Chinese
出自《摄取一切族类成就之续》中： 瞻仰君主国王之身， 以自为奴仆之想， 修持真言成就之精华， 当取为无上之殊胜。 如是说。行续是，如见瑜伽，行如事部，以等分的方式，于自誓言心前，生起智慧尊，如兄弟或朋友般生起，而摄取成就。出自《三族总续》中： 如同兄弟或朋友之方式， 当取殊胜之成就。 如是说。瑜伽续中是，观自身为本尊，以迎请融入智慧尊，而作无二，于供赞念诵等之后，摄取成就，并祈请返回。出自《金刚生起》中： 与无二之法界， 摄取无上殊胜之成就。 如是说。内续三部的修法是，出自《心性休息》中： 嘛哈以经和生起次第，方便为主， 阿努以界和圆满次第，智慧为主， 阿底一切无二智慧为主， 一切皆知诸法本自平等性， 以如是之方式修持。 如是说。嘛哈瑜伽中，依靠三摩地三者，以次第生起坛城为主的方式，修持本尊与分别无别。阿努瑜伽中，认为一切法坛城三者无别之自性，根本菩提心之坛城本自成佛，普贤王如来的无间断游舞，显现为本尊身。出自《宝藏钥匙》中： 圆满阿努瑜伽是， 蕴、界和处等， 于本尊和佛母之坛城中， 认为是不生圆满之方式。 如是说。阿努瑜伽之乘是， 仅说心要， 观为不生圆满之本尊。 如是说。出自《总集》中： 普贤大圆满本自广大， 内外秘密布置之坛城是。 如是说。阿底瑜伽中是，从本来清净立断之界中，任运顿超之显现，明觉自性本尊之聚，以缘起无间断自显现之方式，于圆成清净等同大之本尊明相上执持心。
English
From the Tantra of Accomplishing the Attainments of All Families: Gazing upon the body of the lordly king, With the perception of oneself as a servant, The essence of mantra accomplishment and attainment, Should be taken as the supreme and unsurpassed. Thus it is said. The conduct tantra is: like the view of Yoga, and the conduct like Kriya, in equal measure, in front of oneself generating the samaya-being, generating the wisdom deity as a sibling or friend, one takes the attainments. From the General Tantra of the Three Families: Merely in the manner of a sibling or friend, One should take the sacred attainment. Thus it is said. In the Yoga Tantra, having meditated on oneself as the deity, by invoking and absorbing the wisdom being, making it non-dual, at the end of offerings, praises, recitations, etc., one takes the attainments and requests them to depart. From the Vajra Arising: With the non-dual Dharmadhatu, Take the unsurpassed sacred attainment. Thus it is said. The meditation methods of the three Inner Tantra sections are: From the Resting in the Nature of Mind: Maha emphasizes scripture and the generation stage, method, Anu emphasizes elements and the completion stage, wisdom, Ati emphasizes all non-dual wisdom, All cultivate with the understanding that all phenomena are equal from the beginning. Thus it is said. In Maha Yoga, relying on the three samadhis, one meditates on the deity as inseparable from conceptualization, mainly through the method of gradually generating the mandala. In Anu Yoga, one considers all phenomena to be the nature of the three mandalas inseparable, the root mandala of bodhicitta to be spontaneously enlightened, the unceasing display of Samantabhadra appearing as the deity's form. From the Treasury Key: The perfection of Anu Yoga is, The aggregates, elements, and sense bases, In the mandala of deities and goddesses, Are considered to be perfected without generation. Thus it is said. The vehicle of Anu Yoga is, Having spoken only of the essence, One meditates on the deity as perfected without generation. Thus it is said. From the Kun Dus: Samantabhadra's Great Perfection is vast from the beginning, The outer, inner, and secret arranged mandala is. Thus it is said. In Ati Yoga, from the space of original purity, Trekchö, The spontaneous manifestation of Tögal, The cluster of awareness-essence deity forms, In the manner of unceasing dependent arising, self-arising, one holds the mind on the clear appearance of the perfectly accomplished, great equality deity.
