Chinese
第二，寂静且极度微笑，容光焕发的面容变化，具有沉浸于三摩地状态的姿态，以相好庄严而闪耀。右手持金刚于胸前，左手持铃倚靠腰间，拥抱佛母。头发结成发髻。双足以圆满的金刚跏趺坐姿安住。从父尊的心间发出吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。光芒四射并完全聚集，化为铃。从铃中发出光芒，聚集了世间一切智慧的成分并融入其中，完全转变。在父尊左侧近旁的怀中，母尊金刚界自在母，肤色青蓝，右手持铃拥抱父尊，左手持金刚于自身胸前，以禁行者的跏趺坐姿紧密相拥。二者皆以十三种寂静的装饰品庄严，具备九种寂静的姿态。六种颜色的光芒，每一种都放射出六百万的光芒，安住在这样的境界中。父尊和母尊的心间，各自有与其相似的智慧勇识，舍弃了装饰和法器，各自心间的月亮上，恒常显现蓝色的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字和母（藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：母）字。从那发出的光芒，将十方四时的诸佛及其眷属全部迎请为金刚萨埵父尊母尊的形象。如同水入水一般，与自身无二无别地融合。再次从心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字发出光芒，迎请以不动明王为主的五部本尊父尊母尊的形象。五部父尊母尊无二地结合。从后生之火融化的五种智慧甘露，降临到头顶的五个部位，从而灌顶，充满全身。清净五毒。五蕴转化为五部佛。观想剩余的甘露稳固于头顶，五部本尊化现为报身形象，作为头饰。再次，观想头顶的月亮上有白色嗡（藏文：ༀ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉间的莲花上有红色阿（藏文：ཨཱཾ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），心间的太阳上有蓝色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从这三处发出的光芒，迎请充满虚空的三金刚坛城本尊，融入各自的字中，从而与一切如来之三金刚无二无别。字等。
English
Secondly, the peaceful and extremely smiling, radiant face changes, possessing the demeanor of indulging in the state of Samadhi, blazing with marks and signs. The right hand holds a vajra at the heart, and the left hand holds a bell resting on the hip, embracing the consort. The hair is in a matted topknot. The two feet are firmly seated in the complete vajra posture. From the father's heart, the syllable Mūṃ (藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：母) arises. Light radiates and completely gathers, transforming into a bell. From that, light radiates, gathering all the elements of wisdom from the realms of the world and dissolving into it, completely transforming. In the father's left side, in the near lap, is the mother, Vajradhatvishvari, blue in color, holding a bell in her right hand, embracing the father, and holding a vajra in her left hand at her own heart, closely embracing in the posture of an ascetic. Both are adorned with thirteen peaceful ornaments, possessing the nine peaceful demeanors. Each of the six colors of light radiates with six million rays, residing in such a realm. In the hearts of the father and mother, there are wisdom beings resembling themselves, each without ornaments and implements, and in the hearts of each, on the moon, the blue syllables Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Mūṃ (藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：母) are constantly appearing. From that arising light, all the Buddhas of the ten directions and four times, along with their retinue, are invited in the form of Vajrasattva father and mother. Like water poured into water, they mix inseparably into one's own body. Again, from the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable in the heart, light radiates, inviting the five families of deities, mainly including Akshobhya, in the form of father and mother. The five families of father and mother unite inseparably. The stream of the five wisdom nectars, melted by the fire of subsequent generation, descends to the five places on the head, thus bestowing empowerment, filling the entire body. The five afflictions are purified. The five aggregates are transformed into the Buddhas of the five families. Visualize the remaining nectar stabilizing on the crown of the head, and the five families, with Akshobhya as the lord, adorning the head with the attire of Nirmāṇakāya. Again, visualize on the crown of the head a white Oṃ (藏文：ༀ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) on the moon, a red Āḥ (藏文：ཨཱཾ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) on the lotus at the throat, and a blue Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) on the sun at the heart. From the light radiating from these three, invite the deities of the three vajras filling the sky, dissolving into their respective syllables, thus becoming inseparable from the three vajras of all the Tathāgatas. Syllables, etc.
