English
To attachment, purify the three doors' defilements, and practice eliminating the clinging to differences. The essence of awareness is the bindu of emptiness, the wisdom of inconceivable tenets. In the great secret mudra of primordial purity, the result is the all-pervading Dharmakaya. If sound and meaning are combined, the sound of Abhiṣiñcai (藏文，abhiṣiñcai，abhiṣiñcai，Initiation), the sudden defilements are destroyed by Ṣe ka tas (藏文，ṣe ka tas，ṣe ka tas，Joy), and the two aspects of pouring blessings are accomplished. The supreme empowerment resides within oneself, the six elements. The basis and resources are the cause empowerment, the master bestows through rituals, and familiarity through one's own contemplation is the path empowerment. Like the empowerment of great light at the time of cause, the maturation of one's own mind into the four bodies is the result empowerment. When the four empowerments are complete, the vows of the vidyadhara are obtained. The person who receives empowerment purifies the faults of otherness, like planting seeds in the field, the four obscurations are purified, and the four bodies are manifested. Secondly, in the path, there are two types: generation and completion. First, the generation stage is shown in accordance with the four modes of birth to purify the habitual tendencies. The method of generation is in accordance with the nature of samsara, purifying and cleansing all three realms of existence. The form of the deity, in accordance with the manner of nirvana and abiding, perfects the result on the ground. Both are the completion stage, which ripens. The three aspects of purification, completion, and ripening are cherished in general for sentient beings. Just as an egg-born being is born twice, one generates two types: self-generation and other-generation. In self-generation, there are five actions to be done by others: the seed action is the main generation, inviting the Buddhas of the ten directions and dissolving them into the palace, inviting sentient beings and purifying their obscurations, generating greatness in non-duality, and taking them from the sky and placing them on the seat. In other-generation, there are eight actions to be done by oneself: just as an egg matures and becomes that and that, the main light dissolves into the seed, and from that, the parents' birthplaces are perfected, the father's thoughts become letters, the mother emits light and prays to the deities, all dissolve into oneself, holding pride, and after entering into equipoise, one generates the mandala in the sky. The forty-two thoughts are manifested as deities, so one binds and seals with peaceful mudras. In summary, first, one's own self is manifested as a deity, and the mandala of the palace in front is clearly established, and one confesses continuously. In the state of non-perception of both, the mandala of each deity is
Chinese
如实修持现观。为净化胎生，有四或五种现证。首先是饮血尊者的重要密意，即死亡、有、中阴与空性心相应。取食香气的近取识，也以天神种子净化。精血与风混合，发出嗖嗖的声音。从种子本身变化为手印而净化。变得坚硬，手印变成光团。遍入天、鱼和乌龟的根基圆满。变化为天神之相后进行净化。手印身有三字金刚，心与手印结合，称为金刚三法，是父续的观点。从中阴身到寻找身体的积聚道，识进入胎中是加行道。入胎五菩提是见道和修道。十个月与地相结合，寻找是不学道，成为化身。第一现证是月亮坛城，胎生是精液，湿生是暖湿，卵生是父亲，化生是空性部分。同样，第二个是太阳坛城，胎生是血，湿生是暖，卵生是母亲，化生是光明部分。第三现证是种子和手印，识进入精血二者，净化四生处的中阴识。第四现证是三者合一，精血心三者融为一体，湿生之暖与识，化生之光明与空性部分，以及中阴混合的部分都要净化。第五现证是成就身，四生处的生处全部圆满，对触觉之境，根基苏醒，轮回之相及其部分都要净化。界、蕴和识聚，在处所清净，是具足三座的本尊。与涅槃和安住方式相同，是从因到果的黑汝嘎本身。精血风三者与心识相应的部分，完全清净，成为圆满次第的成熟。湿生是二者结合，识进入，如瞬间形成身体一般。仅仅忆念本尊的名号和现观，就修持圆满手印的生起次第。化生是瞬间忆念而圆满
