Chinese
依赖的中有进入的界限也是那样的。对此，从虚空的音响（梵文：nāda）中分离出一部分而融入等等是不做的，那种方式显现为论典的意旨。第二，中有进入并且明点混合的缘故，父母二者也融入明点，这是因为明香神进入的缘故，更加容易获得滴漏的安乐，象征着粗大分别念的运行停止，并且明点的体性成为一体，因此，执取生有的有情最初在子宫中精血意三者混合成一体，在一个月之间以心昏厥的方式安住，那是净治。从那之中策发的是从明点中产生的佛和天女等，那些策发是因为在子宫中五大各自与风一起令子宫增长，土令坚硬，水令收摄，火令成熟，风令增长，空在增长的时候给予，这样四大象征着给予帮助。第三有二，第一子宫的阶段是，以策发等等，那样策发的缘故，明点本身变成两部分，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ）变成父母二者，因此是子宫的十个阶段次第，直到肢体和支分完全圆满之间净治。第二出生的阶段是果的胜乐等等。从那个字变成果金刚持，具有面容和手相，仅仅是显现身相，就是出生的瞬间，念诵四面咒语并且思维断除四方的魔障，就是刚出生就从鼻孔进入气息，与中脉的呼吸一起，四大之风九百一千舒适地运行，因此四大之界不紊乱。如果将那以上与净治之果结合，是为了调伏有情而示现殊胜的化身，对于大乐随之生起的智慧，与有情们的显现中示现受生的方式，以及身体诞生后向四方行走七步并作狮子吼相同。与上上的道结合，就成为那以上五道圆满的自性。
English
The limit of entering the intermediate state of dependence is also the same. Regarding this, the method of not separating a part from the nada of space and dissolving it, etc., appears to be the intention of the treatise. Second, due to the intermediate state entering and the bindu mixing, the father and mother also dissolve into bindu. This is because the Gandharva entering causes the ease of dripping to be especially obtained, symbolizing the cessation of the coarse movement of conceptual thought, and the nature of the bindu becomes one. Therefore, the sentient being who takes birth first mixes the three, semen, blood, and mind, into one taste in the womb, and abides in a state of mental faintness for a month, which is purification. What stimulates from that is the Buddhas and goddesses, etc., arising from the bindu. Those stimulations are because the five elements in the womb, each with their own winds, cause the womb to grow. Earth makes it solid, water gathers it, fire ripens it, wind expands it, and space gives at the time of growth. Thus, the four elements symbolize giving help. Third, there are two. First, the stage of the womb is, with stimulation, etc. Due to such stimulation, the bindu itself becomes two parts, Hūṃ (ཧཱུྃ，हुं，hūṃ，吽) and Aṃ (ཨཾ，अं，aṃ，ཨཾ) become the father and mother. Therefore, it is the purification through the ten stages of the womb, until the limbs and parts are completely perfected. Second, the stage of birth is the supreme bliss of the fruit, etc. From that letter, the fruit becomes Vajradhara, with the form of face and hands. Merely clarifying the body is just the moment of birth. Reciting the four-faced mantra and thinking of cutting off the obstacles of the four directions is that immediately after birth, wind enters the nostrils. Together with the breath of the central channel, the nine hundred and one thousand winds of the four elements move comfortably, so the elements of the elements do not become disordered. If we combine that above with the result of purification, it is said that for the purpose of subduing sentient beings, the supreme emanation body is shown. That wisdom of great bliss arising subsequently is similar to showing the manner of taking birth in the appearance of sentient beings, and walking seven steps in the four directions after the body is born and making a lion's roar. Combining with the higher path, it becomes the nature of the completion of the five paths above that.
Chinese
因此，首先积累资粮的时候是资粮道，那达（藏文：ནཱ་ད་）安住于虚空的时候是加行道，进入并且融入是见道，次第生起胎的十个阶段是十地即修道，果实已经认为是金刚持是究竟道。圆满次第转变为成熟之法的方式是，上面所说的四脉轮和中脉一起，四界是须弥山，莲花座代表脉瓣，显示对何处进行要害击打的基础后，对其进行要害击打而生起智慧的方式是与本尊结合，日月代表在那些脉轮中生起白红明点结合的燃烧滴落，种子是风，手印是分别念融入，融为一体是空性，圆满的身是那些因聚集而生起乐空智慧的殊胜。又是，因金刚持父母双运是白红明点的结合，融化是分别念止息，种子是被风心安乐加持，果实生起为金刚持是，获得七支具足的智慧，通过清净、圆满、成熟三者之门而取为道。称为化身的长路是，圆满次第的化身作为道用者们是接近果位的，此处以意所修的本尊身像生起信乐，是比那更遥远之义。四明点等等，以四面代表四轮的明点，以十二手代表积累十二风的转移，以二足代表中脉和脉意贤妙母的自性，修持那些，圆满次第的时候，如此成就的缘起进行安排。或者，化身等等的意义，果时，化身显现为执持粗身，与生相同，与那相同而修持，清净圆满与前相同，圆满次第显现方面，本尊身像对粗身等等不净的显现真实地进行增盛的成熟之法。之后，执持法界等等的慢是，生起菩提胜义的慢，即法界空性智慧显现为本尊身像。是这样意思。第二是近成，三盔甲等等。
English
Therefore, first, the time of accumulating merit is the path of accumulation; when Nada (Tibetan: ནཱ་ད་) abides in the sky, it is the path of preparation; entering and dissolving is the path of seeing; the ten stages of gradually arising from the womb are the ten bhumis, which are the path of meditation; the fruit is already considered to be Vajradhara, which is the ultimate path. The way in which the completion stage transforms into a ripening dharma is that the four chakras mentioned above, together with the central channel, the four elements are Mount Meru, and the lotus seat represents the petals of the channels. After showing the basis for striking the key point, the way in which wisdom arises by striking the key point is union with the deity. The sun and moon represent the burning and dripping of the union of white and red essences in those chakras. The seed is wind, the hand gestures are the dissolution of conceptual thoughts, and being unified is emptiness. The complete body is the special wisdom of bliss and emptiness arising from the accumulation of those causes. Again, the cause, Vajradhara, the union of father and mother, is the union of white and red essences; melting is the cessation of conceptual thoughts; the seed is the wind-mind blessed by bliss; the fruit, arising as Vajradhara, is the attainment of wisdom endowed with seven limbs, which is taken as the path through the three doors of purification, completion, and maturation. The so-called long path of the Nirmāṇakāya is that those who use the Nirmāṇakāya of the completion stage as the path are close to the fruit. Here, generating faith in the deity's form meditated on by the mind is a meaning that is even more distant. The four bindus, etc., with four faces representing the bindus of the four wheels, with twelve hands representing the accumulation of the twelve wind movements, and with two feet representing the nature of the central channel and the channel of the virtuous mother. By meditating on these, at the time of the completion stage, the interdependent conditions for such accomplishment are arranged. Alternatively, the meaning of the Nirmāṇakāya, etc., at the time of the fruit, the Nirmāṇakāya appears to be holding a gross body, which is similar to birth. Meditating in accordance with that, purification and completion are the same as before. In terms of the appearance aspect of the completion stage, the deity's form is the ripening dharma that actually enhances the impure appearances such as the gross body. After that, holding the pride of the Dharmadhātu, etc., is generating the pride of supreme enlightenment, which is the wisdom of the emptiness of the Dharmadhātu appearing as the deity's form. That is the meaning. The second is near accomplishment, the three armors, etc.
