Chinese
左边是宝伞，黄色猪面套索，左脚莲花，红色狗面，右脚事业，蓝黑色猫头鹰面，从这里开始转变为赤裸安乐的舞姿。像这样进行观想。在这些身坛城的阶段中，清净、圆满、成熟这三者的体现在外坛城已经阐述过了。然而，比起外坛城，身坛城的清净、圆满的力量更大，成熟的速度也更快。特别是，头顶的部主是（ཧཾ，Haṃ，హం，种子字）字，是大乐的本体。心间的莲花是依靠八脉和五种马头明王的精华，位于不坏明点的中心脉结三角处，是法生。明妃是脐间的红分。密处的莲花是四脉和四大之风。位于肢节的风是四细风，在念诵时，能激发安乐的事业风点燃中脉的酥油灯，通过聚集、融化、安住的事业，引出大乐，因此脉和界变得柔软而调顺，可以被利用。通过聚集和调伏四大之风等原因，在相续中产生圆满次第智慧的特殊基础得以奠定。 第二是迎请融入智慧尊。即“加持灌顶智慧融入”。意思是，在根本身的本尊和身坛城的所有本尊的三个位置上，安立三个种子字，加持为三金刚。各自头顶上安住着自性的部主，将灌顶的剩余水向上倾倒融入，进行灌顶。心间的（ཧཱུྃ，Hūṃ，हूँ，种子字）字的光芒迎请智慧轮，与誓言尊无二无别地融入，这些都如先前内外修法中所述。如是，所有本尊的，从“头顶（唵，Oṃ，ओं，种子字）白色身金刚”到“萨玛雅 迪叉 隆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”之间，按照仪轨念诵进行观想。像这样，将誓言尊和智慧尊无二无别地融合，如同先前详细阐述的那样，融合是精进的行持，因此即使不单独进行顶礼、供养、赞颂也是可以的。特别是，经文的字面意思中也没有出现，而且在以三摩地为主的这些阶段中，过于繁琐也不好，因此即使不进行顶礼、供养、赞颂也是可以的。另外
English
The left is a precious umbrella, a yellow pig-faced lasso, the left foot a lotus, a red dog-face, the right foot a karma, a greenish-black owl face, from here transforming into a naked blissful dance posture. Visualize in this way. In these stages of the body mandala, the aspects of purification, completion, and maturation are represented as explained in the outer mandala. However, compared to the outer mandala, the body mandala has greater power of purification and completion, and the maturation is also faster. In particular, the family lord at the crown of the head is the syllable (ཧཾ, Haṃ, हం, seed syllable), the essence of great bliss. The lotus at the heart is based on the eight channels and the five essences of Hayagriva, located at the triangular knot of the central channel of the indestructible bindu, which is the Dharmodaya. The consort is the red element at the navel. The lotus at the secret place is the four channels and the four elements of wind. The winds located at the joints of the limbs are the four subtle winds, which during recitation, the karma wind that can stimulate bliss ignites the butter lamp of the central channel, and through the activity of gathering, melting, and abiding, draws out great bliss, therefore the channels and elements become soft and tame, and can be utilized. Through the causes such as gathering and subduing the four elements of wind, a special basis for the generation of the wisdom of the completion stage in the continuum is laid. Secondly, the merging of the invoked wisdom being. That is, "Blessing, empowerment, wisdom merging." It means that at the three places of the deity of the base body and all the deities of the body mandala, establish the three syllables, blessing them as the three vajras. The family lord of one's own nature resides on the crown of each, and the remaining water of the empowerment is poured upwards and merged, thus empowering. The light of the (ཧཱུྃ, Hūṃ, हूँ, seed syllable) syllable at the heart invites the wheel of wisdom, and merges it non-dually with the samaya being, all of which is as explained in the previous outer and inner practices. Thus, of all the deities, from "(ཨོཾ, Oṃ, ओं, seed syllable) white body vajra at the crown of the head" to "Samaya Tishtha Lhan (藏文,梵文天城体,梵文罗马拟音,汉语字面意思)", visualize by reciting according to the ritual text. In this way, the union of the samaya and wisdom beings is made inseparable, and as explained in detail before, the merging is a diligent practice, so it is permissible not to perform prostrations, offerings, and praises separately. In particular, it does not appear in the literal meaning of the text, and in these stages where samadhi is the main focus, too much elaboration is not good, so it is permissible not to perform prostrations, offerings, and praises. Also,