English
Actual yoga itself, and later the yoga of recitation, the yoga of torma, the yoga of food, the yoga of mindfulness, the yoga of behavior, the yoga of sleep, the yoga of waking up, the yoga of bathing, and so on. Furthermore, in the 'Garland of Lotuses, Commentary on the Difficult Points of the Compendium,' it says: Individuals with dull faculties should, with respect to the four modes of birth such as womb-born, gradually contemplate all the mandalas of deities in their entirety, without omission, first in a gradual manner. Those with middling faculties should contemplate the miraculously born, complete in all aspects, all at once. Those with sharp faculties should especially focus on contemplating beings who are of the nature of movement and stability, as deities, with emptiness and compassion as one taste, and as being inherently unestablished. Thus, the methods of contemplating the generation stage for individuals with dull, middling, and sharp faculties are also taught. The third part has four points: identifying the object to be purified, combining it with the means of purification and the result of purification, and explaining the path to be practiced. The first point is: The naturally established dharma nature, the sugatagarbha, although dwelling in the womb covered by adventitious stains, its essence is not tainted by stains, and it is the basis for the arising of the appearances of samsara, nirvana, and the path. The second part has three points: purifying death, purifying the bardo, and purifying birth along with its branches. The first point is: At the time of gathering, one gathers the clear light with attachment. In most Hevajra and other tantras, it is said: Accumulating the accumulation of wisdom itself is the purification of death. Therefore, this is both the preliminary and the main practice. Although other systems are numerous, in short, the meaning of this is the extent to which clear light is gathered into emptiness. The second point is: Contemplating the complete face and limbs is in accordance with the form and appearance of the bardo body. Some write five syllables, of which the three syllables represent the body, speech, and mind of the bardo, and the syllable ཧོཿ (Tibetan, Sanskrit Devanagari: हो, Sanskrit Romanization: hoḥ, Chinese literal meaning: ho) represents craving and grasping. Similarly, writing a single syllable and placing a nada are also merely symbolic. It is merely an appearance of the mind, and the form of the bardo is not actually established, because: there is no coarse body, and it relies only on the subtle mind body, and except for the time of generating the seed, the appearance of the bardo mind does not arise, just as a worm transfers a lotus, the bardo is extremely short-lived, existing only for a final instant, and this is consistent with that.
Chinese
应当如此修习。第三，任何一个具量的生起次第，都能调伏四种生处，但就生起的方式和形态相同而言，主要有与化生形态相似的顿生，以及与湿生形态相似的仅从月亮种子生起，还有金刚等三种生起仪轨，与卵生形态相似的五种现证菩提生起，以及与胎生形态相似的由融化之乐所引发的生起。以上这些，即使在同一个现证中，也有眼睛等加持之神为化生，五种现证菩提生起为湿生，空中嬉戏者为胎生，以及从明点之丸中生起与卵生相似。此外，在《难解释·莲花鬘》中说：‘其中，以月亮、太阳、种子和手印的次第生起之神，是从卵生处所生。由父与母的金刚和莲花的结合，菩提心融化流出而生者，是从胎生处所生。仅从月亮和种子生起者，是从湿生处所生。脱离种子等，刹那间从光明中生起者，是从化生处所生。’只有化生才被称为甚深生起次第和观察圆满次第。如是所说，共有四种，其中大多数修法仪轨都像前三种那样生起，而在《金刚鬘》中则像后一种那样生起。如《幻化网》所说：‘具足一切形态之殊胜，是嬉戏和收摄的作者，以智慧刹那圆满，称为圆满瑜伽。’以及《律生》所说：‘修习生起次第之坛城，中等者应当思，利根者以刹那之形态，唯是心之坛城，以刹那形态之瑜伽，应当修习圆满次第。’这是其意，在《律生》中也出现与其意义相同的内容。如同中阴入胎时有多种方式一样，受生之方式也有多种，对于以一刹那生起而言，仅仅是心的融入而已。
English
It should be practiced in this way. Third, any qualified generation stage can subdue all four places of birth, but in terms of the similarity of the way and form of generation, the main ones are the sudden generation similar to the form of manifestation birth, and the generation from just the moon seed similar to the form of moisture birth, as well as the three generation rituals including the vajra, the five manifest enlightenment generations similar to the form of egg birth, and the generation from the melting bliss induced by song, which is similar to the form of womb birth. Even in the same realization, the above ones have the deities of blessing such as the eyes as manifestation birth, the five manifest enlightenment generations as moisture birth, the sky-playing ones as womb birth, and the generation from the sphere of bindu as similar to egg birth. Furthermore, in the "Difficult Explanation, Garland of Lotuses," it says: 'Among them, the deities generated in the order of the moon, sun, seed, and hand seal are born from the egg-born place. Those born from the union of the vajra and lotus of father and mother, from which the melting bodhicitta flows out, are born from the womb-born place. Those born only from the moon and seed are born from the moisture-born place. Those who are separated from the seed and so on, and are born from the clear light in an instant, are born from the manifestation-born place.' Only manifestation birth is called the profound generation stage and the examined completion stage. As it is said, there are four types, among which most sadhana rituals generate like the first three, while in the "Vajra Garland" it generates like the last one. As the "Net of Illusion" says: 'Possessing the excellence of all forms, being the actor of play and gathering, perfected in an instant of wisdom, it is called the perfect yoga.' And as the "Source of Discipline" says: 'Meditate on the mandala of the generation stage, the middling ones should think, the sharp ones with the form of an instant, only the mandala of the mind, with the yoga of the form of an instant, one should meditate on the completion stage.' This is its meaning, and the same meaning appears in the "Source of Discipline." Just as there are various ways of entering the womb in the bardo, there are also various ways of taking birth. For generation in one instant, it is only the mixing of the mind.
