Chinese
因此，由增长产生的，持有ro rkyang dbu gsum血统的脉，每种有两万四千根，总计变为七万二千根。《总集经》中说：“随身而行的脉，说是七万二千根。” 此外，从脐轮形成后，变成鱼的形状，然后逐渐生出肢体，在手脚完备的阶段，单独分为像乌龟一样。从那时开始，直到出生的日子为止，称为猪的阶段。而且，逐渐地，各个关节之间形成脉轮，以及血肉、骨骼和关节等，在此之前，就像昏厥一样无知地存在着。从第六个月开始，产生意的意识，体验到回忆前世等感觉。从第七个月开始，生长头发和体毛等，诸根也完成。第八个月时，诸根圆满，产生饥渴和大小便。第九个月末，产生痛苦和悲伤。这样，经过九个月零十天就出生了。正如《日月和合续》中所说：“从那以后，进入子宫之门，从父母的因缘中，产生柔软的、滑溜溜的、颤动的、圆滚滚的，变成坚硬的鱼的形状，像乌龟一样，像猪一样。这样经过八个星期，从脐部生出身躯。九个月零十天后，身体圆满，从母亲的子宫中出来。” 顺便说一下，关于众生出生之处的器世界形成的根本，是虚空界。关于形成的根本原因，在《入中论》中说：“心性即能安立有情世间及器世间种种差别。” 又说：“一切有情皆从业生。” 因此，总的来说，众生和，特别是由共同业所积累的众生，共同业的习气沾染在心上，成为境相执着的共同成熟，从而形成四大轮围和须弥山等。众生所行和受用的处所，变成国土和房屋等，对于这些的执着分别，也像之前在报身讨论的基础所说的那样，通过串习来净化。它的清净、圆满、成熟三者
English
Thus, the veins that hold the lineage of ro rkyang dbu gsum, arising from growth, number twenty-four thousand each, totaling seventy-two thousand. The Compendium of Sources states: "The veins that follow the body are said to be seventy-two thousand." Furthermore, after the navel chakra is formed, it transforms into the shape of a fish. Then, gradually, limbs sprout, and at the stage when arms and legs are complete, it is singularly divided like a turtle. From then until the day of birth, it is called the stage of the pig. Moreover, gradually, between each joint, the wheel of veins, flesh, blood, bones, and joints are formed. Before that, it remains unknowingly, as if in a faint. From the sixth month, the consciousness of mind arises, and feelings such as remembering past lives are experienced. From the seventh month, hair and body hair grow, and the faculties are also completed. In the eighth month, the senses are perfected, and hunger, thirst, and excretion occur. At the end of the ninth month, suffering and sorrow arise. Thus, after nine months and ten days, birth occurs. As it is said in the Tantra of the Union of Sun and Moon: "From then on, entering the gate of the womb, from the causes and conditions of father and mother, come the soft, the slippery, the trembling, the round, becoming the hardened form of a fish, like a turtle, like a pig. Thus, after eight weeks, the body is created from the navel. After nine months and ten days, the body is complete, emerging from the mother's womb." Incidentally, regarding the basis of the formation of the vessel-world, the place where sentient beings are born, it is the realm of space. Regarding the primary cause of formation, the Introduction to the Middle Way states: "Mind itself establishes the sentient world and the various differences of the vessel-world." It is also said: "All beings are born from actions." Therefore, in general, sentient beings, and in particular, sentient beings who have accumulated common karma, the imprints of common karma adhering to the mind, becoming the common maturation of object-appearance clinging, thus forming the mandala of the four elements and Mount Meru, etc. The places where sentient beings move and enjoy, becoming lands and houses, etc., the clinging and conceptualization of these are also purified through familiarization, as discussed earlier in the basis of the Sambhogakaya. Its purification, completion, and maturation, the three
Chinese
扬！涤除以上所说之习气，向上滋养清净佛土之能力，使之圆满结果。中间修习观想次第累积之宫殿之禅定道，次第累积之须弥山等乃五脉轮与中脉。坛城之基莲花日月十字杵乃脉轮中心之气点。彼等与融为一体之心之明空乐之部分乃宫殿，善修彼等使脉气明点柔软调顺，奠定生起圆满次第智慧于相续之基础，故成为彼之成熟因。如是宣说。以上所说之所净之法，以净彼之第一道，大手印之粗道，学习本尊之瑜伽是也。于彼宫殿之中央，垫日之光点，月之精髓，种子字阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字落于垫上，乃中阴之识。于子宫内精髓心三者融合，父母交合之变化，体验五蕴乃象征各部之种子成为手印。光芒放出与收摄乃于子宫内成胎之时，身体由风使其增长，由火使其成熟，由水使其收摄，收摄者亦由土使其坚固，虚空开启彼一切之空间，故净治蕴界处之成就。精髓心三者融合之白红光团，乃光芒放出与收摄之各本尊之各部之种子所标帜，由此圆满生起本尊身，如是也。此处仅就胎生作主要解说，然亦能净治卵生等之习气。卵生者，种子乃乾闼婆之心，手印乃精血入于子宫之中，放出与收摄完全转变之光团乃成为卵。如是，于暖湿者，垫之日乃暖，月乃湿，种子手印乃中阴之风心，放出与收摄及圆满本尊身乃彼三者聚合，由暖湿之中生出身，彼即净治。化生者，垫乃生处，种子手印乃中阴之风心。
English
Furthermore, it purifies the predispositions of all that has just been said. Upward, it cultivates the power of the pure realm of the Buddhas, bringing it to fruition. In between, by meditating on the path of samadhi with the progressively layered palace, the progressively layered Mount Meru and so on are the five chakras and the central channel. The lotus, sun, and crossed vajra, the basis of the mandala, are the wind-bindu at the center of the chakras. The aspect of clear, empty bliss of the mind that merges as one with these is the palace. By meditating well on this, the channels, winds, and bindus become soft and pliable, laying the foundation for the wisdom of the completion stage to arise in the continuum, thus becoming a maturing factor for it, it is said. The first path of purification of the objects to be purified mentioned above, the coarse path of the one mudra, is the yoga of training in the deity form. That is, in the center of the palace, a seat of sun particles, lunar essence, the seed syllable A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) falling on the seat is the consciousness of the bardo. In the womb, the three, essence, particles, and mind, are mixed. Experiencing the five elements through the changes of the union of the parents represents the seeds of each family becoming hand symbols. Radiating and gathering light: when the body is formed in the womb, the body itself is increased by wind, matured by fire, gathered by water, and that which is gathered is also solidified by earth. Space opens the space for all of that, so purifying the accomplishment of the aggregates, elements, and sense bases. The white and red light sphere of the three mixed, essence, particles, and mind, is marked by the seeds of the respective hand symbols of the deities of radiating and gathering light, from which the complete deity body is generated. Here, it is explained focusing mainly on womb-born beings, but it can also purify the predispositions of egg-born beings and so on. For egg-born beings, the seed is the mind of a gandharva, the hand symbol is the entry of semen and blood into the center of the womb, and the sphere that has completely transformed through radiating and gathering becomes an egg. Similarly, for heat and moisture, the sun of the seat is heat, the moon is moisture, the seed hand symbol is the wind-mind of the bardo, and the radiating and gathering and the complete deity body is the body formed from the center of heat and moisture from the combination of those three, which is purified. For spontaneously born beings, the seat is the place of birth, the seed hand symbol is the wind-mind of the bardo.
