English
It is a skull cup born of karma. Inside it are the five nectars born from Birashuma Muḥ. The five meats born from Bhrūṃ Āṃ Jriṃ Khaṃ Hūṃ. A blue vajra born from Hūṃ, blocked from above the skull by the five horns below. Slightly not touching on top of that, a white vajra staff born from Hūṃ with its head facing downwards. The wind blows, the fire burns, the substances melt and boil, turning into the color of the rising sun. Its light also melts and dissolves the blue vajra. The vajra staff stirs the substances again and again, melting and mixing in it. The nectar becomes white and cool, and its color, smell, taste, ability, and power become perfect. In the sky above it is a white Oṃ. Light radiates from it. The nectar of wisdom is invited from the hearts of all Buddhas and dissolves into Oṃ. The letter Oṃ falls and mixes with the previous nectar, becoming the wisdom of ultimate great bliss, becoming an ocean of the five supreme nectars. Oṃ Āḥ Hūṃ. Recite five times or more. For minor categories such as inner offering blessings, if one can accomplish the minor characteristics of each tradition in these sādhanas and other sādhanas to be explained, one must do it according to one's own tradition. If one cannot accomplish it in that way, it is also acceptable to combine them all into one. The tongues of the deities, with the light rays of the white vajra born from Hūṃ, draw the nectar and are satisfied and pleased by partaking of it. Oṃ Āḥ Hūṃ. Thus, one tastes the nectar. Then, in one's own heart, visualize a three-layered deity, either expanding or contracting. With the light of Hūṃ, transform all the contents of the three realms into the wheel of the mandala. And gather the wheel of the mandala that one has visualized into oneself. The wheel of the mandala that one has visualized is also free from the illusion of grasping and being grasped. Because one knows that the ultimate mind is the nature of perfect great accomplishment. Therefore, one should visualize the mandala that is inseparable from clarity and emptiness. As it is said in the scriptures: Because it exists in two illusions. Meaning that the two, grasping and being grasped, are illusory appearances. The nature of illusion is not that itself. Meaning that grasping and being grasped are not established in their state. The mind is always without illusion. Meaning that the ultimate mind grasps and is grasped
Chinese
从彼解脱，非由此外即是彼。（意为）坛城的轮即是胜义谛之心，能取所取世俗的一切法也不是它，也不是从它之外成立，因为自性是空性。恰洛（Chag Lo）在此处使用圆满次第幻身光明双运的词语，只不过是译师们在精通声明论典时的一种姿态罢了。帕珍（dPal 'dzin）的宗规是夏瓦利（zhabs）宗规，所以稍有不符。此论的诀窍和生起次第的诀窍相同，所以在黑忿怒空行母修法金刚光芒中已经阐述清楚了。此处说“是极喜之相”，以及“观想殊胜安乐之身”，因此说明生起次第的本尊身也必须显现为空乐。如此，生支加持、三金刚加持、灌顶加持、迎请融入智慧、供赞、享用甘露、展开和收摄坛城，这些就是大瑜伽。此时要修的圆满次第是四瑜伽次第。念诵的所缘境也如修法金刚光芒中所说，和合智慧夏瓦利宗规一样。因此，在帕珍的论典中，黑忿怒空行母修法中说“需要从智慧道所生的”，仅仅说了需要智慧萨埵的座位的坛城，但由此可以推知，身金刚的座位风、语金刚的水、意金刚的火也都需要。如果按照字面意思，夏瓦利宗规和此法有四金刚座和心间四字座的区别，但都是一样的。念诵的咒语是：嗡 舍利 悉地 微吉扎 纳纳 吽 吽 啪 啪 梭哈。 其中十四个字是心咒。嗡 亚玛ra匝 萨多美亚，亚美度如那哟达亚，亚达哟尼ra亚克谢亚，亚克谢亚匝呢ra玛亚 吽 啪 啪 梭哈。 这是轮的事业咒。有些上师认为七字咒也可以念诵。轮的咒语是从嗡 阿 哲纳哲嘎 吽 啪 梭哈开始，到嗡 阿 班匝ra德 吽 啪 梭哈为止，是各自随自己意乐的咒语。
English
