Chinese
思维祈请道：在何处生育子嗣？如根本第五品《八大法行》所说，观想在各个天界，如卵形般布满种子字的坛城，所有卵形坛城与主尊鼻孔呼出的长气一同吸入，所有卵形与鼻息混合，融入自己的菩提心中。以大贪欲之态，汇集所有智慧坛城，观想眷属安住于心中，令智慧母欢喜。如是思维。根本第六品，虚空秘密加持，以四印平等入定，是仪轨正文所明示的。贪著名为铁钩，插入莲花是绳索女，张口是铃，发出声音是铃铛。如是说。以四印之行平等入定，以大乐之声和光芒，迎请所有如来，进入口中，以随之生起的火，融入菩提心中，通过身之形相，经由金刚道，在母莲中三次散布。如《八大法行》所说：法身安住于菩提心，初次降临是无量宫，第二次化为坐垫，第三次，父尊的分别念圆满为文字，观想诸神位于莲花处。如是，从文字种子完全转变，在母宫中清晰观想诸神众，因念诵各个神祇的秘密真言，身形完全圆满。仅仅念诵“扎(ཛཿ, jaḥ, jaḥ, 扎)”字，就从母胎中取出，安放在前方的虚空中，以嗡(ༀ, oṃ, oṃ, 嗡)、啊(ཨཱཿ, āḥ, āḥ, 啊)、吽(ཧཱུྃ, hūṃ, hūṃ, 吽)加持身语意。光芒放射和收摄，成办诸佛的事业，观想安住在各自的坐垫上。此仪轨中，菩提心在母胎中三次散布，第一次是安点，第二次是加持为宫殿，第三次是观想宫殿中诸神的种子字坛城清晰明亮。第二次的意义是，以精进清晰观想：念诵和近念诵，修持和广修持，在母莲的坛城中，安乐于意之坛城中，所有佛陀云聚，喜悦平等至高之
English
Think of praying, "Where should I beget a son?" According to the fifth root text, the Eight Commands, in each of the divine abodes, visualize all the mandalas where seed syllables are arranged like egg-shaped nests. Simultaneously with the principal deity inhaling the long breath of the nostrils, think that all the egg-shaped nests mix with the breath of the nostrils and dissolve into your own mind of enlightenment. With great desire, gather all the wisdom mandalas, and think that the retinue resides in your heart, making the wisdom mother happy. Think in this way. The sixth root text, the secret space is blessed, and entering into equipoise with the four mudras is explicitly taught in the sadhana text: Attachment is called an iron hook. Inserting into the lotus is the noose woman. Opening the mouth is the bell. The sound that is heard is the bell. Thus it is. Having entered into equipoise by the movement of the four mudras, with the sound and rays of great bliss, invite all the Tathagatas, and as they enter the mouth, the fire of subsequent attachment dissolves into the mind of enlightenment. Through the form of the body, via the vajra path, scatter three times in the mother's lotus. According to the Eight Commands: The Dharmakaya abides in the mind of enlightenment. The first descent is the immeasurable palace. The second becomes the seat, and the third, the father's conceptual aggregates are perfected into letters. Think of the deities in the bhaga itself. Thus, from the complete transformation of the seed syllables, clearly visualize the assembly of deities in the mother's palace. By reciting the secret mantras of each deity, the body becomes completely perfect. Just by uttering "Jah (ཛཿ, jaḥ, jaḥ, 扎)," they are taken out of the mother's womb and placed in the sky in front. Bless the body, speech, and mind with Om (ༀ, oṃ, oṃ, 嗡), Ah (ཨཱཿ, āḥ, āḥ, 啊), and Hum (ཧཱུྃ, hūṃ, hūṃ, 吽). Radiate and gather rays of light, accomplish the deeds of the Buddhas, and think that they are seated on their respective seats. In this sadhana, the mind of enlightenment is scattered three times in the mother's womb. The first is to place the bindu. The second is to bless it as a palace. The third is to think that the mandala of seed syllables of the deities in that palace is clearly illuminated. The meaning of the second is to clearly visualize with diligence: recitation and near recitation, practice and great practice, in the mandala of the mother's lotus, bliss in the mandala of the mind, all the clouds of Buddhas, joyfully equal to the supreme
Chinese
以布施浸润。如是说。根本第七，将自我的分别念转为本尊，并遣除外魔是：第三，生起本尊是：嗡 班杂 玛哈西里（藏文：ༀ་བཛྲ་མ་ཧཱ་ཤྲཱི་，梵文天城体：，梵文罗马拟音：oṃ vajra mahāśrī，汉语字面意思：嗡，金刚，大，吉祥）等，匝拉尼 吽 啪特（藏文：ཛྭ་ལ་ནི་ཧཱུྃ་ཕཊ，梵文天城体：，梵文罗马拟音：jvālanī hūṃ phaṭ，汉语字面意思：光芒，吽，啪特）等等。面朝外而立起。如是说，以（此）之间，奇妙之子之坛城，五部等等，连同四门母，以从胎中生出的方式开展是：以主尊的咒语念诵之缘故，明妃空行母宫殿中央的两个吽字，化为班杂嘿汝嘎父母尊之身。啪特 匝（藏文：ཕཊ་ཛཿ，梵文天城体：，梵文罗马拟音：phaṭ jaḥ，汉语字面意思：啪特，匝）以（此）从空中开展，于前方的虚空中安住，放射和收摄光芒，成办诸佛之事业。自己融入主尊父母，思维成为无二无别。如是，四部的种子字，依次化为四部嘿汝嘎父母尊之身。啪特 匝（藏文：ཕཊ་ཛཿ，梵文天城体：，梵文罗马拟音：phaṭ jaḥ，汉语字面意思：啪特，匝）以（此）从空中取出，于四方的座垫之虚空中安住，如前一般以光芒放射和收摄之瑜伽，成办诸佛之事业，于四方各自的座垫之上安住，清晰观想。如是，八嘎日玛，八僧哈玛，连同四门母，以从胎中生出的仪轨生起。第二，二十八自在母是：如开篇之时一般，成为生起二十子的明妃，因此不以从胎中生出的方式生起，而是于自己观想为班杂嘿汝嘎的心间，放射出二十八个布哟字，以念诵自身咒语之缘故，于外院的四方，各六个，以及四门各一个，于各自的座垫上安住，清晰观想，即所有本尊的命根，以智慧萨埵清净的命字等作为标志，务必清晰确定。根本第八，以四手印束缚，迎请智慧尊并印持是：于修法中，清晰观想时，以咒语和偈颂清晰观想之后，生起更大的（功德），以及所说的真实清晰观想等所代表的，从吽 哈 嘿（藏文：ཧཱུྃ་ཧ་ཧེ་，梵文天城体：，梵文罗马拟音：hūṃ ha he，汉语字面意思：吽，哈，嘿）等，到燃烧的坛城清晰显现之间所表示的。以四手印的印契束缚是：如是清晰的本尊众的身体颜色、手印、装饰、服饰等，清晰显现，是身大印。法印有二。思维法印是：本尊众的命根。
