English
Always meditate with three faces and six arms, with hand symbols consistent with the above. The mandala, seat, etc., are the same as before, here meditate on citta. The remaining nine deities of the limbs are also the same as above, how should one meditate on this? One should become very familiar with it and meditate on it. Holding the attire of the wrathful form of the Raksha demon, Meditate gradually or simultaneously, meditate on the peaceful form as before. The generation of the three vajra rituals, the color and The mandala and seat, etc., transform the peaceful form into the wrathful form and meditate. Furthermore, one should also have faith in the other four families besides the Vajra Heruka, the family lord of the heart. Purify with the four seed syllables of the four families, meditate as the four families, the seat and place, one mandala but each separate. The vajra, that is, the three rituals, transform into their respective families, Generating the body and limb deities of the wrathful form is also transformed as before. Gradually attain small wisdom, or simultaneously attain great wisdom. First, after completing the eight-limbed practice, perform the boundary, confession, vows, and bestowal of blessings, then generate as the deity. After blessing the outer and inner offerings, from then on, gradually meditate on the deity's body. Fully meditate on the deity's body with the deities of the limbs, then request to hear, invite, merge, and request to remain stable, gradually make offerings and praises. When reciting the mantra, do not damage the limbs of the mantra. Ten faults: the sound should not be too loud, not too soft, not too fast, not too slow, not weak, not strong, not damage the limbs, not be interrupted by yawning, etc., abandon the malicious mind. Or, without damaging the syllables, without being interrupted by nouns and phrases, without exhaling, the mind should not be distracted elsewhere. After abandoning, divide into three types: outer, inner, and secret. If performing the lower tsok offering, then in autumn. Complete the recitation according to the number vowed. In the gathering and dispersing of samadhi, accomplish the benefit of oneself and others. According to preference, whether outer, inner, or secret, transform the deity and oneself into Vajrasattva without distinction. The amount of recitation should reach the limit of signs and numbers. When tired of meditating on the deity, contemplate the non-conceptual wisdom, the seed syllable bindu of the heart, within the eight-petaled lotus in the heart. Focus the awareness and abide. Falling asleep in that state at night, waking up in the morning.
Chinese
以及从那本身之中。智慧明点，字母种子字 吽 (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 等，通过三种仪轨的转变，观想圆满为本尊之身。如先前所依赖的那样，通过精进和观修来熟悉它。观想宫殿和本尊的坛城也是如此。因为是自心的幻化，觉性是自显现。本尊也不是作为外境来观想，而是观想为自明的觉性。觉性是自显现于手印圆满的胜者之身。共同的胜者，非共同的胜者，是胜者们的身体。在所有时间和情况下，都像珍宝一样。具备所有功德，自然圆满，不作此有益彼无益的分别，满足所化众生的愿望。功德没有穷尽和增长，没有来去，对慈悲没有亲疏。观修本尊身手印时，有时清晰，有时不清晰，有时从过失中解脱，有时不解脱。因为觉性是伟大的自性，所以在见解上没有偏颇，在行为上没有取舍。不被沉没和掉举所控制，保持平等，在见解的境界中安住于平等，这是究竟真实的定语。观修这种不相顺应的过失时，所缘境的执取。从最初对字母进行心性训练开始，直到圆满观想本尊之身为止。共同的过失总是会出现，但在这里不会出现，只会粗略地出现。最后，对于这唯一的手印，要用正念的守卫和警戒线来加以限制。特别是像模糊、昏暗、阴影、颜色不清晰一样，不清晰，一片漆黑。以及在特别专注的地方，大小的尺度会改变，坐姿会改变。本尊的数量会改变，寂静和忿怒等装束颜色形状会改变。最初从道路的清晰开始，逐渐消失为只有颜色，变得不清晰。像这样改变是受到共同过失的影响，要像意识一样进行守卫和觉察。不要被行蕴和分别念的风所驱动。像这样认识到特殊的过失，所有这些。对于三种特殊的过失，也要安住在智慧幻化和那本身空性的境界中。在那之后，要通过观修来获得成就，不要感到厌烦。
English
