Chinese
不是一个。右脸白色而微笑，左脸红色而斥责，中间深蓝色，具有猛烈愤怒的姿态。每个脸上都有三个红色而圆形的眼睛，张开着变化的嘴，咬紧四颗牙齿，舌头如闪电般卷动，金刚的笑声震动三界。从皱眉的鼻子里发出令人厌恶的吽 (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 声，从睫毛、眉毛、胡须中射出燃烧的火焰。身体高大，肢体粗壮，具有青春焕发的姿态，遍布金刚毛孔。而且，以贪欲的姿态妩媚，以愤怒的姿态英勇，以愚痴的姿态丑陋，这是身之三舞。发出哈哈嘻嘻等欢笑声，斥责说“给我拿来”等话语。这些声音如同千龙同时轰鸣，或如千雷同时坠落般的声调，是猛烈的语之三舞。以慈悲摄受愚痴的众生，以愤怒调伏凶恶的众生，以寂静看待一切在法性中平等，具有意之三舞。如此，以九种舞姿充分展现，在燃烧的火焰中央，以右伸左屈的巨大姿态，安住在自己的座垫上，如此清晰地观想。此外，对本尊的显现、共同和个别的装饰、手印等进行意念专注，如同寂静本尊的修法仪轨一样。如此观想后，当面前的本尊形象清晰显现时，逐渐将本尊移至自身进行观想，何时才能生起八种明稳的境界。其中，四种明相的境界是：如此观想本尊，即使是身体的显现部分，连眼白的黑白都清晰不混淆，非常清晰。而且，不是那种缺乏觉性明朗的昏沉状态，而是具有觉性、明空澄澈、充满觉性力量的明朗。这些观想的本尊，也不是没有心识的无情之物，如同彩虹一般，而是连毛孔和头发的末梢都充满了一切智智的智慧。清净的根识显现出成百上千的功德，并且光彩夺目地安住。如此的身体，也不是仅仅认为“是这样”或“存在”的推测之念
English
not one. The right face is white and smiling, the left face is red and scolding, and the middle is dark blue, with a fierce and angry demeanor. Each face has three red and round eyes, opening a changing mouth, clenching four teeth, the tongue rolling like lightning, and the vajra laughter shakes the three realms. From the frowning nose comes the unbearable sound of Hūṃ (Tibetan: ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and burning flames shoot out from the eyelashes, eyebrows, and beard. The body is tall, the limbs are thick, and it has a youthful and flourishing appearance, filled with vajra pores. Moreover, it is charming with a seductive demeanor, heroic with an angry demeanor, and ugly with an ignorant demeanor, these are the three dances of the body. It emits laughter such as haha hihi, and scolds with words such as "Bring it here!". These sounds are like a thousand dragons roaring at once, or like a thousand thunderbolts falling at the same time, they are the fierce three dances of speech. With compassion, it embraces ignorant beings, with anger, it subdues evil beings, and with peace, it sees all things as equal in the nature of reality, possessing the three dances of mind. Thus, fully displaying the nine moods of dance, in the center of blazing flames, with a huge posture of right leg extended and left leg bent, it dwells on its own seat, and meditate on it so clearly. Furthermore, focus the mind on the appearance of the deity, both common and specific ornaments, hand gestures, etc., just like the practice manual of a peaceful deity. After meditating in this way, when the image of the deity in front appears clearly, gradually move the deity to one's own body and meditate, so that one day the eight levels of clarity and stability will arise. Among them, the four levels of clarity are: When meditating on the deity in this way, even the appearance of the body, even the black and white of the eyes, is clear and unmixed, very clear. Moreover, it is not a dull state lacking the clarity of awareness, but a clarity with awareness, clear and empty, and full of the power of awareness. These deities of meditation are not inanimate objects like rainbows, but even the pores and the tips of the hair are filled with the wisdom of omniscient knowledge. Hundreds of qualities of pure sense consciousness manifest, and they dwell brilliantly. Such a body is not just a speculative thought that it is "like this" or "exists"
Chinese
