Chinese
虽然不需要观想人类女性，但是上师们却进行观想。将二十九尊神安住在明妃的身体上，这是明妃的聚集。从虚空秘密加持之后，以宝生佛的慢心进行随生，并且执持慢心，这是真实的随生。再次，以金刚持的慢心发出吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）声，并且充满光芒，从而使随生稳固。以不空成就佛的慢心献上二合的供养，并且执持慢心，这是真实的供养，虽然是随生和总集，但总称为供养。此时，慢心各自转移，不需要改变身体的形象。明妃的聚集和这个供养，是为了供养身体坛城的本尊，并且为了以乐空来增广本尊的身相而进行观想。第二，坛城胜王是，以随生的缘故，将所有佛陀安置在身体上，以这些佛陀和身体坛城的本尊融化的明点作为因，需要在处所母的虚空中生起坛城。从次第的建立来说，因为说要观想宫殿，所以需要观想宫殿。生起本尊时，通过三种仪轨的门径来生起，迎请到心中后向十方散布，进行共同和各自的事业，将化身们聚集为一，并且将各自的智慧尊融入其中，从一开始就将部主生起为自性。此时，部主父母的明点进行灌顶，并且再次降临安住在自己的位置上。对于这些，有生起的门、散布的门、事业的门、聚集的门、融入的门、灌顶的门、安住于位置的门，总共安立了七种门径的名称。其中的第一个，三种仪轨是，三十二个明点从月亮中生起，以及三十二个三增的种子字从字中生起，三十二个法器从法器中生起，这是通过三种因的仪轨的门径，将果生起为本尊。在次第的建立中，这是对于手印增广的疑难进行决断的意旨精要，在瑜伽续中说了四种手印的增广
English
Although there is no need to visualize human women, the lamas do practice visualization. Placing twenty-nine deities on the body of the consort is the gathering of consorts. After blessing from the secret space, the subsequent arising is done with the pride of Ratnasambhava, and holding the pride is the actual subsequent arising. Again, with the pride of Vajradhara, the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is uttered and filled with light, thereby stabilizing the subsequent arising. With the pride of Amoghasiddhi, the offering of union is made, and holding the pride is the actual offering, although it is subsequent arising and aggregation, it is generally called offering. At this time, the pride is transferred separately, and there is no need to change the form of the body. The gathering of consorts and this offering are visualized for the purpose of offering to the deities of the body mandala, and for the purpose of expanding the body of the deities with bliss and emptiness. Second, the supreme mandala king is that, due to the cause of subsequent arising, all the Buddhas are placed on the body, and using the melting bindu of these Buddhas and the deities of the body mandala as the cause, the mandala needs to be generated in the space of the place mother. From the establishment of the order, because it is said to visualize the palace, it is necessary to visualize the palace. When generating the deities, they are generated through the gate of three rituals, inviting them to the heart and scattering them in the ten directions, performing common and individual activities, gathering the emanations into one, and mixing their respective wisdom beings into them, and from the beginning, generating the family lord as self-nature. At this time, the bindu of the family lord father and mother empower, and again descend and abide in their own position. For these, there are the gate of generation, the gate of scattering, the gate of activity, the gate of gathering, the gate of mixing, the gate of empowerment, and the gate of abiding in position, thus establishing the names of seven gates. The first of these, the three rituals, are that thirty-two bindus arise from the moon, and thirty-two three-fold seed syllables arise from the letters, and thirty-two implements arise from the implements, which is the generation of the result as a deity through the gate of the three causal rituals. In the establishment of the order, this is the essential meaning of resolving the doubts of the expansion of the mudras, and in the Yoga Tantra, the expansion of the four mudras is said.
Chinese
为了弥补不足，比这更好的唯有通过禅定才能成就，那就是：此曼荼罗之王具备以四印加持的所有意义，即与种子字相合的语教之印，三十二手印是意誓句之印，三十二尊神是身大印，所有共同和特殊的行为是事业业之印，除了圆满这三十二尊神的四种生起次第之外别无他法，这就是以印加持的意义。第三殊胜之业是：观想面部鼻尖的日轮上有一个微小的五股金刚杵，如果获得能触及和看见的征兆并变得稳固，就要学习在无边无际中舒展和收缩。而且，如果稳固了，就转化为天神之身，学习在无边无际中舒展和收缩。如果对此稳固了，就学习金刚杵顶端的明点之形。如果对此也稳固了，就舒展成莲花，学习在明点中央观想曼荼罗。如果对此也稳固了，就在那曼荼罗的主尊父母双运的明点中央，再次学习观想曼荼罗。然而，在仅仅修习的最初修习阶段，观想面部鼻尖的标志和宝珠明点就足够了。金刚诵是：专注于咒语的念珠，忆念身语意的本性，以意念诵念三个字，或者进行止息诵。外在的诵念是：与一般的诵念诀窍相同。诵念的数量是：为了灌顶等目的，主尊念诵十万遍，眷属念诵万遍。遣除障碍的念珠咒念诵万遍。降伏智慧的咒语念诵十万遍，并通过十分之一的火供来圆满。为了成就悉地，没有数量的限制，直到神加持，并获得各自悉地的征兆为止。应诵的咒语是：嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）被认为是所有神之本性的精华。而金刚持等降伏咒语被认为是精华中的精华，是近心咒。将降伏咒语与种子字结合，进行三次或五次重复，这是心咒。与啪特（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪特）结合，在尊贵的阿底峡尊者的印度梵文典籍中也清楚地看到过，所以说是珍贵的。
English
To compensate for deficiencies, the only thing better than that is to achieve through samadhi alone, which is: this supreme mandala king possesses all the meanings of enriching with the four seals, namely: the seal of the speech teaching combined with the three seed syllables, the thirty-two hand gestures are the seal of the mind vow, the thirty-two deities are the great seal of the body, and all common and special actions are the seal of action karma. There is no other way than to perfect these four stages of generation of the thirty-two deities, which is the meaning of enriching with seals. The third supreme activity is: visualizing a tiny five-pronged vajra on the sun disc at the tip of the nose on the face. If one obtains the signs of being able to touch and see and becomes stable, one should learn to expand and contract in the boundless. Moreover, if it is stable, it transforms into the body of a deity, and one learns to expand and