English
Where to look? In the past, virtuous roots matured with the power of wisdom, and from this one alone, all Dharmas can be measured, which is wonderful. This is the mandala ritual that gathers the essence of good sayings from many Han and Tibetan scriptures. Whatever merit there is in writing this ritual, may it be dedicated to all sentient beings throughout the expanse of space. Thus, the one called "The Nectar Bindu, the Ritual of the Four Mandalas of Glorious Vajrasana," was definitely spoken by Gyal Kham Pa Tara Natha. May it be auspicious! Proofread and completed! Homage to Bhagavati Jnaneshvari! The one called "The Four Seats of Vajrasana: A Guidebook Opening the Door of Wisdom." Homage to the Guru! As this great bliss hundred-petaled lotus opens, the extremely bright stamen manifests, the unsurpassed Guru, Mother Jnaneshvari, I offer all things together to the crown of my head. Although past saints have composed it, it remains scattered and unclear. The path of profound secrecy, I will gather without confusion and write clearly. The oral instructions on the Completion Stage that come from the glorious Four Tantras of Vajrasana, although clear even from the direct teachings of the tantras, will be mainly explained relying on the oral instructions of the lineage of siddha translators. Among these, from the direction of the foot of my third seat and the upper part of the fourth, the establishment of the nature of reality is taught. From many other situations, the Completion Stage of the winds is also taught as appropriate. From the fourth seat of union, the sections on mudras of other bodies are taught. From the second chapter of Sangden, the inconceivable stages are shown, as well as the subtle bindus of the Generation Stage, namely the jewel bindu, between the eyebrows and the heart, namely the oral instructions on bindus, as well as the prevention of common going doors, as well as the actual Vanu of the Completion Stage, as well as the thirteen letters of the cow's hoof, as well as the two letters, as well as the one letter, as well as knowing the minds of others, as well as the fire offering of suchness. In the third chapter, there are the oral instructions on egg-born beings, as well as the thirteen letters of water, wood, and flowers, as well as upward transference, as well as entering the city and its branches. In the fourth chapter, there are the nine letters of water, wood, and rice ears, as well as the binding of the winds of the stupa vase, as well as the oral instructions on the stupa, as well as the stupa...
Chinese
以及，如何修持甚深圆满次第之理这二者。初者是，出自此续部之王的名为“巴威努玛”之口诀。于《秘密处之分别》第二品中说：“于彼之中所知者，识如虚空般观察”。此中“之中”之义，为四轮、眉间、后颈、宝珠这七者，此处为金刚宝珠。对此，也从所缘之门有相似之相，然由适当时机之修行者各自时机之差别，有生起次第和圆满次第各自转变之时。此处以转为生起次第之方式，于一座之初，观修皈依、发心、防护轮、供施食子、生起次第广略任何一种之最后，自身观为薄伽梵母智慧自在母，心与金刚萨埵和合，于秘密处交界之莲花尖端，观想从（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字所生之蓝色金刚，从豆粒大小之中心，有极细微之白明点，心专注其上而安住。或者自身明观为瑜伽虚空或金刚萨埵，与明妃智慧自在母或金刚慢母和合，于秘密处交界之金刚宝珠之中，如前观想具有手印之明点。此时，若不能观想智慧自在母为三面六臂，观想一面二臂，持白色卡章嘎和颅碗亦可。心专注彼所缘，如此修持风瑜伽：端正身姿，三次排除浊气，缓慢吸入上行气，尽可能压向下腹而屏住，再学习缓慢呼出。如此一个月等，由所缘清晰与否和精进大小之差别，如理修习。略微得气的征象是，产生乐或苦之任何一种觉受。此时，摇动双腿，缓慢捶打和揉搓股间前后等，于所缘和风瑜伽如前之状态中，令胃鼓胀，腹部翻滚，并从下行气之中略微向上提拉，不必经常如此，每两三次呼吸中，如此做一次即可。上下之气
English