And from that very self. Wisdom bindu, letter 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：Hūṃ) etc., through the transformation of the three rituals, contemplate the completion as the deity's body. As relied upon previously, become familiar with it through diligence and meditation. Contemplating the palace and the deity's mandala as well. Because it is the magical display of one's own mind, awareness is self-appearing. The deity is also not contemplated as an external object, but as self-luminous awareness. Awareness is self-appearing in the body of the Victorious One who has perfected the mudrā. The common Victorious One, the uncommon Victorious One, is the body of the Victorious Ones. At all times and in all circumstances, it is like a precious jewel. Possessing all qualities, naturally complete, without discriminating whether this is beneficial or that is not, fulfilling the wishes of those to be tamed. Qualities do not diminish or increase, there is no coming or going, and there is no partiality in compassion. When contemplating the deity's body mudrā, sometimes it is clear, sometimes it is not, sometimes it is liberated from faults, sometimes it is not. Because awareness is the great self-nature, there is no bias in view and no acceptance or rejection in conduct. Not being controlled by sinking or agitation, maintain equanimity, abide in equanimity in the realm of view, this is the ultimate true definition. When contemplating this single fault of non-conformity, the grasping of the object of focus. Starting from the initial training of the mind on letters, up to the complete contemplation of the deity's body. Common faults always arise, but they do not arise here, only roughly. Finally, for this single mudrā, it should be restricted with the guard of mindfulness and a boundary line. Especially like being blurry, dim, shadowy, the color being unclear, being unclear, being pitch black. And in the place where one is particularly focused, the size of the scale changes, the posture changes. The number of deities changes, and the attire, color, and shape of peaceful and wrathful ones change. Initially, starting from the clarity of the path, gradually disappearing into only color, becoming unclear. Changing like this is being influenced by common faults, one should guard and be aware like consciousness. Do not be driven by the wind of compositional thoughts and conceptualizations. Having recognized the special faults in this way, all of these. For the three special faults as well, abide in the realm of wisdom illusion and that very emptiness. After that, one should attain accomplishment through meditation, without becoming weary.
Chinese
将安住的次第、数量、颜色、形状、仪态这六者，如山一般广大、粗大地进行观修，如同实物或物体一般来消除。第七，如果颜色不明显，则将形状与自己的身体融合。次第上，第八，在西边，不是总相而是别相明显的地方安住。 当手印唯一时，应舍弃一切非必要的行为，并加以避免。应认识到行为上的过失，并加以舍弃。如此，对于空性禅定和幻化智慧二者，心生向往，即使对于未曾体验的手印唯一，也能通过习惯而增长，如前四者一般。对于动摇，获得如海市蜃楼般的内在征兆；对于烟雾般的观修；对于萤火虫般的观修；对于稳固，如同火焰不被风所动摇一般，最终达到如同太阳在空中般的状态。对于获得动摇，应以精勤和习惯来稳固，对于舍弃努力而达到最终的放下，即舍弃次第和精勤。应根据情况，如上所述，从经验中了解取舍。 从种子字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起四尊忿怒尊，于四个时辰，常于界线中央，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）中生起阎魔敌，青黑色，一面二臂，右手持金刚橛，以人头为标志，左手持敌杖；于心间，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）中生起大威力，烟色，持金刚杵；于喉间，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）中生起马头明王，红黑色，持钺刀和索套；于顶轮，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）中生起甘露，绿黑色，持十字杵。 断绝。 一切法皆为自生智慧，以大自在的受用，进行会供，将自身作为天神的坛城，于法性中享受法性。内部的火供等，应采纳会供仪轨的论典。色、声、香、味、触、法等，与无二的明点或欲妙天女六者一同享用。将四根转化为勇士，将境、时转化为明妃，进行方便与智慧无二的结合。寂静或忿怒，随情况而转变。以大自在的供养，令一切佛陀坛城皆欢喜。令三界一切有情，充满大乐。行为举止，行走、坐卧、安住、享用等，对于烦恼等行为产生贪执，痛苦生起之时，也不舍弃大乘天神的法相，如前一般观修本尊，结合根、境、时。
English
Eliminate by meditating on the six aspects of abiding—order, number, color, shape, demeanor—making them as vast and substantial as a mountain, like real objects or entities. Seventh, if the color is not clear, then blend the shape with your own body. In order, eighth, abide in the west, where the specific, not the general, is clear. When the mudra is one, abandon and avoid all unnecessary actions. Recognize and relinquish the faults in conduct. Thus, aspire to both emptiness meditation and illusory wisdom, and even for the one mudra that has not been experienced, it will increase through habit, like the previous four. For wavering, obtain inner signs like mirages; for smoke-like meditation; for firefly-like meditation; for stability, like a flame unmoved by the wind, ultimately reaching a state like the sun in the sky. To gain wavering, stabilize with diligence and habit; to abandon effort and reach the ultimate letting go, that is, abandoning order and diligence. According to the situation, understand what to take and leave from experience, as described above. From the 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), generate four wrathful deities. At the four times, always at the center of the boundary, 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) generate Yamāntaka, bluish-black, one face, two arms, right hand holding a vajra kīla marked with a human head, left hand holding an enemy cleaver; at the heart, 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) generate Mahābala, smoky-colored, holding a vajra club; at the throat, 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) generate Hayagrīva, reddish-black, holding a kartrika and a noose; at the crown of the head, 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) generate Amrita, greenish-black, holding a vishvavajra. Cut off. All dharmas are self-arisen wisdom. With the enjoyment of the great self, perform a tsok offering, taking your own body as the mandala of the deity, enjoying dharmata in dharmata. Internal fire pujas, etc., should adopt the treatises of the tsok offering ritual. Enjoy form, sound, smell, taste, touch, dharmas, etc., together with the non-dual bindu or the six desire goddesses. Transform the four senses into heroes, transform the objects and times into consorts, and engage in the non-dual union of skillful means and wisdom. Peaceful or wrathful, transform according to the situation. With the offering of the great self, please all the Buddha mandalas. May all sentient beings in the three realms be filled with great joy. Conduct, walking, sitting, lying down, staying, enjoying, etc., when attachment to actions such as afflictions arises, and suffering occurs, do not abandon the form of the Mahayana deity, but meditate on the deity as before, combining the senses, objects, and times.
Chinese
通过方便法迅速成就本尊。彼时，在胜义菩提心和世俗菩提心二者之间，于因果界限处进行观察的修持过程中，所有的时间里，在唯一手印的阶段中，舍弃非禅修的世俗行为等九种行为的戏论。虽然了知且相续中具有，为何不是应取之法呢？因为是相的散乱之故。观修身语意三金刚，对于下劣者，不行顶礼，如果必须顶礼，则观想于上师本尊前。唯一顶礼的瑜伽行者，见解和禅定具有意义，并且不违犯誓言，清净之后，若精进修持，则迅速成就果位。一切行为皆以本尊作本尊游戏，是为积聚资粮。行为不执著且无二，是为圆满智慧资粮。为了成办他利，次第圆满增减。以慈悲不舍弃与所化境相遇的因缘。即使不是修习戏论之时，为了成办他利，也以欢喜心接受戏论。与所化境相应，成办其利益。为了成办自利，共同成就和殊胜成就等，依此唯一手印而与成就结合，毫无怀疑。在此唯一手印之时，虽然相续中具有如同大地般的誓言，但特别是语的方面，尤其要重视三咒四手印。于大手印瑜伽中，在一切行为中，不离手印之状态而约束。外热、内热和秘密热极度增盛，获得胜义菩提心和世俗菩提心，并且成为稳固于此地步之因。不执着于外在的妙欲受用，以及习惯于根境时的结合等为本尊，断绝气息的运行和秘密观修的座间，具足一切暖相的差别。大印稳固的最后，出现如幻影、烟雾、萤火虫、灯火、日光五种征相。真实见到，并且见到金刚柱字三种，以及穷尽的生处，是为征相。获得成就，称为最初的征相。所缘广大，是为现量。