English
The gradual increase occurred in this way. For the extremely numerous stages of the wheels, one should also understand their increase by analogy with this. In the abbreviated methods such as the thirteen-deity sadhana, one should understand that the essential points, such as the summing up of the five elements into one dissolving sequence, are completely present. Here, if one wonders how the yellow color of the Great Bliss Wheel transforms into the space element, it says in the Hevajra: "Joy is the nature of space; space, being yellow, transforms into a vajra." Just as the space element is combined with the Ratnasambhava family, it is the same here, so there is no contradiction. Therefore, the main deity's seat, the multi-colored lotus, is also the consciousness element. If that is what is spoken of as the wisdom element in other tantras, then here it is mostly considered that space and consciousness are one element, and within that, consciousness is emptiness and awareness, and space is bliss. In other classifications, the emptiness of space and wisdom are considered bliss, and these two are each spoken of as independent elements. What kind of ripening factors of the completion stage will these become? Although they are ripening factors for things like the impure appearances dissolving into clear light, and arising from that as the deity's form, for the most part they have already been combined with other previous occasions, so the combination here is not very important. However, it can be combined with arising as the deity's form in the post-meditation state from the bliss and emptiness of meditative equipoise, and with manifesting the deity's form in dreams from the clear light of sleep, and with arising as the deity's form at the time of waking up from that. Secondly, for the part that is not directly shown, but 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 the demons are not present there." Here it says that sleeping is the yoga of lying down, not sleeping is the yoga of conduct, rising is the yoga of rising, eating is the yoga of food, practicing the Dharma of the village is the yoga of desire, and reciting is the yoga of recitation. In some translations it says: "Practicing with food, etc., coitus." According to this, the "etc." includes recitation, near.ྡུ། If you want to show the torma etc., then from those, recitation, torma, abbreviation. The way to enter the session break and so on has already been said. Here are six yogas: food yoga, action yoga, subsequent yoga, sleep yoga, rising yoga, and bathing yoga. The first is: when eating, with the mantra of momentary appearance, make the body mandala clear. Bless the food as a torma, or briefly, purify with Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), realize with Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ), increase with Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), Ha (藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：Ha) is color, Ho (藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：Ho) is smell, Hrīḥ (藏文：ཧྲཱི，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrīḥ) is power, think that it is perfect. Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Samaya Śuddha Sarva Dharma Samaya Śuddho (藏文：྅，梵文天城体：，梵文罗马拟音：，汉语字面意思：) Haṃ. By this, the mantra, the tongue becomes a white vajra from Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Amrita Utata Ka Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) Ṭha (藏文：ཋ，梵文天城体：，梵文罗马拟音：ṭha，汉语字面意思：Ṭha) Ṭha (藏文：ཋ，梵文天城体：，梵文罗马拟音：ṭha，汉语字面意思：Ṭha) Traṃ (藏文：ཏྲཾ，梵文天城体：，梵文罗马拟音：traṃ，汉语字面意思：Traṃ) Aṃ (藏文：ཨཾ，梵文天城体：，梵文罗马拟音：aṃ，汉语字面意思：Aṃ) Khaṃ (藏文：ཁཾ，梵文天城体：，梵文罗马拟音：khaṃ，汉语字面意思：Khaṃ) Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). Having blessed it, in the middle of the burning tummo from the navel furnace, think that it is offered to the Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) which is the nature of all the assembled deities. Recite Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). Take the food with the left hand, and if it is not always possible with the left hand, take the first bite with the left hand. Having eaten, think that all the deities of the body mandala are satisfied. Offering the first portion of food, giving changbu, dedicating the leftovers, etc., are the same as usual. The differences in drinking are also the same as that ritual, offering by sprinkling drops. Hold the container with the left hand and drink. The second is: having been seized by the mind of enlightenment, knowing that all things are the manifestation of the wisdom of glorious Heruka, from the point of view of knowing the lama, Buddha, Bodhisattva, and oneself as Heruka, praise with the eight-verse praise and the root mantra. With the pride of being one's own Heruka, abandon fear and doubt. 