Chinese
生起和果位报身示现化身粗显之身的持执之相类似。此时也必须了解身之形相的表诠意义，如以下所说。第四是，披甲，迎请安住智慧尊，清净有情等。其中，以披甲加持五蕴界，披甲的ཧཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和ཡོཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是观想在心间的བཾ་字上方。ཕཊ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是以光充满聚集于大关节，身体之外全部充满。修习这些，邪魔和障碍不能侵扰，在圆满次第时，五轮和关节之轮全部的风和明点获得自在，成为融入中脉的缘起。成佛之时，成为六道坛城显现之因。在迎请智慧尊的阶段，舍弃执持誓言尊和智慧尊有高下差别，了知智慧尊即是自心。在圆满次第时，以譬喻光明之方便，成为表诠真实智慧之因，果位成佛之时，成为一切转为一智慧的缘起。清净有情是，以心间的光芒照射，观想内外一切世间为金刚瑜伽母坛城，是清净刹土和成熟有情的等持。如是三者，在基础时，也是以披甲使生处和三门的力量逐渐圆满，以誓言尊和智慧尊融合，与有情同类之前者们和心、忆念、智慧的力量相同，表示十二或十六岁时安乐圆满。以ཡོ་ག་ཤུདྡྷོའྀ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）咒语，也是于执持我慢之时，作拥抱手印之要点。清净有情是，与安住于各自的业之事业相同。有些是自性的种姓主，有些是以金刚橛代替种姓主。然而，在此不作灌顶广大之仪轨的规矩中，五骷髅代表五部的头饰是自性的。
English
The generation and the manner in which the Sambhogakaya of the fruition holds the coarse form of the Nirmanakaya are similar. At this time, it is also necessary to understand the symbolic meanings of the body's forms, as explained below. The fourth is: donning armor, inviting and stabilizing the wisdom being, purifying sentient beings, etc. Among these, by donning armor, the aggregates and elements are blessed. The Haṃ and Yoṃ of the armor are visualized slightly above the Vaṃ syllable at the heart. Phaṭ is visualized as light filling the major joints, completely filling the outside of the body. By meditating on these, obstacles and hindrances cannot prevail, and in the context of the completion stage, one gains mastery over the winds and bindus of the five chakras and all the joint chakras, becoming a condition for absorption into the central channel. At the time of attaining enlightenment, it becomes the cause for the manifestation of the mandala of the six realms. In the stage of integrating the wisdom being, one abandons holding the samaya being and the wisdom being as superior or inferior, and recognizes the wisdom being as one's own mind. In the completion stage, through the method of exemplary luminosity, it becomes the cause for representing the wisdom of meaning, and at the time of attaining Buddhahood in the fruition, it arranges the interdependence for everything to transform into one wisdom. Purifying sentient beings is: by the light of the heart striking, one visualizes all inner and outer worlds as the mandala of Vajrayogini, which is the samadhi of purifying the field and maturing sentient beings. Thus, in these three, at the time of the basis, by donning armor, the power of the birthplaces and the three doors gradually becomes completely perfected, and by mixing the samaya being and the wisdom being, the power of mind, memory, and intelligence is equal to the previous ones of the same kind of sentient beings, representing the completion of bliss at the end of twelve or sixteen years. The key to making the embracing mudra at the time of holding pride with the mantra of Yogaśuddha is also that. Purifying sentient beings is the same as abiding in one's own karmic activity. Some are the inherent lineage lords, and some use the vajra half as a substitute for the lineage lord. However, in this tradition where the empowerment is not performed extensively, the five dry skulls representing the five families are the inherent headdress.
