English
It seems that four situations will arise. Among them, cultivating the pride of having special characteristics is the main thing, while cultivating special appearances is its branch. If you are accustomed to the image of a single face and two arms, you should practice clearly visualizing the complete face and arms, as well as the complete ornaments and implements, etc., at the same time. When you are accustomed to this, add one or two other deities, and practice clearly visualizing them and abiding at the same time. Then, practice visualizing the inner body mandala, the two armors, and other palace-like appearances. Each session, stabilize the transformed pride, transform the appearance into a special appearance, and eliminate the ordinary appearance in the mind. If the place where the mind abides is stable, then you are accustomed to the coarse image. To learn the non-duality of depth and breadth is to obtain clear appearances, and to cultivate the definitive understanding of the lack of inherent existence of all phenomena by focusing on the mandala of the support and the supported. This is also called the non-duality of depth and clarity in the generation stage. Apart from the difference of generating attachment to the deity, relying on the mindfulness of focusing the mind on the object, cutting off sinking and excitement, and whether it is in accordance with the actual practice and subsequent practice of calm abiding, these have been explained in detail in the common vehicle's path stages, and should be understood from there. The second is the mantra recitation of the twenty-four heroes: visualize the twenty-four places of the body, such as the generation of teeth and nails, as being purified into the nature of the twenty-four heroes. Recite the root mantra of the main deity and the six armor mantras of the father deity, as well as the six mudras and near mudras that arise from them. Recite the garland mantra of the mother deity, and the necklace that arises from it; recite the heart mantra of the father deity, and the skull necklace that arises from it; recite the near heart mantra of the father deity, and the earrings that arise from it; recite the near heart mantra of the mother deity, and the elephant skin that arises from it; recite the six armor mantras of the mother deity, and the belt that arises from it; recite the mantras of the thirty-six yoginis, and the skulls that arise from it; recite the heart mantra of the mother deity, and the dry skull headdress that arises from it. If these ornaments actually exist, actually decorate the body with them; if not, visualize wearing the ornaments that arise from them. The khatvanga that you hold is the body of the deity.
Chinese
观想黑汝嘎的身相，或者观想自己的骨骼主干卡杖嘎的身相。智慧达玛茹之声，智慧即是观空性如悬崖峭壁。白日是薄伽梵勇士，薄伽梵是方便显现之方，因是所缘故称白日。瑜伽母即薄伽梵母是收摄显现的空性之方，因非所缘故，称夜晚。超越悲伤，从光明中觉醒的勇士，此时观想双运之身，第六是心的化身，清净是法的化身，示现为猪的形象。观想为空性光明之体性。四个字的意思已经讲完。夏（藏文：ཤྲཱི་，梵文天城体：श्री，梵文罗马拟音：śrī，汉语字面意思：吉祥）是不二智慧，黑（藏文：ཧེ་，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：因）是因等空性，汝（藏文：རུ་，梵文天城体：रु，梵文罗马拟音：ru，汉语字面意思：毁灭）是远离造作，嘎（藏文：ཀ་，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：谁）是不住于任何处。如此念诵，心中忆念其义，即为甚深瑜伽。从鲁伊巴的注释中，与三十七道品结合，即是遍知，与十地清净处等结合，即是道之智，从盔甲到完全清净，即是宣说一切种智。因此，此修法中，已显示了波罗蜜多的三种智道都已包含其中。包含的方式是，将构成基础的蕴、界、处的一切真如都包含在广大的安乐智慧之中，使三十七道品转变为外内坛城三十七尊本尊的体性，即是摄集了基础之智。将俱生乐空的证悟安立为道之智的十地，观想为身体的处所和临近的处所等，修习身坛城，即是摄集了道之智。瑜伽士在自己的基础和道的基础上，了知差别法的形态，如盔甲、束缚等，即是摄集了遍智之道。第四，口中念诵元音，此时，元音之鬘放出五色光芒，三轮的本尊众放出光芒。从右鼻孔的气息一同放出，使众生都成为三轮的本尊众。使之成为从无始以来成就的勇士和瑜伽
English
Visualize yourself as the body of Heruka, or visualize the main bone structure of your own skeleton as the form of a khatvanga. The sound of the wisdom damaru. Wisdom is to realize emptiness as if it were a cliff. The Blessed Hero is daytime. The Blessed One is the side of skillful means and appearance, so it is called daytime because it is the object of focus. Yogini, the Blessed Mother, is the side of emptiness that gathers appearances, so it is called nighttime because it is not the object of focus. The hero who transcends sorrow and awakens from luminosity. At this time, contemplate the body of union. Sixth is the emanation of mind. Purity is the emanation of dharma. It is shown in the form of a pig. Contemplate the essence of emptiness and luminosity. The meaning of the four letters has already been explained. Shrī (Tibetan: ཤྲཱི་, Sanskrit Devanagari: श्री, Sanskrit Romanization: śrī, Chinese literal meaning: auspicious) is non-dual wisdom, He (Tibetan: ཧེ་, Sanskrit Devanagari: हे, Sanskrit Romanization: he, Chinese literal meaning: cause) is the emptiness of causes, etc., Ru (Tibetan: རུ་, Sanskrit Devanagari: रु, Sanskrit Romanization: ru, Chinese literal meaning: destruction) is freedom from fabrication, Ka (Tibetan: ཀ་, Sanskrit Devanagari: क, Sanskrit Romanization: ka, Chinese literal meaning: who) does not abide anywhere. Recite this, remember the meaning in your heart, and it is very deep yoga. From the commentaries of Luipa, combining with the thirty-seven factors of enlightenment is omniscience, and combining with the ten pure grounds, etc., is the wisdom of the path, and from armor to complete purity, it is said to be the knowledge of all aspects. Therefore, in this sadhana, it is shown that the three wisdom paths of the paramitas are all included. The way of inclusion is that all the suchness of the aggregates, elements, and sources that constitute the basis are included in the vast bliss wisdom, and the thirty-seven factors of enlightenment are transformed into the nature of the thirty-seven deities of the outer and inner mandalas, which is the collection of the wisdom of the basis. Establishing the realization of co-emergent bliss and emptiness as the ten grounds of the wisdom of the path, contemplating the places of the body and nearby places, etc., and practicing the body mandala is the collection of the wisdom of the path. The yogi, based on his own basis and path, knows the forms of the differentiated dharmas, such as armor, bonds, etc., which is the collection of the path of omniscience. Fourth, pronounce the vowels in the mouth. At this time, the garland of vowels emits five-colored rays, and the assembly of deities of the three wheels emits light. Emitting from the breath of the right nostril, all beings become the assembly of deities of the three wheels. Making them into the heroes and yogis who have been accomplished since beginningless time.
