Chinese
通过进行供养，使其颜色鲜明，光芒四射，然后将供养物再次融入虚空，融入金刚之中。第三是身印，分为两种。第一是细身。通过“嗡 班匝 萨埵” (藏文：ༀ་བཛྲ་ས་ཏྭ་，梵文天城体：ओँ वज्रसत्त्व，梵文罗马拟音：oṃ vajrasattva，汉语字面意思：嗡，金刚萨埵)将金刚化为光，从而变成金刚萨埵的身。观想此身极其微细，装饰和服饰齐全且完整。第二是圆满，分为两种。第一是单面双臂。如前所述，那个微细的身通过光芒的聚集而变得清晰，无二无别。通过“吽 班匝 德热” (藏文：ཧཱུྃ་བཛྲ་དྷྲིཀ，梵文天城体：हुं वज्रधृक्，梵文罗马拟音：hūṃ vajradhṛk，汉语字面意思：吽，金刚持)观想粗大的身体如自身一般大小，单面双臂，右手持金刚杵，左手持铃，光芒四射，具备九种姿态。第二是观想三面六臂。金刚萨埵的生起如其自性般熟悉和稳固，作为具备三种解脱的象征，观想为三面；作为具备六种智慧的象征，观想为六臂。也就是，右边的第一个是金刚杵，中间是法轮，左边最后一个是光芒四射的宝剑；右边最后一个是珍宝，中间是莲花，左边第一个是光芒四射的铃。第二，观想额外的九尊支分本尊，在那尊本尊的心间，在极其微细的光之宫殿中，具备莲花、日月坐垫，在心识的位置观想一个心咒本尊，即智慧萨埵。在根本本尊的头顶、喉咙、心识三个位置，在日月莲花之上，从嗡啊吽 (藏文：ༀ་ཨཱ༔ཧཱུྃ，梵文天城体：ओँ आः हुं，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡，啊，吽)三个字中，观想加持的本尊身、语、意为三金刚。根本本尊头部的五个位置，即头顶、会阴、右耳后、后脑勺、左耳后，在五个珍宝宫殿中，观想吽 嗡 梭 哈 ཨཾ་ (藏文：ཧཱུྃ་ༀ་སྭཱ་ཨཾ་ཧཱ，梵文天城体：हुं ओँ स्वाः अं हा，梵文罗马拟音：hūṃ oṃ svāḥ aṃ hā，汉语字面意思：吽，嗡，梭哈，ཨཾ，哈)五个种子字，念诵空性等的咒语，观想以象征五种智慧的水流圆满灌顶，以五种姓的标志来装饰头部。第二，同时观想，分为两种。第一，同时观想。瑜伽士因智慧超群而同时观想，因智慧平庸而次第观想，这是由智慧来区分的。如果智慧超群，则首先同时观想粗大的身印。例如，就像鱼从水中跃出一样，仅仅念诵心咒，瑜伽士自身就是本尊的身印
English
Having made offerings, make the color clear and the light blazing, then dissolve the offerings back into space, into the vajra. The third is the mudra of the body, which has two parts. The first is the subtle body. By saying "Om Vajrasattva" (Tibetan: ༀ་བཛྲ་ས་ཏྭ་, Sanskrit Devanagari: ओँ वज्रसत्त्व, Sanskrit Romanization: oṃ vajrasattva, Literal Chinese Meaning: Om, Vajrasattva), the vajra dissolves into light, and becomes the body of Vajrasattva. Meditate that this body is extremely subtle, complete with ornaments and attire. The second is the complete form, which has two parts. The first is the one-faced, two-armed form. As before, that subtle body becomes clear and non-dual through the gathering of light. By saying "Hum Vajradhrik" (Tibetan: ཧཱུྃ་བཛྲ་དྷྲིཀ, Sanskrit Devanagari: हुं वज्रधृक्, Sanskrit Romanization: hūṃ vajradhṛk, Literal Chinese Meaning: Hum, Vajradhara), meditate on the coarse body, the size of one's own body, one-faced and two-armed, holding a vajra in the right hand and a bell in the left, blazing with light, possessing nine aspects. The second is meditating on the three-faced, six-armed form. The generation of Vajrasattva becomes familiar and stable in its suchness, and as a sign of possessing the three liberations, meditate on three faces; as a sign of possessing the six wisdoms, meditate on six arms. That is, the first on the right is a vajra, the middle is a wheel, and the last on the left is a blazing sword; the last on the right is a jewel, the middle is a lotus, and the first on the left is a blazing bell. Second, meditate on the nine additional branch deities, and in the heart of that deity, in an extremely subtle palace of light, possessing a lotus, sun, and moon seat, in the place of the citta, meditate on a single heart deity, the wisdom sattva. In the three places of the root deity's crown, throat, and citta, above the three sun, moon, and lotus, from the three syllables Om Ah Hum (Tibetan: ༀ་ཨཱ༔ཧཱུྃ, Sanskrit Devanagari: ओँ आः हुं, Sanskrit Romanization: oṃ āḥ hūṃ, Literal Chinese Meaning: Om, Ah, Hum), meditate that the blessed deity's body, speech, and mind are the three vajras. In the five places of the root deity's head, namely the crown, perineum, right ear, back of the head, and left ear, in the five jewel palaces, meditate on the five seed syllables Hum Om Sva Am Ha (Tibetan: ཧཱུྃ་ༀ་སྭཱ་ཨཾ་ཧཱ, Sanskrit Devanagari: हुं ओँ स्वाः अं हा, Sanskrit Romanization: hūṃ oṃ svāḥ aṃ hā, Literal Chinese Meaning: Hum, Om, Svaha, Am, Ha), and by reciting mantras such as emptiness, visualize that the five streams of water representing the five wisdoms completely empower, and think that the head is adorned with the symbols of the five families. Second, meditating simultaneously has two parts. First, meditating simultaneously. Yogis meditate simultaneously because of their great wisdom, and gradually because of their small wisdom, which is distinguished by wisdom. Again, if the mind is great, then first meditate on the coarse, large mudra of the body simultaneously. For example, just as a fish leaps from the water, by merely reciting the heart mantra, the yogi himself is the deity's body mudra.
