Chinese
金刚是方便与智慧无别的广乐智慧，是世俗谛自性的围墙，是胜义谛双运的帐篷。第四，积资田分二：以仪轨三支生起本尊，以积资之境而供养。第一，首先观想尸体，述说为法界自性，其上瑜伽士安住，观想自身为黑汝嘎。于自心间观想ra字，由此生起日轮，其上为（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），具方便与智慧之自性。（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生起之金刚，颜色黑色大可怖，于金刚中心安住，又观想（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之本体，观想（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之形相转变，观想为嗔恚之本体，金刚生处黑色大，颜色如同蓝色莲花，或者蓝色与太阳之色，以信心 निश्चित 观想。如是说，首先将摄集所取与能取的一切事物观为空性，于其空性之中，于各种莲花中央观想人尸之座的意义是，如尸体无我执与分别念一般，述说以法界一切戏论寂灭之自性来象征。其上，修行者安住于具备生圆次第关联之经验的瑜伽士，舍弃庸常之执着，观想自身与黑汝嘎无二无别。 此乃宣说为大菩提心之自性。为了解以观修次第连结上下续部，于自身座垫之尸体的中心观想ra字，由此生起日轮，其上观想（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之形相，是方便与智慧双运之自性，此乃种子字之仪轨。由（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放射光芒并收摄，由此生起之五股金刚，是稍微分开之形相，颜色黑色且具猛烈之势，具备大恐怖之金刚，于彼金刚之中心安住，再次观想以（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字所标示之彼本体，此乃手印之仪轨。观想（吽，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之形相与手印完全转变
English
Vajra is the great bliss wisdom inseparable from method and wisdom, the wall of the nature of conventional truth, and the tent bound by the union of ultimate truth. Fourth, the accumulation field is divided into two: generating oneself with the three branches of the ritual, and offering by focusing on the object of accumulation. First, first visualize the corpse, and state that it is the nature of the Dharma Realm. On it, the yogi dwells, and visualizes himself as Heruka. Visualize the letter ra in one's heart, from which arises the sun mandala. On it is the form of (Hūṃ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: Hūṃ), possessing the nature of method and wisdom. The vajra arising from (Hūṃ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: Hūṃ) is black in color and greatly terrifying. Residing in the center of the vajra, again visualize the very essence of (Hūṃ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: Hūṃ). Having seen the form of (Hūṃ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: Hūṃ) transformed, visualize it as the nature of hatred. The vajra birth is great and black, the color resembling a blue lotus, or the color of blue and the sun. Visualize with certainty and faith. It is said that, first, having viewed all phenomena gathered by the grasped and the grasper as empty of non-objectification, within that state, the meaning of visualizing the seat of a corpse in the center of various lotuses is also, just as a corpse has no self-grasping and conceptualization, it is said to symbolize the nature of pacification by all the elaborations of the Dharma Realm. On it, the practitioner dwells, a yogi possessing the experience of the connection between generation and completion stages, abandoning ordinary grasping, and visualizes himself as inseparable from Heruka. This is said to be the nature of the great Bodhicitta. In order to understand how to combine the upper and lower tantras with the order of meditation, visualize the letter ra in the heart of the corpse on one's own seat, from which arises the sun mandala. On it, visualize the form of the letter (Hūṃ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: Hūṃ) itself, which is the nature of the union of method and wisdom, this is the ritual of the seed syllable. The five-pronged vajra arising from the rays of light emanating and gathering from that (Hūṃ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: Hūṃ) is a slightly separated form, black in color and possessing great terror with a fierce demeanor, residing in the center of that vajra. Again, visualize that very essence marked with (Hūṃ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: Hūṃ), this is the ritual of the hand symbol. Visualize the form of the letter (Hūṃ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: Hūṃ) completely transformed with the hand symbol.
