Chinese
阐述和广说。首先是概括阐述，也就是概括阐述之后，生起本尊，有梵天童子形象的寂静本尊和罗刹童子形象的忿怒本尊。像这样，寂静和忿怒本尊的等持应该圆满修习，其方便是宣说寂静和忿怒二者合一。有证悟者说，使身圆满的方便是智慧二合一，如果考察经文，还是像前者一样比较合理。接下来是广说，分为两部分：修习寂静本尊和修习忿怒本尊。前者又分为两种：总的来说，随自己喜欢而修习；确切地说。首先，要圆满地做并修习梵天寂静本尊的形象，无论是修习五部本尊中的哪一部，都是从各自的种子字，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、梭（藏文：སྭ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭）、昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）、杭（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）这五个中生起。也就是说，总的来说，无论是修习五部本尊中的哪一部，对于诸佛来说，都没有好坏之分，都是一样和平等的。因为（经中）说：修习一位善逝，即是诸佛的体性。然而，在意的幻化阶段，汇集为金刚萨埵本身，因为是意之部和一切部的主尊。接下来是修习的方法，分为两种：小根器者次第修习，大根器者一次性修习。前者又分为两种：所依是修习宫殿，能依是修习本尊。前者又分为两种：总的来说，修习阿字心，净化和修习坐垫；确切地说。首先，从无分别的境界中修习根本的种子字。就像这样，下面所说的方便是，要熟练金刚萨埵本身，或者在生起宫殿和修习本尊之前，从不执著任何事物的本性等持，无生和，大悲周遍显现的等持的境界中，观想自己的觉性本身，白色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字语字，光芒四射的印玺，非常明亮。观想十方全部都变成阿字，这是征兆，意义是无生显现为自现。在这样的本性中熟悉和习惯之后，从阿字中展开玛字的坛城。这样展开之后，观想十方全部都充满白色阿字和红色玛字，在等持的智慧中获得自在。然后，收摄为光
English
Explanation and extensive explanation. First, a summary explanation: that is, after the summary explanation, generating the deity, there is the peaceful deity with the form of a Brahma child and the wrathful deity with the form of a Rakshasa child. Like this, the samadhi of the peaceful and wrathful deities should be fully practiced, and the method is to teach the union of peace and wrath. Some realized ones say that the method to perfect the body is the union of wisdom, but if you examine the scriptures, the former seems more reasonable. Next is the extensive explanation, which is divided into two parts: practicing the peaceful deity and practicing the wrathful deity. The former is further divided into two types: generally, practicing according to one's preference; specifically. First, one must perfect and practice the form of the peaceful deity Brahma. No matter which of the five Buddha families of yidam deities is practiced, they all arise from their respective seed syllables, Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ), Oṃ (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal meaning: Oṃ), Svā (Tibetan: སྭ, Devanagari: स्वा, Romanized Sanskrit: svā, Literal meaning: Svā), Aṃ (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, Literal meaning: Aṃ), Haṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Haṃ). That is to say, in general, no matter which of the five Buddha families of yidam deities is practiced, there is no good or bad for the Buddhas, they are all the same and equal. Because it is said (in the scriptures): practicing one Sugata is the nature of all Buddhas. However, in the stage of mind's illusion, it gathers into Vajrasattva himself, because he is the chief of the mind family and all families. Next is the method of practice, which is divided into two types: those with small faculties practice gradually, and those with great faculties practice all at once. The former is further divided into two types: the support is the practice of the palace, and the supported is the practice of the deity. The former is further divided into two types: generally, practicing the A-character mind, purifying and practicing the seat; specifically. First, from the state of non-discrimination, practice the root seed syllable. Like this, the method described below is to become familiar with Vajrasattva himself, or before generating the palace and practicing the deity, from the samadhi of suchness that does not cling to anything, the unborn, and the state of the samadhi of great compassion that pervades all appearances, visualize one's own awareness itself, the white A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) syllable, the radiant seal, very bright. Visualize that all ten directions are transformed into the A-character, this is a sign, the meaning is that the unborn appears as self-appearance. After becoming familiar and accustomed to suchness, expand the mandala of the Ma-character from the A-character. After expanding in this way, visualize that all ten directions are filled with the white A-character and the red Ma-character, and gain freedom in the wisdom of samadhi. Then, gather into light
