Chinese
执着于自我的部分，烦恼嗔恨。将四生中受生的身体的生处圆满的境况，修习并净化为自性化身。趋入圆满次第的成熟之道的方式是，精液、血、气三者连同心识，极其清净的自性是果位的金刚持。自性佛陀们的如是智慧，是完全解脱的第五果位，如来()的自性，在自相续中圆满的形态，作为道用，将本尊的身相、装饰和装束圆满地观想，在果位时，成熟为远离一切障碍的智慧界和自性无二无别的自性，并且显现证悟为法界智慧。经续中说：月亮是明镜智慧，第七之第七是平等性，自神的种子字和手印，分别阐述，一切皆为一体，是精进，圆满是法界清净。如是与四生的次第相结合，生起次第的四种修习方式，也主要与各自的习气和修行力量的大小相结合。如嘉瓦仁波切龙钦巴所说：现在四种修习方式，主要以所摄的生为主而修习，为了净化习气，一切都如是修习。特别是初学者如卵生般，稍微稳固者如胎生般()修习，稳固者如湿生般修习，极其熟悉者以真实稳固，如化生般瞬间生起。如是宣说。第二，不误入歧途的修习方式有二，与根器的次第相符，以道次第的方式广为阐述，以及在念修四支的框架内，以道之果位与四种持明果位相结合的方式，如土地划分般阐述。第一部分有七点：于本尊生起心念，改正变化的过失，本尊眉间，将本尊引入道中，本尊与自心相融，将本尊与意义相结合，将行境转为道用。第一，于本尊生起心念，即以大智慧从一开始就将身相的姿态连同装饰，不混杂地完全圆满地以清晰的方式显现。
English
The aspect of clinging to self, the affliction of hatred. The state of perfecting the physical origins of taking birth in the four modes of birth is trained and purified into the nature emanation body. The way to proceed to the ripening agent of the completion stage is that the essence, blood, and wind, together with the mind, are the very pure essence of the fruition Vajradhara. The suchness wisdom of the self-existing Buddhas, the fifth fruit of complete liberation, the thus-gone one ()'s self-nature, the complete form in one's own continuum, as a path, the deity's body, ornaments, and attire are fully meditated upon, so that at the time of fruition, it matures into the self-nature of the wisdom realm, free from all obscurations, and the self-nature is indivisible, and manifests as enlightenment in the wisdom of the dharma realm. As it says in the tantra: The moon is the mirror wisdom. The seventh of the seven is equality. The seed-syllable and hand implements of one's own deity are to be expressed separately. All are unified, which is diligence. Perfection is the purity of the dharma realm. Thus, when combined with the order of the four modes of birth, the four ways of practicing the generation stage also mainly combine with the magnitude of one's own habitual patterns and the power of practice. As the sovereign of the victorious ones, Longchenpa, said: Even the four ways of practicing now, mainly practice with whichever birth is included. In order to purify habitual patterns, everyone practices in that way. In particular, beginners practice like egg-born beings. Those who are slightly stable practice like womb-born beings (). Those who are stable practice like heat-and-moisture-born beings. Those who are very familiar practice with true stability, instantly generating like miraculously born beings. As it is said. Secondly, there are two paths for how to practice without erring: explaining in detail in accordance with the order of the faculties, in the manner of training in the path stages, and explaining how to combine the fruition of the path with the levels of the four vidyadharas within the framework of the four branches of approach and accomplishment, like land demarcation. The first has seven points: holding the mind on the deity, correcting the faults of change, the deity's forehead, how to raise the deity into the path, blending the deity with one's own mind, combining the deity with meaning, and taking the field of experience into the path. First, holding the mind on the deity is to manifest the posture of the body, together with the ornaments, completely and without confusion, from the very beginning with great intelligence.