English
Also, the four ways of meditating in the order of the four births. In order to purify the habits of egg-born beings, at the time of the preliminary practices, taking refuge, generating bodhicitta, and briefly practicing the generation stage, then inviting the excellent field of merit, and at the end of the offerings, meditating on emptiness, and after the two accumulations have gone before, the initial practice of the generation and completion stages in detail is like a bird being born from an egg in the beginning. Meditate on the generation and completion stages in a brief and detailed manner. Thus, the first stage of secret mantra, the samadhi of the deities, is meditated upon as much as possible, and these are said to be four in accordance with the purification of the habits of the four birth places. From the Net of Illusion: "For the sake of making the four birth places, the generation is also fourfold, with elaboration, with and without elaboration, and extremely without elaboration." In this way, the great teacher Vimala has explained it clearly, and it should be explained. Thus, those born from eggs are like being born twice. When meditating on the samadhi of great elaboration, first take refuge and generate bodhicitta, and instantly visualize oneself as the main deity, father and mother. Then, invite the mandala of deities in the sky in front, and make offerings, praises, confessions of sins, rejoicing, urging the turning of the wheel, praying for the desired meaning, and dedicating the merit. Then, with Vajra Muh (Tibetan: བཛྲ་མུཿ, Sanskrit Devanagari: वज्र मुः, Sanskrit Romanization: vajra muḥ, literal meaning: Vajra Muh), request them to depart, or remain in a state of non-objectification for a moment, which is the accumulation of the accumulations of merit and wisdom, which is brief. Then, from the state of emptiness, meditate in detail on the mandala of each deity, which is detailed. Meditating in the manner of womb-born beings is slightly less elaborate than that. What is taught to purify the habits of womb-born beings is: taking refuge, generating bodhicitta, from emptiness arising seed syllables, from hand gestures arising body and light rays, etc., gradually meditating in detail as before. The generation and completion stages that do not precede the brief are like wind, mind, white and red bindus, like smoke and hardening, etc., until the body is completely born. Thus, just as those born from the womb are born with a complete body in stages, the generation stage also begins with taking refuge and generating bodhicitta.
Chinese
如同从自性空的状态中，红色和白色的明点聚合，意识融入其中。如同本尊的种子字“吽”一样。如同闪闪发光和湿润一样，从“吽”字中生出金刚杵。如同坚硬和凝固一样，从金刚杵中生出作为本尊之因的五光蕴。如同遍入天的鱼和乌龟一样，从光中化为圆满的身体，观想生起次第圆满。有些人认为从种子字中生出光蕴，从手印中生起本尊身。这是简略的生起次第，并且因为舍弃了积累福德的供养之田，所以比较简单。如同从暖湿中出生的方式一样观想：再次，为了净化从暖湿中出生的习气。皈依、发心，从空性中，仅仅念诵诸佛的名号，就观想生起圆满的明晰本尊。如同从暖湿聚合中形成的身体，非常容易成就，就像生锈一样。不需要种子字和手印的开展。如同从暖湿中出生容易成就一样，皈依和发心，从空性中，仅仅念诵或忆念本尊的名号就生起。这是舍弃了从种子字到本尊身之间的开展。如同从化生中出生的方式一样观想：再次，为了净化化生的习气。刹那间迅速地观想生起圆满。如同化生刹那显现一样。不需要从名号开始逐步观想生起圆满。如同化生刹那成就一样，本尊也迅速地观想忆念圆满，不需要从名号开始观想本尊生起的开展。主要观想的方式是：再次，这样观想的方式虽然有四种。主要观想哪种生起方式，就用那种方式观想。为了净化习气，大家都这样观想。特别是初学者像卵生一样。稍微稳定后像胎生一样观想。更加稳定后像暖湿生一样观想。非常熟悉且真正稳定后。像化生一样刹那间顿生。这样人们应该学习所有的观想方式。主要像胎生一样进行，初学者等按照次第逐步观想。
English