English
Meditate on the realization as it is. To purify the womb-born, there are four or five Abhisambodhis. The first is the important intention of the Blood-Drinker, which is the mind of emptiness together with death, existence, and the intermediate state. The consciousness that takes nourishment, even that is purified by the seed of the deity. Semen and blood mixed with wind make a swishing sound. Purify by transforming from the seed itself into a hand seal. Becoming hard and solid, the hand seal becomes a sphere of light. The powers of Vishnu, the fish, and the turtle are perfected. Having transformed into the form of a deity, it is purified. The hand seal body has three vajra syllables, and the mind is joined to the hand seal itself, which is called the three vajra dharmas, the view of the Father Tantra. From the intermediate state to the path of accumulation of seeking a body, the entry of consciousness into the womb is the path of joining. The five Bodhis of entering the womb are the paths of seeing and meditation. Ten months are combined with earth, and seeking is the path of no more learning, becoming an emanation body. The first Abhisambodhi is the mandala of the moon, the womb-born is semen, the moisture-born is warm moisture, the egg-born is the father, and the spontaneously born is the part of emptiness. Likewise, the second is the mandala of the sun, the womb-born is blood, the moisture-born is warmth, the egg-born is the mother, and the spontaneously born is the part of clarity. The third Abhisambodhi is the seed and the hand seal, and consciousness enters the two, semen and blood, purifying the intermediate consciousness of the four birth places. The fourth Abhisambodhi is the mixing of the three into one, the three, semen, blood, and mind, are mixed into one taste, and the warmth and consciousness of the moisture-born, the clarity and emptiness part of the spontaneously born, and the mixed parts of the intermediate existence are all purified. The fifth Abhisambodhi is the accomplishment of the body, from the complete perfection of the birth places of the four births, to the awakening of the senses to the object of touch, the aspects of samsara and its parts are all purified. The aggregates, elements, and collections of consciousness are purified in their places, and are deities complete with the three seats. Being similar to nirvana and the way of abiding, it is Heruka himself from cause to effect. The parts of the three, semen, blood, and wind, together with consciousness, are completely purified, becoming the ripening of the completion stage. The moisture-born is the combination of the two, and as consciousness enters, the body is formed in an instant. Just by remembering the name and realization of the deity, meditate on the complete generation stage of the complete hand seal. Spontaneously born is complete by remembering in an instant.
Chinese
诶！不依赖名和形，瓦的明。四种禅修方式，也为最初的业者。主要禅修卵生者修习的生起次第。次第渐进，稳固且更加稳固。学习与极其稳固的力量相符。一切皆是如是性的等持。远离一切戏论的智慧之光。以一切显现的慈悲牵引，在生起次第中。显现为方便的殊胜道，不谬误。显现之时即无自性。甚深显空方便智慧相联之道。与此相违的具相生起次第。在外道行者和魔类中也有。密咒中，菩提萨埵的见道上。大手印是殊胜的成就。是显现极其著名之成就的方法。显现分明为本尊身，是福德资粮。彼无自性即是智慧。以二资粮为近因所依仗的利根者。与五道相联的四种持明者。从阶梯本身生起五种决定等。如幻术般前往五身的刹土。第二，在圆满次第本身中。从父续中生起的五种风。以完全清净而生起明空智慧。从母续中，于界中融乐的。为了生起智慧，自身具方便和。依靠他身生起四喜的智慧。从无二续中，远离一和多的。以大明点光明为主。前二者是具有显现的观修道。后者是无显现的光明。处于最初的方面，脉和。动摇的风，安置菩提心。处于三处，金刚身之城。在人胎安住的最初。双眼和脐部的脉结形成。由此生出身，转变为精华的。三脉如柱般安住的内部。外为身语，内为三毒。秘密为身语意之所依。三字安住于中脉的上下。触及梵穴和密处二处。左右罗让，白色和红色。于女性自身，颠倒则让玛在右。中脉为青色，二者在母续中。结了二十一个结。次第为身语意或四身五身。六度等。