8-261 From the point of view of being seized by the view of non-conceptualizing the three spheres, take and enjoy the qualities of desire as friends born together with great bliss. As mentioned above, the continuation of blessing the session break, know again and again that the appearance of activity is deity, the sound is mantra, and the thought is wisdom. Think that all sentient beings seen and heard are Chakrasamvara and Vajravarahi. Add Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) to the beginning of Āli and Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) Phaṭ (藏文：ཕཊ，梵文天城体：，梵文罗马拟音：phaṭ，汉语字面意思：Phaṭ) to the end of Kāli, and recite it once or three times. With the language of nature and the stable movement,
Chinese
的音声。 所有声音加持为咒语。如理念诵百字明，也能弥补缺失，启发天众心续。第三，以刹那形象的咒语，将自己和明妃的身体坛城完全明观，并加持金刚和莲花。广而言之，如金刚亥母卡姆卡拉塔拉尼的修法中所述，明观虚空秘密坛城。此外，如修法中所述，加持父母的三处和五处。或者，如从行用和现用中所出，加持心要近心要的四处也可以。两种盔甲也各自观修。认识四刹那和四喜的智慧后，开始随顺贪欲平等入定的喜乐，念诵随顺贪欲的慢咒。如果具有能力，则如昆达般将明点长久禁锢于宝珠中，并通过遣除和安置，使蕴界处之诸神以安乐而满足。如果不能那样做，则是以意念随顺贪欲。如果未被离欲之学处所束缚的那些人没有能力，则从顶轮到宝珠之间，菩提心运行的光芒中化现无量供品，悦意自己的身体坛城，再次将菩提心的微尘化为供云之聚和焚烧物，以各种供品供养智慧母身体坛城的诸神，并将焚烧物供养于火焰炽燃的圣众，认识俱生刹那，以啪（藏文：ཕཊ།）的音声取出，最后以嗡 萨瓦 达塔噶达 普匝 班匝 梭巴瓦 阿玛 郭杭。（藏文：ༀ་སརྦ་ཏཱ་ཐཱ་ག་ཏ་པཱུ་ཛ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཏྨ་ཀོ྅་ཧཾ།，梵文天城体：ओंसर्वतथागतपूजावज्रस्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ sarvatathāgatapūjāvajrasvabhāva ātmako'ham，汉语字面意思：嗡，一切如来供养，金刚自性，我即是）之语，执持供养之慢。第四，睡眠时，从收摄三有，到收摄自身为二手之间，如近摄之时一样。座垫莲花日，怖畏金刚，时间和名称也依次收摄于自身。将自己的誓言尊融入心间的身坛城之主尊智慧尊。再将其融入父母。父亲融入心间的莲花日或莲花月。莲花融入太阳。太阳融入吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。
English
of sound. Bless all sounds as mantras. Reciting the Hundred Syllable Mantra as appropriate can also make up for deficiencies and stimulate the minds of the deities. Third, with the mantra of instantaneous appearance, clearly visualize the entire mandala of the body of oneself and the consort, and bless the vajra and lotus. In detail, as explained in the practice of Vajravarahi Kamakala Tarani, visualize the secret mandala of space. Furthermore, as explained in the practice, bless the three places and five places of the father and mother. Alternatively, as it appears from the practice and manifestation, it is also acceptable to bless the four places of the essential and near-essential. The two armors are also meditated on separately. After recognizing the four moments and the wisdom of the four joys, one should begin the joy of entering into equanimity with subsequent attachment, and also recite the mantra of holding the pride of subsequent attachment. If one has the ability, one should restrain the bindu in the jewel for a long time like a kunda, and by reversing and placing it, one should satisfy the deities of the aggregates, elements, and sources with bliss. If one cannot do that, then one should contemplate subsequent attachment with the mind. If those who are not bound by the discipline of detachment do not have the ability, then from the crown of the head to the jewel, from the rays of light emanating from the Bodhicitta, emanate infinite offerings, pleasing one's own body mandala, and again transform the minute particles of Bodhicitta into a mass of offering clouds and sacrificial substances, offering various offerings to the deities of the wisdom mother's body mandala, and offering burnt offerings to the assembly of deities blazing with fire, recognizing the co-emergent moment, extracting it with the sound of Phat (Tibetan: ཕཊ།), and finally with Om Sarva Tathagata Puja Vajra Svabhava Atma Koham. (Tibetan: ༀ་སརྦ་ཏཱ་ཐཱ་ག་ཏ་པཱུ་ཛ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཏྨ་ཀོ྅་ཧཾ།, Sanskrit Devanagari: ओंसर्वतथागतपूजावज्रस्वभाव आत्माकोऽहम्, Sanskrit Romanization: oṃ sarvatathāgatapūjāvajrasvabhāva ātmako'ham, Literal Chinese meaning: Om, all Tathagata offerings, Vajra nature, I am) one should hold the pride of offering. Fourth, when sleeping, from gathering the three existences to gathering oneself into the two hands, as in the case of near-gathering. The seat, lotus, sun, terrifying one, time, and names are also gradually gathered into oneself. One's own Samaya being is absorbed into the wisdom being, the main deity of the body mandala in the heart. Then that is absorbed into the mother and father. The father is absorbed into the lotus sun or lotus moon in the heart. The lotus is absorbed into the sun. That Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum).