Chinese
界、身、阿赖耶识、愚痴。胎生之父精、湿生之湿即潮湿之分，卵生之父分和化生之空分等皆需净治。同样，净治者第二现证为宝生之体性，观想由迦里（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）所生之日轮，也是形相道用。此二第一现证之时，据说还要在月亮和太阳各自的空隙中观想名号的种子字阿利（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和表相的种子字迦里（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的双层花鬘。将那日轮的体性信解为证悟诸法平等性之智慧，是信解道用。彼亦即是通达佛与有情之自性为一物的智慧无碍显现，是果道用。所净治者是：受蕴、火界、语、烦恼意、我慢、胎生之母血、湿生之暖、卵生之母分和化生之光明分等皆需净治。又，净治者第三现证为无量光之体性，观想具有种子字和手印之形相，是形相道用。将其体性信解为证悟诸法不杂之智慧，是信解道用。即是诸法无障清晰显现且了知之智慧各自证悟，是果道用。所净治者是：想蕴、水界、意、意识、贪欲、胎生之精血二者之间有中阴识进入，并由此表示其余三生以及四生之中阴识进入各自的生处等皆需净治。同样，净治者第四现证为义成之体性。观想月亮和太阳以及手印种子字之相，即三种形相融为一体之明点圆团之形相，是形相道用。将其体性信解为诸佛之事业融为一体之智慧，是信解道用。即是成就有情一切事业之智慧是果道用。所净治者是：行蕴、风界、三门之业、五根之识
English
element, body, alaya consciousness, delusion. The father's sperm of womb-born beings, the moisture of moisture-born beings, i.e., the part of moisture, the father's part of egg-born beings, and the empty part of spontaneously born beings are all to be purified. Similarly, the second Abhisambodhi that purifies is the nature of Ratnasambhava, and meditating on the mandala of the sun arising from Kāli (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), is also the way of form. In the case of these two first Abhisambodhis, it is also said that the seed syllable Āli (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) of the name and the two-layered garland of the seed syllable Kāli (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) of the attributes should be meditated on in the empty space of the moon and sun respectively. Believing that the nature of that sun mandala is the wisdom that realizes the equality of all dharmas is the way of belief. Moreover, the wisdom that clearly understands that the nature of Buddhas and sentient beings is the same is the way of the fruit. What is to be purified is: the aggregate of feeling, the fire element, speech, afflicted mind, pride, the mother's blood of womb-born beings, the warmth of moisture-born beings, the mother's part of egg-born beings, and the clear part of spontaneously born beings are all to be purified. Again, the third Abhisambodhi that purifies is the nature of Amitābha, and meditating on the form with the seed syllable and hand symbol is the way of form. Believing that its nature is the wisdom that realizes that all dharmas are not mixed is the way of belief. That is, the wisdom that clearly knows all dharmas without obscuration and individually realizes them is the way of the fruit. What is to be purified is: the aggregate of perception, the water element, mind, mind consciousness, desire, the intermediate state consciousness entering between the two sperm and blood of womb-born beings, and thus representing the intermediate state consciousness of the other three births, including the four births, entering each birth place are all to be purified. Similarly, the fourth Abhisambodhi that purifies is the nature of Dondup. Meditating on the moon, the sun, and the symbol of the hand symbol seed syllable, i.e., the three forms mixed into one taste, in the form of a spherical bindu, is the way of form. Believing that its nature is the wisdom of all Buddhas' actions mixed into one taste is the way of belief. Moreover, the wisdom that accomplishes all the actions of sentient beings is the way of the fruit. What is to be purified is: the aggregate of formation, the wind element, the actions of the three doors, the consciousness of the five senses.
