English
In the sky above, a white Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Roman transliteration: oṃ, Chinese literal meaning: Om). From that, rays of light emanate. From the hearts of all Buddhas, wisdom nectar is invited and dissolves into the Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Roman transliteration: oṃ, Chinese literal meaning: Om) syllable. The falling of the Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Roman transliteration: oṃ, Chinese literal meaning: Om) syllable mixes with the previous nectar, transforming it into an ocean of the five supreme nectars of ultimate great bliss wisdom. Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Roman transliteration: oṃ, Chinese literal meaning: Om) Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Roman transliteration: āḥ, Chinese literal meaning: Ah) Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: Hum). Recite five times or more. For minor aspects such as inner offering blessings, some sadhanas and other sadhanas to be explained have slight differences in the characteristics of each tradition. If it can be done, it should be done according to one's own tradition. If it cannot be done that way, it is also acceptable to combine one into all. The tongues of the deities, from the Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: Hum) syllable, draw the nectar with the rays of white vajra light, and by partaking of it, they become satisfied and pleased. Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Roman transliteration: oṃ, Chinese literal meaning: Om) Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Roman transliteration: āḥ, Chinese literal meaning: Ah) Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: Hum). Thus, the nectar is tasted. Then, in one's own heart, meditate on a triple deity, either elaborate or concise. The light of the Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: Hum) syllable transforms all the outer and inner contents of the three realms into the wheel of the mandala. Gather into the wheel of the mandala that you are meditating on. The wheel of the mandala that you are meditating on is also free from the illusion of grasping and being grasped. Knowing that the ultimate mind is the nature of great perfection, one should meditate on the mandala that is indivisible from clarity and emptiness. As it is also said in the scripture: Because it abides in two illusions. This explains that the two, grasping and being grasped, are illusory appearances. The nature of illusion is not that itself. This explains that grasping and being grasped are not established in their state. The mind is always without illusion. This explains that the ultimate mind is liberated from grasping and being grasped. Other than this, it is not that itself. This explains that the wheel of the mandala is the ultimate mind. All the conventional dharmas of grasping and being grasped are also not that. It is also not established apart from that, because its own nature is empty. Chaglo used the terms of completion stage illusory body clear light union here, which is merely a display of the cleverness of the translators and scholars in the sacred places. The tradition of Palden is the Shar tradition, so it is slightly inconsistent. The instructions in this text are the same as the instructions for the generation stage, so it has already been clearly explained in the Black Wrathful One's Sadhana, Vajra Light. Here is the characteristic of supreme joy.
Chinese
哦，并且观想具有殊胜安乐之身的本尊。这表明，生起次第的本尊也必须显现为空乐。因此，生起处加持，三金刚加持，灌顶增益，迎请融入智慧，供养赞颂，享用甘露，展开和收摄坛城，这些都是大瑜伽。此时要修的圆满次第是四瑜伽次第。如《金刚光芒成就法》中所述，念诵的对境也如积聚智慧足迹之法。在吉祥持明者的论典中，作为黑法的成就法，需要从智慧道中生起。虽然只说了需要智慧萨埵的座坛城，但这表明也需要身金刚的座风，语金刚的座水，意金刚的座火。按照直接的说法，足迹法和这个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 什提 维格利达 纳纳 吽 吽 啪 啪 梭哈。这是十四字心咒。嗡 亚玛惹匝 萨多美亚 亚美度如纳 哟达亚 亚达哟尼惹 亚克谢亚 亚克谢 亚匝 纳惹玛亚 吽 啪 啪 梭哈。这是轮的事业咒。有些上师认为也要念诵七字咒。轮的咒语是：嗡 阿 哲纳 哲嘎 吽 啪 梭哈。从这到嗡 阿 班杂惹德 吽 啪 梭哈 之间，各自随喜的咒语都是各自五倍增长。如果想要收座，清净的忆念是：无等四方城，忆念安住于东门，南门如法断除，神足为西门，自在力为北门。四禅为马厩，四禅定为门环，总持和天女众。铃声等九支，庄严是菩提支，八正道为柱子。八解脱清净，各种金刚角和面，角能摧毁二十种坏聚见，金刚线是转法轮，无过失的莲花，眉间和心
English
Oṃ, and contemplate the deity with the form of supreme bliss. This indicates that the deity of the generation stage must also appear as bliss-emptiness. Therefore, the blessing of the birth-source, the blessing of the three vajras, the empowerment and increase, the summoning and absorption of wisdom, offerings and praises, the tasting of nectar, and the unfolding and gathering of the mandala—these are the great yoga. In this case, the completion stage to be meditated upon is the four-yoga sequence. As explained in the accomplishment method of Vajra Rays, the objects of recitation are also in accordance with the method of the footprints of accumulated wisdom. In the treatises of the glorious holders, as an accomplishment method of black practice, it is necessary to arise from the path of wisdom. Although it is only said that the mandala of the seat of the wisdom being is needed, this indicates that the seat-wind of the body vajra, the seat-water of the speech vajra, and the seat-fire of the mind vajra are also needed. According to the direct explanation, there is a difference between the footprint method and this in terms of the four vajra seats and the four-syllable seats in the heart, but they are the same. The mantra for recitation is: Oṃ hrīḥ ṣṭīḥ vikrīta nāna hūṃ hūṃ phaṭ phaṭ svāhā. This is the fourteen-syllable heart mantra. Oṃ yamarāja sado meya yame duruṇa yodaya yada yoni ra yakṣeya yakṣeya yatsa nirāmaya hūṃ phaṭ phaṭ svāhā. This is the action mantra of the wheel. Some lamas consider reciting the seven-syllable mantra as well. The mantra of the wheel is: Oṃ āḥ jina jik hūṃ phaṭ svāhā. From this to Oṃ āḥ vajra rati hūṃ phaṭ svāhā, the mantras of enjoyment for each individual are multiplied fivefold. If you want to gather the session, the pure mindfulness is: The unequaled four-sided city, mindfulness is placed at the east gate, the south gate is the correct abandonment, the miraculous feet are the west gate, and power is said to be the north gate. The four dhyānas are the horse stables, the four samādhis are the door rings, the dhāraṇīs and the assembly of goddesses. The sound of the bell and other nine branches, the ornaments are the limbs of enlightenment, and the eightfold noble path is the pillars. The eight liberations are pure, the various vajra corners and faces, the horns destroy the twenty views of annihilation, the vajra line turns the wheel of Dharma, the lotus without fault, the eyebrows and the heart.
