Chinese
由智慧与方便二者搅动，如先前一般以根绳捆缚。以心间的光芒与欢喜的音声，作为成办菩提心的因缘，以光芒铁钩之相，钩召十方所有如来及其眷属。彼等融入自身，化为菩提心，如暂时捆缚后，以杵木推动击打一般。从顶轮至宝珠，又从宝珠至顶轮，上下往来。如是观见父母后随生之事业，即交合之行，于虚空中安住之那达，或吽字，转变为安乐之自性。欲以大贪调伏之有情，为调伏彼等之故，欲显现为黑汝迦。如流星般自虚空降临，以无碍穿透之相，自父亲之面门或顶轮融入其身，于心间与诸佛总集之明点相融。自金刚道降至智慧莲花。诸佛亦融入母亲之身，化为融入之精液，与子宫之胎藏相融。父母之菩提心平等交合。此后，明妃与金刚萨埵亦融入菩提心。如法身远离戏论，乃大乐之自性。如是应修持乐空，亦应信解为法身或大乐之身。此等乃因位金刚持之事业，亦是果位之行持，亦是果位金刚持之因位法，或前行。吉祥金刚空行母云：“智慧方便和合修，名为交合如是说。”如是等语。于此节之释文中，所引证之《除误》，亦如前一般，其余亦随之而入，然如上文所言，彼经中如是宣说，乃是就事业手印之总的方面而宣说，故于此处与中阴入胎等结合，则显得极不相符。此处所应调伏者，乃是中阴众生，若其临近受生之时，由其业力所驱使，见父母交合。
English
Stirred by both wisdom and skillful means, bound as before with root cords. With the light from the heart and the sound of joy, as the cause for accomplishing the mind of enlightenment, all the Tathagatas of the ten directions and their retinues are summoned in the form of a hook of light. As they enter the body and dissolve into the mind of enlightenment, it is like being temporarily bound and then moved and struck with a pestle. Going back and forth from the crown chakra to the jewel, and from the jewel to the crown chakra. Thus, seeing the actions of the father and mother following creation, that is, the act of union, the Nada residing in the sky, or the syllable Hum, transforms into the nature of bliss. Desiring to subdue sentient beings who are to be tamed by great desire, for the sake of subduing them, desiring to manifest as Heruka. Descending from the sky like a shooting star, entering the father's body from his face or crown chakra in an unobstructed manner, merging with the bindu of the union of all Buddhas in the heart. Descending from the vajra path to the lotus of wisdom. The Buddhas also enter the mother's body, transforming into dissolving seminal fluid, merging with the womb's embryo. The father and mother's minds of enlightenment are equally united. Thereafter, the consort and Vajrasattva himself also dissolve into the mind of enlightenment. Just as the Dharmakaya is free from elaboration and is the nature of great bliss. Thus, one should meditate on bliss and emptiness, and also believe it to be the Dharmakaya or the body of great bliss. These are the actions of Vajradhara in the causal stage, and also the actions of the resultant stage, and also the causal dharma or preliminary practice of the resultant stage Vajradhara. The glorious Vajra Dakini said: "The union of wisdom and skillful means is called union, thus it is said." Such words and so on. In the commentary of this section, the "Dispelling Errors" that is cited, is also as before, and the rest also follow, but as mentioned above, that scripture speaks in this way, it is spoken in terms of the general aspect of the path of action mudra, so here it seems very incompatible to combine it with the intermediate state of entering the womb, etc. What should be subdued here is the intermediate state being, if it is close to taking rebirth, driven by its karma, seeing the father and mother in union.