Just as from the state of emptiness of Svabhava, red and white bindus gather, and consciousness enters into them. Like the seed syllable "Hūṃ" of the deity. Like shimmering and moist, from the syllable "Hūṃ" arises the vajra. Like hardness and solidification, from the vajra arises the aggregate of five lights, which is the cause of that deity. Just as from the all-pervading fish and turtle, the body becomes complete, contemplate the completion of the generation stage from the light becoming the form. Some believe that from the seed syllable arises the aggregate of light, and from the hand gesture arises the deity's body. This is a condensed generation stage, and because it abandons the field of offering for accumulating merit, it is simpler. Contemplating like the way of being born from warmth and moisture: Again, in order to purify the habits of being born from warmth and moisture. Taking refuge, generating bodhicitta, from emptiness, merely reciting the names of the deities, contemplate the arising and completion of the clear deity. Just as the body formed from the combination of warmth and moisture, is very easy to accomplish, like rust. There is no need for the elaboration of seed syllables and hand gestures. Just as being born from warmth and moisture is easy to accomplish, taking refuge and generating bodhicitta, from emptiness, merely reciting or remembering the names of the deities arises. This is abandoning the elaborations from the seed syllable to the deity's body. Contemplating like the way of being born from spontaneous generation: Again, in order to purify the habits of spontaneous birth. Instantly and swiftly contemplate the arising and completion. Just as spontaneous birth appears in an instant. There is no need to gradually contemplate the arising and completion from the name. Just as spontaneous birth is accomplished in an instant, the deity is also swiftly contemplated as complete in remembrance, without needing to contemplate the elaboration of the deity arising merely from the name. The main way of contemplating is: Again, although there are four ways of contemplating like this. Mainly contemplate with whichever birth is summarized. In order to purify habits, everyone should contemplate in this way. Especially beginners should be like egg-born. After becoming slightly stable, contemplate like womb-born. After becoming more stable, contemplate like warmth and moisture-born. After becoming very familiar and truly stable. Like spontaneous birth, instantly generate. In this way, people should learn all the ways of contemplation. Mainly practice like womb-born, and beginners, etc., should gradually contemplate in order.
Chinese
无论收集何种生，都应学习其禅修方法。此外，通过大量修习生起次第，主要学习圆满次第。对于圆满次第的第一、第二、第三和第四种熟悉程度，应依次预先进行相同的禅修方法。进入圆满次第的方法有四种，即有相和无相之法：现在开始进入圆满次第。圆满次第也有有相和无相之分：生起次第收摄，如空中云消散。安住于无所缘的状态，是无相。生起次第即是圆满，应知晓。显现之时，自性离戏。不散乱地禅修，是有相的次第。初学者以此遮止对生起次第的执着，作为对显现执为真实的对治。稳固者以此遮止对圆满次第的执着，作为对空性执为相的对治。如此逐渐收摄，直至那达（藏文，梵文天城体：नाद，梵文罗马拟音：nāda，汉语字面意思：声音）和宾度（藏文，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：点），即极微细的命气之字，收摄至如马尾毛劈成八百份般细微。将其安住于融入法界的境界，这是无相圆满次第的初学者所修习的，能摧毁生起次第执着事物自相的分别念。从生起次第的状态中，心不散乱，无有舒缩地安住，生起乐明无分别的智慧，这是有相圆满次第，是稍微熟悉稳固者的行境，能对治执着于单一空性。生起次第和圆满次第无有分离地显现之法：如此禅修后，从外显现的一切都是生起次第的方便，无执的觉知是圆满次第的智慧。一切时中，无有分离地显现。如同之前一样，由于非常稳固的熟悉，在一切行为中，显现空性、声空、觉空之法性，与无自性的智慧，以及自然无分别的止观双运无别地显现，这是自性清净的圆满次第。此外，在各自的论典中，与各自续部的圆满次第相符的教导，是从总体的角度而言的。在一些大瑜伽的论典中，有自我加持的次第、种种金刚的次第、宝瓶充满的次第、阇兰陀罗的次第、思
English
