English
Arising from the juncture of dissolving into the mind of bodhicitta, with the stream of great bliss nectar, pouring from the crown of all the deities and bestowing empowerment, cleansing all the defilements of body, speech, and mind, blessing them into the indivisible nature of the four vajras. From the complete transformation of the nectar drops residing on the crown, they become the lords of their respective families: the main one is Akshobhya. Vajravarahi is Amitabha or Heruka Vajra Chakra, as well as the Sky Chakra, and the Heart Chakra are Akshobhya. The Essence Chakra, as well as the Fire Chakra, and the Speech Chakra are Amitabha. The Quality Chakra, as well as the Water Chakra, and the Body Chakra are Vairochana. The yoginis residing in the Variegated Bindu Chakra, as well as the Earth Chakra are Ratnasambhava. The Wind Chakra, as well as the Wisdom Chakra, and the Gatekeepers are adorned with Amoghasiddhi. "Oṃ sarva tathāgata abhiṣekata samaya śrī ye hūṃ." Saying this, the empowerment deities dissolve into the family lord. Then, if actual offerings have been arranged, bless them. If it is merely a mental emanation, there is no need to bless it. In any case, as explained earlier during the accumulation of the gathering, offer with the two waters, the five sensual objects, and the sixteen vidyādharīs. "The white doe holds the mark," from this phrase, "the young maiden embraces the body," all qualities are complete, great bliss and so on, and goodness, both are completely abandoned, the offering is the nature of the three realms, offer with all things that arise. Then comes the praise. Although there is also a way of doing it with a complete mantra garland, since no reasonable basis for needing it appears, like the common way of Chakrasamvara, praise with the eight feet of the father and mother. Then, if you are enthusiastic, accompanied by the sound of cymbals and other musical instruments, at the end of the forty-eight verses, "Heruka glorious great wisdom, great yogi great capable one," from this phrase to "I prostrate to the mind of emptiness," praise also with the hundred names in between. Taste the inner offering with the three syllables, the heroes and
Chinese
所有瑜伽母聚集，以令人陶醉之物和各种肉类，以及所有誓言之物供养，所有这些都融入自己的心中。观修大乐坛城。十二瑜伽无罪积福，所有都体验无漏自性。了知恶劣坛城即是安乐。于迷乱诸根中体验大乐。刹那之间，无自他之体性。任何种种形象之有形者，以三地嬉戏坛城轮。坛城之轮如彩虹般显现空性无二，安住于此。这些是坛城之王至高之三摩地。此后，以大贪之方式为道，进入普行之行为：主要父母之空密加持，信解上降下稳之四喜于相续中生起。猪母前往空行母之所，空行母前往主母之所而造乐，其前往喇嘛之所，喇嘛前往主母之所等，四瑜伽母一次安住，称为享用者。第二次轮回寂灭，第三次轮回主，第四次轮回遍主。如是，明点轮之瑜伽母，亦可应用于五部四组，以及四门母四组，四隅母四组。此后，于十二轮中普行：自身化为引导之黑嘿汝嘎十二臂，即转为引导之坛城。如是，自身化为小嘿汝嘎红黄色，前往金刚轮、心轮之所，心轮前往金刚轮之所，安住于一切轮之中，即转为小嘿汝嘎之坛城。从该次第开始，自身化为身之嘿汝嘎蓝红白色，语轮前往身轮之所，身轮进入一切轮之中，即转为身之嘿汝嘎之坛城。此方式重复十一次。
English
All the yoginis gather, offering intoxicating substances and various kinds of meat, as well as all the substances of vows, all of which dissolve into one's own heart. Meditate on the great bliss mandala. Twelve yogis, without sin, accumulate merit, all experiencing the uncontaminated nature. Understand that the bad mandala is bliss. Experience great bliss in the confused senses. In that instant, there is no nature of self and other. Whatever various forms are tangible, with the three grounds, play the mandala wheel. The wheel of the mandala, like a rainbow, appears as emptiness inseparable, abide in that. These are the samadhis of the supreme king of mandalas. Then, taking the manner of great desire as the path, entering into all-encompassing conduct: the secret space of the main father and mother is blessed, believing that the four joys of descending and stabilizing arise in the continuum. The sow goes to the place of the dakinis, and the dakini goes to the place of the main mother, creating joy, and she goes to the place of the lama, and the lama goes to the place of the main mother, etc., the four yoginis abide once, which is called the enjoyer. The second time is the extinction of samsara, the third time is the lord of samsara, the fourth time is the pervasive lord of samsara. Likewise, the yoginis of the bindu wheel can also be applied to the four groups of five, as well as the four groups of four gate mothers, and the four groups of four corner mothers. Then, the all-encompassing conduct in the twelve wheels: oneself transforms into the guiding black Heruka with twelve arms, which becomes the guiding mandala. Likewise, oneself transforms into the small red-yellow Heruka, going to the place of the vajra wheel and the heart wheel, and the heart wheel goes to the place of the vajra wheel, abiding in all the wheels, which becomes the mandala of the small Heruka. Starting from that order, oneself transforms into the body Heruka of blue-red-white color, the speech wheel goes to the place of the body wheel, and the body wheel goes into all the wheels, which becomes the mandala of the body Heruka. Repeat this method eleven times.
