Chinese
第三现观是：所净或当净的，与精血相混的识，由十气逐渐生起，直至色相圆满之间。十气是：命勤等根本五气，以及五大之气，支分之气，即行于眼的行气，极行于耳的遍行气，甚行于身的胜行气，显行于鼻的显行气，定行于舌的定行气，这能生起具有作用的五根的五气，总共是十气。其中，从内在区分的角度，以十气的聚合变化，体验五种状态，以四种金刚行来清净的方式是：以语金刚种子字来清净的方式已在第二现观中讲过。识本身也与精、尘，即血、气三者相混的部分，通过气的运作，变成蠕动和滑动的状态。此时，从种子字本身显现出心金刚手印的形象，如金刚等，从而进行清净。之后，变成松弛和坚硬的状态时，以智慧金刚手印变成光团来清净。然后，逐渐增长，呈现出遍入鱼和乌龟的形象，以及眼睛等根和支分完全圆满的状态时，以身金刚本尊的形象，面容、手等完全圆满来结合。如此修习，在双运自性身的基础上圆满，从意义的光明中生起双运本尊身，成为成熟之因。第四现观是：所净是出生后，根识觉醒于对境，对各种事物产生贪执。清净之法是散布本尊出胎的种子字，或者在三处等处书写字并加盖印章，据说也可以这样应用。这使得任运成就的事业在基础上圆满，从修习圆满次第生起双运本尊身，对欲妙的显现无执地享用，从而显现为智慧的庄严，成为成熟之因。之后，生起眷属本尊等正行禅定的其余次第，以及后行次第，都按照各自的论典进行。二是生起三种金刚行，即本尊身手印。
English
The third Abhisamaya is: That which is to be purified or should be purified, the consciousness mixed with semen and blood, gradually arises from the ten winds, until the form is perfected. The ten winds are: The five root winds such as the life-sustaining wind, and the winds of the five elements. The branch winds, namely the moving wind that moves in the eye, the pervasive wind that moves extremely in the ear, the surpassing wind that moves intensely in the body, the manifest wind that moves manifestly in the nose, and the definite wind that moves definitely in the tongue, these five winds that generate the five senses with their functions, are the ten winds in total. Among them, from the perspective of internal division, experiencing the five states that transform through the aggregation of the ten winds, the method of purifying with the four vajra practices is as follows: The method of purifying with the speech vajra seed syllable has already been discussed in the second Abhisamaya. The consciousness itself, also the part mixed with semen and dust, namely blood and the three winds, through the operation of the winds, transforms into a wriggling and sliding state. At this time, from the seed syllable itself, the form of the heart vajra mudra, such as the vajra, etc., manifests, thereby purifying. Afterwards, when it transforms into a flaccid and hardened state, it is purified by the wisdom vajra mudra transforming into a sphere of light. Then, gradually growing, it presents the form of the pervading fish and turtle, and when the senses such as the eyes and the limbs are completely perfected, it is joined by the form of the body vajra deity, with the face, hands, etc., completely perfected. By meditating in this way, one perfects on the basis of the Svabhavikakaya of union, and from the luminosity of meaning, the deity form of union arises, becoming the cause of maturation. The fourth Abhisamaya is: That which is to be purified is, after being born, the senses awaken to objects, and attachment arises to the enjoyment of various things. The method of purification is to scatter the seed syllable of the deity's birth from the womb, or to write the syllables and seal them in the three places, etc., it is said that this can also be applied. This perfects the spontaneously accomplished activity on the basis, from practicing the completion stage, the deity form of union arises, and by enjoying the appearance of desirable qualities without attachment, it manifests as the adornment of wisdom, becoming the cause of maturation. Afterwards, the remaining stages of the main practice of samadhi, such as generating the retinue of deities, etc., and the subsequent stages, are all performed according to their respective treatises. Secondly, generating the three vajra practices, namely the deity's body mudra.
Chinese
伟大的光明是：所有如来的身体都是金刚的自性。观想种子字是语金刚，心金刚的自性就是以手印文字来表示。这是关于结合的解释。这里的观修次第是：在三三摩地之前，将显空不二的智慧自性观想为五股金刚杵等手印的形象，从而净化子宫中红白明点聚集时，中有神的意识进入的状态。然后，将手印转化为文字，或者观想以语的自性阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）和吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等来表示，从而净化精血意三者混合的五种状态的体验。之后，通过光芒的放出和收摄，完成二利，观想身体的自性圆满为所有本尊的形象，从而净化所有感官和肢体等完全圆满的状态。虽然大多数仪轨中说先观想文字，然后转化为手印，但按照这里的说法，结合上述所净化的次第，以及通常所净化之轮回生起的次第，也是从微细的心念生起语和身心粗大的显现。从净化的结果来看，也是从心法身的境界中，语和身的自性显现为报身和化身等，如果按照这些来理解，我认为这显示了一个极其殊胜的道之要点。这里的清净、圆满、成熟三者是：如上所说的那些所净化之物，以及三门的一切执着都得以清净。果位三金刚的一切功德都在基位上圆满。成为三寂静的成熟之因。这是本尊生起法的具体内容，其余的应按照各自的论典来理解。这被称为生起三种金刚仪轨，是父续共同的观点。第三，宣说生起五现观，分为二：总说基果结合，以及分别宣说道的五现观。首先，总说基果结合：这里，通常所要净化的基础是安住于轮回的自性中，依靠能净化的道的努力，在相续中生起，以及所净化的究竟之
English
The Great Clarity is: The body of all Tathagatas is of the nature of Vajra. Meditating on the seed syllables is Speech Vajra, and the nature of Mind Vajra is explained as being combined with hand symbols represented by letters. The order of meditation here is: After the three samadhis have preceded, the nature of wisdom that is non-dual in appearance and emptiness is meditated upon in the form of hand symbols such as the five-pronged vajra, thereby purifying the state of consciousness of the intermediate being entering when the white and red elements gather in the womb. Then, transforming the hand symbol itself into letters, or meditating on it as being marked by the nature of speech, such as Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: Ā) and Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ), thereby purifying the experience of the five states of mixing semen, blood, and mind. After that, by performing the two purposes of radiating and withdrawing light rays, meditating on the nature of the body as being complete in all aspects of the deity, thereby purifying all the states of complete perfection of the senses and limbs, etc. Although most rituals say that one first meditates on the letters and then transforms them into hand symbols, according to the explanation here, combining the order of purification above, and generally the order of arising of existence to be purified, also from the subtle mind arises speech and the gross appearances of body and mind. From the result of purification, also from the state of Mind Dharmakaya, the nature of speech and body appears as Sambhogakaya and Nirmanakaya, etc. If understood according to these, I think this shows an extremely supreme key point of the path. The three of purification, completion, and maturation here are: All those to be purified as mentioned above, and all attachments to appearances of the three doors are purified. All the qualities of the three Vajras of the result are complete in the base. It becomes the cause of maturation of the three solitudes. This is a specific basis for how to generate the deity, and the rest should be understood according to their respective texts. This is commonly known as generating the three Vajra rituals, which is the general view of the Father Tantra. Third, explaining the generation of the five Abhisambodhis, divided into two: Generally explaining the combination of base and result, and specifically explaining the five Abhisambodhis of the path. First, generally explaining the combination of base and result: Here, generally, the basis to be purified abides in the nature of samsara, and relying on the effort of the path that purifies, it is generated in the continuum, and the ultimate result of purification is
Chinese
在出生时，将超越之神塑造为无学道，从而成就双运，化生为化身之身的方式。《虚空光明》中说：入胎菩提有五种，十个月是十地之相，出生自性化身，自然成就三身自性。如是。即使是无能的凡夫，这些次第也与道和果的法自然相符，是基果体性一体的缘起现象。也就是说，中阴寻找身体的所依，与资粮道中通过闻思寻找正确的道相同。同样，识入胎后不再退转，与加行道中获得种姓决定相同。识与精血等混合，形成名色的集合体，与见道中圆满获得无我之证悟相同。通过热、湿等五个阶段的次第，十个月逐渐增长，与修道中证悟通过增长的次第而经历十地相同。身体完全圆满，出生后感官觉醒于对境，从而能够掌控六根的各自对境，与无学道中证悟完全圆满，最终生起遍知一切所知的智慧，从而能够掌控所化六道众生的各自利益相同，这些都是法相同的。第二，详细解释五种道的现证，这是与总体的续部相一致的。也就是说，其他的入定次第，如加行和后行等，按照各自的论典所说的那样。在正行的时候，依靠四种道用，结合所修的对治和能治等进行解释。能治的第一个现证：观想由遍照的体性阿字（藏文：ཨཱ་，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）所生的月轮是形象道用。其体性是诸法如镜中影像般显现，因此信解为如镜智慧是信解道用。而且，法身的智慧无碍显现是果道用。依靠三种道用，转变为圆满二资粮的缘起加持道用，这被称为加持道用。后面的道用也适用于下面的道用。所治是：色蕴，地
English
The way to shape the surpassing deity at birth into the path of no more learning, thereby accomplishing union and being born as an emanation body. In "Vast Expanse of Clarity," it says: "Entering the womb has five aspects of enlightenment; ten months are like the ten bhumis; birth is the nature of the emanation body; spontaneously accomplished, the self-nature of the three kayas." Thus, even if one is an incapable ordinary person, these stages naturally correspond to the Dharma of the path and the result, being the interdependent phenomena of the unity of the basis, path, and result. That is, seeking a physical basis in the bardo is the same as seeking the correct path through hearing and thinking in the accumulation path. Similarly, the consciousness entering the womb and not turning back is the same as obtaining certainty of lineage in the application path. The consciousness mixing with semen and blood, etc., to form the aggregate of name and form is the same as fully obtaining the realization of selflessness in the seeing path. Through the stages of heat, moisture, etc., the ten months gradually increase, which is the same as traversing the ten bhumis in the meditation path through the stages of increasing realization. The body being completely perfected, and after being born, the senses awakening to objects, thereby being able to control the respective objects of the six aggregates, is the same as the complete perfection of realization in the path of no more learning, ultimately giving rise to the wisdom of knowing all knowable things, thereby being able to control the respective benefits of the six types of beings to be tamed; these are all the same in Dharma. Second, explaining in detail the five direct perceptions of the path, which is in accordance with the general tantras. That is, other stages of samadhi, such as the preliminary and subsequent practices, are as stated in their respective treatises. During the main practice, explaining by relying on the four path activities and combining the objects to be purified and the means of purification, etc. The first direct perception of the means of purification: contemplating the mandala of the moon arising from the essence of Vairochana, the letter A (藏文：ཨཱ་，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿), is the form path activity. Its essence is that all phenomena appear like reflections in a mirror, therefore, believing it to be like mirror-like wisdom is the belief path activity. Moreover, the unobstructed clarity of the wisdom of the Dharmakaya is the result path activity. Relying on the three path activities, the blessing path activity that transforms into the interdependence of perfecting the two accumulations is called the blessing path activity. This latter path activity also applies to the following path activities. The object to be purified is: the aggregate of form, earth.