Chinese
知。嫉妒。就胎生和卵生两种而言，是精液、心和气三种成分融为一体的部分；就湿生而言，是温度、湿度二者与意识相混合；就化生而言，是明空的部分以及中阴的生有，即与意识相混合的部分进行净化。此外，作为净化的对治，第五现证是生起并成就了不动尊的自性，作为根本的黑汝嘎父母的身相，这是形象道；将此视为一切果位的功德圆满于法界之中的智慧，这是信解道；其自性与法界智成为一体，这是果道。如《喜金刚》中所说：月亮是明镜智慧，七之七是平等性，自生本尊的种子字和手印，被说成是各别分别，一切合一乃是精勤，圆满是法界清净。如是说。所净化的有：意识之蕴，虚空之界，身语意三门平等之习气，执着八识为法性的部分，嗔恨，以及四生各自的支分、近支分和生处的一切部分完全具备，从母胎中出生后，对所触之境色等，眼等诸根显现而受用，轮回的错觉显现中能作所作的部分全部进行净化。如是生起之自果，即生起咒语功德之理是：如前所说，四生之习气，五蕴，五界，八识聚，以及五毒等一切部分，通过五现证的对治进行净化，并在清净处圆满三座的本尊，是具有相好之自性，成就利益他众之百大利益的寂灭，与功德和智慧一切圆满的如来和安住方式相同而作为道，其方式是根本的金刚持父母融入光中而化为明点，由此，眷属天女以歌声劝请融化，以声音为缘，生起果位的黑汝嘎身相，并进入成办二利的事业等。彼
English
Knowing. Jealousy. Regarding the two types of birth, womb-born and egg-born, it is the part where the three elements of semen, mind, and energy are mixed into one; regarding moisture-born, it is the mixing of the two, heat and moisture, with consciousness; regarding miraculous birth, it is only the clear and empty part and the intermediate state of existence, that is, the part mixed with consciousness, that are purified. Furthermore, as the antidote for purification, the fifth Abhisamaya is the generation and accomplishment of the essence of Akshobhya, as the form of the Heruka father and mother of the cause, which is the form path; believing that all the qualities of the result are perfected in the sphere of reality is the path of faith; its essence being one with the wisdom of the sphere of reality is the fruit path. As it is said in the Hevajra Tantra: The moon is mirror-like wisdom, the seventh of the seven is equality, the seed-syllable and hand symbols of one's own deity are said to be individual discriminations, all united is diligence, perfection is the purity of the sphere of reality. Thus it is said. What is to be purified are: the aggregate of consciousness, the element of space, the habitual tendencies of the three doors being equal, the part of grasping the eight aggregates as the nature of phenomena, hatred, and all the parts of the four types of birth, their branches, sub-branches, and birthplaces, being completely fulfilled, being born again from the womb, the senses such as the eye being manifestly awakened to the objects of contact such as form, and enjoying them, all the parts of the illusory appearances of cyclic existence, including the aspects of action and agent, are purified. The self-result of that generation, that is, the way to generate the qualities of mantra, is: as it has been said before, all the parts including the habitual tendencies of the four births, the five elements, the five aggregates, the eight collections of consciousness, and the five poisons, are purified by the antidote of the five Abhisamayas, and the deity who is complete with the three seats purified in the place is the nature of signs and examples, the liberation from suffering that accomplishes a hundred great benefits of benefiting others, and the Tathagata who has perfected all qualities and wisdom, and the way of abiding, are made into the path, the way of which is that the Vajradhara father and mother of the cause dissolve into light and become a bindu, from which the retinue goddesses request dissolution with songs, and by the cause of sound, the Heruka body of the result arises, and engages in the activities of accomplishing the two benefits, and so on. That
Chinese
如是，于《 निश्चितार्थ上师》中云：“由胎生歌之结合，观修者等皆悉观察，卵生之歌则无有。”如是。此之清净、圆满、成熟三者，谓于有情之殊胜身依，界之所治，脉、明点、风、心粗分显现存在，以方便摄持故得解脱，谓首先以灌顶成熟之。于有分别之道生起次第之时，纵然于观修五现分之时，然所击打之要点主要为白、红、心三者之故，以与轮回相符之行相为道用者，所治之有自性，精液、微尘、风三者与心等一切分皆得清净。以与胜者之安住方式相符之意乐为道用而修，则果法五者与五智之功德一切皆于地圆满。彼二者皆为显现与增盛与近得与光明与融入等之圆满次第之成熟因，以果为道用，则能成熟为具相好等之自性。此之生起次第之次第，为易于理解，与仪轨之次第相结合而简略言之。如《胜乐轮》之例，皈依与发心后，作金刚萨埵黑汝嘎之观修念诵后，自身刹那间明观为本尊之身，从心间之种子字放光，迎请坛城之本尊众而作供养，积资净障受持律仪等作已，修四无量心，以空性净治后，于莲日之上，于杂色金刚之中央，有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字安住，其光芒以上下四方一切处皆充满金刚，于外燃烧智慧之火。又于杂色金刚之中央，于莲日之上，从勃隆（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）字化为十辐轮，于中央之日上，有顶髻转轮王黄色持轮，于十辐处明观十忿怒尊等，以此摧毁作害，遮止边际。顶髻转轮王融化后，于法生之中，于风火水土之坛城上为轮，其上以三字和二个 ཧོཿ （藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：吼）字为边际所依之中阴识，彼等诸
English
Thus, in the "Definite Meaning Lama," it is said: "Through the union of songs born from the womb, all those who meditate are thoroughly examined; there is no song born from eggs." Thus it is. The three purifications, perfections, and ripenings here are: For sentient beings' special bodily supports, the elements to be purified, the subtle channels, drops, winds, and coarser aspects of mind are manifestly present. By seizing them with skillful means, liberation is attained, first by ripening them through empowerment. During the generation stage of the path with conceptualization, even when meditating on the five manifest enlightenments, the main point to strike is primarily the three: white, red, and mind. Therefore, by using appearances that accord with samsara as the path, all aspects of what is to be purified—the nature of existence, semen, dust, the three winds, and mind—are purified. By meditating with aspirations that accord with the way the Victors abide, all the qualities of the five resultant dharmas and the five wisdoms are perfected on the ground. Both of these—appearance, increase, near attainment, luminosity, and absorption—become the ripening causes of the completion stage. By using the result as the path, one ripens into the nature of possessing marks and signs. To make the stages of this generation stage easier to understand, I will briefly explain them in conjunction with the order of the ritual. For example, in the case of Hevajra, after taking refuge and generating bodhicitta, after meditating and reciting the Vajrasattva Heruka, one instantly visualizes oneself as the main deity. Light radiates from the seed syllable in the heart, inviting and offering to the deities of the mandala. After accumulating merit, purifying obscurations, and taking vows, one meditates on the four immeasurables. After purifying with emptiness, on top of a lotus and sun disc, in the center of a multicolored vajra, the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) abides, its rays filling all directions above and below with vajras, and outside, the fire of wisdom blazes. Again, in the center of the multicolored vajra, on top of a lotus and sun disc, from Bhrūṃ (藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆) arises a ten-spoked wheel. On the sun in the center is the yellow Crown-Turning Wheel King, holding a wheel, and on the ten spokes, the ten wrathful deities are visualized, destroying harm and cutting off boundaries. After the Crown-Turning Wheel King dissolves, within the Dharma-source, on top of the mandala of wind, fire, water, and earth, is a wheel. On top of that, the intermediate state consciousness, supported by the three syllables and two Hoḥ (藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：吼) syllables as boundaries. All of those
Chinese
融入坛城和轮，一切融为一体，从清晰的坛城外，由八大尸林环绕的中央莲花座上，由具足妙相的白色阿字（藏文：ཨཱ་，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）双肩融化而成的月轮。其上，由具足庄严相的三十四相上，加上雅、Ra、拉、哇、达、茶的红色四十个字母双肩融化而成的日轮。二者之间，以手印种子字为标志。所有这些融化的红白色明点中，显现出根本金刚持父母，加持虚空密处，进入等运，从虚空密处发出哈、斯等大乐之声，迎请所有如来融入父尊口中，通过身形传递，经由金刚道，化为母尊子宫中的八个明点，从中化为八个种子字，再化为八个光融天女，安坐于各自的莲花座上。再次，父母进入等运，从虚空中，由三字（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼）和二字（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼）围绕的中阴身识，从父尊口中进入，因到达母尊子宫的缘故，父母化为光之明点，自己的意识转移为四方四天女，因歌声的催促，明点化为种子字，融化后显现为果位金刚持，在所有主尊眷属的各自根门上，以神圣手印加持，迎请智慧尊融入誓言尊，二者无别融合。再次，迎请灌顶尊，给予灌顶。之后，加持甘露并享用。从自己的心间，化现的诸天女供养赞颂，忆念清净，进入念诵瑜伽。之后，祈请所愿，进行收摄，以吉祥颂和祈愿等加以庄严。第三，讲述暖湿所生之道的生起次第：对于根器敏锐、心堪能者，并非从一开始就不能修习，但一般来说，对于已经熟练掌握两种广繁生起次第的人来说，主要修习暖湿所生道的阿努瑜伽生起次第。如《宝库幻钥》中所说：“阿努瑜伽之乘中，仅略述其精要，未生