Whatever birth is collected, one should learn its meditation method. Furthermore, by meditating extensively on the generation stage, one mainly learns the completion stage. For the four stages of familiarity with the completion stage—first, second, third, and fourth—the same meditation method should be preceded in sequence. There are four ways to enter the completion stage, namely, the method of appearance with and without appearance: Now, let us enter the completion stage. That completion stage is also with and without appearance: Having gathered the generation stage, like clouds clearing in the sky. Abiding in a state of non-objectification is without appearance. The generation stage itself should be known as completion. From the very moment of appearance, its nature is free from elaboration. Meditating without distraction is the appearance-with stage in sequence. The first practitioner negates attachment to the generation stage, acting as an antidote to clinging to appearances as true. Those who are stable negate attachment to the completion stage, acting as an antidote to clinging to emptiness as a sign. In this way, gradually gathering, until the nāda (藏文，梵文天城体：नाद，梵文罗马拟音：nāda，汉语字面意思：sound) and bindu (藏文，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：point), that is, the extremely subtle life-force syllable, gathering to the extent of splitting a horsehair into eight hundred parts. To abide in the state of its dissolving into the dharmadhatu is the meditation of those who are beginners in the appearance-less completion stage, which destroys the conceptualization of clinging to the self-characteristics of phenomena in the generation stage. From the state of the generation stage, without the mind wandering, abiding without expansion or contraction, the wisdom of bliss-clarity-non-conceptuality arises, which is the appearance-with completion stage, the field of activity for those who are somewhat familiar and stable, and acts as an antidote to clinging to emptiness as an extreme. The way in which the generation and completion stages arise without separation: Having meditated in that way, whatever appears externally is the skillful means of the generation stage. Unclinging awareness is the wisdom of the completion stage. In all times, they arise without separation. Just as before, due to extremely stable familiarity, in all activities, the nature of appearance-emptiness, sound-emptiness, awareness-emptiness, the wisdom of no-self-nature, and the naturally non-conceptual union of calm abiding and insight arise without separation, which is the completion stage of self-nature purity. Furthermore, in the context of each text, the teachings that are in accordance with the completion stage of each tantra are made from a general perspective. In some texts of great yoga, there are the stages of self-blessing, the stages of various vajras, the stages of filling the vase, the stages of Jalandhara, the cons
Chinese
被称为不可思议的五个次第。首先，为了生起止观，观想生起次第，专注于心间的明点光团。观想气息外出，与五大的颜色时节相符，以此清除所有疾病、邪魔、罪恶和障碍。当气息进入时，将心专注于心间的光芒，与佛等功德的成就一同。迅速成就乐、明、无分别的智慧，从而成就共同和殊胜的成就。如五次第所说： 恒常安住于心间， 唯一明点无有变。 修持此者之众生， 必定生起胜智慧。 明点如前所述。 多种金刚次第： 将气息结合，观想五轮中央的五部手印。顶轮为轮，喉轮为宝，心轮为金刚，脐轮为莲花，密轮为宝剑。观想十方诸佛等五部融入各自的手印，以此持心观想，生起止观。 充满宝藏的次第： 以俱生喜乐的大乐，从四轮之中生起四喜的智慧，并认知智慧。 加兰达拉次第： 观想五部手印化为本尊，从父母的交合处降下甘露，充满身体。将心专注于拙火之火焚烧（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）的喜乐。如云： 拙火智慧之火焰， 焚烧如来之界性。 又如《空行海》所云： 拙火于脐间燃， 焚烧所有之关节， 焚烧眼等之后， 焚烧后明点自喉降。 运行彼于一切处， 如同棉线之网状。 穿透运行而尝味， 于七万二千脉。 由此生起双运的证悟，并增长三摩地。 不可思议的次第： 在心间的光团中央，观想（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等各个本尊的种子字，从中发出光芒，触及所有轮涅，所有佛和有情、稳固和变动的界全部化为光，融入心间的光芒。身