Chinese
观想从舍字生出太阳，从阿字生出满月轮，将其叠加观想。在其下方，观想红色明亮的赫利（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ， 汉语字面意思：大悲心）化为光，从中生出不为污泥所染的莲花，无有执着，颜色各异。 ༈ 观想具有基座的宫殿。 正。 在其下方，从智慧珍宝光芒四射的座垫之光中，观想寂静的宫殿如帐篷一般。 或者，从邦（藏文：བྷྲ྄ཱུྃ་，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）字生出具有五种智慧的象征。 观想由五种珍宝构成且光芒四射的宫殿。 如此在日月莲花珍宝座垫和珍宝宫殿中，观想聚集了珍宝扎拉查等所有装饰，本体微细，形象清晰。 ༈ 依靠本尊观修分为两种：以根本本尊仪轨的三支来观修，以及额外的九尊支分本尊。 第一种分为三种。 数。 语为字句。 正。 在宫殿内，观想座垫中央有吽（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）字安住，颜色深蓝，光芒闪耀，形象清晰，或者观想光芒四射，从吽（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）字发出光芒，进行供养，成办利益，复又融入法界，成为意手印。 意手印。 正。 光芒收回，吽（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）字融入光中，从五股金刚杵变为豌豆大小，这被称为观想极微金刚。 从金刚杵发出光芒，颜色鲜明，光芒四射，进行供养，成办利益，然后再次收回，融入法界，金刚杵融入光中。 ༈ 身手印分为两种。 数。 身微细。 正。 仅念诵心咒的金刚杵即化为金刚萨埵身。 观想身体充满色彩，极其微细，聚集了装饰和装束。 圆满分为两种。 数。 一面二臂。 正。 如同之前的舒卷一般，本尊的身语意与自我的三门无二无别地显现，然后观想粗大的身体，即仅有身体，一面二臂，右手持金刚杵，左手持铃，光芒四射，具有九种姿态。 ༈ 观想三面六臂。 正。 如同之前的一面二臂一样，习惯、熟悉并稳固。
English
Visualize the sun arising from the syllable SHA, and the full moon disc arising from the syllable A, stacked on top of each other. Below that, visualize a bright red HRIH (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese Meaning: Great Compassion) dissolving into light, from which arises a lotus unstained by the mud of faults, without attachment, and of various colors. ༈ Visualize the palace with its base. Right. Below that, from the light of the jewel-like, radiant seat of wisdom, visualize a peaceful palace like a tent. Alternatively, from BHRAM (Tibetan: བྷྲ྄ཱུྃ་, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese Meaning: Seed Syllable) arises the symbol possessing the five wisdoms. Visualize a radiant palace made of five kinds of precious jewels. Thus, in the sun, moon, lotus, jewel seat, and jewel palace, visualize all the ornaments such as jewel-zara-chak gathered, the essence subtle, and the appearance clear. ༈ The deity meditation, which is the support, has two aspects: meditating with the three branches of the root deity ritual, and the nine additional branch deities. The first has three aspects. Number. Speech is the syllable. Right. Inside the palace, in the center of the seat, visualize the syllable HUM (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Seed Syllable) abiding, dark blue in color, shimmering with light, and clear in appearance, or visualize it radiating light. From HUM (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Seed Syllable) light radiates, making offerings and accomplishing purposes, and then returns to the sphere, becoming the mind-hand symbol. Mind-hand symbol. Right. The light gathers back, and the HUM (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Seed Syllable) dissolves into light. From the five-pronged vajra, it becomes the size of a pea, which is said to be the visualization of the extremely subtle vajra. From that vajra, light radiates, the color is clear, and it shines brightly, making offerings and accomplishing purposes, and then it is gathered back and absorbed into the dharmadhatu, the vajra dissolving into light. ༈ The body mudra has two aspects. Number. The subtle body. Right. That vajra, merely uttering the essence, transforms into the body of Vajrasattva. Visualize the body filled with color, extremely subtle, and gathered with ornaments and attire. The complete has two aspects. Number. One face and two arms. Right. Like the previous expansion and contraction, the deity's body, speech, and mind, and one's own three doors, become clear as non-dual. Then visualize the coarse body, just the body, one face and two arms, the right hand holding a vajra, the left hand holding a bell, radiant, and possessing nine postures. ༈ Visualizing three faces and six arms. Right. As with the previous one face and two arms, become accustomed, familiar, and stable.