contract in the boundless. If one is stable in that, one learns the shape of a bindu at the tip of the vajra. If one is also stable in that, one expands into a lotus, and one learns to visualize the mandala in the center of the bindu. If one is also stable in that, then in the center of the bindu of the union of the main deity father and mother of that mandala, one learns to visualize the mandala again. However, in the initial stage of mere practice, it is sufficient to visualize the mark on the tip of the nose on the face and the jewel bindu. The vajra recitation is: focusing on the rosary of mantras, remembering the essence of body, speech, and mind, mentally reciting the three syllables, or performing the cessation recitation. The external recitation is: the same as the general recitation instructions. The number of recitations is: for the purpose of empowerment, etc., the main deity recites 100,000 times, and the retinue recites 10,000 times. The rosary mantra for eliminating obstacles is recited 10,000 times. The mantra for invoking wisdom is recited 100,000 times, and it is perfected with one-tenth of the fire offering. For accomplishing siddhis, there is no limit to the number, until the deity blesses and one obtains the signs of each siddhi. The mantra to be recited is: Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is said to be the essence of the essence of all deities. And the subjugating mantras such as Vajradhrk are said to be the essence of the essence, the near-heart mantra. Combining the subjugating mantra with the seed syllable, repeating it three or five times, is the heart mantra. Combining it with Phat (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪特) is also clearly seen in the Indian Sanskrit texts of the venerable Atisha, so it is said to be precious.
Chinese
不能够做到那样。 串珠咒语在根本续中只说了四位佛母和九位忿怒尊的串珠咒语。 那也是要观想自己是主尊，主尊和眷属全部都是一个续部的，所有本尊都观想为乐空之显现，为了策动无二智慧，必须观想为所有本尊的口中念诵。 之后由于后得次第的缘起，将主尊三层重叠融入光明，四位佛母策动大乐而起立，并且对它进行赞颂和供养等，这也是后得收摄的前行，在那之后是后得完全收摄。 从以下迎请明妃开始的分类次第中，虽然没有说明什么是所净和净果，但是迎请明妃是，为了种姓相应的家庭或者贪恋的对境而努力，为了那个目的而积攒财物等是所净，供养是男女平等双运是所净，轮王是儿子和侄子嬉戏等是所净，事业轮王的细微是，睡眠和梦境等的显现是所净，念诵是语言的各种说法和执着于此是所净，有些古代上师说将主尊融入光明是生命的尽头修持死亡，用歌声劝请是亲戚悲伤是所净，如果一定要和临终收摄结合，那么在后得次第中就不需要两个修持死亡的次第，所以那是不好的，因此这是以融入光明的范围小的情况而说的，将深沉的睡眠作为所净，将融入主尊作为能净。 策动和迎请是，又从风的力量中，以四相和四大的次第，修持醒来的粗大显现，以供养赞颂等修持那些受用。 如果和果结合，那么次第是所净，供养是智慧身双运的形象，以及心充满安乐象征，轮王是，象征着以无量随顺所化之化身成办有情之义。 或者如果就化身而言，看到大贪欲的所化而示现双运身，以及大贪欲的
English
It is not possible to do that. The rosary mantra only mentions the rosary mantras of the four mothers and the nine wrathful deities in the root tantra. That is also to visualize oneself as the main deity, the main deity and all the retinue are all of one tantra, all the deities are visualized as the manifestation of bliss and emptiness, in order to stimulate the non-dual wisdom, it must be visualized as recited from the mouths of all the deities. Afterwards, due to the cause of the subsequent formation, the main deity is integrated into the clear light in three layers, the four goddesses urge great bliss and stand up, and praise and offer to it, etc., which is also the preliminary practice of the subsequent collection, and after that is the complete collection of the subsequent. From the following classification order starting with inviting the Mingfei, although there is no explanation of what is to be purified and the purified result, inviting the Mingfei is, working hard for the family corresponding to the lineage or the object of greed, accumulating wealth for that purpose, etc. is the purified, offering is the purification of male and female equality, the wheel king is the purification of the play of sons and nephews, etc., the subtle of the Karma wheel king is, the appearance of sleep and dreams, etc. is the purified, recitation is the various sayings of language and clinging to it is the purified, some ancient masters said that integrating the main deity into the clear light is practicing death at the end of life, persuading with songs is the purification of relatives' grief, if it must be combined with the dying collection, then there is no need for two stages of practicing death in the subsequent stage, so that is not good, therefore this is said in the case of the small range of integration into the clear light, taking deep sleep as the purified, and integrating the main deity as the purifier. Urging and inviting is, again from the power of the wind, with the order of the four appearances and the four elements, practicing the coarse appearance of waking up, and practicing those enjoyments with offerings and praises, etc. If combined with the fruit, then the order is the purified, the offering is the image of the wisdom body union, and the heart is full of bliss, the wheel king is, symbolizing the accomplishment of the meaning of sentient beings with the immeasurable incarnation of whatever is subdued. Or if it is in terms of the incarnation body, seeing the disciples of great desire and showing the union body, and great desire