Chinese
此外，关于披甲：这是为了加持十二位护甲神的十二处生处。具有暂时不让邪魔和障碍侵入的特殊必要。经文中说：“神本身以咒语的形式，能赐予一切成就。”因此，如果能清楚地观想这些神的完整面容和手印，并生起信心，那就去做。如果不能，仅仅将文字本身观想为神也可以。所谓的“三种护甲”是：两种护甲和作为身坛城的“大护甲”，这三者。所净化的对境，身体等生处逐渐增长；所净化之果，是如来将眼睛等生处化现为微尘的自性。第三，修持：通过在三处安放咒语，加持身语意。所净化的对境是身体、语言和意念三种能力的逐渐增长和圆满。所净化之果是自己的三门转变为一切佛的身语意的自性。加持五处是此修持的支分，即以五部（佛部、金刚部、宝生部、莲花部、羯磨部）加持。所净化的对境是脉和明点的能力大大增长，从而使五毒烦恼变得粗重。所净化之果是显现为五如来的自性。这样，通过加持生处、身语意三门和五处，依次加持眼睛等风，精液，血液，心，四脉轮，以及引发乐受的大腿主脉。因此，在圆满次第时，那些风容易融入，脉结容易解开，明点增长并安住的能力得以建立。能够迅速成就五神通等等。第四，大修持的第一个是增长智慧尊，即智慧尊等。以前，虽然自己观想为一切佛的总集之自性，但自然而然产生的观念是：自己和诸佛是不同的，自己低劣而他们优秀，通过混合誓言尊和智慧尊来净化这些观念，并将其转化为智慧的傲慢。以前，自己有新成佛的傲慢，而通过这个修法，会生起自己从无始以来就已经成佛的傲慢，并且一切佛都
English
Furthermore, regarding donning armor: This is to bless the twelve sources of the twelve armor deities. It has the special need of temporarily preventing demons and obstacles from entering. It is said in the scriptures: "The deity itself, in the form of mantra, can bestow all accomplishments." Therefore, if you can clearly visualize the complete faces and hand gestures of these deities and generate faith, then do so. If not, it is also fine to simply visualize the letters themselves as deities. The so-called "three armors" are: the two armors and the "great armor" as the body mandala, these three. The object to be purified, the sources such as the body, gradually increase; the result of purification is that the Tathagata transforms the sources such as the eyes into the nature of dust particles. Third, practice: By placing mantras in the three places, the body, speech, and mind are blessed. The object to be purified is the gradual increase and perfection of the power of the three, body, speech, and mind. The result of purification is that one's own three doors are transformed into the nature of the body, speech, and mind of all Buddhas. Blessing the five places is a branch of this practice, that is, blessing with the five families (Buddha family, Vajra family, Ratna family, Padma family, Karma family). The object to be purified is the great increase in the power of the channels and essences, thereby making the five poisonous afflictions coarse. The result of purification is to show the nature of the five Tathagatas. In this way, by blessing the sources, the three doors of body, speech, and mind, and the five places, the winds of the eyes, etc., semen, blood, mind, the four chakras of the channels, and the main thigh channel that stimulates bliss are blessed in sequence. Therefore, at the time of the completion stage, those winds easily dissolve, the channel knots easily untie, and the ability to increase and stabilize the bindu is established. The five clairvoyances and so on can be quickly accomplished. Fourth, the first of the three great practices is to increase the wisdom being, that is, the wisdom being, etc. Previously, although one visualized oneself as the nature of the collection of all Buddhas, the naturally arising concept is that oneself and the Buddhas are different, that oneself is inferior and they are superior. By mixing the samaya being and the wisdom being, these concepts are purified and transformed into the pride of wisdom. Previously, one had the pride of newly becoming a Buddha, but through this practice, the pride arises that one has been a Buddha since beginningless time, and all Buddhas are also
Chinese
由于信奉时间的自性，所以有必要进入所有这些的加持。为了这样转移我慢，也要针对眼睛等各个部分生起我慢。所净化的基础是亲近所欲之境，所谓具有能诠，净果的能诠是：为了调伏有情而断除贪欲之理。依靠获得三摩地的调伏律仪而行持苦行，以及开示获得与世间人共同的禅定等诸多功德如同获得黄金一般。如果作为上道成熟之灌顶，则是断除贪欲之理，是五部（佛部，金刚部，宝生部，莲花部，羯磨部）的决定意义之誓言得以显现之因。将誓言尊和智慧尊混合摄入修法之中，是不符合经论的胡说八道。第二，灌顶是：灌顶等等，所谓圆满正等觉是能诠的延续。以近取因的力量，促成与圆满正等觉的智慧和法相同的见道，并与之结合。四轮（脐轮，心轮，喉轮，顶轮）之脉等所有脉和界都得以清净和加持，因为部主是根本上师，所以是进入其加持的关键。所净化的基础是通过灌顶而安住于各自本部的行为，净果是开示在金刚座示现圆满正等觉之理，以及以灌顶之水流的次第，通过降提收摄明点的次第而使之稳固于顶门的圆满次第的成熟之法。第三是：那个大修法的支分是供养和随欲二者，第一者的所净化基础是享用所欲的功德，净果是已经开示成佛之理后，象征着以三界广大的供品进行供养。第二者的所净化基础是：年龄成熟，追求所欲的快乐，因此显现贪恋女人，迎娶新娘，以及进入二合。净果是：为了摄受那些信奉大贪欲道之士，化身示现父母随欲之化身。供养和随欲无论上下哪个先出现，如果作为上道成熟之灌顶，则是行为和合。