ་བའི་ཧཱུཾ་ལས་མེ་འོད་འབར། གནས་ཐམས་ཅད་ནས་བདུད་རྩི་ཕྲ་མོ་བཀུག་སྟེ། སྙིང་གའི་ཐིག་ལེ་ཟླ་བ་ཧཱུཾ་དང་བཅས་པ་ལ་ཐིམ་བར་མོས། རླུང་སྦྱོར་བུམ་པ་ཅན་ཉིད་དོ། །འདིར་གོང་མ་རྣམས་ཀྱི་ཡི་གེ་ལས། རྐང་མཐིལ་ནས་མེ་རླུང་གི་སྦྱོར་བ་དང༌། སྤྱི་བོ་ལྕེ་ཆུང་ནས་བདུད་རྩི་འབབ་པ་སོགས་སྔ་མ་རྣམས་དང་མཚུངས་བར་བྱེད་པར་བཤད་ཀྱང༌། དམིགས་པ་ཕན་ཚུན་ཅུང་ཟད་འདྲེས་པར་མངོན་པས། མཆོད་
Chinese
由……所作的安排是特别的。第三，在第三个秘密座中说：“感官境的智慧，应总集于有害之处。”等等。对此，这是名为“卵生家的口诀”，仅仅是属于水树穗的范畴，并非真实本身。因此，将“水树穗”用同一个字母来称呼是不太好的。 此外，在自己的心间，观想一朵盛开的八瓣红莲花中央，有一个如鸟蛋大小的白色明点，明点中央观想一个具有安乐之感的白色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。在古老的口诀小册子中只有这些内容。续部中说：“在脚底观想火风的自性 ཡུཾ་ ཀྵུཾ།，风燃火，从所有处引来甘露，融入心间的吽字明点中。”第四是宝塔瓶的口诀，包括系缚风和风融入两种。第一种，在第四品中说：“空性无相的……”直到“将识融入智慧。”之间的口诀是：在自身观为智慧自在母的形象，在心间或脐轮，观想一朵显现的八瓣白莲花，在莲花的中央，观想一个白色光团，其形状如蛋，在光团内有一个巨大的白色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，发出光芒。在四个方向的花瓣上，观想ཨ་ཨཱ་ཨཾ་ཨཱཿ四个，或者观想像棍子一样的单一线条，或者观想两个这样的线条并排，或者观想像羊肠一样，即带重音符，或者观想明点，即顶上的圆圈。观想四個ཨཾ་，或四个带有圆圈的ཨ་ཤད་也可以。将它们视为五部佛的自性。在角落的花瓣上，观想四个阴阳性的元音，观想为佛眼母等四位佛母的自性。在髋部交界处，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）字头朝下，等等，在肩部也观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字头朝下。从心间或脐轮的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中燃起火焰。从所有处引来微细的甘露，观想融入心间的月亮明点和吽（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。这本身就是风瑜伽宝瓶式。这里，根据前面那些人的文字，据说要像之前那样，从脚底进行火风的结合，从头顶小舌处降下甘露等等。但由于目标似乎有些混杂，所以宝
English
The arrangement made by... is special. Third, from the Third Secret Seat, it says, "The wisdom of the sense objects should be gathered at the harmful place." And so on. Regarding this, this is called the "Oral Instruction of the Egg-Born Family," which is only within the category of Water-Tree Sprout, and not the actual thing itself. Therefore, it is not considered good to use the same letter to refer to "Water-Tree Sprout." Furthermore, in one's own heart, in the center of an eight-petaled red lotus that is blooming, in the center of a white bindu the size of a bird's egg, meditate on a white Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) that possesses the experience of bliss. In the old small book of oral instructions, there is only that much. From the Tantra explanation, it says, "At the soles of the feet, the nature of fire and wind, yuṃ kṣuṃ. The wind ignites the fire, drawing amrita from all places, and meditate on it dissolving into the Hūṃ syllable and bindu in the heart." Fourth is the oral instruction of the Stūpa Vase, which includes binding the wind and dissolving the wind. The first is, in the Fourth Chapter, it says, "The emptiness, without characteristics..." Up to "Dissolve the consciousness into wisdom." The oral instruction is: Visualize oneself as the form of the Wisdom自在母, in the heart or navel chakra, visualize a white lotus with eight petals, in the center of the lotus, visualize a white sphere of light, shaped like an egg, and inside the sphere, a large white Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) syllable blazing with light. On the four petals of the directions, visualize the four vowels a ā aṃ āḥ, or visualize a single line like a stick, or visualize two such lines side by side, or visualize something like sheep intestines, i.e., with a tsheg drag, or visualize a bindu, i.e., the form of a circle on top. It is also fine to meditate on four aṃ, or four a shad with circles. Regard them as the essence of the Five Victorious Ones. On the corner petals, visualize the four neuter vowels, visualize them as the essence of the four mothers, such as Buddha Locanā. At the hip joints, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) syllable head down, and so on, also meditate on Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) syllable head down on the shoulders. From the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) in the heart or navel, fire and light blaze. Draw subtle amrita from all places, and visualize it dissolving into the moon bindu and Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) in the heart. This itself is the vase-like wind yoga. Here, according to the words of the previous ones, it is said that one should do the combination of fire and wind from the soles of the feet, and the descent of amrita from the uvula of the crown of the head, etc., as before. But since the targets seem somewhat mixed, the offering...