Chinese
因此，观想从那之中完全清净嗔恨的自性，薄伽梵的身相。也就是，从金刚种子字 吽 (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 生起，遍动三界，身色大黑。其譬如从烂泥中生起的乌 উৎপল 等，可说成具有相似的蓝色。或者，如同蓝色与太阳的颜色混合一般，形成蓝红色的光彩。因对黑汝嘎具足信心，即于彼生起信解，并确定显空如幻之理，应如是观想，这是圆满身相之仪轨。此之确切含义是：瑞帕（re pha）之日，乃从法性自性中显现幻化之身。吽 (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 之真如，金刚三者无别。从 吽 (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 生起之金刚 吽 (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 之名相，乃是从彼生起之乐空无别之心，转变为五种智慧之体性。彼完全转变之我，乃是三界大乐自然成为一体。金刚生起，乃是远离生灭。黑色，法性不可改变。蓝红色混合，乃是法界智慧或空性与悲心无别。以信心确定观想，乃是以真实之智慧，视轮回涅槃一切万法为自性之义。二是：于虚空中观视圣尊，金刚生起大悲心，由执持一切庄严之八位天女供养。白衣女执持山鹿之相，胜过盗贼魔鬼之器皿。罗浪玛（ro langs ma）乃是水手，嘎斯玛热（ghasma rī）执持药物，布嘎萨（pukka sā）是金刚手，如是，山居女执持尸体，旃陀罗女敲击手鼓，此等供养主尊。因随逐大贪欲，幼女拥抱其身。如是说。于自身明观为本尊，彼之心中，于莲花之中央，从ra生起之日轮。其中心，由黑色 吽 (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 之五种光芒迎请，于前方虚空中。因成为供养与忆念之境，故为圣尊。从金刚智慧空性中生起或诞生，乃是方便不变之悲心，等味大乐之体性。清晰观视并专注薄伽梵之坛城，包括所依与能依。再次从种子字幻化出供品之物。
English
Therefore, contemplate the form of the Bhagavan, the essence of completely purifying hatred from that. That is, arising from the Vajra seed 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), moving throughout the three realms, with a great black body color. Its example is like the blue color of Utpala etc. that grow from muddy swamps, which can be described as having a similar blue color. Or, like the mixing of blue and the color of the sun, forming a bluish-red radiance. Because of faith in Heruka, that is, having faith in that, and ascertaining the nature of appearance and emptiness as illusion-like, one should contemplate in that way, this is the ritual of the complete form. The definite meaning of this is: the sun from Repa arises as an illusory body from the nature of reality. The suchness of 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 the indivisibility of the three Vajras. The Vajra Hūṃ (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) sign from 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 the mind of inseparable bliss and emptiness arising from that, transformed into the essence of the five wisdoms. The self that is completely transformed is the nature of the great bliss of the three realms, becoming one taste. Vajra arising is the separation from arising and ceasing. Black is the unchanging nature of reality. The mixing of blue and red is the indivisibility of the wisdom of space or emptiness and compassion. Contemplating with certainty through faith is the meaning of viewing all of samsara and nirvana as the self-nature with true knowledge. The second is: Having looked at the noble one in the sky, Vajra arises with great compassion, worshipped by the eight goddesses who hold all the ornaments. The white one holds the mark of the deer, a vessel victorious over thieves and demons. The corpse-raising one is a water carrier. Ghasmarī holds medicine, Pukkasī is a Vajra hand. Likewise, the mountain hermit holds a corpse. The outcaste woman beats a hand drum. These all worship the main one. Because of attachment to great desire, the young girl embraces the body. Thus it is said. In the heart of that, which is clear as one's own deity, in the center of the lotus, is a sun mandala arising from ra. In its center, drawn by the five rays of black Hūṃ (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), in the sky in front. Because it has become a field of offering and remembrance, it is the noble one. Arising or being born from the emptiness of Vajra wisdom is the essence of unchanging compassion and equal taste of great bliss. Having clearly viewed and focused on the mandala of the Bhagavan, including the support and the supported, again, from the seed syllable, emanate the objects of offering.
