English
their wisdom body. From the very nature, the vajra dharmadhatu, the blazing, unbearable wrathful one, generate a son as the essence of the body! Thus, one contemplates having made the supplication. According to the fifth root [practice] of the Eight Herukas, one contemplates that all the mandalas, spread out like seed syllables and egg-houses in their respective deity abodes, are inhaled into the principal deity's nostrils with a long breath, and simultaneously, all the egg-houses merge with the breath from the nostrils and are absorbed into one's own bodhicitta. In the manner of great desire, having gathered all the wisdom mandalas, the retinue residing in the mind, the mother of wisdom is made joyful. One contemplates as stated. The sixth root [practice] is blessing the secret space and entering equipoise with the four mudras, which is directly taught by the sadhana text: Desire is called the iron hook, entering the lotus is the noose, opening the mouth is the chain, sound resounding is the bell. Thus. Having entered equipoise through the movement of the four mudras, by the sound and light rays of great bliss, all the Tathagatas are invoked and enter the mouth, melting into bodhicitta by the fire of subsequent desire, and are emanated three times into the mother's lotus via the vajra path through the form of the body. According to the Eight Herukas, the dharmakaya resides in bodhicitta, the first descent is the immeasurable mansion, the second becomes the seat, from the third, the father's thought collection is perfected into letters. One contemplates the deities in the bhaga itself. Thus, from the complete transformation of the letter seed syllables, one visualizes the assembly of deities in the mother's space, by the condition of reciting the secret mantras of each deity, the body becomes completely perfected. Merely by uttering ཛཿ (ཛཿ, जः, Dzaḥ, Summoning), these are brought forth from the mother's space and placed in the space in front, and blessed into body, speech, and mind by ༀ་ཨཱཿཧཱུྃ་ (ༀ་ཨཱཿཧཱུྃ་, ॐ आः हूँ, Oṃ Āḥ Hūṃ, Body Speech Mind). One contemplates that by emanating and gathering light rays, the activities of the Buddhas are accomplished, and they reside on their respective seats. In this sadhana, the bodhicitta is emanated three times into the mother's space: the first draws the lines, the second blesses it into an immeasurable mansion, the third contemplates the mandala of the deities' seed syllables and letters clearly shining forth in that immeasurable mansion. The second, visualizing its meaning diligently, is: Approach and close approach, accomplishment and great accomplishment, in the mandala of the mother's lotus...
English
In the mandala of the blissful heart, the entire cloud-like assembly of Buddhas, without remainder, are absorbed by the supreme gift of joyful equality. Thus it is said. The root seventh, the emission outwards after my thought aggregates have become deities, is: The third, generating as deities, is: From OṂ VAJRA MAHĀ ŚRĪ (ༀ, ཨོཾ, Om, Om) (བཛྲ་, वज्र, Vajra, Vajra) (མ་ཧཱ་, महा, Mahā, Great) (ཤྲཱི་, श्री, Śrī, Auspicious) onwards, up to JVĀLANI HŪṂ PHAṬ (ཛྭ་ལ་ནི་, ज्वालनि, Jvālani, Blazing) (ཧཱུྃ་, हूं, Hūṃ, Hūṃ) (ཕཊ་, फट्, Phaṭ, Phaṭ), etc., arising