And, the two ways of how to practice the profound completion stage. The first is, the oral instruction called "Bae Numa" which comes from this king of tantras. In the second chapter of "The Differentiation of Secret Places," it says, "In the middle of that, the knowable, consciousness should be examined like the sky." The meaning of "in the middle" here is the seven: the four wheels, the space between the eyebrows, the back of the neck, and the jewel, but here it is the vajra jewel. Even for that, there is a similar aspect from the door of the object of focus, but due to the differences in the timing of the practitioners at the appropriate times, there are times when the generation stage and the completion stage each change. Here, assuming that it changes to the generation stage, at the beginning of a session, after practicing refuge, generating bodhicitta, the protection wheel, offering torma, and any of the extensive or condensed generation stages, visualize yourself as the Bhagavatimati Yeshe Wangchukma (Wisdom Powerful Mother), your mind united with Vajrasattva, at the tip of the lotus at the junction of the secret place, visualize a blue vajra arising from the syllable (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), and in the center of the size of a bean, there is a very subtle white bindu, focus your mind on it and rest evenly. Or visualize yourself clearly as Yoga Space or Vajrasattva, united with the consort Yeshe Wangchukma or Vajra Proud Mother, in the vajra jewel at the junction of the secret place, visualize the bindu with hand symbols as before. At this time, if you cannot visualize Yeshe Wangchukma with three faces and six arms, you can visualize one face and two arms, holding a white khatvanga and a skull cup. Focus your mind on that object of focus, and practice this wind yoga as follows: straighten your body, expel the stale air three times, slowly inhale the upper air, hold it down as much as possible in the secret place, and then learn to exhale slowly. Practice this for a month or so, depending on the clarity of the object of focus and the difference in the size of your effort. The sign of slightly gaining air is that any feeling of pleasure or pain arises. At this time, shake your legs, and gently beat and rub the front and back of your thighs, etc., and in the state of the object of focus and wind yoga as before, make your stomach swell, your abdomen churn, and slightly pull upwards from the middle of the downward-clearing air, you don't always need to do this, do it once every two or three breaths. The upper and lower air
Chinese
应当努力修持具足四种圆满之法。第二，金刚念诵：在第二品中说：“此种子当念诵。”又说：“念诵与禅定瑜伽。”又在第四品中说：“如果瑜伽士想要念诵，应当舍弃心间的种子。”又说：“舍弃无声之语，应当具有意念之念诵。”等等。身体要端正。如果是在之前生起次第的安乐增长之二，或者稍微习惯了下面要讲的圆满次第的观想的时候，就以安乐来真实地增长。否则，就仅仅是信解。也就是，当气息进入时，忆念（藏文）吽（梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），并信解自己显现为本尊之身是安乐的。当气息安住时，忆念（藏文）阿（梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿），并信解自他二者都是安乐的。当气息外出时，忆念（藏文）嗡（梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），并信解一切显现都是安乐的。这个也可以作为下面要讲的所有圆满次第的前行方式来修持，也可以作为在那个圆满次第中生起安乐体验的增上缘来修持，也可以作为生起次第的微细明点的增上缘。在稍微习惯了遮止九门之行后，如果专门长久地修持这个，就会成为修习脉道的特殊方法。第二，真实的圆满次第，有周遍的圆满次第之要点和所周遍的圆满次第之要点两种。第一种可以分为不可思议的瑜伽和贪欲道之途径两种。其中的第一种，在《秘密根本续》第二品中说：“无色而为一切色。”等等所开示的，能表之明点，所表为离戏。也就是在自己显现为本尊的心间，在五瓣莲花的中心，观想一个蓝色的明点，在四个花瓣上，东方白色，北方黄色，西方红色，南方黑色，这样观想四个明点。如果能够同时清晰地观想，就对五个都摄心。如果不能，就一个一个地摄心。或者观想在金刚宝中，风心混合的红色明点，具有触感、热度、安乐和暖意的自性。然后对此一心专注。通过交替进行呼气、外持、内持来修习这个观想，会生起特殊的清晰体验。稍微习惯之后，就修习之前所说的秘密
English