English
E! Not relying on name and form, the clarity of Wal. The four methods of meditation are also for those with initial karma. Primarily meditate on the generation stage practiced by those born from eggs. Gradually, the steps become stable and more stable. Learn to be in accordance with the power of extreme stability. Everything is the samadhi of suchness. The radiance of wisdom that is free from all elaborations. With the attraction of compassion for all appearances, in the generation stage. Appearing as the supreme path of skillful means, without error. From the moment of appearance, it is without inherent existence. The profound path of appearance and emptiness, connected by skillful means and wisdom. The generation stage with characteristics that contradicts this. Is also found among non-Buddhists and demonic beings. In mantra, on the path of seeing of a Bodhisattva. Mahamudra is the supreme accomplishment. It is the method of manifesting the extremely famous accomplishment. Manifesting clearly as the deity's form is the accumulation of merit. That which is without inherent existence is wisdom. The sharp-witted who rely on the two accumulations as the proximate cause. Connected to the five paths, the four Vidyadharas. From the ladder itself, arising with five certainties, etc. Like a magic trick, one goes to the realm of the five bodies. Secondly, in the completion stage itself. The five winds arising from the father tantras. By being completely purified, generating clear light wisdom. From the mother tantras, in the elements, the bliss of melting. In order to generate wisdom, one's own body possesses skillful means and. Relying on another's body, generating the wisdom of the four joys. From the non-dual tantra, separated from one and many. The clear light of the great bindu is the main focus. The former two are the path of contemplation with appearances. The latter one is the clear light without appearances. Situated on the initial side, the channels and. The moving wind, placing the bodhicitta. Situated in three places, the city of the Vajra body. In the beginning of holding the human womb. The channel knots of the two eyes and the navel are formed. From that, the body is generated, transformed into essence. Inside, the three channels abide like pillars. Outwardly, body and speech, inwardly, the three poisons. Secretly, the support for body, speech, and mind. The three syllables reside at the top and bottom of the central channel. Touching the two places of the Brahma's aperture and the secret place. The right and left Rasanā and Lalanā, white and red. In the female herself, reversing, the Lalanā is on the right. The central channel is bluish-green, the two in the mother tantra. Twenty-one knots are tied. Gradually, body, speech, and mind, or the four or five bodies. The six perfections, etc.
Chinese
脉轮的脉瓣们，增减变化的所净和能净之理。脐轮六十四，喉轮，八支两组，心轮八脉瓣。顶轮三十二，安乐轮，七十二，同样顶髻轮。被称为虚空界的轮。每个轮和各自的间隙中，有十二变迁，风的时节结合，同样十二缘起安住。于界中舍弃变迁的顺逆行。到达密处智慧轮时，一风变迁和一缘起。停止后最初的地之证悟生起。次第直到虚空界的轮之间，风和缘起各自的部分逆转，地十二圆满究竟时，明点与虚空界相融之时，现前成佛最初的佛陀之理。与其品类相同的脉瓣上，作为所净安住的六种姓种子们，由能净的六种智慧之士和，六度波罗蜜多清净后，获得各异的五种智慧和，不可思议的一与六。同样心间寂静轮和，顶轮忿怒轮两种上，与本尊品类相同的脉瓣和，方便解脱上下道的二门中，欲续之王幻化之理。动摇风的变化有大小两种。大者于一日夜间，变为二万一千六百之数。小者如与八万四千分别念之数相同的坐骑般存在。根本风为命勤等火等和，遍行上行下行五者安住，作用次第为维系生命生火生暖，身体衰盛和气息的出入和，行走大小便排泄之事。其中，男风上行位于上方，女风下行位于下方，中性风平等。内在风的五大种颜色，是蕴界处安住的所依，是五毒和五种智慧，如因果般扩展的所依。特别是，清净之五风入于中脉，耗尽地水火风。