不是虚构，而是在心中如现量般清晰显现，这就是明晰的四种程度。 尊贵的华智仁波切曾说，当他骑马时，左脚踩在马镫里，在右脚踩到马镫之前，能清楚地看到噶举八部七百二十五尊本尊众，他们的身色、手印、法器、装饰等都互不混淆。即使这样，你们这些认为这是生起次第的特征的人，也不要轻视生起次第，在没有达到明晰坚固的八种程度之前，必须修持。 我的上师曾这样说过，因此在没有真正达到明晰坚固的程度之前，必须修持。 坚固的四种程度是： 不受懒惰等外在过失的影响。 不受模糊等变化过失的影响。 而且，不是短暂的一会儿，即使日夜持续安住，细微的分别念也无法扰乱，明晰显现不会改变。 无论如何修持身色、面容、手印、来去、光芒的放射和收摄等，都能如实显现，并且可以随意改变，这就是坚固的四种程度。 总之，修持本尊时，如果清晰并能安住，那就是功德。 如果修持时非常不清晰，而不修持时，本尊的形象却在心中清晰闪现，并且执着于这种清晰，那就是过失。因此，熟悉清晰显现后，必须精通收摄次第，这一点至关重要。 现在大多数人除了最后一座之外，都不进行收摄次第。 还有人说，因为必须始终不离三轮体空，所以不进行收摄次第等等，这些都是不了解生圆次第的不共要点，并且没有将执着于显而易见的本尊视为过失，这完全是愚昧的自我暴露。 因此，收摄次第是清净死亡的习气，安排法身的缘起，并且是将幻身收摄于光明中的圆满次第之道的成熟之因。不仅如此，一般来说，金刚乘道的所有功德，都是通过将要点放在金刚身，使脉、气、明点汇聚于中脉的作用而产生的。 通过这种方式，在自相续中生起实义光明，以及显现的次第
English
Not fabricated, but appearing clearly in the mind like a direct perception, that is the four degrees of clarity. The venerable Kyabje Dilgo Khyentse Rinpoche once said that when he was riding a horse, with his left foot in the stirrup, before his right foot reached the stirrup, he could clearly see the entire assembly of the seven hundred and twenty-five deities of the Eight Herukas, their body colors, hand gestures, implements, ornaments, and attire all distinct and unmixed. Even so, you who think this is the characteristic of the generation stage, do not disregard the generation stage. Until you have achieved the eight degrees of clarity and stability, you must practice. My kind lama said this, so until you have truly achieved the degrees of clarity and stability, you must practice. The four degrees of stability are: Not disturbed by external faults such as laziness. Not changed by faults of alteration such as dimness or haziness. Moreover, not just for a short time, but even if you remain in equipoise day and night, not disturbed even by subtle thoughts, the clear appearance does not change. However you meditate on the body color, face, hands, coming and going, the emanation and absorption of light, it appears just as it is, and can be changed at will, these are the four degrees of stability. In general, when meditating on a deity, if it is clear and you can abide in it, that is a quality. If it is very unclear when you meditate, but the image of the deity flashes clearly in your mind when you are not meditating, and if you are attached to that clarity, that is a fault. Therefore, having become familiar with clear appearance, you must become skilled in the dissolution stage, this is crucial. Nowadays, most people do not practice the dissolution stage except for the last session. Others say that because they must always remain inseparable from the three mandalas, they do not practice the dissolution stage, etc. These people do not understand even a single aspect of the uncommon key points of the generation and completion stages, and they do not see attachment to apparent deities as a fault, which is simply a blatant display of their own ignorance. Therefore, the dissolution stage purifies the imprints of death, arranges the interdependent causes of the Dharmakaya, and is the maturing cause of the path of the completion stage, which is the dissolution of the illusory body into clear light. Moreover, in general, all the qualities of the Vajrayana path arise solely from the activity of focusing on the vajra body, causing the channels, winds, and bindus to gather in the central channel. In this way, the succession of events that generate the meaning of clear light in one's own mind
Chinese