One should diligently practice the four perfections. Second, the Vajra recitation: In the second chapter, it says, "This seed syllable should be recited." It also says, "Recitation and meditative yoga." And in the fourth chapter, it says, "If a yogi wants to recite, he should abandon the seed syllable in the heart." It also says, "Having abandoned soundless speech, one should engage in mental recitation." And so on. The posture should be well-adjusted. If it is the time of the two-fold increase of bliss in the generation stage, or when one is slightly accustomed to the visualization of the completion stage that will be explained below, then actually increase it with bliss. Otherwise, just have faith. That is, when the breath enters, remember (Tibetan) Hūṃ (Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽), and have faith that one's own manifestation as the deity's body is blissful. When the breath abides, remember (Tibetan) Ā (Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Chinese literal meaning: 阿), and have faith that both oneself and others are blissful. When the breath goes out, remember (Tibetan) Oṃ (Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: 嗡), and have faith that all appearances are blissful. This can also be applied as a preliminary practice for all the completion stages that will be explained below, and it can also be applied as an enhancing condition for the experience of bliss that arises in that completion stage, and it can also be an enhancing condition for the subtle bindus of the generation stage. After one is slightly accustomed to the practice of blocking the nine gates, if one practices this specifically for a long time, it will become a special method for training the channels. Second, the actual completion stage has two key points: the pervasive key point of the completion stage and the pervaded key point of the completion stage. The first can be divided into two: inconceivable yoga and the path of desire. The first of these is taught in the second chapter of the Guhyasamaja Tantra, which says, "Without color, it is the reality of all colors," and so on. The signifying bindu, the signified is free from elaboration. That is, in the heart of oneself, who is clear as the deity, in the center of the five-petaled lotus, visualize a blue bindu, and on the four petals, white in the east, yellow in the north, red in the west, and black in the south, thus visualizing four bindus. If you can clearly visualize them all at once, then focus on all five. If not, focus on them one by one. Alternatively, visualize a red bindu in the vajra jewel, a mixture of wind and mind, with the nature of touch, heat, bliss, and warmth. Then focus on it with one-pointedness. By practicing this visualization, alternating between exhaling, external retention, and internal retention, a special experience of clarity will arise. After becoming slightly accustomed, practice the secret mentioned earlier.
Chinese
如果修习微细脉的气功，就会生起乐空的体验，无边无际。那时，会自然而然地产生一种超越思维的、不可思议的无分别体验，就像用教导孩子和学生的例子，通过分别念来产生无分别念一样。如果所要修习的禅修是不分别，那么，正如经续中所说：“以智慧观察所知，以所知观察众生。”乐空的体验能使本尊身增长，本尊身明空乐自生能使一切显现增长，这就是它的意义。然而，应该这样实践：在舒适的坐垫上，以正确的身体姿势坐好，让气息自然流动。心中舍弃对过去、现在、未来三时的一切分别念，什么也不想。这里还说，观看方式是看鼻尖。正如根本续的第二密处所说：“以平等心的精进，唯有自性清净者，以意书写而完全通达，以意之花供养之。自性清净之妙香，智慧明灯照亮之。甘露朵玛满足之身，全部迎请而享用之。”这里说，将心安住在未被改变的自性中，这就是平等性，是坛城圆满意义的根本目标，是不可思议的目标的第一部分。自性清净是坛城清净的意义，深深地观察心的自性，寻找它的状态，结果发现内外两者，或者能取所取两者，或者生住灭三者，任何一个都不成立，安住于这种觉悟中，就是为了证悟心自性清净而寻找心，这是第二个大目标。所谓“意”，指的是显现和分别念两者。因此，涂抹香的意义是，无论显现什么，如色、声等，都在其上以向内反观的智慧去寻找和观察，虽然显现不灭，但安住于其自性无法言说之中，这是第三个大目标。同样，花的意义是，无论心中生起什么分别念的动摇，如贪嗔喜忧等，都安住于生起之物的自性之中。