Chinese
入于（双运）瑜伽者：复又以父尊母尊行后行（性行为）而净治。父母之蕴、界、处一切精华，从诸根处发动，而有来至力与莲花处者，乃是诸佛皆入于身，融为菩提心而净治。父母行交合时，中有见之，以贪欲加持，遂能受生。才入父身时，因未见交合，由心错乱之故，中有坏灭。彼才坏灭，父之明点来至莲花，与其相合者，乃是那达以利乐有情之意乐，入于父身之后，观想于心间与菩提心相合而净治。其后菩提心于胎藏中与母之明点相合时，男女二者俱各领受粗分别念止息之俱生（乐），乃是菩提心相合时，于父母二者皆融化而净治。其后于胎藏中，白、红、心三者融为一体，如一月昏厥般，处于无念无分别中者，乃是以明点之聚作法身慢而净治之。与净治之果相合者：因是金刚持，报身父尊母尊，化身则许为化身。于眷属之中，示现后行之行，且摄集诸佛之加持与大悲自性，化身不共之因，那达入身之名义，特为所化有情生起大悲之后，于眷属之所见，示现安住于大欲之三摩地之相，即是作为道用。究竟次第如何转为成熟之法者：父尊母尊入于等至，或是以下门有贪之道路，或是以上门离贪为所依皆可，于中脉之中，智慧之拙火燃起，哈（ཧཾ，ham，梵文种子字，含义为虚空）字融化之燃滴成为最胜，即是象征。诸佛皆入者，乃是蕴、界、处之精华，从七万二千之诸根处，融为细粗之明点之乐，即是象征。从那达入（身）至明点交合之间，乃是以融乐了悟通达真胜义之智慧，即是象征。父尊母尊之身融
English
Entering into Yoga: Again, purify by the father and mother engaging in subsequent actions (sexual intercourse). The essence of all the aggregates, elements, and sense bases of the parents moves from all the root places, and there is a coming to the place of strength and lotus, which is purified by all the Buddhas entering the body and dissolving into the mind of enlightenment. When the intermediate state sees the parents engaging in intercourse, it is blessed by desire and becomes capable of taking birth. Just as it enters the father's body, the intermediate state is destroyed due to the confusion of mind because it does not see the intercourse. Immediately after that destruction, the father's drop comes to the lotus and mixes with it, which is purified by Nada entering the father's body with the intention of benefiting beings, and then meditating on it merging with the mind of enlightenment in the heart. Then, when the mind of enlightenment merges with the mother's drop in the womb, both the male and female experience the co-emergent (bliss) where coarse conceptual thoughts cease, which is purified by the mind of enlightenment dissolving into both the father and mother when they merge. After that, in the womb, the three, white, red, and mind, merge into one taste, and remain in a state of unconsciousness and non-discrimination as if fainting for a month, which is purified by taking pride in the Dharmakaya of the mass of drops. In conjunction with the result of purification: The cause is Vajradhara, the Sambhogakaya is the father and mother, and the Nirmanakaya is considered to be the Nirmanakaya. In the midst of the retinue, he shows the conduct of subsequent actions, and gathers the blessings and compassion of all the Buddhas into himself. The meaning of the unique cause of the Nirmanakaya, Nada entering the body, is that after generating great compassion for the beings to be tamed, he shows the appearance of abiding in the Samadhi of great desire to the sight of the retinue, which is what is done as the path. How it transforms into a ripening Dharma in the Completion Stage: The father and mother entering into equanimity is either based on the path of desire through the lower gate, or on the detachment from desire through the upper gate. In the central channel, the wisdom of inner heat blazes, and the melting of the syllable Ham (ཧཾ，ham，梵文种子字，含义为虚空) becomes supreme, which is symbolic. All the Buddhas entering is the essence of the aggregates, elements, and sense bases, from all the 72,000 root places, the bliss of dissolving into subtle and coarse drops is symbolic. From Nada entering (the body) to the union of drops, it symbolizes the realization of the wisdom of ultimate truth through that melting bliss. The bodies of the father and mother dissolve.