English
Impregnate with generosity. Thus it is said. The seventh root, transforming one's own conceptual thoughts into deities and dispelling external obstacles, is: Third, generating the deity is: Om Vajra Mahashri (Tibetan: ༀ་བཛྲ་མ་ཧཱ་ཤྲཱི་, Sanskrit Devanagari:, Sanskrit Roman transliteration: oṃ vajra mahāśrī, Chinese literal meaning: Om, Vajra, Great, Auspicious), etc., Jvalani Hum Phat (Tibetan: ཛྭ་ལ་ནི་ཧཱུྃ་ཕཊ, Sanskrit Devanagari:, Sanskrit Roman transliteration: jvālanī hūṃ phaṭ, Chinese literal meaning: Flaming, Hum, Phat), etc. Facing outwards, stand up. As it is said, in between (these), the wondrous son's mandala, the five families, etc., together with the four gatekeepers, unfolding through the gate of birth is: Due to the recitation of the main deity's mantra, the two Hum syllables in the center of the consort's celestial palace transform into the body of Vajra Heruka father and mother. Phat Jah (Tibetan: ཕཊ་ཛཿ, Sanskrit Devanagari:, Sanskrit Roman transliteration: phaṭ jaḥ, Chinese literal meaning: Phat, Jah) with (this) unfolding from the sky, abiding in the sky in front, radiating and gathering light, accomplishing the deeds of the Buddhas. Oneself dissolves into the main father and mother, thinking of becoming non-dual. Likewise, the seed syllables of the four families, in sequence, transform into the bodies of the four families of Heruka father and mother. Phat Jah (Tibetan: ཕཊ་ཛཿ, Sanskrit Devanagari:, Sanskrit Roman transliteration: phaṭ jaḥ, Chinese literal meaning: Phat, Jah) with (this) taking out from the sky, abiding in the sky of the four directions' seats, as before, with the yoga of light radiating and gathering, accomplishing the deeds of the Buddhas, abiding on the seats of the four directions, visualize clearly. Likewise, the eight Karimas, the eight Singhahmas, together with the four gatekeepers, arise through the ritual of birth. Second, the twenty-eight powerful mothers are: As in the beginning, becoming the consort who gives birth to twenty sons, therefore, not arising through the method of birth, but from the heart of oneself visualized as Vajra Heruka, radiating twenty-eight Bhyo syllables, due to the recitation of one's own mantra, in the four directions of the outer courtyard, six each, and one each at the four gates, abiding on their respective seats, visualize clearly, that is, the life force of all the deities, marked with the pure life syllable of the wisdom sattva, must be clear and certain. The eighth root, binding with the four mudras, inviting the wisdom being and sealing, is: In the sadhana, when visualizing clearly, after visualizing clearly with mantras and verses, generating greater (merit), and what is represented by the spoken actual clear visualization, etc., from Hum Ha He (Tibetan: ཧཱུྃ་ཧ་ཧེ་, Sanskrit Devanagari:, Sanskrit Roman transliteration: hūṃ ha he, Chinese literal meaning: Hum, Ha, He), etc., to what is indicated by the clear appearance of the burning mandala. Binding with the seal of the four mudras is: The body color, hand gestures, ornaments, and attire of the assembly of deities that are so clear, appearing clearly, is the great body mudra. The Dharma mudra has two aspects. The thought Dharma mudra is: The life force of the assembly of deities.
Chinese
清楚地说明了与自己相似的智慧勇士清净的命字等。 念诵法印是诸神各自的生起咒语。 约束誓言印和解脱事业印，在下面的手印供养时，吽！（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽！）为了象征完全解脱。 中央忿怒尊的手印是，等等，象征着约束誓言的手印，以及具备解脱事业的四种手印，这些都是清楚说明的。 增大它们的功德，经续中说：以地等作为手印，如果次第获得解脱，以清净的智慧来净化，何须多言，那就是它。 因此，确信通过四种手印，不会欺骗地加持成就金刚持的悉地。 这样，通过四种手印束缚并清楚地安立后，迎请智慧尊，并以身语意和五种智慧来印持，这是在修法的第三个事业次第的禅定中，分为六个内部分类，第一个又分为四个：禀告聆听、真实迎请、抛掷智慧之花、祈请悉地并融入，这些都已说明。 因此，应按照修法的内容来理解。 然后，早上进行广大的事业仪轨，从念诵开始学习本尊的明观。 后面的三个时段生起菩提心，并广大地生起本尊。 迎请和安住供养二者按照仪轨进行。 供养是普贤四交，涂香、酒、食子三者仅念诵咒语，赞颂按照仪轨进行。 忏悔、祈请悉地和立誓三个也可以做。 在念诵开始时，学习本尊明观的方法是：在引导唐卡前摆设象征性的供品，自己适当地坐在它的前面，眼睛看着本尊像，然后闭上眼睛，看看是否能在心中显现出同样的形象，按照寂静念诵仪轨的禅修方式，学习本尊显现、学习我慢、学习清净忆念，这些都在这里学习。 特别是对忿怒尊，要像关注眼睛中央一样用心学习，金刚黑汝嘎身色深蓝黑色，像夏季的乌云一样黝黑，燃烧着亿万太阳的光辉，三面的左右两面与颈部一起显现，看起来像三个头连在一起一样。
English
Clearly explaining the wisdom heroes similar to oneself, along with the pure life-syllable, etc. The recited Dharma-seal is the generation-stage mantra recited by each of the deities. The binding vow-seal and the liberating action-seal, during the offering of hand-seals below, Hūṃ! (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ!) to symbolize complete liberation. The hand-seal of the central wrathful deity is, etc., symbolizing the binding vow-seal, and the four action-seals possessing liberation, all of which are clearly explained. To increase their greatness, the tantra says: "By making earth, etc., into hand-seals, if liberation is obtained in sequence, purified by pure wisdom, what need is there to say, it is that itself." Therefore, be certain that through the four hand-seals, the accomplishment of Vajradhara's siddhi is infallibly blessed. Thus, having bound and clearly established with the four hand-seals, inviting the wisdom-being and sealing with body, speech, mind, and the five wisdoms, this is in the third action-sequence of the sādhana, in the samādhi, divided into six internal categories, the first of which is divided into four: informing and listening, actual invitation, throwing the wisdom-flower, requesting siddhi and dissolving, these have been explained. Therefore, it should be understood according to the text of the sādhana. Then, in the morning, perform the extensive action ritual, and from the beginning of the recitation, learn the clear appearance of the deity. In the latter three sessions, generate bodhicitta and extensively generate the deity. The invitation and abiding offering are performed according to the text. The offering is the Samantabhadra four-intertwined, and the three of medicine, alcohol, and torma are only recited with mantras, and the praise is performed according to the text. Confession, requesting siddhi, and making the three vows can also be done. At the beginning of the recitation, the method of learning the deity's clear appearance is: in front of the guiding thangka, arrange symbolic offerings, and sit appropriately in front of it, looking at the deity's image with your eyes, and then closing your eyes, see if the same image can appear in your mind, according to the meditation method of the peaceful recitation text, learning the deity's appearance, learning pride, learning pure recollection, these are all learned here. In particular, for the wrathful deity, learn with the same attention as focusing on the center of the eyes, Vajra Heruka, body color dark blue-black, as dark as summer rain clouds, blazing with the splendor of billions of suns, the left and right of the three faces appearing together with the neck, looking like the three heads are joined together.