Liberated from that, it is not that very thing apart from this. (Meaning) The wheel of the mandala is the very mind of ultimate truth, and all the phenomena of grasping and clinging in the relative truth are not that either. Nor is it established apart from that, because its own nature is emptiness. Chag Lo, in this context, uses the terms of the Completion Stage Illusory Body Clear Light Union, but it is merely an attitude of the translators when they are proficient in the Agamas. The tradition of Pal Dzin is the tradition of Shab, so it is slightly inconsistent. The essential instructions of this treatise are the same as the essential instructions of the Generation Stage, so it has already been clearly explained in the Black Wrathful Dakini Sadhana Vajra Rays. Here, it says, "It is the characteristic of supreme joy," and "Meditate on the embodiment of supreme bliss." Therefore, it is shown that the deity's body in the Generation Stage must also appear as bliss and emptiness. Thus, the blessing of the sense bases, the blessing of the three vajras, the empowerment and sealing, the summoning and absorption of wisdom, the offerings and praises, the tasting of nectar, and the unfolding and gathering of the mandala, these are the Great Yoga. The Completion Stage to be meditated upon at this time is the Four Yogas in sequence. The objects of focus for recitation are also as explained in the Sadhana Vajra Rays, and are the same as the Hevajra Wisdom Shab tradition. Therefore, in the Pal Dzin's treatise, in the Black Wrathful Dakini Sadhana, it says, "It is necessary to be born from the path of wisdom." It only says that the mandala of the seat of the Wisdom Being is necessary, but from this it can be inferred that the seat of the Body Vajra, the wind, the water for speech, and the fire for mind are also necessary. According to the literal meaning, the Shab tradition and this practice have the difference of the four vajra seats and the four seed syllables in the heart, but they are the same. The mantra for recitation is: Om Hrih Shti Vikritanana Hum Hum Phat Phat Svaha. The fourteen syllables are the heart mantra. Om Yama Raja Sado Meya, Yame Duru Nayodaya, Yada Yoni Raya Yakshaya, Yakshaya Yatsani Ramaya Hum Phat Phat Svaha. This is the action mantra of the wheel. Some lamas consider that the seven-syllable mantra can also be recited. The mantra of the wheel is from Om Ah Jina Jik Hum Phat Svaha to Om Ah Vajra Rati Hum Phat Svaha, which are the mantras of enjoyment according to one's own pleasure.
Chinese
那即是使五者增長之法。從此若欲收攝一座，清淨憶念者：無有不平等之四方，憶念安住東方門，南方門為正斷，神足為西方門，權力為北方門。四禪之馬車，四定之門戶，是總持與天女之眾。鈴聲等九支分，莊嚴乃菩提分，是聖道八支之柱。八解脫清淨故，種種金剛之角隅，角能摧毀二十種壞聚見，金剛之線乃轉法輪。無罪之蓮花，眉間與慈悲為日月之座墊，五種圓滿之智慧，五蘊五煩惱清淨故，乃善逝五部忿怒尊。降伏四魔四障，捨棄四見乃四力之體性，四位護門忿怒尊。四大種清淨，四度與四無量心之體性，四位智慧天女。清淨色等自性，六度波羅蜜圓滿，充滿智慧甘露之器，壇城即是法界。如是說。於天之瑜伽穩固後，念誦圓滿，若欲入於座間，從 嗡啊ra巴扎吽（藏文，梵文天城体，梵文罗马拟音，Om Ah Rupa Vajra Hum，身语意金刚） 至 壇城自在者，向您敬禮。之間作供養讚頌，於心咒之末加上 嗡啊吽（藏文，梵文天城体，梵文罗马拟音，Om Ah Hum，身语意），而嚐甘露。此時，於紅黑法之修法與巴滇所造之二者，以及死主降閻魔等某些法本之實修上，說到迎請本尊之智慧尊降臨，西藏大多數之實修亦如是作，依彼等上師之宗規，於百字明三字之末作祈請寬恕後，以 嗡啊木（藏文，梵文天城体，梵文罗马拟音，Om Ah Mu，身语意）迎請智慧尊降臨，然此宗規乃是瑜伽續之儀軌混雜，是彼等上師們自己之錯謬部分。某些人認為那是父續之自宗，然並非如此，於無上部之宗規，本尊之智慧尊不降臨才是好的，故於自宗不需作迎請降臨。從此應如是作，自己之
English
That is the method of increasing the five. From then on, if you want to conclude a session, the pure mindfulness is: the four squares without inequality, mindfulness is established at the eastern gate, the southern gate is the right abandonment, the miraculous foot is the western gate, and the power is said to be the northern gate. The chariot of the four dhyanas, the gateway of the four samadhis, are the assemblies of dharanis and goddesses. The sound of the bell and other nine branches, the ornaments are the branches of enlightenment, and the pillars of the noble eightfold path. Because the eight liberations are pure, the corners and sides of various vajras, the horns destroy the twenty destructive views, and the lines of the vajra turn the wheel of Dharma. The lotus without fault, the eyebrows and compassion are the seats of the sun and moon, the five complete wisdoms, because the five aggregates and five afflictions are pure, are the five Tathagata wrathful deities. Subduing the four maras and four obscurations, abandoning the four views is the nature of the four powers, the four gate-keeping executioners. The four elements are pure, the nature of the four perfections and four immeasurables, the four wisdom goddesses. The nature of pure form and so on, the six perfections are completely fulfilled, the vessel filled with the nectar of wisdom, the mandala is the realm of Dharma. Thus it is said. After the yoga of the deity is stable and the recitation is complete, if you want to enter the session interval, from Om Ah Rupa Vajra Hum to Mandala Lord, I salute you. In between, make offerings and praises, and at the end of the mantra, add Om Ah Hum and taste the nectar. At this time, in the practice methods of red and black and the two created by Palden, as well as in the practice of some texts such as Yamari and Yamantaka, it is said that the wisdom deity of the self-generation is invited to descend, and most of the Tibetan practices are also done in this way. According to the tradition of those masters, after asking for forgiveness at the end of the three syllables of the hundred-syllable mantra, Om Ah Mu is used to invite the wisdom deity to descend. However, this tradition is a mixture of the rituals of the yoga tantra, and it seems to be a part of the mistake of those masters themselves. Some people think that it is the tradition of the father tantra, but it is not like that. In the tradition of Anuttarayoga, it is good that the wisdom deity of the self-generation does not descend, so there is no need to invite the descent in one's own tradition. From then on, it should be done like this, one's own.
Chinese
从心间放射出光芒。三界有情与器世界全部化为坛城的轮。光芒融化，融入守护轮。它融化为光，融入法生。它也融化为光，融入宫殿。宫殿融化为光，融入诸尊。眷属的诸尊和明妃融入主尊的心间。它也逐渐融入光明之中。之后，从禅定中起立，化为本尊之身。加持三处，回向善根。从念诵到此之间。虽然不是真正的大瑜伽，但因为是它的支分。经文中归纳于大瑜伽之中。关于朵玛的仪轨。将五尊的修法中所述的大部分记在心中。朵玛的加持如同上文的内供加持一样。或者按照续部第十九章的直接开示，如字面意义一样也可以。对此，邬金大师的红色朵玛仪轨另外存在，黑色坛城仪轨中存在的朵玛仪轨有变动。除了黑色仪轨中诸尊手较多的特点外，没有其他特点。两者都没有明确说明朵玛如何加持，这被认为是与修法中所述的甘露加持相似。通常被称为旧译派的，大多将朵玛和甘露的加持区别对待。然而，从印度翻译过来的密宗佛教的传统大多将两者视为相同，因此这里也应该如此。然而，邬金大师的这些朵玛仪轨，似乎是基于红色续部的第十一章朵玛品。因为词句也几乎相同。有些许不同之处，应知是略有差异。也就是从嗡啊班格纳安达格里大（藏文：ཨོཾ་ཨཱཿབིགྷྣཱནྟ་ཀྲྀཏ་，梵文天城体：विघ्नान्तकृत्，转写：vighnāntakṛt，字面意思：障碍终结者）到嗡啊吽（藏文：ཨོཾ་ཨཱཿཧཱུཾ，梵文天城体：ओम् आः हूँ，转写：oṃ āḥ hūṃ，字面意思：嗡啊吽）之间，像之前的内供一样加持朵玛五次。从自己的心间放射出光芒。红阎魔敌的坛城班杂萨玛扎（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजाः，转写：vajrasamājaḥ，字面意思：金刚萨玛扎）。嗡赫利西底哈（藏文：ཨོཾ་ཧྲཱིཿཥྚཱིཿཧཿ，梵文天城体：ओम् ह्रीः ष्टीः हः，转写：oṃ hrīḥ ṣṭīḥ haḥ，字面意思：嗡 赫利 悉底 哈）等供品供养。以诸佛之语等赞颂。观想安住在前方的虚空中。从自己的心间，从忿怒尊开始。从空性中刹那间化现红阎魔敌