Chinese
持有所有物品，以五印为庄严的女神高丽等八位，观想为供养。 她们如何供养呢？ 白色的女神高丽，双手拿着头盖骨，上面有野兔的标记，象征着月亮，里面装满了白色的东西。 ཙཽ་རཱི་（藏文），ཆོམ་རྐུན་མ་（藏文），是战胜黑暗魔鬼的，象征着太阳，拿着装满红色东西的头盖骨容器。罗浪玛拿着装满尿液的头盖骨，嘎斯玛日即扎波玛，拿着药物即粪便的容器。 关于这个，根据心髓释和那若巴的说法，是腿和大肉。 莲花者说是五肉。 布嘎西香女，手持金刚大肉的头盖骨，这些是内部供养的五甘露。 同样，山居女拿着蜂蜜或六味或酒的精华，是秘密的供养。 屠夫女敲击手鼓的声音是外部供养。 这些女神们供养主尊和眷属，并且以舍弃普通贪欲的大贪欲，大乐的智慧来随顺，那唯一的供养是，少女以二取的方式融入薄伽梵之母，以及八眷属拥抱成为勇士之身，这本身就是俱生，因此成就。 在那之后，如果要做忏悔等七支净治，就像许多印度释论中所说的那样，在实践中也会出现。 这样积累了福德资粮的最后，无论收摄或送走积资田，以及智慧资粮修习空性，印度和西藏的所有人都一致赞同。 这个的真实意义在无垢结合中说： 虚空是法的生处ཨེ（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉）。 至尊真实菩提心ཝཾ（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）。 那么供养的女神，高丽是明镜智慧。 这样结合，平等性，妙观察智，成所作智。 布嘎西等四大清净。 供品是金刚三和，以及与其无别的法界和俱生，以及不坏之声和拥抱，是语气的清净。 第二，各自的生起次第有四：总的显示五现证菩提生起，从中生起双手和眷属，主尊四手和
English
Holding all the implements, the eight goddesses, such as the goddess Gauri, adorned with the five seals, are visualized as offerings. How do they make offerings? The white goddess Gauri holds in her two hands a skull cup marked with a hare, symbolizing the moon, filled with white substances. Cauri, the bandit woman, is victorious over the demons of darkness, symbolizing the sun, holding a skull cup filled with red substances. The Corpse-raiser holds a skull cup filled with urine, and Ghasmari, the flesh-eater, holds a container of medicine, namely feces. According to the Heart Essence Commentary and Naropa, this refers to the leg and large meat. The Lotus One explains it as the five meats. Pukkasi, the incense woman, holds a skull cup of vajra-large meat in her hand. These are the five nectars of the inner offering. Similarly, the Hermit Woman holds the essence of honey, or the six tastes, or wine, which is the secret offering. The Outcaste Woman's sound of striking the hand drum is the outer offering. These goddesses make offerings to the main deity and retinue, and they follow with great desire, the wisdom of great bliss, abandoning ordinary desire. That very offering is when the maiden, through duality, dissolves into the Bhagavan's Mother, and the eight attendants embrace the body that has become heroes, which is inherently co-emergent, thus accomplished. After that, if one is to perform the sevenfold purification, such as confession, it will also appear in practice as explained in many Indian commentaries. Thus, at the end of accumulating the merit accumulation, whether gathering or sending away the field of accumulation, and the wisdom accumulation of meditating on emptiness, all of India and Tibet agree. The definitive meaning of this is stated in the Immaculate Union: "Space is the source of Dharma, Aim (藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉)!. Noble, ultimate Bodhicitta, Vam (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺)!." Then, the offering goddess, Gauri, is mirror-like wisdom. Thus, combining them, equality, discriminating awareness, accomplishing activity. Pukkasi, etc., are the purification of the four elements. The offering substances are the three vajras, and the Dharmadhatu inseparable from them, and the co-emergent, and the indestructible sound, and the embrace, are explained as the purification of vowels. Secondly, each individual generation stage has four aspects: generally showing the generation of the fivefold Abhisambodhi, from which the generation of the two-armed deity with retinue, the main four-armed deity, and