English
Therefore, it is very important to explain this in detail. Second, contemplate the supporting palace and the supported deity. When contemplating the mandala of the support and the supported, for the ancient Nyingma school, there are also four ways to cultivate the generation stage of the path to purify the imprints of the four births. As the Magical Net says: "To purify the four births, there are also four ways of generation: with elaboration, with and without elaboration, without elaboration, and extremely without elaboration." This means that in order to purify the imprints of the four births of samsara, it is necessary to show four ways of generation. The first is to purify the imprints of egg-born beings, through great elaboration, that is, through the two ways of self-generation and other-generation. Nowadays, there is a method of combining wrathful deities and the Eight Commands of Kagyü. However, in the peaceful Magical Net, there does not seem to be a concept of the generation methods of self-generation and other-generation. Therefore, the way of combining with peace is stated in the Magical Net: "Without contradicting natural reality, by knowing the path of the fruit itself, contemplate all mandalas and bindus as your own sons." And in the Summit of Wisdom it says: "How the Buddha arises from power, the spontaneously accomplished ritual, and the perfection of the limbs of the ritual, the wise one is the son of the Buddha." And in the Magical Net it says: "Who prays to whom, through the purification of compassion and blessings, if the mind merges without distinction, where does the son reside?" Therefore, the Great Magical Net Tantra itself has explained in detail the combination with peace in a direct way. But here, it is appropriate to explain by combining with the wrathful Magical Net. The meaning of self-generation and other-generation is: just as initially maturing from an egg into a form, in order to purify the imprints of the existence of the two, through the difference of antidotes, it is shown in the form of self-generation and other-generation. First, when controlling the basis of generation, the basis of generation is the essence of the bliss-gone nature of oneself, appearing as the form of the Vajradhara of the cause. Creating all the appearances of others clinging to samsara and nirvana as sons through the intermediate state of gathering and entering the womb is called self-generation. All that appears and is clung to by others in samsara and nirvana appears as the main deity Vajradhara of the mandala, while one's own aggregates
Chinese
据称，所有被认为是界和生处的法，都是由文字和受胎的行为所创造的，因此，将他人视为自己的儿子。其次，由于生起的方式，所有显现为其他坛城轮之本尊众，都与自身轮回众生存在的生起次第和方式相符，通过父母双运和受胎的方式生起，被称为将他人视为自己的儿子。自身轮回的众生，即其他三世诸佛，通过圆满成就菩提之方式，自然成就的仪轨支分圆满的方式，生起坛城之主尊，被称为将自己视为佛之子。口诀传承中说，前者是为了引出自己种姓善逝之精华的伟大，后者是为了不中断如来种姓的血脉。这里按照口诀中所示，大持明者莲花生大士的意旨来解释。首先，就像蛋成熟后变成众生一样。首先，将他人视为自己的儿子有五种方式，将自己视为他人的儿子有八种方式。第一种方式中，从因的种子中生起主尊父母为一。迎请十方诸佛，融入于母亲的虚空中为二。迎请众生，净化业障为三。对无二进行赞颂为四。从虚空中取出，安立坛城为五。第一种是，将作为修持基础的成熟之身，通过三种等持净化后，在守护轮之上的法幢之下，虚空界中生起因的金刚持父母。从修持方法的决定中，从“具有九种舞姿”之间进行阐述。因的种子字，深蓝色的吽字，心专注于此变得稳固，最初从吽字发出光芒，充满虚空，成办二利。遍布虚空的吽字融入于根本的吽字中。它融化为光，变成了九尖的蓝色金刚杵。又从此发出光芒，成办自他二利后，收摄回来完全变化，从因生起的黑鲁嘎，身色紫黑色，变化不定，手持金刚杵和血海螺，具有九种燃烧的舞姿。
English
It is said that all dharmas that are regarded as realms and sources are created by letters and the act of conception, thus considering others as one's own sons. Secondly, due to the manner of generation, all that appears as the assembly of deities in the wheel of other mandalas, in accordance with the order and manner of the arising of the existence of sentient beings in one's own cycle of existence, through the union of father and mother and the means of conception, is called considering others as one's own sons. One's own sentient beings in the cycle of existence, namely all the Buddhas of the three times, through the manner of perfectly accomplishing enlightenment, through the complete branches of the spontaneously accomplished ritual, generating the main deity of the mandala, is called considering oneself as the son of the Buddha. In the oral tradition, it is said that the former is for the purpose of bringing forth the greatness of the essence of the Sugata of one's own lineage, and the latter is for the necessity of not cutting off the lineage of the Tathagata's family. Here, according to the instructions shown in the oral teachings, the intention of the great vidyadhara Padmasambhava is explained. First, just as an egg matures and becomes a sentient being. First, there are five ways to consider others as one's own sons, and eight ways to consider oneself as the sons of others. In the first way, generating the main father and mother from the seed of the cause is one. Inviting the Buddhas of the ten directions and dissolving them into the space of the mother is two. Inviting sentient beings and purifying obscurations is three. Praising the non-duality is four. Taking out from the space and establishing the mandala is five. The first is, purifying the matured body as the basis of practice through the three samadhis, and generating the causal Vajradhara father and mother in the realm of space under the victory banner above the protective wheel. From the determination of the method of practice, it is explained from "having nine dances" onwards. The seed syllable of the cause, the dark blue Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), focusing the mind on this becomes stable, initially from the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) radiates light, filling the space, accomplishing the two benefits. All the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)s pervading the space dissolve into the root Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). It melts into light and becomes a blue vajra with nine points. Again, from this radiates light, accomplishing the two benefits of self and others, then gathering back and completely transforming, the Heruka arising from the cause, with a dark purplish-black body color, changing unpredictably, holding a vajra and a blood conch, possessing nine burning dances.
