Chinese
果位道即是其对治。所净为识蕴和火界，意的识，烦恼贪欲，胎生的精血第二次入胎，以及四生之间的中阴识。第四现证是观想义成之体性，日、月、手印三种形象融为一体的明点团之相，是为形象。信解其体性为诸佛之事业融为一体之智慧。对于任何应调伏者，成就任何调伏事业之智慧，即是果位道（397），是为对治。所净为行蕴和风界，五门的识，烦恼嫉妒。若与前二生相应，则精血心三者融为一体，湿生之暖和识，化生的明空分，以及中阴混合之分等皆需清净。第五现证是观想生起为因续嘿汝嘎父母之身，是为形象。心想其圆满了所有功德，是为信解。其体性与法界智融为一体，果位道即是其对治。所净为识蕴和虚空界，八识聚之所依阿赖耶识，烦恼愚痴。四生之生处完全圆满后，出生并于能知之境，诸根苏醒之时等，轮回之相及其部分皆需清净。喜金刚中说：月为镜智，第七之第七为平等性，自生本尊之种子字和手印，应分别诠释，一切合一乃为精勤，圆满为法界清净。如是。五现证之事业，于清净之终了，圆满执持因续金刚（398），若以胎生为例，则是父母交合之所净，于彼状态中，因续金刚之执持，父母融入明点，是为中阴之例证。之后，融入由眷属天女之歌声劝请，以声音为缘，界、蕴、识之聚，于其处清净，生起具备三座之本尊身，与寂灭之刹土和安住方式相符，乃是从因生果之
English
The resultant path is the antidote. What is to be purified are the aggregate of consciousness and the fire element, the consciousness of mind, the defilement of desire, the semen of the womb-born entering the womb for the second time, and the intermediate state consciousness of the four types of birth. The fourth Abhisamaya is to contemplate the nature of Siddhartha, the three forms of the sun, moon, and hand symbols, merging into a single drop-like mass, which is the form. To believe that its nature is the wisdom of the deeds of all Buddhas merging into one taste. The wisdom that accomplishes all the deeds of taming whatever needs to be tamed is the resultant path (397), which is the antidote. What is to be purified are the aggregate of formation and the wind element, the five consciousnesses, the defilement of jealousy. If it corresponds to the first two types of birth, then the three, semen, blood, and mind, merge into one taste, and the warmth and consciousness of the moisture-born, the clear and empty part of the miraculously born, and the mixed part of the intermediate existence are all to be purified. The fifth Abhisamaya is to visualize the generation of the causal Heruka as the body of the father and mother, which is the form. To think that all the qualities are complete in it is the belief. Its nature is the same taste as the Dharmadhatu wisdom, and the resultant path is the antidote. What is to be purified are the aggregate of consciousness and the space element, the basis of the eight consciousness aggregates, the Alaya-consciousness, the defilement of ignorance. After the birthplaces of the four types of birth are completely perfected, when they are born and the senses awaken to the realm of knowledge, the aspects of samsara and their parts are all to be purified. It is said in the Hevajra Tantra: The moon is the mirror-like wisdom, the seventh of the seventh is equality, the seed syllable and hand symbol of the self-born deity should be interpreted separately, all merging into one is diligence, and perfection is the purity of the Dharmadhatu. Thus it is. The activity of the five Abhisamayas, at the end of purification, is the perfection of holding the causal Vajra (398). If we take the womb-born as an example, it is the purification of the union of the parents, and in that state, the holding of the causal Vajra, the parents dissolving into a drop, is an example of the intermediate state. Then, dissolving, urged by the songs of the retinue goddesses, with sound as the condition, the aggregates, elements, and collections of consciousness, purified in their place, generating the deity body with the three seats complete, conforming to the pure land of Nirvana and the way of dwelling, is the result of the cause.