Chinese
是代表身体、语言和意念的三种分别念停止。变成一个明点的圆球，代表获得融乐不变。第二，观想成就果位金刚持，具有加持，包括：以歌声劝请融化；从明点中生起；成就果位黑汝嘎身；以咒语加持。共有四种。第一种是：所有佛陀聚集，迅速劝请我。嗡 嘛哈苏卡 班杂萨埵 匝 吽 班 霍 苏惹达 斯瓦 德舍 霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。也就是十方无量佛陀聚集降临，并且从明点中也幻化出无量佛父佛母。所有这些融入一个集合时，之前所有离欲的形态也都变成大欲之相，所有佛陀聚集从十方围绕，迅速劝请我自身，安住在法身空性之本体明点的形象中，为了成办利益有情之事，应当以咒语劝请。也就是这样：嗡是身金刚。嘛哈苏卡是大乐。班杂是金刚，也就是空性。萨埵是勇识，也就是智慧。吉祥佛和合续中也说：金刚被认为是空性，勇识仅仅是智慧。匝 吽 班 霍是勾、招、缚、喜的种子字，这些的作者以四种无量的方式劝请发誓言。苏惹达 斯瓦是极喜悦你，意思是恒常利益有情。德舍 霍是请看，意思是观想成黑汝嘎身之后，请垂视利益有情。这样劝请之后，观想劝请者们融入明点中。这里的所净对境是子宫中父母精血意三者混合成一个圆球，子宫中的五大种作为帮助，这是从自性处而来的佛陀们劝请而净治。这样帮助之后，圆球的集合处所安住的五大种的力量增长，这是从明点中生起的本尊劝请而净治。劝请者们融入，代表蕴、界、处之细微部分逐渐增长。净治之果是：
English
represents the cessation of the three conceptualizations of body, speech, and mind. Becoming a single sphere of bindu represents the attainment of melting bliss and immutability. Second, visualizing the attainment of the Vajradhara fruit with blessings includes: urging melting with song; arising from the bindu; accomplishing the form of the Heruka fruit; and blessing it with mantra. There are four. The first is: All the Buddhas gather, quickly urge me. Om Maha Sukha Vajra Sattva Jah Hum Bam Hoh Surata Tvam Drishya Hoh (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). That is, the infinite Buddhas of the ten directions gather and come, and from the bindu also emanate immeasurable Buddhas, fathers and mothers. When all of these merge into one assembly, all the forms of previous detachment also become the aspect of great desire, and all the Buddhas gather and surround from the ten directions, quickly urging myself, who dwells in the form of the essence of the Dharmakaya emptiness as a bindu, to accomplish the benefit of sentient beings, and should urge with mantra. That is, like this: Om is the Vajra of body. Maha Sukha is great bliss. Vajra is Vajra, which is emptiness. Sattva is hero, which is wisdom. In the glorious Buddha Samyoga Tantra it also says: Vajra is considered emptiness, hero is merely wisdom. Jah Hum Bam Hoh are the seed syllables of hooking, attracting, binding, and delighting, and the doers of these urge the samaya with the four immeasurables. Surata Tvam is very delighted you, meaning constantly for the benefit of sentient beings. Drishya Hoh is please look, meaning after visualizing as the Heruka form, please look down to benefit sentient beings. After urging in this way, visualize the urgers dissolving into the bindu itself. The object to be purified here is the mixture of the three, white and red essence and mind, in the womb into one sphere, with the five elements of the womb as help, which is purified by the urging of the Buddhas who come from the state of self-nature. After helping in this way, the power of the five elements dwelling in the assembly of the sphere itself increases, which is purified by the urging of the deities arising from the bindu. The dissolving of the urgers represents the gradual increase of the subtle parts of the aggregates, elements, and sense bases. The result of purification is:
Chinese
聚集十地菩萨是因为象征着往昔的愿力，从明点中化现的佛陀是因为当时以四无量心和方便善巧策动，而显现面向成就黑汝嘎身相的道路。圆满次第的阶段和结合是因为五蕴、十八界、根脉、气、明点、精华增长，使各种坛城生起成为可能，使那个阶段成熟。第二，仅仅以此策动，就能赐予世间安乐。如实按照出生的次第，从本初的咒语中产生，从精液的形象中出现金刚持，然后从ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་）和ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ་）二字中显现。文中说到了ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་）和ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ་）二字为止。仅仅以上面所说的三摩地和咒语策动，为了赐予世间一切众生安乐，必须成就果位黑汝嘎。其他译本中，如“安乐之主”所说，就是指安乐之主金刚萨埵。所谓“出生的次第”，其他译本中有“生起的次第”，但那也需要解释为身体生起的次第，所以意义是一样的。如同身体在母胎中逐渐增长和出生的次第一样，本初就成就的咒语ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་）和ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ་）由此产生。此处的异译本中说：“本初的秘密咒语自然产生”，这样说是很好的，而“从寻常的咒语中”的说法有些许翻译上的不准确。那就是ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ་）的五分之五和ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་）的五分之五，这十个部分清净了母胎的十个阶段或十个月。因此，称之为“出生的次第”。那么，它是如何成就的呢？从精液的形象中，然后，也就是在那之后，显现出红色字母ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་）和蓝色字母ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ་）两种形象，光芒万丈。如果问，为什么称这二者为本初的咒语呢？从胜义谛上来说，它们是本初方便智慧的自性；从世俗谛的显现方式来说，身体刚一形成，脐间的拙火ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་）和心间的命根ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ་）也随之成就，所以是本初的种子。所要修习的是母胎的十个月，所要获得的修习成果是圆满了十地的菩萨。