English
Entering the state of a son: From the left side of Samantabhadra, generate Samantabhadri from the letter A, through the samadhi of instantaneousness. From the union of the father and mother, the union of skillful means and wisdom, emanate the clouds of bodhicitta, manifesting as the nature of letters, transforming into the wondrous mandala of the son. Accomplish the deeds of the Buddhas, then gather back and enter into the great mandala. Think in this way. The immovable one dissolves into the Samantabhadra father and mother. The omniscient father and son are considered to be primarily Vairochana, so visualize Vairochana dissolving into Samantabhadra. Then, as stated in the Ocean of Explanatory Tantras: "To whom does one pray? Through compassion, blessings are bestowed and purified. When the mind enters and becomes indistinguishable, where does the son's intention reside?" As it is said, the nature of bodhicitta is inherently Buddha, but if it is not blessed by a virtuous spiritual friend and does not become a possessor of self-aware wisdom, it will not appear as Buddha. Therefore, in order to ensure that the lineage does not diminish and is spontaneously accomplished, one should enter the state of another's son. First, in order to subdue the habitual tendencies of clinging to phenomena, from the heart of the main deity, Samantabhadra, the essence of bodhicitta, holding the body of complete fruition, adorned with the ornaments of a bodhisattva, arises and circumambulates the deities of the mandala. At the western gate of the mandala, the shanks of the legs are joined, palms are pressed together, and prayers are offered. The deities grant permission, and the rays of skillful means and wisdom shine upon oneself, purifying the mental constructs of the mind and the body and speech that arise from them, transforming into non-dual wisdom, the nature of being free from grasping and being grasped, becoming a single mass of light. Having purified the defilements in this way, in order to accomplish the accumulation of qualities and receive blessings, again from the deities, rays of light in the form of three letters shine forth and touch, transforming into the nature of the three vajras, Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), which are gradually gathered into Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). The letter Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) residing on the lunar disc is lifted by the wind and dissolves into the heart of the main deity. As a result, the father and mother deities are satisfied with the play of bliss, transforming into a mass of light that is non-dual with bodhicitta, residing in the space of the mother. All the assembly of deities, each with their own mantra,
Chinese
我以咒语之声融入，主尊父母也化为大乐的自性，一切融为一体，如同一团。然后，为了净化执着于断灭边的空性习气，那个光团以大悲的力量摇动，化为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和穆（藏文：མཱུྃ，梵文天城体：मुं，梵文罗马拟音：mūṃ，汉语字面意思：穆），完全散发和收摄，从中生出金刚和铃，从中生出不动佛。或者，如一切智父子一样，观想为毗卢遮那佛父母，进行灌顶和加持。然后，加持主尊父母的空密处，入于等至，菩提心的云彩在母空中舒展，加持为宫殿之中。诸佛的心髓，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和嗡（藏文：ༀ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）等各自的种子字都清晰显现，仅仅念诵诸佛各自的密咒，就生起各自的形象。从母空中发出匝（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝）声，迎请到前方的虚空中。加持身语意，光芒放射和收摄，成办诸佛的事业，观想安住在各自的处所。普贤父母在主尊的心间，六能仁安住在回廊上。然后，迎请等按照共同仪轨进行。此外，根据坛城大小，自生和他生的生起方式，各部经文有不同的观点。自生时，也生起三法的四十二尊本尊，然后他生的仪轨与之前的相似。或者，按照生起三法的仪轨，不与自生他生混合，从四十二字母中生起四十二手印，从中观想四十二尊本尊，进行灌顶等，按照经文进行。第二，按照简略的方式讲述。如此，净化卵生的生起次第的差别，仅仅与两次出生相同而结合，因为是净化，所以按照简略的方式，这样简略地说，首先自己观想为本初的本尊，在前面的虚空中清晰地观想所修的坛城本尊，从自己的心间放射坛城，从法界迎请，安住在前方的虚空中，无论哪一种，都这样做，然后在它的面前广
English
I dissolve with the sound of mantra, so that the main father and mother also dissolve into the nature of great bliss of attachment, and everything merges into one, like a lump. Then, in order to purify the habit of emptiness that clings to the extreme of annihilation, that light sphere moves with the power of great compassion and transforms into Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) and Mūṃ (Tibetan: མཱུྃ, Devanagari: मुं, Romanized Sanskrit: mūṃ, Literal Chinese meaning: Mum), completely emitting and absorbing, from which arise the vajra and bell, from which arises Akṣobhya. Or, like the omniscient father and son, visualize as Vairocana Buddha father and mother, perform empowerment and blessing. Then, bless the secret space of the main father and mother, enter into samadhi, the clouds of bodhicitta spread in the mother's space, bless it as a palace. The essence of the deities, Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) and Oṃ (Tibetan: ༀ, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om), etc., the respective seed syllables are clearly visualized, and merely reciting the secret mantras of the respective deities, generate the respective forms. Emit Jaḥ (Tibetan: ཛཿ, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Chinese meaning: Jah) from the mother's space, invite them into the sky in front. Bless body, speech, and mind, radiate and gather light, accomplish the deeds of the Buddhas, and contemplate them residing in their respective places. Samantabhadra father and mother are in the heart of the main deity, and the six sages reside in the cloister. Then, the invocation etc. are performed according to the common procedure. Furthermore, depending on the size of the mandala, the way of generating self-born and other-born deities, the various textual traditions have different views. At the time of self-generation, also generate the forty-two deities of the three rites, and then the ritual of other-generation is similar to the previous one. Or, according to the method of generating the three rites, without mixing self-generation and other-generation, from the forty-two letters, generate the forty-two hand symbols, and from them contemplate the forty-two deities, perform empowerment etc., according to the text. Secondly, explaining according to the abbreviated method. Thus, the difference in the generation stage of purifying egg-born beings is only combined with being the same as being born twice, because it is purification, so according to the abbreviated method, thus, to summarize, first, visualize oneself as the primordial deity, in the sky in front, clearly visualize the deities of the mandala that are being meditated upon, radiate the mandala from one's heart, invite from the dharmadhatu, and visualize them residing in the sky in front, whichever of the three, do it in that way, and then in front of it, extensively
Chinese
在做完七支、八支或十支忏悔后，从自身和资粮田皆不可得的状态中，再次观修各自本尊坛城的现证，无论是什么样的生起次第仪轨，都要如实地修持。也就是说，在大多数宣说生起次第的仪轨中，如金刚仪轨三生起等，先是明观资粮田，然后进行积累资粮的次第，最后收摄到自身。之后驱除障碍，设立结界，降临加持，进行供养和加持等。从观修自身等一切法皆不可得的真如三摩地开始，次第生起本尊，也称之为这样的方式。关于卵生者清净的生起次第，虽然不记得有特别提到在广略两种方式中结合清净、圆满、成熟三者进行讲解，但总的来说，无论这两种方式中的哪一种，都是为了清净对显空的执着。因此，在广式中，将自身和眷属的主尊全部观想为化光，在略式中，将二者都安住在不可得的状态中，这两种方式都能暂时止息内外的一切显现和分别念，从而清净死亡中阴。一切习气在法界中清净，法身在基位上圆满。止息二取显现的智慧状态中安住的光明，成为圆满次第的成熟因。并且，在广式中，再次明观其他眷属的主尊和眷属本尊，在略式中，观修各自本尊的现证。这样，在死亡中阴之后，风心次第生起，中阴，以及之后生有中广大显现的一切都将清净。不学双运的本尊，从法身的状态中，色身的显现与法界平等无二无别地显现，在基位上圆满。圆满次第的瑜伽士能够从光明中生起有学双运的本尊，成为成熟因。如果这样结合，则范围更广。并且，在所有内部分为加行、正行、后行的场合中，这清净、圆满、成熟三者也无不包含在其中，即使单独结合也可以吧。另外，仅仅从普遍解释清净、圆满、成熟三者的含义，难以获得很好的理解。
English
After performing any of the seven-branch, eight-branch, or ten-branch confessions, from the state where both oneself and the field of merit are unattainable, one again cultivates the clear realization of the mandala of each deity. Whatever the generation stage ritual may be, one should practice it as it is. That is to say, in most rituals that explain the generation stage, such as the three generations of the Vajra ritual, first the field of merit is visualized clearly, then the stages of accumulating merit are performed, and finally they are gathered into oneself. After that, obstacles are expelled, boundaries are established, blessings are invoked, and offerings and blessings are made. From meditating on the samadhi of suchness, where all phenomena, including oneself, are unattainable, one gradually generates the deity, which is also called such a method. Regarding the generation stage for purifying egg-born beings, although I don't remember specifically mentioning combining purification, completion, and maturation in the elaborate and concise methods, in short, whichever of these two methods it is, it is also for purifying attachment to appearance and emptiness. Therefore, in the elaborate method, all the main deities and retinues of oneself and the deities are visualized as dissolving into light, and in the concise method, both are placed in a state of unattainability. Both of these methods can temporarily stop all internal and external appearances and conceptual thoughts, thereby purifying the death bardo. All habitual tendencies are purified in the Dharmadhatu, and the Dharmakaya is perfected on the ground. The luminosity that abides in the state of wisdom where dualistic appearances have ceased becomes the maturing cause of the completion stage. Furthermore, in the elaborate method, the main deities and retinues of other deities are again clearly visualized, and in the concise method, one meditates on the clear realization of one's own deity. In this way, after the death bardo, wind and mind gradually arise, and all the vast appearances of the intermediate state and then the birth state will be purified. The deity of non-learning union, from the state of Dharmakaya, the manifestation of the Rupakaya appears inseparably equal to the Dharmadhatu, perfected on the ground. The yogi of the completion stage is able to arise from luminosity into the deity of learning union, becoming the maturing cause. If combined in this way, the scope is broader. Moreover, in all cases where the inner divisions are preliminary, main, and subsequent practices, these three purifications, completions, and maturations are all included within them, and it seems permissible to combine them separately as well. In addition, it is difficult to gain a good understanding from merely explaining the general meaning of the three purifications, completions, and maturations.