Chinese
从那处清晰之后，观修直至明晰稳固的程度尚未显现。第二，在那秘密虚空中迎请十方诸佛，修作作为自己之子的种子，即：观修所依宫殿和所依本尊二者。第一者有三，其中，观修基础大权轮坛城，即：从根本嘿汝嘎心间的吽字，生出五母的种子字，埃扬ra松坚让等消灭之处起，至上方的燃烧之中心之间，令其明晰。那些外在看来是五大，内在看来是五种心性的自性，秘密看来是五母的虚空界完全清净。如此伴随清净的忆念而清晰观修。第二，观修所依宫殿的真实内容，即：从须弥山之上等起，至燃烧的众多火焰交织之间，在防护轮的中心，五大次第堆叠的须弥山之上，观修内外两层结构的宫殿，外观为班杂或珍宝，内观为颅骨堆砌的宫殿。第三，建立坐垫，宫殿的等，执持自在天等。之间，为本尊和眷属各自建立相应的坐垫。之后，第二，生起本尊，从安住于虚空的等起，至成为果嘿汝嘎之间，修作作为自己之子的种子，第三，勾召众生，清净业障，融入轮涅一体之中，第四，宣说对无二自性的赞颂，安住于虚空的根本嘿汝嘎如流星般从坛城顶端降下，安坐于坛城中央的坐垫之上，刹那间，彼转变为大吉祥尊，身色变为紫黑色，头、手、足与空界微尘相等，手持各种兵器，从法性如是之界中，显现出大忿怒母界自在母，发出“嘿嘿”的喜悦之声，祈请父尊生子。父尊口中念诵吽吽吽比夏等的咒语，父母二尊的交合之处，生出菩提心之云，如舞台般遍布六道十方。
English
From that clarity, meditate until the degree of clear stability has not yet manifested. Second, in that secret space, invite the Buddhas of the ten directions, and practice the seed for making them one's own sons, namely: meditating on the supporting palace and the supported deity. The first has three parts. Among them, meditating on the basic great power wheel mandala, that is: from the Hum syllable in the heart of the root Heruka, the seed syllables of the five mothers, E Yam Ra Sum Kem Ram, etc., from the place of annihilation, to the center of the burning above, make it clear. Those, in terms of the outer appearance, are the five elements; in terms of the inner appearance, they are the nature of the five minds; in terms of the secret appearance, they are the completely pure space of the five mothers. Thus, meditate clearly with pure recollection. Second, the actual meditation on the supporting palace, that is: from the top of Mount Meru, etc., to the interweaving of many burning flames, in the center of the protective wheel, on top of Mount Meru with the five elements stacked in order, meditate clearly on the palace with two layers, inner and outer, the outer being made of Bhanta or jewels, and the inner being made of skulls. Third, create the seat, from the palace, etc., holding the great powerful deity, etc. In between, establish seats suitable for the main deity and retinue respectively. Then, second, generate the deity, from those abiding in the sky, etc., to becoming the fruit Heruka, practice the seed for making them one's own sons, third, summon sentient beings, purify obscurations, and dissolve them into the oneness of samsara and nirvana, and fourth, explain the praises of the non-dual nature, the root Heruka abiding in the sky descends like a shooting star from the top of the mandala, and sits on the seat in the center of the mandala. In an instant, he transforms into the Great Glorious One, his body color turns purplish-black, his heads, hands, and feet are equal to the dust of empty space, holding various weapons. From the realm of suchness of the Dharma nature, the Great Wrathful Mother, the Lady of the Realm, manifests, uttering the joyful sound of "Hi Hi," and requests the Father to beget a son. From the mouth of the Father, the mantra Hum Hum Hum Bisha, etc., is recited, and from the union of the Father and Mother, a cloud of Bodhicitta arises, spreading like a stage to the six realms and ten directions.
Chinese
当嘎通父母双方进入随后的结合状态时，发出喜悦的笑声“哈”。从菩提心的云中涌现出八乘五位忿怒母，然后再次汇聚成一体。在轮的四方和角落里，显现出八位卡日玛。同样，八位赫鲁嘎在金殿的八个方位显现出八位僧哈玛。再次发出喜悦的笑声“帕特”，从菩提心的云中涌现出四位门守护者，四乘五位，然后再次汇聚成一体，在四个门上显现出四位门母。这些是从父母双方的虚空中取出奇妙的子之坛城，并将其安放在坛城中。这些是关于将他人作为自己的儿子来做的五个部分，这里与幻化忿怒尊结合，内部的区分按照修法仪轨的顺序进行描述，并且也可以根据其他修法仪轨酌情结合。第二，关于他人之子的行为。类似于蛋成熟后变成有情众生，有八种对治所净化的对治法：首先，主尊父母双方融入，成为因的种子；第二，从中生起父母双方；第三，从父亲的分别念中生起字；第四，从母亲那里放射光芒，祈请诸神生育儿子；第五，将所有坛城融入自身父母双方，生起作为智慧尊的自豪感；第六，父母双方进行结合，在虚空中生起坛城；第七，自身的四十二种分别念变成神的身相，向外驱逐；第八，迎请智慧尊并进行印封。其中，第一个，口头传承中说，主尊融入光中，变成蓝黑色的明点团，上面有种子的手印，第二个是果位的金刚持显现，破壳而出等等。但在这里，按照幻化自身的意图。净化显现的执着和净化空性的执着两种。首先，在净化显现的执着方面，有劝请词、禅定和显现三种。首先，劝请词由正文中的“主尊”等，到“自身结合”之间所表达。即从主尊的心间，生起觉性的普贤菩萨，心识的常态，异熟身的形态