Chinese
一时俱时修习。 彼亦表征三解脱之三面， 具足六智之六臂者恒时修习。 二者，所居宫殿与余尊， 如前相同而宣说。 九处光明之宫殿， 以及莲花日月之座垫等， 如前次第而修习。 其座垫之上， 修习支分余尊九尊， 亦如次第之时相同而修习。 当于彼三摩地极度熟习。 二者，修习忿怒尊，分二： 初者，修法次第与一时俱时， 与寂静尊相同而宣说。 通常之末者，罗刹， 谓持罗刹之装束， 修习忿怒独雄尊亦然。 以三种仪轨生起， 次第与如鱼出水般一时俱时二者， 先如寂静尊一般。 二者，特殊者，由寂静尊转为忿怒尊而修习。 身语意金刚三者之盔甲， 即三种仪轨，以及青色闪耀， 与各异之宫殿等， 亦由寂静尊转变， 尸林之陈设等， 当如忿怒尊之仪轨而修习。 于意之部主，除金刚黑汝嘎之外， 亦可信乐四部主中任何一部。 四部之字， 青黄红绿四色， 于心调伏而生起本尊， 座垫与住处及饰品等， 与金刚黑汝嘎相同。 身语意金刚三种仪轨， 亦转变为何者四部之部主， 于彼，身之手印粗略者， 以及支分九尊，如寂静尊般， 于忿怒尊之位置转变，如上所述。 二者，事业之次第： 寂静与忿怒二者， 于智小者，次第修习而得稳固， 或智大者，一时俱时修习之事业次第者： 八支之末，设结界， 忏悔，立誓，加持， 吽字之光芒与威严融入自身， 由是生起本尊， 内外之供养等， 如仪轨般加持后， 空性与悲心二者先行， 于自身本尊之身，次第与一时俱时修习， 直至生起具足支分九尊圆满， 乃作启白，迎请，融入， 安住，以外内秘密而供养赞颂。 三者，念诵之事： 当念诵所修本尊之明咒支分。
English
Meditate on them simultaneously. Moreover, the three faces represent the three liberations, And constantly meditate on the six-armed deity who possesses the six wisdoms. Secondly, the palace and the remaining deities Are taught to be similar to the previous ones. The palace of nine abodes of light, And the lotus, sun, and moon cushions, etc., Meditate on them in sequence as before. On top of that cushion, Meditate on the nine deities of the remaining limbs, Also meditate in the same way as in the sequential stage. One should become very familiar and accustomed to that samadhi. Secondly, there are two aspects to meditating on the wrathful deity: Firstly, the method of meditation, sequential and simultaneous, Is taught to be similar to the peaceful deity. Usually, the last one, Raksha, Meaning holding the attire of a Raksha, Meditating on the wrathful solitary hero deity as well. Generating it with three rituals, Sequentially and simultaneously like a fish rising from the water, First, like the peaceful deity. Secondly, the special one, transforming from the peaceful deity to the wrathful deity and meditating. The armor of body, speech, and mind vajra, Namely, the three rituals, and the shimmering blue color, And the different palaces, etc., Also transform from the peaceful deity, The arrangement of the charnel ground, etc., Should be meditated on according to the wrathful deity's ritual. For the mind's lineage, other than Vajra Heruka, One may also have faith in any of the four lineages. The syllables of the four lineages, The four colors of blue, yellow, red, and green, Taming the mind and generating the deity, The cushion, dwelling place, and ornaments, etc., Are the same as Vajra Heruka. The three rituals of body, speech, and mind vajra, Also transform into whichever of the four lineages, In that, the body's hand gestures are rough, And the nine deities of the limbs, like the peaceful deity, Transforming the position to the wrathful deity, is as mentioned above. Secondly, the order of activities: Both peaceful and wrathful deities, For those with small minds, gaining stability by meditating sequentially, Or for those with great minds, the order of activities for meditating simultaneously: At the end of the eight branches, set boundaries, Confess, take vows, bestow blessings, From the light and splendor of the HUM syllable dissolving into oneself, Generate the deity of the yidam, After blessing the outer and inner offerings, etc., according to the scriptures, With emptiness and compassion preceding, Meditate on the body of one's own deity, sequentially and simultaneously, Until the generation of the complete nine-limbed deity is finished, Then make requests, invite, dissolve, Stabilize, and offer and praise with outer, inner, and secret offerings. Thirdly, the act of recitation: One should recite the mantra limbs of the deity being meditated upon.