English
Ma. The gathering and absorption is to cultivate the power of accepting attachment to the abiding body. The complete body symbolizes the instantaneous accomplishment and purification of the body. The method of generation through the five Abhisambodhis is as follows: The moon shape symbolizing semen is the Mirror Wisdom; the sun symbolizing particles is the Equality Wisdom; the seed syllable hand gesture symbolizing entering the center of the white and red intermediate state is the Discriminating Wisdom; the complete gathering and absorption of light rays symbolizing the mixing of semen, particles, and mind is the Accomplishing Wisdom; the complete body symbolizing the accomplishment of the body in the womb is the Dharmadhatu Wisdom. Thus, understanding the five Abhisambodhi Samadhis, which are the near causes of Buddhahood, from which the nature of the five wisdoms is enlightened as the essence of the fruit. As it is said in the Hevajra Tantra: 'The moon is the Mirror Wisdom, the seventh of the seven is Equality, the seed syllable hand gesture of one's own deity is said to be Discriminating Wisdom. All as one is indeed firm, complete is the purification of the Dharmadhatu, one should meditate on the five aspects, the wise should know the ritual.' So it is. Some say that it is not a single mudra of the deity's body, because there are three deities of body, speech, and mind in the three places, five deities in the crown, and nine arising from the Wisdom Being and others. That is without fault, just as a tree has one root but many branches, yet it is said to be one tree, the point is the same. If combined with the three: increase, completion, and maturation, by meditating on the path of one mudra in this way, it purifies the habitual tendencies from being born in a ghee womb to being born. The upward complete enjoyment body appears as the emanation body that tames beings, cultivating the power of lineage from entering the womb to being born, thereby perfecting the fruit. In between, meditating on this path, through the pull of great compassion, it becomes the deity body of union, laying the foundation for arising, becoming the maturing cause of the higher path. The yoga with elaboration of the intermediate stage of the generation stage, the mudra, is: In the Stages of the Path it says: 'Wheel, cluster, number, face, hand.' That is, the mandala is expanded, the cluster is expanded, the number is expanded, and the face and hands are expanded, these are the four. The first is: the mandala of the peaceful deity is vast, the mind of the five families and small families.
Chinese
加上“啊”字，五十尊父母本尊之上，加上十六位菩萨和菩萨母，八位门神父母，两尊办事父母，以及六位能仁，总共八十二尊。中等的是五部佛父母，菩萨，菩萨母，门神父母，办事者，以及六位能仁，总共四十二尊。简略的是五部佛父母十尊，加上八位门神父母，总共十八尊。忿怒尊的广大坛城中，五部饮血尊父母和眷属共五十尊之上，加上处所门母自在母二十八尊，忿怒十尊父母二十尊，总共一百一十八尊。中等的饮血尊五部父母，在那之上，处所等如前述计算，共七十八尊。简略的是从那些之中减去忿怒十尊父母二十尊，剩下五十八尊。第二，组合展开：寂静尊有单尊、三尊、五尊三种组合。第一种是：不动明王父母和金刚部的眷属四对，以及八位门神父母，总共十八尊的自性是单尊组合。中央是不动明王，东西方是毗卢遮那佛和无量光佛，各自被自己的眷属围绕。加上忿怒十尊中除去上下两尊忿怒尊的八对父母，四十六尊是三尊组合。五部佛父母和眷属，加上忿怒十尊父母二十尊，七十尊是五尊组合。忿怒尊在根本续中只说了会供，但没有详细说明。道次第中说：从那之后观想单轮，三轮和五轮。因此，和寂静尊一样，有单尊、三尊、五尊三种组合。三种都一样，以处所门神自在母等为基础。单尊组合时，中央是金刚饮血父母，被金刚部的眷属忿怒父母四对围绕，周围是忿怒十尊父母二十尊，共七十八尊是单尊组合。三尊组合时，在那些之上，东西方加上佛部和莲花部饮血父母和眷属，八十八尊是三尊组合。五尊组合时，在那之上，南北方加上宝生部和羯磨部饮血父母和眷属，一百一十八尊。