Chinese
从完全转变而来，观想头顶为白色金刚轮，喉咙为红色金刚莲花，心间为蓝色金刚金刚持所加持。再次，心间的吽字的光芒唤醒了十方四时的诸佛菩萨，充满虚空，观想与自己无二无别地融合，反复修习，这是重添智慧勇识的结合。然后，将心专注于身之明相。如果不清晰，则断念并努力使其清晰。如果清晰，则在那一状态下稍作停留，然后断念。再次反复清晰观想并保持专注。通过对本尊形象的整体和细节进行练习，从明相显现之时起，将本尊观想为清澈透明、毫无杂质，如同镜中显现的影像一般，一心安住。有时通过融乐引导，直接观察其自性，学习显现乐空本尊。并且，在自心中生起并培养对胜义谛和世俗谛无二无别的本尊形象的清净定解，直到五种体验各自未生起之前，都要一心一意地修习。如果因修习而感到厌倦，则观想心间的吽字周围环绕着白色右旋的百字明咒，并专注于此念诵。从咒轮中发出的光芒，激励着诸佛菩萨的誓愿。自身和遍布虚空的如来的一切口中发出咒语的声音和慈悲的光芒，照亮三界一切。净化一切业和烦恼。从根本上动摇那落迦等恶趣之地，将一切众生救度到佛的净土。光芒再次聚集并融入咒轮。将显现、声音、运动三者转化为本尊、咒语、光明之轮，念诵不少于二十一遍百字明。收座时，将所有器情世间的显现融化为光，融入头顶的部主。部主也融入自身。自身融入智慧勇识，智慧勇识融入三摩地勇识吽字，吽字融入阿邬哈，哈融入头部，头部融入月亮，月亮融入明点，明点融入那达，那达也融入于不可见，从而完全
English
From the complete transformation, visualize the white vajra wheel at the crown of the head, the red vajra lotus at the throat, and the blue vajra Vajradhara blessing the heart center. Again, the light from the Hum syllable in the heart awakens the Buddhas and Bodhisattvas of the ten directions and four times, filling the sky, and contemplate merging with oneself without distinction, repeatedly practicing, which is the union of adding wisdom beings. Then, focus the mind single-pointedly on the clarity of the body. If it is not clear, cut off thoughts and strive to make it clear. If it is clear, stay in that state for a moment and then cut off thoughts. Again, repeatedly clarify the visualization and maintain focus. By practicing the general and specific aspects of the deity's form, from the moment the clarity arises, fix the mind one-pointedly on the deity's form as clear and transparent, without impurities, like an image appearing in a mirror. Sometimes, guided by melting bliss, directly observe its own nature, and learn to manifest the deity form of bliss and emptiness. Also, generate and cultivate a pure conviction in one's own mind of the deity's form as inseparable from the two truths, ultimate and conventional, and practice single-mindedly until the five experiences have not yet arisen. If one becomes weary from meditation, then visualize the hundred-syllable mantra garland, white in color and rotating clockwise, around the Hum syllable in the heart, and focus on reciting it. The light emanating from the mantra garland inspires the vows of the Buddhas and Bodhisattvas. From the mouths of oneself and all the Tathagatas pervading space, the sound of mantra and the light of compassion radiate, illuminating all three realms. Purify all karma and afflictions. Shake the abodes of the lower realms, such as Naraka, from their foundations, and liberate all sentient beings into the Buddha's pure lands. The rays of light gather again and dissolve into the mantra garland. Transform appearance, sound, and movement into the wheel of deity, mantra, and light, and recite no less than twenty-one hundred-syllable mantras. When concluding the session, dissolve all appearances of the environment and beings into light, which dissolves into the lineage lord at the crown of the head. The lineage lord also dissolves into oneself. Oneself dissolves into the wisdom being, the wisdom being dissolves into the samadhi being Hum syllable, the Hum syllable dissolves into A U Ha, Ha dissolves into the head, the head dissolves into the moon, the moon dissolves into the bindu, the bindu dissolves into the nada, and the nada also dissolves into invisibility, thereby completely
