Chinese
然后进行滋养，聚集会供品等。在座垫上坐定后，从防护轮开始，将前行仪轨如前般圆满进行后，进入正行。正行分为三：安住的瑜伽，起立的瑜伽，以及讲述成就之时。第一部分分为三：身之手印，语之念诵，意之圆满次第瑜伽。第一部分又分为三：生起三摩地的坛城，使灌顶与抛弃二者无别，以及修习对本尊的显现执着。第一部分分为二：作为安立之基础，以及安立于其上的本尊坛城。第一部分分为二：作为基础的身之本尊，以及依于此的所依坛城脉轮。第一部分也有，如何生起的仪轨，以及生起之本尊的体性二者。第一是：从空性中生起莲花月轮，以及日轮之上的莲花，以（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字为标志。自身即为善逝观世音菩萨。这是说，一切法自性清净即是空性，即是真如。从其自性显现大悲周遍显现之三摩地的状态中，根本的（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字降临于座垫之上。于此，生起三种仪轨的本尊，或者也可以结合五种现证菩提的生起方式。像这样： 观想一切法不可得为空性，即是从法性空性中现证菩提，是法界智的自性，即是如来部。从其状态中，观想莲花座之上重叠的月轮和日轮，即是从座垫日月轮中证得菩提，是如镜智和金刚部。在座垫之上观想种子字（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字，即是从语的种子字中证得菩提，是平等性智和宝生部。这个（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字本身变成以（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字为标志的红色莲花，即是从意的特征中证得菩提，是妙观察智和莲花部。从其圆满变化中，自身变成善逝大悲观世音，秘密成就马头金刚之身，即是从身圆满中证得菩提，是成所作智和事业部。通过这些，将观想圆满一切佛法。如是，
English
Then nourish and gather the offering substances, etc. Sit on the cushion and, starting with the protection wheel, complete the preliminary rituals well as before, and then enter the main practice. The second part has three: the yoga of abiding, the yoga of rising, and the explanation of the time of accomplishment. The first part has three: the mudra of the body, the recitation of speech, and the yoga of the completion stage of the mind. The first part has three: generating the mandala of samadhi, making empowerment and abandonment inseparable, and training in the appearance and attachment to the deity. The first part has two: the basis on which to place it, and the deity mandala placed upon it. The first part has two: the deity of the basis body, and the support mandala of the root chakra that depends on it. The first part also has: the ritual of how to generate it, and the nature of the deity generated. The first is: From the state of emptiness, a lotus and moon, and a lotus above the sun, marked with (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: sha). The self is the Sugata Avalokiteśvara. This means that all dharmas are naturally pure, which is emptiness, which is suchness. From the state of its own resonance, great compassion, the all-illuminating samadhi, the root syllable (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: sha) descends upon the seat. There, generate the deity of the three rituals, or you can combine it with one aspect of the generation method of the fivefold manifestation of enlightenment. Like this: Contemplating all dharmas as unattainable emptiness is the manifestation of enlightenment from the emptiness of dharmata, which is the nature of the Dharmadhatu wisdom, which is the Tathagata family. From that state, contemplate the moon and sun mandalas stacked on the lotus seat, which is enlightenment from the sun and moon seat, which is the mirror-like wisdom and the Vajra family. Contemplate the seed syllable (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: sha) on that seat, which is enlightenment from the seed syllable of speech, which is the wisdom of equality and the Ratna family. That (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: sha) syllable itself becomes a red lotus marked with (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: sha), which is enlightenment from the characteristics of the mind, which is discriminating wisdom and the Padma family. From its complete transformation, the self becomes the Sugata, great compassionate Avalokiteśvara, the secret accomplishment Hayagriva, which is enlightenment from the complete body, which is accomplishing wisdom and the Karma family. Through these, one will contemplate the complete perfection of all the Buddha's teachings. Thus,