while facing outwards. By this, the wondrous mandala of sons, the five families etc., including the four gatekeepers, are emanated through the door of uterine emission. This is due to reciting the principal mantra. The two HŪṂ (ཧཱུྃ་, हूं, Hūṃ, Hūṃ) syllables in the center of the mother's immeasurable palace become the forms of Vajra Heruka father-mother. By PHAṬ DZAḤ (ཕཊ་ཛཿ, फट् जः, Phaṭ Dzaḥ, Phaṭ Appear), they emanate from space and abide in the space in front, and by emanating and gathering light rays, they accomplish the deeds of a Buddha. Think that oneself dissolves into the principal father-mother and becomes non-dual. Similarly, the seed syllables of the four families, in order, become the forms of the Heruka father-mothers of the four families. By PHAṬ DZAḤ (ཕཊ་ཛཿ, फट् जः, Phaṭ Dzaḥ, Phaṭ Appear), they are emitted from space. Abiding in the space of the seats in the four directions, they accomplish the deeds of a Buddha by the practice of emanating and gathering light rays as before. Clearly visualize them abiding on their respective seats in the four directions. Similarly, the eight Karimas, the eight Singhamas, and the four gatekeepers are generated by the ritual of uterine emission. Second, the twenty-eight Ishvaris are: As in the introductory section, having become the mothers who generated the twenty sons, they are not generated by uterine emission, but from the heart of oneself visualized as Vajra Heruka, twenty-eight BHYO (བྷྱོ་, भ्यो, Bhyo, ?) syllables emanate. Due to reciting one's own mantra, clearly visualize them abiding on their respective seats, six each in the four directions of the outer courtyard, and one each at the four gates. It must be clearly visualized that the life-sphere of all deities is marked with the life-syllable of the pure wisdom being. The root eighth, binding with the four mudras, inviting the wisdom being and sealing, is: From the sadhana, in visualization, the latter part of visualizing with mantra and words, generating greatness, and the actual visualizations mentioned, are indicated by HŪṂ HA HE (ཧཱུྃ་ཧ་ཧེ་, हूं ह हॆ, Hūṃ Ha He, Hūṃ Ha He)... up to "the blazing mandala clearly appears." Binding with the seal-binding of the four mudras is: The clear appearance of the body color, hand attributes, ornaments, and attire of the assembly of deities thus visualized...
Chinese
三个（头）的右左两个在颈部和一起清晰地显现，而不是三个头一起粘连相似的样子，右面白色而笑，左面红色而呵斥，中间青黑色威猛忿怒的姿态具足，每一面红色而圆的眼睛三三具足，变化的面张开着，獠牙四四紧咬着，像闪电般闪烁的舌头卷曲着，以金刚的笑声使三地摇动，从忿怒皱纹聚集的鼻中发出不可忍受的吽声，从眉毛胡须中燃烧的火焰抛射出去，身躯巨大而肢体粗壮，青春饱满的姿态具足，以金刚的汗毛充满，那也是以贪爱的姿态而妩媚，以忿怒的姿态而勇猛，以愚痴的姿态而丑陋，即身的三种舞姿。发出哈哈嘻嘻等笑声，抓住！打！等呵斥，那些也是像千龙同时吼叫，或者千雷同时落下相似的声音和音调具足，威猛，即语的三种舞姿。随顺摄受愚痴众生的悲心，和以忿怒调伏不驯服有情的威严，观见一切在法性中味平等寂静，即意（心）的三种舞姿具足。如此以九种舞姿的姿态极度饱满，在燃烧的火堆中央，以四足右伸左屈的大力士姿势在自己的座上安住，如此清晰地确定，观想并清晰地显现。那也是对本尊显现总体和特别是装饰、手持物等专注的方式，如同寂静本尊的修法仪轨。如此观修，面前的本尊身清晰显现良好出现时，然后将其移至自己的身体上观修，何时清晰稳定的八种量出现，即：那也是清晰的四种量是：如此观修本尊，身躯的显现部分，甚至眼睛的黑白分明清晰，因此是萨勒（清晰）。那也不是缺乏觉性清晰锐利的沉没状态，而是觉性清晰空性，具有轻松自在的觉性，具有锐利，因此是森格（锐利）。观修的那些本尊也不是无心、物质的形态，像彩虹一样，而是甚至汗毛孔和头发丝都由遍知一切的智慧所摄持，因此，清净的根识的功德以百倍显现，并且清晰明亮地安住着。
English
