English
Like the manner of offering and playing. All the desirable enjoyments in the ten directions of the world are transformed into the nature of the body, Vajra Mother, and other inner and outer secret goddesses, and they offer with the enjoyment of the Samadhi of the Great Seal in accordance with their respective functions. From the heart of the main deity, the essence of one's own awareness emerges in the form of Karma Vajrasattva, and abides at the eastern gate of the mandala, pleasing by spreading vast clouds of offerings. It is said that there is no difference from doing whatever is appropriate to one's own mind among these three. In any case, in the conventional truth, offering and playing with the illusory Samadhi in the manner of deities playing with deities, and in the ultimate truth, transcending action and agent, perfecting the two accumulations in union by playing or dissolving nature into nature. Praise is also the same. In particular, from the realm of space, the song of praise arises spontaneously. The retinue praises the main deity, and the main deity praises the retinue. There is no contradiction in how the Vajra goddesses praise in conjunction with dance and song. Fourth, the act of recitation: In the heart, from the seed syllable, the mantra garland is clear, and by the combination of expansion and contraction, one contemplates the outer vessel and inner essence as the play of body and wisdom, and knows all sounds as the self-sound of mantra, and thus performs the general method of recitation. Furthermore, one performs the cessation recitation, the mind recitation, and the speech recitation in sequence. The manner in which the mantra garland revolves, and the manner in which the number of recitations of the main deity, the retinue, and the combined mantra proceed, and how to establish the counting cord, etc., should be known from one's own texts. At the end of the recitation, one offers and praises. Although it is not necessary for simple approach, if the rosary is opened during the time of accomplishment, etc., then one should make the vows and wisdom inseparable. Third, the subsequent sequence is: In order to increase merit, one should perform the feast and offering of leftovers. In order to protect against obstacles and accomplish favorable conditions, one should make vows. In order to protect the doctrine, one should strike the cymbals. In order to give thanks, one should offer and praise and receive siddhis. In order to purify faults such as excess and deficiency, one should ask for forgiveness. In order to eliminate the extremes of permanence and annihilation, one should perform the dissolution sequence, and
Chinese
后得时升起为本尊，为了使二资粮的果实如所愿般显现，回向善根，以及为了暂时和究竟的一切时处，吉祥的景象永不间断而说吉祥语。第二，广说分四：总说清净、圆满、成熟三者的意义；分别解说四生之习气清净之法；解说生起之基，三摩地三种；解说次第行道之法。第一，总说清净、圆满、成熟三者的意义：如前所说，必须对密咒的见解生起信解和定解后进行修持。如龙钦饶绛巴所说：“其中首先是了知实相最重要，虽然因乘的不同而有多种相，但定解的精髓是真谛无别，是诸佛的秘密宝库。”也就是说，必须以诸佛的清净教言量，以及智者所修持且具有解脱之力的口诀量，以及与二者相符的理证量这三者来确定。如《金刚镜》中说：“以教言和理证，以及口诀的量，衡量一切所知，就能通达其义。”如此确定之后，以与见解相结合的修持，如何生起之理：观修与死亡相似的空性，与中阴相似的悲心，与乾闼婆取识相似的种子，与诸根圆满而生相似的圆满本尊等。并且，四生各自与自生的方式相似，观修各自清净的对治法等，与轮回的生、死、中有三者，以及四生等相符地进行观修。如此，四种生起次第，每一个都成为三门进入同一境相的显现执着，以及六道生处一切习气的清净对治法。因此，身体显现欲界，语半显现色界，意不显现无色界，这三门的一切习气，以及外境所显现的三界一切显现执着都得以清净和消除。并且，从痛苦中解
English
Then, arising as the deity in the post-meditation period, dedicating the merit so that the fruits of the two accumulations may manifest as desired, and reciting auspicious verses so that the appearance of auspiciousness may never cease in all temporary and ultimate situations. Second, the extensive explanation has four parts: a general explanation of the meaning of purification, completion, and maturation; a specific explanation of how to purify the imprints of the four modes of birth; an explanation of the three types of samadhi that are the basis for generation; and an explanation of how to progress through the stages of the path. First, the general explanation of the meaning of purification, completion, and maturation: As explained above, one must cultivate after gaining faith and certainty in the view of mantra. As Longchen Rabjam said: "Among these, it is most important to first know the nature of reality. Although there are many aspects due to the power of the vehicle, the essence of certainty is the indivisibility of truth, which is the secret treasury of the Buddhas." That is, it must be determined by three things: the pure words of the Buddha as a valid source of scripture, the valid instructions that have been practiced by scholars and have the power of liberation, and the valid reasoning that is in accordance with both. As it says in the Vajra Mirror: "By measuring with the valid sources of scripture, reasoning, and instructions, one will comprehend the knowable." Having thus ascertained, how to generate through meditation combined with the view: Meditating on emptiness similar to death, compassion similar to the intermediate state, the seed similar to the consciousness taken by the gandharva, and the complete deity similar to birth with complete faculties, and so on. Furthermore, each of the four modes of birth is similar to its own way of arising, and meditating on the antidote that purifies each, and so on, meditating in accordance with the three states of existence of birth, death, and the intermediate state of samsara, and the four modes of birth, and so on. Thus, each of the four generation methods becomes a purifier of the clinging to appearances and the imprints of the six realms of existence, as the three doors enter into the same object. Therefore, the body manifests as the realm of desire, speech partially manifests as the realm of form, and mind does not manifest as the formless realm. All the imprints of these three doors, and all the clinging to appearances of the three realms that appear externally, are purified and cleansed. Furthermore, from sorrow...
Chinese
姿势和坐姿相符，将三种禅定状态视为与三身相同，并将其作为道路。将净土、宫殿、名称、相好和光芒等神祇的形态作为道路进行观修，从而使三身的所有功德都圆满地存在于基础之上，并滋养了能够显现的特殊能力。像这样，同时具备清净和圆满，这也是通过金刚身的脉、明点、气三者进行要害击打的方法。由于心的法性与如来藏的实相相符，所以要如此观修，如果这样的生起次第稳固，那么观修圆满次第时，便会毫不费力地生起智慧的表相和意义的光明，因此，为了成为第二次第的成熟之因，这清净、圆满、成熟三者是内续生起次第总体的珍贵誓言，所以必须如理如实地了解。第二，详细阐述如何净化四生之习气，分为两个部分：详细阐述和总结。第一部分详细阐述，分为四个部分：净化卵生、净化胎生、净化湿生、净化化生。第一，净化卵生的生起次第分为两个部分：详细和简略。首先，详细阐述如下：轮回的形态是如何形成的呢？具有散乱相的卵生生物，首先是从鸟类等产生卵，然后从卵中成熟为形体，就像两次出生一样。《橛续》中说：“与子和妃嫔一起，从轮回之法中出生，成为有情之子。”这是自生子。又说：“如何从佛陀的力量中产生？自然成就的仪轨，以及仪轨的支分圆满，智者是佛陀之子。”这是他生子，分为两种。对于初学者来说，详细的生起次第值得赞叹。初学者的标准是能够立即显现粗略坛城的人。从生起次第和圆满次第的角度来看，生起次第的所有阶段都是初学者，而圆满次第则与此相反，在五次第和行集论中有所阐述。
English
The posture and sitting posture are in accordance, taking the three samadhi states as being the same as the three kayas and making them the path. Taking the forms of deities such as pure lands, palaces, names, marks and signs, and rays of light as the path and meditating on them, thereby all the qualities of the three kayas are completely present on the ground, and the special ability to manifest is nourished. Like this, possessing both purification and completion, this is also the method of striking the vital points through the three: channels, bindus, and winds of the vajra body. Because the nature of mind is in accordance with the reality of the Tathagatagarbha, one should meditate in this way. If such a generation stage is stable, then when meditating on the completion stage, the luminosity of the appearance and meaning of wisdom will arise effortlessly. Therefore, in order to become the ripening cause of the second stage, these three, purification, completion, and maturation, are precious vows for the general generation stage of the inner tantra, so it is necessary to understand them properly and correctly. Second, elaborating on how to purify the habitual tendencies of the four modes of birth, there are two parts: detailed explanation and conclusion. The first part, detailed explanation, has four parts: purifying egg-born, purifying womb-born, purifying moisture-born, and purifying miraculously born. First, the generation stage of purifying egg-born has two parts: detailed and concise. First, the detailed explanation is as follows: How is the form of samsara formed? Egg-born beings with scattered appearances first produce eggs from birds, etc., and then mature into forms from the eggs, just like being born twice. In the *Kilaya Tantra*, it says: "Together with sons and consorts, born from the law of samsara, becoming the son of sentient beings." This is self-born son. It also says: "How does it arise from the power of the Buddha? The spontaneously accomplished ritual, and the branches of the ritual are complete, the wise one is the son of the Buddha." This is other-born son, divided into two types. For beginners, the detailed generation stage is worthy of praise. The standard for beginners is those who can immediately manifest the coarse mandala. From the perspective of the generation stage and the completion stage, all stages of the generation stage are for beginners, while the completion stage is the opposite, as explained in the Five Stages and the Compendium of Conduct.
Chinese
这种生起次第有两种方式：修部的方式和续部的方式。首先，按照修部的方式，根据莲花生大士的意旨，如国王的仪轨《八大法行密意总集》所说，有自生和他生两种。首先，关于“以他为自之子”的意义，自心本性安乐逝者的心髓，是轮涅一切法的基础，因此，将觉性的本体作为主尊父母生起，由此，将他方如来化为子，安置于眷属之中。这是指，通过五种方式，例如将自己的成熟之身等一切法净化为空性等，依靠三种禅定的诀窍，观想自明的本体为种子字，从种子中生出，观想次第累积生起。从五色光芒四射的བྷྲཱུྃ་（藏文，梵文：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）字中，观想具有座垫的宫殿。在中央的座垫上，从虚空中降下种子字，完全变化，从中生起主尊因位的黑汝嘎，一面二臂，身色深蓝黑色，变化不定。父母双运大乐的光芒，迎请十方诸佛，从父亲的顶轮进入，融入母亲的莲宫。再次，光芒四射，迎请一切众生，净化业障，融入莲宫。然后，生起“我是轮涅一切的总主宰”的极大我慢，将诸佛众从虚空秘密处请出，安置于各自的座垫上。第二，关于“以自为他之子”的意义，在自生的情况下，将他方一切如来融入自身，从产门中以子的形象安置于眷属之中，这些都化为主尊的心意，将自己的分别念以文字的形式降于虚空，化为子，安置于眷属之中，这有八种方式。例如，卵生生物，首先是蛋成熟，然后蛋壳破裂，五根和肢体完全成熟，最终成熟。同样，主尊父母化光融入