Chinese
旋转后，直到进入金刚轮内， 旋转后，再次观想自己为空行母之海。这也就显示了观想花朵落于何处的轮。之后，从所有本尊的心间，以光芒的尖端，散发出坛城本尊的轮， 做了二利后，再次收摄，反复观修，这是事业之王殊胜的等持。然后，从心间的种子字 和手印中，以光芒的放射和收摄的次第，在明点的中央，观想坛城的 轮，这是明点的瑜伽。也就是以光芒的放射和收摄，融于明点，化为金 刚宝，成为手印。在其中心，观想坛城的主尊， 7-390 以心间的光芒，观想内外一切坛城都清晰显现。对此 心获得稳固之时，细微的种子字被其光芒牵引，将坛城的 一切轮都收摄于该种子字中，反复观修，据说五种征相会圆满，这是 细微的瑜伽。其中，事业之王殊胜和细明点的瑜伽，对于现观的念诵 来说，任何时候都不需要。对于成就所欲的殊胜悉地来说，虽然是普遍必须的重要之处，但是初学者对于这些，除了理解其意义之外，不应完全修习，因为文字会变得繁多，所以没有详细说明。 在这些之中，主要观修父父佛母双运的四喜之义，对于坛城的放射和收摄，仅仅是意乐即可的事业之王殊胜，只需修习这些即可。否则，现观的支分会缺失。在那之中， 明点和细微的瑜伽也完整地包含在一些续部的究竟心要中。上面所说的细明点 这些是从密集金刚的口诀中提取的，所以即使不修习此时的次第，这个仪轨的生起次第 也不会缺失支分，这是显而易见的。如果初学者修习，只需将心专注于心间和秘密的明点即可，对于其中的坛城之轮，仅仅意乐即可。 之后，清晰地确定念诵的对境，然后念诵咒语，父父佛母的心咒。
English
After rotating, until entering the Vajra wheel, After rotating, again contemplate yourself as the ocean of Dakinis. This also shows the contemplation of the wheel where the flower falls. After that, from the hearts of all the deities, with the tip of light, emanate the wheel of the mandala deities, Having done the two benefits, again gather them, repeatedly contemplate, this is the Samadhi of the supreme King of Action. Then, from the seed syllable of the heart And the hand symbol, with the order of the emission and absorption of light, in the center of the bindu, contemplate the wheel of the mandala, This is the yoga of the bindu. That is, with the emission and absorption of light, it dissolves into the bindu, transforming into a golden Vajra jewel, becoming a hand symbol. In its center, contemplate the main deity of the mandala, 7-390 With the light of the heart, contemplate that all the outer and inner mandalas appear clearly. To this, When the mind gains stability, the subtle seed syllable is drawn by its light, and the wheel of the mandala All are gathered into that seed syllable, repeatedly contemplate, it is said that the five signs will be perfected, this is the Subtle yoga. Among them, the supreme King of Action and the yoga of subtle bindu are not needed at any time for the recitation of Abhisamaya. Although it is a generally necessary and important point for accomplishing the supreme Siddhi of desires, beginners should not fully practice these except for understanding their meaning, because the words will become numerous, so it is not explained in detail. Among these, mainly contemplate the meaning of the four joys of the union of father and mother, and for the emission and absorption of the mandala, the supreme King of Action, which is only a matter of intention, only needs to be practiced. Otherwise, the branches of Abhisamaya will be missing. In that, The yoga of bindu and subtle are also completely contained in some of the ultimate heart essences of the tantras. The subtle bindu mentioned above These are extracted from the oral instructions of Guhyasamaja, so even if you do not practice the order at this time, the generation stage of this ritual It is obvious that the branches will not be missing. If a beginner practices, just focus the mind on the bindu of the heart and secret, and for the wheel of the mandala in it, only intention is enough. After that, clearly determine the object of meditation for recitation, and then recite the mantra, the heart mantra of father and mother.