Chinese
顺时针旋转的安乐智慧之灌顶道，于此不分别的乐空无二双运四灌顶之道。法生自身即是密灌顶，欢喜充满是智慧，不分别是四灌顶。又，下面的法生处代表密处，上面的代表脐轮化身轮，因为这两处有脉结三角存在。月亮代表不坏明点，心间是法轮，（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）代表喉间的脉结，三十二字母代表顶轮的三十二脉和三十二菩提心降临，是密灌顶。在那些轮中显现四喜代表四喜充满，是智慧灌顶。每个欢喜充满有四手，四个四是十六，代表下稳固的十六喜，是四灌顶，四灌顶合一于一个座垫上。这是上位上师们所说的。此外，月亮是镜子般的智慧，太阳的替代是咒鬘平等性，（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）字种子是现观，是结合，是最初的瑜伽。光芒放射是积聚圆满，身圆满是法界智中成佛。这些是近修的支分，盔甲是近成就，是非常瑜伽，融入智慧尊是坛城胜王，清净刹土等是成办大，盔甲等三者是胜王，后面两个是大瑜伽。胜乐金刚的不共三身道也圆满，升起为本尊以上是化身道，盔甲到念诵之间是报身道，不可思议的瑜伽是法身道。此外，从意义上说，三智道也圆满显现，总的续部所说的三身道已经在上面说过了。这些本来可以引用很多教证，但因为喜欢文字简略，所以没有展开。第二，修学对本尊的显现执着，分三：修学明相，修学我慢，修学显现为空乐。第一又分修学形象和修学清净。第一是：心专注于顶轮之上的宝珠，那也是在人骨轮的中央，位于圆形垫子上的圆形顶
English
The path of empowerment of bliss-wisdom that revolves clockwise. Therein, the path of the four empowerments of non-conceptual bliss-emptiness is indivisible. The Dharma origin itself is the secret empowerment. Joy filling is wisdom-knowledge. Non-conceptual is the fourth empowerment. Moreover, the lower Dharma origin represents the secret place, and the upper one represents the navel emanation wheel. Because there are three triangular knots in those two places. The moon represents the indestructible bindu. The heart is the Dharma wheel, and (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Chinese literal meaning: Bang) represents the throat chakra knot. The thirty-two letters represent the thirty-two channels of the crown chakra and the descent of the thirty-two bodhicittas, which is the secret empowerment. The appearance of the four joys in those wheels represents the filling of the four joys, which is the wisdom empowerment. Each joy filling has four hands, and four fours are sixteen, representing the sixteen joys of lower stability, which is the fourth empowerment. The four empowerments are combined into one seat. This is what the upper lamas say. Furthermore, the moon is mirror-like wisdom, the substitute for the sun is mantra garland equality, the (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Chinese literal meaning: Bang) syllable seed is direct realization, which is union, the first yoga. Radiating light is accumulation and completion, and complete body is enlightenment from the Dharmadhatu wisdom. These are the limbs of approach. Armor is near accomplishment, which is very yoga. Assimilating the wisdom being is the supreme mandala king. Purifying the field, etc., is great accomplishment. The three, such as armor, are the supreme king, and the latter two are great yoga. The unique three-body path of Chakrasamvara is also complete. Rising as the deity and above is the nirmanakaya path. From armor to recitation is the sambhogakaya path. Inconceivable yoga is the dharmakaya path. Furthermore, in terms of meaning, the three wisdom paths are also completely manifest. The three-body path that is generally known in the tantra class has already been discussed above. These could have been quoted with many scriptures, but because of the fondness for concise writing, they have not been elaborated. Second, training in the appearance and attachment to the deity is divided into three: training in clear appearance, training in pride, and training in appearance as bliss-emptiness. The first is further divided into training in form and training in purity. The first is: focusing the mind on the jewel above the crown chakra, which is also in the center of the human bone wheel, located on a round cushion with a round top.
Chinese
于其姿态生起专注，专注之方式与通常相同。之后，专注于从轮中分离的骨骼网络，以及略带头饰珍宝顶端的五个颅骨。之后，专注于连接五个颅骨的黑色金刚杵串珠，上下两层排列，以及耳后三条飘动的绿色勇母绸带，如蜂般漆黑的散开的头发，散乱纷飞，遍布全身，以那伽龙花的花瓣装饰，以及居中的眼睛，和两只眼睛，边缘红色，眼珠黑色，鲜明闪耀，灵动且专注地注视着的三只眼睛，鼻梁笔直，略微高挺而美丽，眉间汇聚着扭曲的怒纹，长而美丽的耳垂，骨制耳饰，颈部呈现妩媚之姿，如海螺纹路，半网状项链，发际线处聚集着骨制饰品，之后，柔软而修长，粗细适中，充满力量的左手，以上扬之姿持有颅骨，其面部朝上，面容圆满，略带微笑，呈现出愤怒与爱欲交织的神情，犬齿的嫩芽清晰可见，右手向下猛烈伸展，做出带有恐吓指的威胁手印，右手持有以金刚杵为标志的弯刀，或者，在此处也可以将金刚杵和手鼓一同持有，其他根本仪轨中也有只提到金刚杵的，如果此处右手持有手鼓，则卡杖嘎上不应悬挂手鼓，如果此处没有手鼓，则卡杖嘎上需要悬挂钲鼓，这也是另一种说法。同样，持有盛满鲜红清澈的鲜血，略微倾斜的洁白颅骨，将鲜血之流供入口中，之后，两个臂钏，两个手镯，高耸、浑圆而坚挺的丰满乳房，柔软纤细、婀娜多姿的腰肢，以及从带有颅骨碎片的下摆腰带上垂下的网状、半网状的铃铛，发出清脆的响声，尤其丰满的臀部，以及带有肚脐的腹部，和完全绽放的莲花。
English
Focus on her posture, the way of focusing is the same as usual. Then, focus on the network of bones separated from the wheel, and the five skulls with a slight tip of the jeweled head ornament. Then, focus on the black vajra beads connecting the five skulls, arranged in two layers above and below, and the three fluttering green heroines' ribbons behind the ears, the loose hair as black as a bee, scattered and flying, covering the whole body, decorated with petals of Naga flowers, and the central eye, and the two eyes, with red edges and black pupils, bright and shining, moving and intently gazing, the three eyes, the nose is straight, slightly high and beautiful, the eyebrows gather twisted angry lines, the long and beautiful earlobes, bone earrings, the neck presents a charming posture, like conch patterns, a half-net necklace, bone ornaments gathered at the hairline, then, the soft and slender, moderately thick and thin, powerful left hand, holding the skull upwards, its face facing up, the face is full and round, with a slight smile, showing a look of anger and lust, the sprouts of the canine teeth are clearly visible, the right hand is stretched down violently, making a threatening mudra with a threatening finger, the right hand holds a curved knife marked with a vajra, or, here, the vajra and hand drum can also be held together, other fundamental rituals also mention only the vajra, if the right hand holds the hand drum here, then the hand drum should not be hung on the khatvanga, if there is no hand drum here, then a cymbal needs to be hung on the khatvanga, this is also another saying. Similarly, holding a pure white skull filled with a stream of bright red and clear blood, slightly tilted, offering the stream of blood into the mouth, then, two armlets, two bracelets, tall, round and firm full breasts, soft and slender, graceful waist, and net-like, half-net-like bells hanging from the hem belt with skull fragments, making a crisp sound, especially full buttocks, and the abdomen with the navel, and the fully bloomed lotus.