当显现地相十法的景象，且自性的次第消融中，于显三之光明生起的界域里，一切庸常的错觉都消失，于显三融入光明的状态中，定会生起离戏论法性的智慧。因此，想要致力于夜晚的深沉睡眠和梦瑜伽，想要乐于白天风心融入中脉的方法，想要现前不共的圆满次第幻身和光明，想要由此舍弃庸常的身体，而证得有学的双运身，想要最终将无明习气的意生身也融入光明，从而现证无学的双运果位，以及如果今生未能解脱，也想要在中阴第一光明法身的境界中安住，从而证得双运的报身者，都必须重视生起次第之后的收摄次第。如果不是这样，仅仅依赖于本尊的明观和乐空观修，就想成就降伏鬼神和守护的微小事业，那么外道徒和共同的明观与我慢就足够了。如果未曾熟练内收摄次第就修习本尊，那么在这些时候，可以引用噶举派的全部秘密续部，以及黑汝嘎嘎拉波的续部作为证据来辩论。这样可以特别获得本尊显现的稳固性。在念诵了多少本尊心咒的一半以上时，就应该像寂静法一样修习圆满次第。此外，对于生起次第过于执着，对于圆满次第不感兴趣，或者执着于圆满次第的空谈，而误入生起次第的造作之路，想要将生起次第和圆满次第分开修习的人，乃是否定了佛陀法身和色身二者的不共之因——幻身和光明，其恶果必定是堕入恶趣，这是因果不虚的量学所证实的。之后，念诵本尊心咒，划分念诵场所等，都像寂静法一样。如果念诵增法，那么主尊父母的根本咒和ru lu（藏文：རུ་ལུ་，梵文天城体：रुलु，梵文罗马拟音：rulu，汉语字面意思：如如）相连要念诵一亿遍。眷属四部的饮血尊要念诵其四分之一。ka seng
English
When the appearances of the ten signs of earth arise, and in the realm where the luminosity of the three appearances dawns in the natural process of dissolution, all ordinary illusions vanish, and in the state where the three appearances dissolve into luminosity, the wisdom of the nature of reality, free from elaboration, will definitely arise. Therefore, those who wish to diligently engage in deep sleep and dream yoga at night, who enjoy the method of wind and mind converging in the central channel during the day, who wish to manifest the uncommon completion stage of illusory body and luminosity, who wish to abandon the ordinary physical body and attain the body of union in training, who wish to ultimately dissolve the mind-body of karmic imprints of ignorance into luminosity and manifest the state of union beyond training, and those who, even if they do not attain liberation in this life, wish to rest in equanimity in the expanse of the luminosity of the dharmakaya of the first bardo and attain the sambhogakaya of union, must pay attention to the dissolution stage after the generation stage. If not, merely relying on the clear appearance and bliss-emptiness contemplation of the deity, and wishing to accomplish minor activities of subduing demons and protection, then the clear appearance and pride common to non-Buddhists are sufficient. If one practices deity yoga without having familiarized oneself with the inner dissolution stage, then in these cases, one can cite all the secret tantras of the Eight Commands of the Kagyu school and the tantras of Heruka Galpo as evidence for debate. This will especially lead to stability in the appearance of the deity. From halfway through the number of mantras recited, one should practice the completion stage as in the peaceful practice. Furthermore, those who are overly attached to the generation stage, who are not interested in the completion stage, or who are attached to empty talk of the completion stage and stray onto the artificial path of the generation stage, and who wish to practice the generation stage and completion stage separately, are denying the uncommon causes of the dharmakaya and rupakaya of the Buddha—the illusory body and luminosity. The result of this is certain to be rebirth in the lower realms, as proven by the valid cognition of the certainty of cause and effect. After that, reciting the mantra and dividing the recitation space, etc., are done as in the peaceful practice. If one is performing extensive recitation, then the root mantra of the main deity, male and female, and the mantra "ru lu" (Tibetan: རུ་ལུ་, Sanskrit Devanagari: रुलु, Sanskrit Romanization: rulu, Literal Chinese meaning: Thus Thus) connected together should be recited one hundred million times. The blood-drinking deities of the four classes of retinue should be recited one-fourth of that amount. ka seng