Chinese
此外，念诵咒语也要避免念诵的十种过失，观想自身为誓言萨埵，本尊为智慧萨埵，中间融合，以这三种方式，按照念诵的数量，如誓言般圆满完成。观想通过光芒的放出和收摄，圆满自己和他人二者的利益。在外修近诵时，观想自己和智慧尊者，在显现差别的状态下念诵。内修时，观想无差别而念诵。在秘密大修时，可以随意修习多拉念诵。此处有三点：第一，关于念诵的数量，总的来说是亿万，但最少也要念诵十万。第二，要发誓念诵多长时间。第三，在出现验相之前，要不断念诵心咒，直至达到数量。第四，是座间禅定。如果通过禅修和念诵使身体疲惫，那么可以按照方便之法，观想脐轮等四个脉轮的明点，从而使安乐增长，或者观想心间中脉内五种精华汇聚的明点，或者观想智慧精华的光明明点，如豆粒般大小的白色，晚上在那种状态中入睡，身体的疲惫就会消失。在中间时段，也从那种状态中起身，通过身语意的三种仪轨，转变寂静和忿怒本尊，圆满观想身印。像以前一样，通过勤奋地进行供养、赞颂和念诵等，熟悉和习惯本尊瑜伽。第四，本体有三点。第一，是观修者禅定的本体，在无缘自显中展示。寂静和忿怒本尊的宫殿，以及所依的寂静和忿怒本尊的坛城显现，也是自明的心识的幻化，因为坛城在那里自显。所观修的本尊也不应在意识中设定而观修，而是观修自己的觉性，那觉性本身就是具备本尊身、语、意、事业四种圆满印记的本尊之身，那本身就是觉性的自显。第二，所观修的意义的本体，是功德任运成就的譬喻意义。共同的胜者中的胜者，五身任运成就的金刚萨埵等本尊的身体显现，在一切时处都如珍宝一般，因为五身的功德任运成就圆满，所以没有分别利益和不利益的分别念，自然能如意满足所化五部众生的愿望。
English
Furthermore, when reciting mantras, one should also avoid the ten faults of recitation. Visualize oneself as the Samaya-sattva, the deity as the Wisdom-sattva, and merge them in between. In these three ways, complete the recitation according to the number vowed. Visualize that through the emanation and reabsorption of light, the benefit of oneself and others is perfected. During the outer approach recitation, visualize oneself and the Wisdom Being, reciting while clearly distinguishing them. During the inner practice, visualize without distinction and recite. During the secret great practice, practice the dola recitation as you prefer. There are three points here: First, regarding the number of recitations, generally a billion is mentioned, but at least one hundred thousand mantras should be recited. Second, vow for how long to recite. Third, until signs of accomplishment appear, continuously recite the heart mantra until the number is reached. Fourth, is the meditation during session breaks. If the body becomes tired from meditation and recitation, then according to the method, focus on the bindus of the four chakras, such as the navel chakra, so that bliss increases, or visualize the five essences gathered in the central channel at the heart, or visualize the white light bindu of the essence of wisdom, about the size of a bean, and sleep in that state at night, so that the body's fatigue will disappear. In the intermediate period, also rise from that state and transform the peaceful and wrathful deities through the three rituals of body, speech, and mind, such as the 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). Fully meditate on the body mudra. As before, through diligently performing offerings, praises, and recitations, become familiar and accustomed to the deity yoga. Fourth, the essence has three points. First, the essence of the meditator's samadhi is shown in aimless self-appearance. The palace of the peaceful and wrathful deities, and the mandala of the peaceful and wrathful deities that are the basis, are also the magical display of self-aware mind, because the mandala appears there as self-appearance. The deity to be meditated upon should also not be meditated upon by focusing on the object of the mind, but rather meditate on one's own awareness, that awareness itself is the deity's body, speech, mind, and activity, the deity's body complete with the four seals, that itself is the self-appearance of awareness. Second, the essence of the meaning of what is to be meditated upon is the example meaning of spontaneously accomplished qualities. The supreme victor among common victors, the bodies of the five spontaneously accomplished Vajrasattva and others, appear as precious jewels at all times, because the qualities of the five bodies are spontaneously and completely accomplished, so without the effort of distinguishing between benefiting and not benefiting, they naturally fulfill the wishes of the five types of disciples to be tamed.