Chinese
与精液融为一体，从左鼻孔进入，安住于脐间，完全融化后，观想具有明点形象的白色月轮，带有红色的光彩。在其中心，瞬间化为白色红色的吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。它与月亮二者完全融化后，化为白色黑汝嘎，右腿伸展而坐，一面二臂，手持金刚铃，犹如天空的彩虹。明妃金刚亥母一面二臂，手持金刚和颅器，平等而坐。二者密处摇动，以幻化的喜乐之声，勾召众生，融入尸林。这是所依之轮。具有八门守护的所依之轮是身轮。它融入语轮。它融入意轮。从其东方开始，以左旋的方式，依次安住于四方的四位空行母。然后从火开始，安住于四隅的四位明妃，以右旋的方式融入。四个颅器也融入具形母等四位。四位明妃也依次融入自身本尊的四面。誓言尊父尊母融入脐间的智慧萨埵尊父尊母。二者也平等而坐，开始融化。融化后，化为涂有朱砂的珍珠般的吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，成为大乐的自性。从其阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）到那达之间，以前后次第逐渐收摄。那达也观想成头发尖端百分之百千分之一的大小。最好是连那达也不观想，而融入光明中。心力所及之处，即为大瑜伽。此生起次第的观修，在此期间不间断地修持。此圆满次第的要点非常重要，因此需要另外请教才能了解。第三，在座间如何行持，分为二：如何念诵和如何供朵玛。首先，如果这样观修感到疲倦，那么从空性中，将所依和能依的一切瞬间观想清晰，然后进行念诵。此处所说的金刚念诵，将在其圆满次第中进行阐述，从中可以了解。
English
Having become one with the semen, entering from the left nostril, abiding in the navel, and completely dissolving, contemplate the white lunar mandala with the image of vowels and consonants, having a reddish hue. In its center, instantly transform into the white and red 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). As it and the moon completely dissolve, transform into white Heruka, seated with the right leg extended, one face and two arms, holding a vajra and bell, like a rainbow in the sky. The consort Vajravarahi, one-faced and two-armed, holding a vajra and skull cup, seated in union. The two secret places move, and with the sound of illusory bliss, beckon beings and dissolve into the charnel ground. This is the wheel of the support. The wheel of the support with eight gate guardians is the body wheel. It dissolves into the speech wheel. It dissolves into the mind wheel. From its east, in a counterclockwise direction, the four that abide in the directions are, in order, beginning with the Ḍākinī, and then the four goddesses in a counterclockwise direction. Then, beginning with fire, the four that abide in the intermediate directions are, beginning with the Rūpiṇī, dissolving into the four goddesses in a clockwise direction. The four skull cups also gather into the four, beginning with the Rūpiṇī. The four goddesses also gather, in order, into the four faces of the main deity of their own side. The samaya Father and Mother dissolve into the wisdom Sattva Father and Mother in the navel. The two also sit in union and begin to melt. As they melt completely, they transform into a 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) like a pearl smeared with vermillion, becoming the nature of great bliss. From its Ā (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿) to the Nada, gradually gather in the former into the latter in order. The Nada is also held in the mind as being the size of one hundred thousandth of the tip of a hair. It is best to not even perceive that, but to gather it into clear light. The mind is held to the extent of its capacity, and that is great yoga. This generation stage meditation is practiced continuously during this time. It is very important to realize the key points of this completion stage, so it should be learned by asking separately. Third, how to act at the end of the session is twofold: how to recite and how to make a torma offering. First, if one becomes weary from meditating in this way, then from within emptiness, instantly visualize all the support and supported clearly and then recite. The vajra recitation spoken of here will be explained in its completion stage, from which it can be understood.