of the three (heads), the right and left two, together with the neck, are clearly manifest, not like three heads stuck together, the right face white and smiling, the left face red and scolding, the central dark blue fierce and wrathful in aspect, each face endowed with three red and round eyes, with a gaping mouth that is changing, gnashing four fangs, a tongue curled, flashing like lightning, shaking the three realms with a vajra laugh, emitting an unbearable HUNG sound from the nose with furrowed brows, shooting forth blazing fire from the eyebrows and beard, a body large and limbs thick, with the posture of full youth, filled with vajra body hair, that also, graceful with the aspect of desire, heroic with the aspect of wrath, unpleasant with the aspect of delusion, these are the three dances of the body. Emitting laughter such as ha ha hi hi, scolding such as 'Seize!' 'Strike!', those also endowed with a sound and tone like a thousand dragons roaring at once, or a thousand thunderbolts falling at once, fierce, these are the three dances of speech. Compassion that follows and embraces deluded beings, and majesty that tames untamed sentient beings with wrath, peace that sees everything as having equal taste in dharmata, these are the three dances of mind. Thus, fully developed with the nine aspects of dance, in the center of a blazing mass of fire, abiding on one's seat with the posture of a great wrestler, right leg extended and left leg bent, thus clearly establishing, visualize and clearly manifest. That also, the manner of focusing the mind on the deity's appearance in general and in particular on ornaments, hand implements, etc., is according to the sadhana text of the peaceful approach. Thus having visualized, when the clear appearance of the deity's body in front is well produced, then transfer it to one's own body and visualize, when at some point the eight measures of clarity and stability arise, namely: That also, the four measures of clarity are: Thus visualizing the deity, the appearance aspect of the body, even down to the white and black of the eyes, is clearly distinct, thus 'sal le' (clear). That also, not being in a state of sinking lacking the sharp edge of clear awareness, but awareness clear and empty, with ease and relaxation, awareness endowed with sharpness, thus 'seng nge' (sharp). Those visualized deities also are not like a rainbow, a form of inanimate matter, but even the pores of the body hair and the strands of the head hair are held by the wisdom that knows all, therefore, hundreds of qualities of pure sense consciousness arise and abide clearly and brightly.
Chinese
如此这般的本尊身，也不是仅仅以“是如此”或“是存在”的推理之智所思，而是在意中如现量般清晰明亮地显现，明亮，即是清晰的四种量。具恩的华智仁波切，当他上马时，将左脚放入大马镫后，在右脚踩马镫之前，能够清晰地观想出八大教法七百二十五位本尊众，其身色、手持物、装饰、服饰等互不混淆。yet，不顾这生起次第的特征是什么，你们不要将生起次第视为无关紧要而舍弃，必须修持直到清晰和稳定的八种量生起，他说。因为他对我的具恩上师如此说，所以必须修持直到如此清晰和稳定的量得以现前。稳定的四种量是：不被懈怠等外在的过失所动摇。不被模糊、朦胧等变化的过失所改变。并且，不是仅仅短暂的时间，即使昼夜安住于等持中，也不会被微细的分别念所扰乱，清晰不会消失。身色、面容手、行住坐卧、放射和收摄光芒等各种相状，无论如何观修，都会如实显现，即是可以随意转变。这是稳定的四种量。总之，观修本尊时，通过清晰并安住，能够安住是功德，但观修时却很不清晰，而不观修时本尊身的相状却在心中明亮地显现，如果对那清晰本身有执着，那就是过失。因此，习惯了清晰显现后，必须精通收摄次第，这一点非常重要。如今，大多数人除了座后之外不进行收摄次第，又有人说因为必须恒常不离三坛城所以不进行收摄次第等等，这表明他们连生起次第和圆满次第的不共要点的一点点都不了解，并且只是清楚地显示了将对本尊的执着视为实有而不见其为过失的愚昧的自身标志。因此，收摄次第是净除死亡的习气，建立法身的缘起，不仅是将幻身收摄入光明中的圆满次第之道的成熟因素，总之，金刚乘之道的一切功德，都是通过在金刚身的关键处施加要点，使脉、气、明点汇集于中脉的作用而生起