Chinese
高耸而优美，连同坚实紧致的大腿，左腿弯曲，右腿伸展，脚镯发出悦耳的声音。然后，将怖畏金刚（大威德金刚）面朝下压倒，头向后折叠，左耳被向上压住。时母（噶丽女神）双手合十置于头顶，被压倒，从乳房到生殖器都被压住。如同新开的曼陀罗花般的太阳轮，放射出数百万道光芒，以及各种莲花瓣繁茂盛开的莲花座，在熊熊燃烧的火焰中央。身体呈朱砂色，红润清澈，光芒闪耀，如同红宝石山峰被夕阳的红色所照耀般的肤色。倚靠在左肩上的卡杖嘎（天杖），是雅布雅姆吉祥黑汝嘎的化身。其根部为单尖金刚杵。其上是骷髅杖，顶端装饰着各种金刚杵，悬挂着达玛茹鼓和铃铛的铃声，以及三舌幡。各种金刚杵之上堆叠着湿漉漉的蓝黑色人头、干瘦的红色人头和干燥的白色头盖骨。顶端是五股金刚杵，可以依次或同时专注于此。卡杖嘎横放在肩膀上，或支撑在腋下，或者希望用左手握住卡杖嘎下方的顶端和头盖骨，共有三种方式。像这样逐步学习三十七个部分，是遵循口诀的。最后，同时清晰地观想，清晰明亮，毫无混浊，如同彩虹出现在天空中一般，一心专注于此。除了所缘境的差别外，观想的方式是共通的。并非必须按照这个顺序，可以随意放松和专注。对于这样的生起次第观想，藏汉两地的上师们有不同的次第和不同的座次数。有些人也不需要逐步学习，可以根据情况学习。第二点是，如“清净忆念佛法”所说，在现证或修习这些清净时，也必须忆念。在这里，对此，以强烈的信心进行修习。
English
Beautifully elevated, with firm and tight thighs, the left leg is bent, and the right leg is extended, with tinkling sounds emanating from the anklets. Then, the head of Bhairava (Vajrabhairava) is pressed face down, the head is folded back, and the left ear is pressed upwards. The consort (Kālī) with palms joined at the crown of the head is pressed supine, from the breasts to the genitals. Like a newly opened Mandarava flower, the solar disc emits millions of rays, and the lotus seat with various lotus petals blooming luxuriantly, in the center of fiercely blazing flames. The body is vermilion-colored, red and clear, with radiant light, like a ruby mountain touched by the redness of the setting sun. The khaṭvāṅga (staff) resting on the left shoulder is the essence of yab-yum glorious Heruka. Its base is a single-pointed vajra. Above it is a skull staff, the top of which is adorned with various vajras, from which hang the sounds of the ḍamaru drum and bell, and a three-tongued banner. On top of various vajras are stacked wet, blue-black human heads, emaciated red heads, and dry white skull cups. The top is a five-pointed vajra, upon which one can focus sequentially or simultaneously. The khaṭvāṅga is placed horizontally on the shoulder, or supported in the armpit, or it is desired to hold the top of the khaṭvāṅga and the skull together with the left hand, there are three ways. Thus, learning the thirty-seven parts sequentially is following the oral instructions. Finally, visualize clearly all at once, clear and bright, without turbidity, like a rainbow appearing in the sky, and remain single-pointedly focused. Except for the difference in the object of focus, the way of focusing is common. It is not necessary to follow this order, one can relax and focus as one pleases. For such generation stage visualizations, Tibetan and Chinese lamas have different orders and different numbers of sessions. Some do not need to learn gradually, and can learn according to circumstances. The second point is, as it says, "Purity, mindfulness, Buddha, Dharma," when realizing or meditating on these purities, one must also remember them. Here, for that, one trains with strong faith.