Chinese
第三显明菩提，具足种子字和手印。精血二者之间，融入了心识，净化四生之间的中阴心识。其中，所净化的对境是：想蕴、风界、语意的能识、烦恼贪欲、以及四生的食香（气味）取受之心识等。能净化的是：观想无量光佛的体性，具足种子字和手印之形象，这是形象道；信解其体性为证悟一切法不杂乱之智慧，这是信解道；并且，对于一切法不被遮蔽而明晰了知的智慧，一一分别，这是果道。 第四显明菩提，三者合一。精血心三者融为一体，胎生之暖湿与心识，化生之明空分，以及中阴融入的部分，都是所净化的。其中，所净化的对境是：行蕴和风界、五根之能识、烦恼嫉妒、趣入四生之方式的胎生，与卵生相应的是食香心识与精血相融，暖湿生的暖与食香心识相融，化生的明空分与中阴融入的部分等。能净化的是：观想义成佛的体性，日月手印和种子字具足，融为一体的明点团之形象，这是形象道；信解其体性为一切佛之事业融为一体的智慧，这是信解道；由此，一切有情之事业成就的智慧，是果道。 第五显明菩提，成就身相。四生的生处完全具足后，对于粗大境的根识苏醒，具有轮回形象的部分需要净化。界和蕴以及心识之集合，于处所清净，三座圆满之本尊，与寂灭涅槃和安住之方式相符，乃是从因到果之黑汝嘎自性。其中，所净化的对境是识蕴和地界，以及执著意和合的八识聚之法性部分，烦恼嗔恨，四生之身体成就的阶段等。能净化
English
The third Abhisambodhi, complete with seed syllables and mudras. Between the two, sperm and ovum, consciousness enters, purifying the intermediate state of consciousness between the four types of birth. Here, what is to be purified are: the aggregate of perception, the element of wind, the consciousness of speech and mind, the affliction of desire, and the consciousness that closely takes the nourishment of the four types of birth. What purifies is: meditating on the nature of Amitabha, complete with seed syllables and mudras, this is the form path; believing that its nature is the wisdom that realizes all dharmas without confusion, this is the belief path; and also, individually discerning the wisdom that clearly knows all dharmas without obscuration, this is the fruit path. The fourth Abhisambodhi, the three are mixed into one. The three, sperm, ovum, and mind, are mixed into one taste, the warmth and moisture of moisture-born beings and consciousness, the mere aspect of clarity and emptiness of spontaneously born beings, and the aspects of the intermediate state being mixed, are what are purified. Here, what is to be purified are: the aggregate of formation and the element of wind, the consciousness of the five senses, the affliction of jealousy, the womb-born of the manner of entering the four types of birth, in accordance with egg-born beings, the consciousness of the gandharva and the mixing of sperm and ovum, the mixing of the warmth of moisture-born beings and the consciousness of the gandharva, the mere clarity and emptiness of spontaneously born beings and the aspects of the intermediate state being mixed. What purifies is: meditating on the nature of Dondup, complete with the mudras and seed syllables of the sun and moon, in the form of a mixed sphere of bindus, this is the form path; believing that its nature is the wisdom of all the deeds of all Buddhas mixed into one taste, this is the belief path; thereby, the wisdom that accomplishes all the deeds of sentient beings is the fruit path. The fifth Abhisambodhi, accomplishment in the form of the body. After the places of birth of the four types of birth are completely complete, the sense faculties awaken to coarse objects, the aspects of samsara along with their parts are to be purified. The aggregates of elements and the collection of consciousness, pure in their place, the deity complete with the three seats, in accordance with the manner of abiding and nirvana, is the very Heruka of cause and effect. Here, what is to be purified are the aggregate of consciousness and the element of earth, and the aspect of holding to the nature of the eight collections of consciousness together with the mind, the affliction of hatred, the stages of the accomplishment of the body of the four types of birth. What purifies
Chinese
我生起不动之体，作为因的黑汝嘎父母，这是以身之相作为道。出生后，感官觉醒于对境，净化轮回之相及其组成部分。如同天神之相圆满具备肢体等，同样，信解智慧圆满具备一切功德，这是以信解作为道。其体性与法界智成为一体，这是以果作为道。如《喜金刚》所说：月亮是镜子智慧，七之七是平等性，自神的种子字和手印，应分别宣说为各别思择，一切合一乃为精进，圆满是法界清净。如是。第二，自身之果，咒语的功德生起之方式是：轮回的四种化身，即生有、蕴、界、识，以及烦恼及其组成部分，通过五种现观菩提的修持来净化，最终圆满成为因的金刚持。对于胎生而言，父母是修持的对境。从那样的状态中，因的金刚持父母融入明点，这与中阴相似。由此，通过融化，以歌声激发的声音为缘，蕴、界、处清净于处所，具足三处的本尊显现为果的金刚持，净化父母二人的儿子之相和姿态。并且，显现为具足相好之身，成办利益他众的广大事业，这与涅槃和安住的方式相同。如是，在卵生和胎生两种修持的生起次第中，直至双运之间，种子字和相的形象融化是卵生，以五种现观菩提生起融化，以眷属天女的歌声激发而显现是胎生的修持方式。如《 निश्चितार्थप्रकाश 》（Ngés brjod bla ma，直译为“确定意义的上师”）所说：胎生以歌声的结合，来修习的那些，应完全观察。卵生则没有歌声。如是。第三，它成为圆满次第的成熟之因的方式是：从道时期的生起次第与融乐和空性相结合开始，精液、明点、风三者与心识的组成部分，通过完全清净，转变为圆满次第的成熟之因。并且，对于众生的特殊身体所依，种姓或界的修持对境是任运成就的。
English
I generate the essence of Akshobhya as the Heruka father and mother of the cause, which is to make the form of the body the path. Having been born, the senses awaken to the objects, purifying the aspect of samsara and its components. Just as the form of the deity is completely endowed with limbs and so on, similarly, believing that all the qualities are completely endowed in that wisdom is to make belief the path. Its essence being one taste in the wisdom of the Dharmadhatu is to make the fruit the path. As it says in the Hevajra Tantra: The moon is mirror wisdom. The seventh of seven is equality. The seed syllable and hand symbol of one's own deity. Should be spoken of as individually discerning. All becoming one is diligence itself. Perfection is the purity of the Dharmadhatu. So it is. Secondly, the way to generate the qualities of the self-fruit mantra is. The four forms of samsara's likeness, namely birth, existence, aggregates, elements, consciousness, and afflictions along with their components, are purified by the practice of the five Abhisambodhis, and finally perfected as the Vajradhara of the cause. For the womb-born, the parents are the object of purification. From that state, the Vajradhara father and mother of the cause dissolve into bindus, which is similar to the intermediate state. From that dissolution, the aggregates, elements, and sense bases are purified into places by the sound of the song that stimulates dissolution, and the deity who possesses the three seats manifests as the Vajradhara of the fruit, purifying the aspect and demeanor of the son of those two parents. Moreover, manifesting as the possessor of signs and examples, accomplishing vast benefit for others is similar to Nirvana and the way of abiding. Thus, in the two stages of generation for purifying egg-born and womb-born beings, dissolving the form of the seed and sign until the union is egg-born, and generating and dissolving by the five Abhisambodhis, manifesting by the sound of the song of the retinue goddesses is the way to purify the womb-born. As it says in the Nges brjod bla ma (Definitive Expression Lama): Those who practice the union of the womb-born song. Should be thoroughly examined. The egg-born has no song. So it is. Third, the way it becomes the ripening agent of the completion stage is: From the generation stage of the path time onwards, in connection with melting bliss and emptiness. The components of semen, bindu, and the three winds, together with the mind. By being completely purified, it transforms into the ripening agent of the completion stage. Moreover, for the special body support of sentient beings, the object of purification of lineage or element is spontaneously present.