English
The stages of dissolution. Obtaining the dissolution of the remaining parts of the Mother and the face and hands, etc. From the dissolution of everything into the heart until the dissolution of the main deity, luminosity appears, continuing until death and deep sleep. From this, the arising of dreams and the bardo is the deity of the session. Here, the stages of gathering in the mandala of the five wheels occur in this way. For those with a great many stages of wheels, it should be understood that this is also extended by analogy. In the condensed practices such as the thirteen-deity practice, it should be understood that the main points of the meaning, such as the five elements dissolving into one, are complete. Here, how does the yellow Great Bliss Wheel transform into the space element? In the Hevajra it says, "Joy is the nature of space, space becomes the stinginess of the vajra." Just as the space element is combined with Ratnasambhava, it is the same here, so there is no contradiction. Therefore, the main deity's seat, the variegated lotus, is also the consciousness element. If that is what is said in other tantras as the wisdom element, then here space and consciousness are mostly regarded as one element. The consciousness within it is emptiness and awareness, and space is bliss. In other classifications, space is considered emptiness, and wisdom is considered bliss. These two are said to be independent elements. Which completion stage do these become the ripening cause for? Although they are the ripening causes for the types of impure appearances gathering into luminosity, and the types of arising as deities from that, mostly they have already been combined with other previous occasions. Therefore, combination is not the main thing here. However, it can be combined with arising as the subsequent deity from the bliss-emptiness of meditative equipoise, arising as the dream deity from the luminosity of sleep, and arising as the deity at the time of waking up from that, and so on. Second, what is not directly shown is supplemented by what is said in the tantras. There are two types: constant yoga and special yoga. The first is, in the root tantra it says, "Whether asleep, not asleep, or risen, eating or practicing the Dharma of the village, the mantra practitioner should always recite, for demons are not present there." This means that sleeping is the yoga of sleeping. Not asleep is the yoga of conduct. Risen is the yoga of rising. Eating
Chinese
无论生起何者皆可。坛城之本尊众，无论是种子字坛城，还是心咒坛城，或者生起具有面容和手印的本尊，都可以。重要的是在心中清晰显现。口中念诵并非必须，但在清晰显现具有面容和手印的本尊时，为了使观想清晰，口中念诵也不相违背。然后，用酒等精华物质涂抹左手，并多次念诵三字明。特别是嗡嗡哈等，嗡嗡班等，以及主尊父母的心咒，并在所有眷属本尊的咒语末尾加上三字明，以此供养酒和精华物质，以及内供、朵玛、谷物等实物。从涂足水到乐器，以及嗡 贝尼 班匝日尼 吽 吽 啪等十六供养天女进行供养。右手摇动手鼓，用八支赞颂词进行赞颂。念诵三遍百字明以弥补不足。向手之本尊祈祷所愿。将供养于手的供品放入一个容器中，将粘在手上的供品用右手擦拭，堆积在左手掌中。用左手无名指将少许涂抹在心口、舌尖和额头上，并念诵吽 阿 嗡。剩余的随意放置。然后念诵瑜伽清净咒。将手做成莲花环绕的姿势，最后放在头顶，观想手之本尊从头顶进入，融入盔甲和身体坛城中。将供养手供的剩余供品，根据情况混合到会供品或食物中，或者放在家中，将会增长受用。如是，在《行品》中说：瑜伽士的手供，消除贫困，转变所愿。心念转为他，获得食物、衣物等。恒常供养，心中所想皆能成就。如是说，总的来说，成就一切所愿，特别是被认为是消除贫困的殊胜方法。心念转为他等，即使心中没有想到，这样翻译也很合适。第二，外供，说是要在黎明或早上的时段进行，这只是象征性的，在其他时间也可以。如果是时段之间，那么我。
Chinese