Chinese
放松，安住在无为任运、如虚空般的境界中。出定时，起身为金刚萨埵，显现空性如幻的身相，以本尊、咒语、光明的三轮来庄严显现、声音、念头，一切行为都应作为本尊身语意的游舞来行持。第二，从不分别、原始清净的本性中，对未能如此证悟的遍布虚空的众生生起如幻的悲心。从那样的境界中，观想外器世界，广大宽阔的嘎巴拉（ कपाल，kapāla，颅器），与虚空等同。其中，无量无边的月轮澄澈明亮。其上，所有内情外境，一切众生的处所、身体、受用，以及善根等，都化为自性任运成就的誓言物，五肉五甘露的体性，堆积如山。与一切佛的智慧成为一味的甘露精华，如河流般降下，融为一体，观想成为智慧甘露的大海。之后，安住在遍布虚空的坛城中的一切供养对境，以及所有众生，都醒悟为唯一的清净显现。轮回涅槃一切都清净为供养对境，身语意的秘密，自性法界的空行母无尽庄严的轮，与自己的身语意三者成为一味，安住在熊熊燃烧的大乐之中。口中念诵：根本传承上师、本尊寂怒尊众、佛陀和菩萨、勇士空行护法、六道众生，以及清净为本尊坛城的一切，请享用 卡卡卡嘿卡卡嘿。身语意三者的体验应自然而然地增长，以轮回涅槃等味的结合来行持。第三，在舒适的坐垫上，身体要点是双腿金刚跏趺坐，双手结等印，脊椎挺直，颈部稍微弯曲，舌抵上颚，牙齿和嘴唇之间留有空隙，眼睛不眨动，眼珠不动地凝视前方。语要点是让气息自然流动。心要点是观想在自己的心间，月亮上有普贤王如来，蓝色，具有金刚跏趺坐等印相，身相清澈无垢，是光明的自性
English
Relax and rest in the state of un fabricated spontaneity, like the sky. When rising from the session, arise as the body of Vajrasattva, appearing empty and illusory, and adorn the three aspects of appearance, sound, and movement with the wheel of deity, mantra, and clear light. All activities should be practiced as the play of the deity's body, speech, and mind. Second, from the state of non-conceptual, primordial purity, generate illusory compassion for sentient beings who pervade the sky and have not realized this. From that state, visualize the outer world as a vast and expansive skull cup (कपाल，kapāla), equal to the sky. Within it, a clear and bright moon mandala of immeasurable size. Upon it, all inner and outer things, the abodes, bodies, possessions, and roots of virtue of all sentient beings, are transformed into the substance of spontaneously accomplished samaya, the essence of the five meats and five nectars, piled up like a mountain. The essence of nectar, which is of one taste with the wisdom of all Buddhas, descends like a river, merging into one, and visualize it becoming a great ocean of wisdom nectar. Then, all the objects of offering residing in the mandala pervading the sky, and all sentient beings, awaken to the sole appearance of purity. All of samsara and nirvana are purified into the objects of offering, the secrets of body, speech, and mind, the inexhaustible adornment wheel of the dakinis of the self-existing realm, and one's own body, speech, and mind become of one taste, resting in the blazing great bliss. Recite in the mouth: Root and lineage lamas, yidams, peaceful and wrathful deities, Buddhas and Bodhisattvas, heroes, dakinis, dharma protectors, sentient beings of the six realms, and all that is pure as the mandala of deities, please enjoy Kha Kha Khahi Khakahi. The experiences of body, speech, and mind should naturally increase, and practice through the union of samsara and nirvana as of one taste. Third, on a comfortable seat, the physical posture is the vajra posture with legs crossed, hands in equipoise, spine straight, neck slightly bent, tongue touching the palate, space between teeth and lips, eyes gazing steadily without blinking or moving the pupils. The verbal posture is to let the breath flow naturally. The mental posture is to visualize in one's own heart a moon upon which is Samantabhadra, blue in color, with the mudra of vajra posture and equipoise. The body is clear and without obscurations, of the nature of light.