Chinese
也要观想以此加持。然后以金刚光芒，观想成具有金刚微粒自性的金刚墙、金刚帐篷和金刚地基。像这样的内容之后也会讲解，首先是“瑞帕”等偈颂。在那里，要瞬间观想成法生（梵文：Dharmodaya）手印。这也会讲解，即“于虚空界中，思念巴嘎”。在其内部的中央，在各种莲花和各种金刚的中心，从地的坛城ལཾ་（藏文，梵文天城体：लं，梵文罗马转写：laṃ，字面意思：ലം）字生出四方形的黄色。其上方，水从བཾ་（藏文，梵文天城体：वं，梵文罗马转写：vaṃ，字面意思：വം）字生出，是圆形且白色的。其上方，火的坛城从རཾ་（藏文，梵文天城体：रं，梵文罗马转写：raṃ，字面意思：രം）字生出，是三角形且红色的。其上方，风的坛城从ཡཾ་（藏文，梵文天城体：यं，梵文罗马转写：yaṃ，字面意思：യം）字生出，是弓形的黑色。在其上方，要观自身为唯心。然后，从地等完全变化，观想成具有其他方形房屋等。像这样之后也会讲解，即“轮和先导水，如何如理享用，诸神的巨大风，如何修行者生，从法生所生轮”。以及“四方形四门”。在其坛城的中央，要在各种莲花之上，观想位于尸体上的太阳座。在东方等四门，以及自在等四隅之上，观想帝释天、阎罗王、水神、夜叉、土地神、火神、真言和风神等，位于运送的心间中的太阳座。像这样之后也会讲解，即“首先尸体是观想”。从梵天等座中，中央太阳座是月亮。其上方，在自身种子完全变化之自身名号的中心，以此加持，即阿利（藏文：ཨཱ་ལི་，梵文天城体：आलि，梵文罗马转写：āli，字面意思：阿利）和嘎利（藏文：ཀཱ་ལི，梵文天城体：कालि，梵文罗马转写：kāli，字面意思：嘎利）。在其上方，观想太阳的坛城。这些也会讲解，即“阿利月亮嘎利日，于种子中观想种子”。这也就是种子和名号是自身本尊的，从月亮等完全变化而生
English
Also, one should meditate on being blessed by this. Then, with the vajra rays, one should meditate on the vajra fence, the vajra tent, and the vajra ground, which have the nature of vajra particles. Such things will also be explained later, first are the verses such as "Re pha." There, one should instantly contemplate the Dharmodaya mudra. This will also be explained, namely, "In the realm of space, contemplate Bhaga." In the center of its interior, at the center of various lotuses and various vajras, the mandala of earth arises from the syllable laṃ (藏文，梵文天城体：लं，梵文罗马转写：laṃ，字面意思：ലം), which is a square and yellow. Above that, water arises from the syllable vaṃ (藏文，梵文天城体：वं，梵文罗马转写：vaṃ，字面意思：വം), which is round and white. Above that, the fire mandala arises from the syllable raṃ (藏文，梵文天城体：रं，梵文罗马转写：raṃ，字面意思：രം), which is triangular and red. Above that, the wind mandala arises from the syllable yaṃ (藏文，梵文天城体：यं，梵文罗马转写：yaṃ，字面意思：യം), which is bow-shaped and black. Above that, one should view oneself as mind-only. Then, from the complete transformation of earth and so on, one should meditate on having other square houses and so on. Like this, it will also be explained later, namely, "The wheel and the preliminary water, how to enjoy according to reason, the great wind of the gods, how the practitioner arises, the wheel born from Dharmodaya." And "Square with four doors." In the center of its mandala, on top of various lotuses, one should contemplate the sun seat located on a corpse. On the four doors, such as the east, and on the four corners, such as the powerful ones, one should contemplate the sun seats located in the hearts of those who carry Indra, Yama, the water god, Yaksha, the lord of beings, the fire god, the truthless one, and the wind god. Like this, it will also be explained later, namely, "First, the corpse is the contemplation." From the seats of Brahma and so on, the central sun seat is the moon. Above that, at the center of one's own name, which is the complete transformation of one's own seed, blessed by this, are Āli (藏文：ཨཱ་ལི་，梵文天城体：आलि，梵文罗马转写：āli，字面意思：阿利) and Kāli (藏文：ཀཱ་ལི，梵文天城体：कालि，梵文罗马转写：kāli，字面意思：嘎利). Above that, one should contemplate the sun mandala. These will also be explained, namely, "Āli is the moon, Kāli is the sun, meditate on the seed within the seed." That is, the seed and the name are of one's own deity, born from the complete transformation of the moon and so on.