Chinese
并且，为了具有三种解脱的象征而观想三头，为了具有六种智慧的象征而观想六臂。其中，右边第一只手是金刚杵，中间是法轮，最后是燃烧的宝剑；左边中间是如意宝，最后是莲花，左边第一只手是燃烧的铃铛。༈。还有九个支分神。正直。观想支分的小神殿，具有日月莲花座，安住于一个处所，即心间，观想智慧心尊，无手印，只有一寸大小。头顶观想身之神白色，喉咙观想语之神红色，心间观想意之神蓝色。如前所述，在三个处所，将庸常的身语意，观想为彼等的身语意之加持金刚三昧耶。在头部的各个处所，观想五个珍宝的房屋，以五个字母和五种智慧圆满灌顶，以五部头饰庄严。༈。关于同时观想的修法有两种。计数。同时观想有两种。计数。同时观想，正直。根据瑜伽士智慧的大小次第来区分，或者将本尊同时观想为大手印身。仅仅是表达慈悲，就像鱼从水中跃出一样，瑜伽士自身观想为大手印。也就是观想三面六臂，手印与前相同，恒常观想。༈。坛城和其余的本尊与之前相同。正直。坛城、座垫等与之前相同，这里是同时观想。九个支分神也相同，但这是同时观想。对于观想本尊的方式，要非常熟悉和习惯。༈。关于观想忿怒尊有两种。计数。观想次第和同时，通常与寂静尊相同。正直。也执持罗刹忿怒尊的装束。智慧小者次第观想，智慧大者同时观想，如同之前寂静尊一样观想。特别是从寂静尊转变为忿怒尊来观想。正直。身语意的金刚。通过三种仪轨的门来生起，彼等是部的颜色，坛城座垫等从寂静尊转变为忿怒尊来观想。也就是观想心间的明点为金刚黑汝嘎。除此之外，信奉其余四部，根本字不混乱。
English
And, to symbolize having the three liberations, visualize three heads, and to symbolize having six wisdoms, visualize six arms. Among them, the first right hand is a vajra, the middle one is a wheel, and the last one is a blazing sword; the middle left hand is a wish-fulfilling jewel, the last one is a lotus, and the first left hand is a blazing bell. ༈. There are also nine additional branch deities. Straight. Visualize the small shrine of the branch deities, possessing sun and moon lotus seats, abiding in one place, namely the heart, visualize the wisdom being, without hand seals, only one inch in size. On the crown of the head, visualize the white deity of the body, in the throat, visualize the red deity of speech, and in the heart, visualize the blue deity of mind. As mentioned above, in the three places, transform the ordinary body, speech, and mind into the blessings of the vajra samaya of their respective body, speech, and mind. In the various places of the head, visualize five jewel houses, with five letters and five wisdoms, fully empowered by the empowerment, adorned with the five-family head ornaments. ༈. There are two types of simultaneous visualization meditation. Counting. There are two types of simultaneous visualization. Counting. Simultaneous visualization, straight. According to the order of the yogi's wisdom, whether great or small, distinguish them. Alternatively, visualize the deity simultaneously as the body of the Great Seal. Merely expressing compassion, just as a fish leaps from the water, the yogi himself visualizes himself as the Great Seal. That is, visualize three faces and six arms, with hand implements the same as before, and constantly visualize. ༈. The mandala and the remaining deities are the same as before. Straight. The mandala, seat, etc., are the same as before, here it is simultaneous visualization. The nine additional branch deities are also the same, but this is simultaneous visualization. One should become very familiar and accustomed to the way of visualizing the deity. ༈. There are two types of wrathful deity visualization. Counting. The visualization method, gradual and simultaneous, is generally the same as the peaceful deity. Straight. Also holding the attire of a Raksha wrathful deity. Those with small wisdom visualize gradually, and those with great wisdom visualize simultaneously, visualizing as before like the peaceful deity. In particular, visualize transforming from a peaceful deity into a wrathful deity. Straight. The vajra of body, speech, and mind. Generate through the door of the three rituals, and those are the colors of the family, visualize transforming the mandala seat, etc., from a peaceful deity into a wrathful deity. That is, visualize the bindu in the heart as Vajra Heruka. Apart from that, have faith in the other four families, the root letters are not confused.