Chinese
这与心髓诀窍派的大多数现观相似。此外，密咒内外的区别还有，《意集经》中说：外道有男神和女神，圆满次第是文字或明点；内道有父神和母神双运，圆满次第是大手印。装饰方面，外道神有珍宝顶饰，内道有骨饰和人皮。外道供养白三物，内道供养五肉五甘露。外道用珍宝器皿，内道用颅器等。内外道共同的有朵玛、火供、圣地、擦擦、宝瓶修法等。如是说。第二，轮回的各种显现，依赖于在有中受生而显现，因此，轮回之法的根本是四生，为了净化其习气并随顺其门径，宣说了四种生起次第的修法，如经中说：为了清净四生，生起次第也有四种，有戏论、戏论和无戏论，以及极无戏论四种。如是四种。其中，净化卵生的广大生起次第是：如同从蛋中出生两次一样，以皈依和发心为先导，自己刹那间化为本尊父母，迎请前方坛城的本尊，在供养、赞颂、祈请、念诵和忏悔之后，次第收摄于空性中，一时安住，这是摄集特殊之法的方式。之后，如自生和他生一样生起广大之法，如《噶举八部》中说：将他者作为自己的儿子有五种方式：从种子中生起本尊父母，迎请十方善逝融入母坛城，迎请有情众生清净业障，在无二中生起伟大，从虚空中取出安坐于座垫上。将自己作为他者的儿子有八种方式：本尊化光融入种子，从中生起父母，生殖圆满，父亲的分别念化为文字，母亲放出光芒加持本尊，一切融入自身，执持我慢，入于等持，在虚空中生起坛城，为了使四十二种分别念显现为本尊而念诵，以四印束缚和广大加持。如是说。
English
This is similar to most of the realizations in the Nyingthig tradition. Furthermore, regarding the differences between outer and inner mantras, it is said in the Gongdü: Outer practitioners have male or female deities alone, and the completion stage is letters or bindus. Inner practitioners have deities in union, father and mother, and the completion stage is Mahamudra. As for ornaments, outer deities have jewel tips, while inner deities have bone ornaments and human skin. Outer practitioners offer the three white substances, while inner practitioners offer the five meats and five amritas. Outer practitioners use jewel containers, while inner practitioners use kapalas, etc. Common to both outer and inner practices are tormas, fire offerings, consecrations, tsatsas, and vase practices. Thus it is said. Secondly, the various appearances of samsara arise dependent on taking birth in existence. Therefore, the main aspect of samsaric phenomena is the four types of birth. To purify their imprints and align with their gateways, four ways of practicing the generation stage are taught. As the tantra says: To purify the four types of birth, there are four types of generation as well: with elaboration, with and without elaboration, and extremely without elaboration. According to these four, the extensive generation stage for purifying egg-born beings is as follows: Just as those born from eggs are born twice, with refuge and bodhicitta as the preliminary, one instantly generates oneself as the main deity in union, father and mother. One invites the deities of the mandala in front, and after offerings, praise, supplications, recitations, and confessions, one gradually dissolves them into emptiness, remaining in equipoise for a moment. This is the way of gathering the special qualities. Then, one generates the extensive qualities like self-born and other-born beings. As it is said in the Eight Commands: There are five ways to make others one's own children: From the seed, generate the main deities, father and mother. Invite the Sugatas of the ten directions and dissolve them into the mother's mandala. Invite sentient beings and purify their obscurations. Generate greatness in non-duality. Take them out of the sky and seat them on the cushion. There are eight ways to make oneself the child of others: The main deity dissolves into light and becomes the seed. From that, the father and mother are born, and the reproductive organs are complete. The father's thoughts become letters. Light radiates from the mother, empowering the deities. Everything dissolves into oneself, holding pride. Entering into equipoise, one generates the mandala in the sky. To reveal the forty-two thoughts as deities, one recites, and binds and extensively empowers with the four mudras. Thus it is said.