Chinese
即四臂金刚持等嘿汝嘎或其他之形像。然亦有白色，或持蓝色之二手嘿汝嘎，或无我母等其他。如是亦将宣说：阿（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）和伊（藏文，梵文天城体：ई，梵文罗马拟音：ī，汉语字面意思：伊）共同结合，金刚萨埵之座，从字生出之圆团吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。以及从心之形像所生，名为坛城之主，手印面等如前，如月亮、水晶、宝珠之光。于自之座上，种子和标识等，最初之瑜伽应开始修习，乃至五现证菩提，因之金刚持乃共同之瑜伽。金刚持从自己毛孔中，生出阿（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）等字，以及嘎等字，并成为完全融入之自性。之后又如是生起，融入自之自性后，应观想金刚持坛城之主于彼莲花中央。 于大乐之状态中，观想众生完全融入并生起。于一切之阿赖耶识完全融入之后，应观想自己从融化中生起，并具有诸天女之劝请。彼等亦将宣说：月亮太阳共同结合，高里等极为著名。以及从金刚大欲中，连同眷属母融化，于彼诸天女劝请，以各种歌之供养。第二为收摄种子，如是，亦依于先前所说之所有瑜伽，乃第二之瑜伽。收摄种子为何者耶？乃于劝请之后，方便和智慧以二种子之形像融化，即是收摄。如是亦宣说，从阿（藏文，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等生起。第三为形像圆满，即从自己完全转变之种子，加持于标识之脐轮，从彼完全转变中，乃自己本尊之形像。彼之圆满即为生起，以手和面等之形像完全生起和出现。如是等亦将宣说：从融化中从形像生起后，乃金刚大之身。
English
That is, the form of Heruka or others, such as the four-armed Vajradhara. However, there are also white ones, or two-armed Herukas holding blue color, or others such as Nairatmya. Such will also be explained: A (Tibetan, Devanagari: आ, Romanized Sanskrit: ā, Literal Chinese meaning: A) and I (Tibetan, Devanagari: ई, Romanized Sanskrit: ī, Literal Chinese meaning: I) are combined, the seat of Vajrasattva, the Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) arising from the letter. And arising from the image of the mind, called the lord of the mandala, hand gestures, face, etc., as before, like the light of the moon, crystal, and jewel. On one's own seat, the seed and signs, etc., the first yoga should be practiced, until the five Abhisambodhis, the Vajradhara of the cause is the common yoga. Vajradhara, from the pores of his own hair, arises the letter A (Tibetan, Devanagari: आ, Romanized Sanskrit: ā, Literal Chinese meaning: A) and the letters such as Ga, and becomes the nature of complete absorption. Then again, it arises in the same way, after merging into one's own nature, one should visualize Vajradhara, the lord of the mandala, in the center of that lotus. In the state of great bliss, one should visualize beings completely absorbed and arising. After the complete absorption of the Alaya-jnana, one should visualize oneself arising from the melting, and possessing the encouragement of the goddesses. These will also be explained: The moon and sun are combined, Gauri and others are very famous. And from the great Vajra desire, together with the consort mother, it melts. There, the goddesses encourage, with offerings of various songs. The second is to gather the seed, as such, it also depends on all the yogas previously mentioned, it is the second yoga. What is the gathering of the seed? It is the melting of method and wisdom in the form of two seeds after the encouragement, that is the gathering. As such, it is also explained, arising from A (Tibetan, Devanagari: आ, Romanized Sanskrit: ā, Literal Chinese meaning: A) Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) etc. The third is the completion of the image, that is, from one's own completely transformed seed, blessed in the navel of the sign, from that complete transformation, it is the image of one's own deity. Its completion is the arising, completely arising and appearing in the form of hands and face etc. Such will also be explained: After arising from the melting from the image, it is the body of the great Vajra.