Chinese
莲花日月之座上，五种智慧皆圆满，五蕴烦恼皆清净，五部如来忿怒尊。降伏四魔及四障，舍弃四见乃四力，四位护门忿怒尊。四大皆已极清净，四度圆满无量义，四位智慧天女尊。清净色等之自性，六度波罗蜜多圆，充满智慧甘露之器，坛城即是法界性。如是说。完成本尊瑜伽，念诵圆满后，若欲进入座间休息时，从“嗡 阿 噜巴 班杂 吽”开始，到“坛城自在您敬礼”之间进行供赞，并在心咒末尾加上“嗡 阿 吽”来品尝甘露。此时，在红黑法类的修法仪轨和贝丹（དཔལ་འཛིན་）所著的两种仪轨，以及阎魔敌生起等一些仪轨的实践中，有提到迎请自生本尊的智慧尊降临。由于大多数藏人都这样做，按照这些上师的传统，在三字明之后祈请宽恕，然后念诵“嗡 阿 穆”来迎请智慧尊降临。然而，这种传统是与瑜伽续部的仪轨相混淆的，这似乎是这些上师们自己的错误。有些人认为这是父续的自宗，但并非如此。因此，在无上瑜伽的传统中，不迎请自生本尊的智慧尊是最好的，所以自宗不需要进行迎请。然后就这样做：从自己的心间发出光芒，三界所有情器都变成坛城的轮涅。化光融入守护轮，守护轮化光融入法生，法生也化光融入宫殿，宫殿化光融入本尊众，眷属本尊众和明妃融入主尊的心间，然后依次融入光明之中。之后，从座间休息的本尊身相中起立，加持三处，然后回向善根。从念诵到此之间，虽然不是真正的大瑜伽，但因为是大瑜伽的支分，所以经典中归为大瑜伽之列。朵玛仪轨中，五部佛
English
Upon the lotus and solar-lunar seat, the five wisdoms are all complete, the five aggregates and afflictions are all purified, the five families of wrathful Sugatas. Subduing the four maras and four obscurations, abandoning the four views is the essence of the four powers, the four gate-guarding executioners. The four elements are all utterly pure, the four perfections are the essence of immeasurable qualities, the four wisdom goddesses. The very nature of pure form, etc., the six perfections are perfectly complete, a vessel filled with the nectar of wisdom, the mandala is the very nature of the Dharmadhatu. Thus it is said. Having completed the deity yoga and finished the recitation, if one wishes to enter the session break, from "Om Ah Rupa Vajra Hum," to "Mandala Lord, I prostrate to you," perform the offering and praise, and add "Om Ah Hum" to the end of the mantra to taste the nectar. At this time, in the practice of the red and black methods and the two rituals composed by Peldzin, as well as in the practice of some texts such as Yamari arising, it is said that the wisdom deity of the self-generation deity is invited to depart. Since most Tibetans do this, according to the tradition of these masters, after the hundred-syllable mantra, one asks for forgiveness, and then recites "Om Ah Mu" to invite the wisdom deity to depart. However, this tradition is mixed with the rituals of the Yoga Tantra, which seems to be a mistake of these masters themselves. Some think that this is the self-tradition of the Father Tantra, but it is not so. Therefore, in the tradition of Anuttarayoga, it is best not to invite the wisdom deity of the self-generation deity to depart, so there is no need to perform the invitation to depart in one's own tradition. Then do this: from one's own heart, rays of light emanate, all beings and environments of the three realms become the wheel of the mandala. Dissolve into light and merge into the protective wheel. That dissolves into light and merges into the Dharma origin. That also dissolves into light and merges into the palace. The palace dissolves into light and merges into the deity assembly. The retinue deity assembly and the consort merge into the heart of the main deity. That also gradually dissolves into clear light. Then, arise as the deity form of the session break, bless the three places, and then dedicate the merit. From the recitation until then, although it is not the actual Great Yoga, it is included in the category of Great Yoga in the scriptures because it is a branch of it. In the Torma ritual, the five Buddhas