Chinese
因为我是本初时期的如来，为了我能成为如来之子，并且为了如来种姓不灭绝，别人应该视我为子，这是荣 सोम 大师的观点。这些在禅修时没有固定的顺序。关于胎生众生净化的中等生起次第，也有三种。简略的是：如父续一般，有三种金刚仪轨。所净化的有：有、生、住胎、出生三种。净化者观想五股金刚杵等手印的形象。所净化的意、心、金刚。手印转变为彼处，观想吽字等的标志。语、语金刚圆满。从此放出和收回光芒，完全转变后，观想本尊的身相、装饰和服饰等圆满。身、身金刚成熟。中等的是：如母续一般，有四种现证菩提。所谓“首先是空性菩提心，其次是苏奔的发出，第三是形象的圆满，第四是文字的安立”。通过这些，所净化的是依次的死亡、有、中阴。乾闼婆的心进入精血之中。十气逐渐产生身体。出生后，诸根对境觉醒。广大的：所净化的次第是中阴的识，以及入胎的开始、进入、进入后十个月身体圆满、出生这五者与五道相结合。最初三种的净化者是三种三摩地，第四种的净化者是五种现证菩提。如《喜金刚》所说：“月亮是镜子智慧，第七的第七是平等性，自生本尊的苏奔手印，分别进行陈述，一切合一即是精进，圆满是法界清净”。第五种的净化者是明观本尊，大手印的所依和能依，圆满四命钉诀窍的念修支分，直至仪轨的收摄次第。对于暖湿所生者的习气，简略的净化方法是：所净化的是如依赖暖湿而身体圆满一般，净化者观想在日月之上，从文字完全转变而成本尊身相圆满。
English
Because I am the Tathagata of the primordial time, in order for me to become the son of the Tathagata, and in order for the Tathagata's lineage not to be extinguished, others should regard me as the son, this is the view of Rongzom Chenpo. These are said to have no fixed order when meditating. Regarding the intermediate generation stage of purifying womb-born beings, there are also three types. The brief one is: Like the father tantra, there are three vajra rituals. What is to be purified are: existence, birth, dwelling in the womb, and the three of birth. The purifier visualizes the form of the five-pronged vajra and other hand symbols. The mind, heart, and vajra of what is to be purified. The hand symbols transform into that place, visualizing the marks of the Hum syllable and others. Speech, speech vajra is complete. From this, light rays are emitted and withdrawn, and after complete transformation, the deity's body, ornaments, and attire are visualized as complete. Body, body vajra matures. The intermediate one is: Like the mother tantra, there are four Abhisambodhis. As it is said, "First is emptiness bodhicitta, second is the emission of Subon, third is the perfection of form, fourth is the establishment of letters." Through these, what is purified is the sequential death, existence, and intermediate state. The mind of the Gandharva enters the center of semen and blood. The ten winds gradually generate the body. After birth, the senses awaken to their objects. The extensive one is: The order of what is to be purified is the consciousness of the intermediate state, and the beginning of entering the womb, entering, the completion of the body in ten months after entering, and birth, these five are combined with the five paths. The purifier of the first three is the three samadhis, and the purifier of the fourth is the five Abhisambodhis. As the Hevajra says: "The moon is mirror wisdom, the seventh of the seventh is equality, the Subon hand symbol of the self-born deity, should be stated separately, all united is diligence, completion is the purity of the Dharmadhatu." The purifier of the fifth is the clear appearance of the deity, the support and supported of the great mudra, the completion of the four limbs of the recitation and accomplishment of the four life-nail instructions, up to the stage of the collection sequence of the ritual. For the imprints of heat-and-moisture-born beings, the brief purification method is: What is purified is like the body being completed by relying on heat and moisture, the purifier visualizes on the sun and moon, from the complete transformation of letters, the deity's body is visualized as complete. The extremely brief purification method for the imprints of spontaneously born beings is: Just reciting the essence.
Chinese
以刹那生起，如《自显》所说：“何为同时进入？不生诸神，以忆念心要而圆满。”因此，殊胜的根器者们将自心作为原始本尊，如镜中影像般，于刹那间忆念圆满而生起。其中，净化胎生和卵生的方法如摩诃瑜伽；净化湿生如阿努瑜伽；净化化生主要如阿底瑜伽。在这些时候，净化并清净与轮回相似的有，在基础中圆满与涅槃和安住方式相似的果。两者都成为圆满次第的成熟因，这是一般的理解。如此，主要由初学者等以生起方式的广略差别，也主要显示了在四种生处各自净化的方式。实际上，四种生处的净化并没有差别。第三，如《意集经》所说：“殊胜根器者了知未经造作、自生、本明、任运成就、离戏、极清净的本尊之自性。中等根器者了知非为造作、具相，而是大悲自生的妙力，脉气清净，明亮闪耀的本尊。下等根器者了知一切显现为本尊和本尊母，处于不作意之状态，如鱼跃出水面般，以清净的信心和誓言，通过五种现观和三种等持而清晰生起。”又如《莲花茎累积续》所说：“对殊胜、中等、下等根器各自区分三种，以九重等方式广说，这些也应从那些经典中理解。”第二，关于经义。有等持瑜伽和后得瑜伽两种。第一种有：身手印瑜伽、语念诵瑜伽、意光明瑜伽三种。第一种也有：以三种等持覆盖、生起所依和能依的坛城、迎请智慧尊并稳固安住、顶礼供养赞叹、修习对境之主尊的显现执着五种。第一种是：在摩诃瑜伽以上讲述了以三种等持生起的方式。对此，首先放松自心，不随分别念而转，在觉性空性、离思离言的法性离戏之状态中，稍作安住，即是如是