或者以五种现观的明观，或者仅仅是种子字，或者通过三种生起次第的仪轨，或者通过刹那生起等任何一种生起次第的仪轨都可以。但在此处，主要是以心咒生起一切主尊和眷属。那时，虽然主要是在心中清晰地观想本尊的形象，但口中念诵现观也没有任何妨碍。然后，一定要迎请和遣返智慧尊。如果喜欢广大的仪轨，也可以穿戴盔甲和进行灌顶。然后，忆念三十七道品之清净。从供水到音乐，以及从心间化现的十六供养天女进行供养。如果喜欢广大的仪轨，也可以供养许多其他的供品。在此，完整地进行手印供养的仪轨，或者简化为仅仅以十二位盔甲神的手印供养也可以。无论如何，在尚未进行手印神祈请返回之前，左手拿起鲜花，念诵三字明，向主尊父母供养鲜花。再次，也以心咒供养鲜花，也以近心咒供养鲜花。之后，从空行母开始，直到阎魔敌之间，以各自的咒语供养鲜花。之后，在手印诸神的处所，也用右手拿起鲜花，以各自的咒语供养。将供养在手上的那些鲜花，一边念诵父母本尊的八支，一边丢在坛城的中央。然后，按照手印神祈请返回手印供养的仪轨进行。在那之后，对面前的生起次第进行内供、咒供、赞颂、忏悔、对本尊进行心性专注、念诵和祈愿等。如果能够做到，也可以在此处供养食子。如果要做会供，也应该在此处进行。一般来说，即使这两者没有做到，仪轨也不会缺失。但似乎进行食子供养的情况更多。之后，以百字明弥补遗漏，祈祷所愿。以瑜伽清净的咒语和手印将坛城融入自身。顺便，对于到来的宾客，在“嗡，你们为了众生的利益”等结束时，摇动钹，用无名指触碰地面，念诵“嗡 班杂 穆 (藏文：ཨོཾ་བཛྲ་མུཿ，梵文天城体：ओँ वज्र मुः，梵文罗马拟音：oṃ vajra muḥ，汉语字面意思：嗡，金刚，穆)” ，祈请返回各自的处所。对于这个，有些人说用祈请返回的语句，从自己的坛城返回后，需要融入自己的心间。
English
Or with the fivefold clear perception of Abhisamaya, or just the seed syllables, or through the ritual of the three kinds of generation stages, or through any generation stage ritual such as instantaneous generation. But here, the main focus is on generating all the main deities and retinues with the heart mantra. At that time, although the main thing is to clearly visualize the form of the deity in the mind, there is no contradiction in verbally reciting the Abhisamaya. Then, it is necessary to definitely invite and dismiss the wisdom beings. If you prefer an extensive ritual, you can also wear armor and perform empowerment. Then, remember the purity of the thirty-seven factors of enlightenment. From offering water to music, and offering with the sixteen offering goddesses emanated from the heart. If you like an extensive ritual, you can also offer many other offerings. Here, perform the complete hand mudra offering ritual, or simplify it to just the hand mudra offering of the twelve armor deities. In any case, before the hand deities are invited to return, take a flower with the left hand, recite the three-syllable mantra, and offer the flower to the main deity, the father and mother. Again, offer flowers with the heart mantra, and also offer flowers with the near-heart mantra. After that, starting from the Dakini, up to Yamari, offer flowers with their respective mantras. After that, at the places of the hand deities, also take a flower with the right hand and offer it with their respective mantras. Throw those flowers offered on the hands in the center of the mandala while reciting the eight branches of the father and mother deities. Then, follow the ritual of hand mudra offering to invite the hand deities to return. After that, perform inner offering, mantra offering, praise, confession, mind fixation on the deity, recitation, and aspiration prayers for the front generation. If possible, you can also offer torma here. If you want to do a tsog offering, it should also be done here. In general, even if these two are not done, the ritual will not be incomplete. But it seems that offering torma is more common. After that, make up for omissions with the hundred-syllable mantra, and pray for wishes to be fulfilled. With the mantra and mudra of Yoga Shuddha, absorb the mandala into oneself. By the way, for the guests who have come, at the end of "Om, you for the benefit of sentient beings," etc., shake the cymbals, touch the ground with the ring finger, and recite "Om Vajra Muḥ (藏文：ཨོཾ་བཛྲ་མུཿ，梵文天城体：ओँ वज्र मुः，梵文罗马拟音：oṃ vajra muḥ，汉语字面意思：嗡，金刚，穆)", and pray for them to return to their respective places. Regarding this, some say that with the words of inviting to return, after returning from one's own mandala, it is necessary to absorb them into one's heart.
Chinese
称作如此。在那之后，进行祈愿和吉祥之事，或者将那些加在朵玛或会供的末尾，在念诵百字明之前完成，这里就不需要了。如果实在做不到那样，简略的外供是：在曼荼罗前陈设供品朵玛，加持内供，只生起手供的盔甲神。即使没有完成其他的供养，仅仅供奉内供也可以。触碰曼荼罗，念诵加持处所的咒语。用左手拇指和食指从内供中取出一部分，在曼荼罗的中央，做成一个双层叠加的六角形三角法源。在它的中央，用内供做一个圆点。在绘制这些的时候，念诵三个字母。然后，像迎请智慧尊一样，迎请胜乐金刚的坛城诸尊。念诵一遍诸尊的咒语，观想整个坛城安住。加持所有的供品，一定要做外供、内供、密供和八支赞。供品多没有过失，按照适当的方式补充。之后供奉朵玛。如果要做会供等，就在这里进行。之后的行为和真实的外供相同。用手指取下附着在曼荼罗上的甘露，念诵 ཧཱུཾ་（藏文， हूं，hūṃ，吽）, ཨཱཿ（藏文，आः，āḥ，阿）, ཨོཾ་（藏文，ओं，oṃ，嗡），涂在三个部位。然后，也像之前一样，请手供神返回自身。这里的清净是：下方的法源是解脱三门，上方是慈悲的大乐三，圆圈是证悟味道平等之智慧，从中生起本尊身是修持坛城。第三个是轮供，在别处了解。根本的第二部分是略微展示修法之誓言，关于此续部所说的独特誓言，以及与其他续部共同的誓言两种。第一种，九瑜伽之誓言是，在《行品》中说：“安住与起立，进入与完成，加持与灌顶，禅定供养近摄。”这样说了，在《名句》中也与之相同。安住瑜伽是积累资粮，生起包括保护轮、宫殿和座垫等一切。
English
It is called so. After that, perform prayers and auspicious deeds, or add those to the end of the torma or tsok offering, and if it has already been done before reciting the Hundred Syllable Mantra, it is not needed here. If it is too difficult to do that much, the abbreviated outer offering is: arrange the offering torma in front of the mandala, bless the inner offering, and only generate the armor deity of the hand offering. Even if other offerings are not completed, it is sufficient to only offer the inner offering. Touch the mandala and recite the mantra of blessing the place. With the left thumb and forefinger, take some of the inner offering and make a double-layered six-pointed triangular dharma source in the center of the mandala. In the center of that, make a round dot with the inner offering. When drawing these, recite the three syllables. Then, like inviting the wisdom being, invite the mandala deities of Chakrasamvara. Recite the mantra of the deities once, and visualize the entire mandala as abiding. Bless all the offerings, and be sure to perform the outer offering, inner offering, secret offering, and the eight-limbed praise. There is no fault in having many offerings, supplement them in an appropriate manner. After that, offer the torma. If you are going to do a tsok offering, etc., do it here. The subsequent actions are the same as the actual outer offering. Take the nectar that has adhered to the mandala with your ring finger, and apply it to the three places while reciting ཧཱུཾ་（Tibetan, हूं，hūṃ, meaning Hum）, ཨཱཿ（Tibetan, आः，āḥ, meaning Ah）, ཨོཾ་（Tibetan, ओं，oṃ, meaning Om）. Then, also as before, invite the hand offering deity to return to your own body. The purification here is: the lower dharma source is the three doors of liberation, the upper one is the three great bliss of compassion, the circle is the wisdom of realizing the equality of taste. The arising of the deity's body from that is the practice of the mandala. The third is the wheel offering, which should be understood elsewhere. The second part of the root is to briefly show the vows of the sadhana, of the unique vows spoken of in this tantra, and the vows common to other tantras. The first, the vows of the nine yogas, is stated in the Conduct Chapter: "Abiding and arising, entering and completing, blessing and empowerment, samadhi offering are closely gathered." It is said, and it is the same in the Nomenclature. The yoga of abiding is accumulating the accumulation. Generating everything up to and including the protective wheel, palace, and seat.
Chinese
。是生起坛城本誓尊之类。进入是混合三使者，迎请智慧尊之类。此黑法，生起进入灌顶三者交替出现。因为主尊的生起进入灌顶三者圆满之后，出现整个坛城的生起进入灌顶三者。圆满瑜伽是身坛城。加持瑜伽是，两种盔甲，身语意和五处加持。灌顶瑜伽是给本尊灌顶。三摩地瑜伽是清净忆念，与本尊身和慢心平等安住，以及股线瑜伽。供养是咒供和内外以及秘密和赞颂的供养等。近摄瑜伽是，进入近摄座间等。如此，安住瑜伽和，生起瑜伽和，进入瑜伽和，圆满瑜伽和，加持瑜伽和，灌顶瑜伽和，三摩地瑜伽和，供养瑜伽和，近摄瑜伽，是九种瑜伽。三身道用的次第是，观修外坛城使粗的身完全清净是化身道用。修身坛城，使微细的本尊身之自性语风清净，并且是安乐之因，是报身道用。清净忆念是菩提方面的，是思虑法性的意义，因此是法身道用。又是瑜伽母行中，说了外坛城盔甲智慧迎请后随喜等之后，这是应知化身，想圆满受用，听。这样说。又布啦等完全结合，于处与处中完全安住，应喜嘿汝嘎吉祥自性，二十四个字是，应知圆满受用。这样说。法和受用化身之，三身清净是观修，三十七菩提分法，那是一定会出现。这样说。又是以三种智慧作为道用是，明示中，生起次第的