Chinese
确实如此。三有之间的状态是产生种子的状态。以歌声祈请时，也有许多不同的入口。有些中阴身想要抓住母亲的头发而进入子宫，所以有从顶门进入的；有些想要吮吸而进入，所以有从口进入的；有些像从父亲的口进入一样，从父亲的口进入；有些像想要接触生殖器而进入一样，最初就进入到女性生殖器中。这果被称为金刚持。在生起五现证的时候，观修吽字等种子字，是为了清净子宫的五种状态。在生起五股金刚杵的仪轨中，下面的五股是成就五根，上面的五股是每一手足的五个手指，以及头部与眼耳鼻舌身等部分。此外，在果位的时候，从光团中生起是就总摄而言。生处与身语意加持等，是诸根与身语意逐渐增长而特别坚固，成为能够享受对境，以及融入智慧尊。灌顶是进入自己的种姓之法，供养赞颂等是享受五妙欲，坛城收摄是超越时间而死亡，从禅定中起立为本尊身，象征着在其他生世中再次受生。第三，如果与修习之果相结合，那么与在哪里成佛的处所相同的是宫殿，与如何成佛的方式相同的是通过生起次第生起五现证等，与成佛的事业相同的是供养赞颂念诵坛城收摄等，与供养、说法等利益众生相同。此外，与三身及其化身的差别广大，以及获得十方诸佛的灌顶后行利益众生之事，以及对未调伏的所化众生示现涅槃，以及为清净的眷属说法，以及以化身等不断利益众生等，都应依次结合起来。因此，上师们说：
English
Indeed. The state between the three existences is the state of generating seeds. When praying with songs, there are also many different entrances. Some intermediate beings want to grab the mother's hair and enter the womb, so there is entry from the crown of the head; some want to suck and enter, so there is entry from the mouth; some enter from the father's mouth, just as one might enter from the father's mouth; some enter the female genitalia from the very beginning, just as one might want to touch the genitals to enter. This fruit is called Vajradhara. When generating the five Abhisambodhis, meditating on the seed syllables such as the Hum (ཧཱུྃ，हूँ，hūṃ，吽) is to purify the five states of the womb. In the ritual of generating the five-pointed vajra, the lower five points are the accomplishment of the five roots, and the upper five points are the five fingers of each limb, as well as the head and the parts of the eyes, ears, nose, tongue, and body. Furthermore, in the case of the fruit, arising from a mass of light is in terms of summarizing. The birthplaces and the blessings of body, speech, and mind, etc., are the gradual growth of the senses and the three doors of body, speech, and mind, which become particularly firm, becoming capable of enjoying objects and merging with the wisdom deity. Empowerment is entering the Dharma of one's own lineage, offerings, praises, etc., are enjoying the five desirable qualities, the mandala being withdrawn is transcending time and dying, and rising as the deity body from meditation symbolizes taking rebirth in other lives. Third, if combined with the fruit of practice, then the palace is the same as the place where one attains Buddhahood, the way of attaining Buddhahood is the same as generating the five Abhisambodhis etc. through the generation stage, the activity of attaining Buddhahood is the same as making offerings, praises, recitations, withdrawing the mandala, etc., and benefiting beings such as making offerings and teaching the Dharma is the same. Furthermore, the differences between the three bodies and their manifestations are vast, and after obtaining the empowerment of the Buddhas of the ten directions, the activities of benefiting beings, as well as showing nirvana to the impure beings to be tamed, and teaching the Dharma to the pure retinue, and continuously benefiting beings with manifestations, etc., should be combined in sequence. Therefore, the previous masters said: