English
etc. to explain. Purify the intermediate state between death and existence with emptiness and bodhicitta. The gandharva's consciousness that takes nourishment, mixed with semen and blood, is purified by the power of the seed of the deity, and even that itself, when the semen, particles, and wind are mixed as one taste, experiences the five states in sequence. Thus, the soft and wriggling ones are purified as they transform from the deity's seed itself into a hand seal. The firm and hardened ones are purified as the hand seal transforms into a ball of light, and the all-pervading deities, fish, and turtles, those with complete faculties, are purified as they transform into the form of a deity. In summary, in order to fully contemplate the complete form of whichever deity, one should train in the mudra body. Contemplating any seed syllable is speech vajra. The mind is joined with the five-pronged vajra, etc., as the hand seal itself. The so-called three vajra rituals are the method of the father tantra, in which what is to be purified is, first, the purification of the elements that constitute the body, dispersed and gathered, and then born. Second, the five states experienced after the mixture of semen, blood, and mind are purified. Third, the moment when the white and red essences gather in the womb and the gandharva's consciousness enters is purified. At the time of fruition, the three doors are accomplished as the three vajras, establishing interdependence. As it is said in the tantra: In the great bliss of the consort's bhaga, the teacher possesses the thirty-two marks, and the chief one possesses the eighty exemplary signs. The view of combining birth with the nirmanakaya is explained by "intermediate" etc. In that, at the time of death, the clear light of the dharmakaya spreads in reverse, the mind body of the intermediate state cannot arise as the sambhogakaya, or even if it can arise, it will take birth due to attachment to others, therefore abandoning from the intermediate state, seeking a support for the body with bodhicitta, is the path of accumulation. Entering from the door of the womb, and immediately entering consciousness, is the path of joining. Once entered into the womb, the five bodhicittas at that time are the paths of seeing and meditation. The ten months are closely connected with the ten bhumis, and then being born with the awareness of whichever supreme deity, symbolizes the path of no more learning, thereby accomplishing the supreme body, the nirmanakaya. In "Klong gsal," it says: The five kinds of entering the womb bodhi, the ten months are the ten bhumis.
Chinese
如是之理。 生者自性化身。 任运成就三身自性。 如是说。 现在分别解说五现证之体性，以名为初现证等显示。 净治者，乃从毗卢遮那之主尊阿字（藏文：ཨཱ་，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）所生之。 初现证于月轮中观修，是为形相道。 其自性，诸法如镜中影像般显现，信解为如镜之智，是为信解道。 彼亦是法身之智无碍显现，是为果道。 依靠彼三，成为二资粮圆满之缘起，是为加持道，此后之四者将配于各自之下。 所净治为色蕴、地界、水界、阿赖耶识。 烦恼嗔恚。 胎生之精液、暖湿生之湿气。 卵生之父与化生之空分等。 如是，第二者乃宝生之自性，观修从嘎字（藏文：ཀཱ་，梵文天城体：का，梵文罗马拟音：kā，汉语字面意思：嘎）所生之日轮亦为形相，其自性信解诸法为平等性之智是为信解。 彼亦是通达轮涅之自性为一物之智无碍显现，故为果道，是为第二。 所净治为受与地界。 烦恼为悭吝与我慢。 胎生之微尘与暖湿生之暖。 卵生之母分与化生之光明分等。 第三现证，观修无量光之自性，具有种子字与手印之形相是为形相。 其自性，信解诸法为不杂之智是为信解。 彼亦是诸法无碍显现且了知之智慧各自证悟是为果道，是为对治。 所净治为想蕴与火界。 意之识。 烦恼贪欲，胎生之精微尘二者入于识中。 以及四生处之中阴识净治之。 第四现证乃不空成就之自性，观修日月手印三种形相融为一体之明点团之形相是为形相。 其自性，诸佛之事业
English
Such is the way. The incarnate body of the self-existing male. Spontaneously accomplished, the nature of the three bodies. Thus it is said. Now, explaining the characteristics of the five Abhisambodhis individually, it is shown by what is called the first Abhisambodhi, and so on. The purifying agent is that which arises from the chief of Vairochana, the letter A (Tibetan: ཨཱ་, Devanagari: आ, Romanized Sanskrit: ā, literal Chinese meaning: A). Meditating on the first Abhisambodhi in the center of the moon is the path of appearance. Its essence is to believe that all dharmas appear like reflections in a mirror, as wisdom like a mirror, which is the path of belief. Moreover, the wisdom of the Dharmakaya is clearly unobstructed, which is the path of the fruit. Relying on these three, becoming the interdependence of the completion of the two accumulations is the path of blessing, and the latter four will be applied under each of their respective sections. What is to be purified is the aggregate of form, the element of water, the alaya consciousness. The affliction is anger. Semen from womb-born beings, moisture from heat-moisture-born beings. The father of egg-born beings and the empty part of spontaneously born beings, etc. Similarly, the second is the nature of Ratnasambhava, meditating on the sun mandala arising from the letter Ka (Tibetan: ཀཱ་, Devanagari: का, Romanized Sanskrit: kā, literal Chinese meaning: Ka) is also the appearance, and its essence is to believe that all dharmas are realized as equality, which is belief. Moreover, the wisdom that understands the nature of samsara and nirvana as one thing is clearly unobstructed, so it is the path of the fruit, which is the second. What is to be purified is feeling and the earth element. The afflictions are stinginess and pride. Dust from womb-born beings and warmth from heat-moisture-born beings. The mother part of egg-born beings and the clear part of spontaneously born beings, etc. The third Abhisambodhi, meditating on the nature of Amitabha, with the form of seed syllable and hand symbol, is the appearance. Its essence is to believe that the wisdom that realizes all dharmas as unmixed is belief. Moreover, the wisdom that clearly knows all dharmas without obstruction is the path of the fruit, which is the antidote. What is to be purified is the aggregate of perception and the fire element. The consciousness of mind. The affliction is desire, the two subtle particles of semen from womb-born beings entering into consciousness. And purifying the intermediate state consciousness of the four modes of birth. The fourth Abhisambodhi is the nature of Amoghasiddhi, meditating on the form of a bindu sphere in which the three forms of sun, moon, and hand symbol are merged into one is the appearance. Its essence is the activities of all the Buddhas.
Chinese
信解为合一之智慧。成就一切所应调伏之事业的智慧，是果道，是其对治。所净为行蕴和风界，五门之识，烦恼嫉妒。若与前二生处相合，则精血心三者融为一体，湿生之暖与识，化生之明空分，以及中阴相合之分皆需净化。第五现证，观想因位嘿汝嘎父母身圆满成就，对此心生一切功德圆满之想，是信解。其自性与法界智融为一体，是果道，是其对治。所净为识蕴和虚空界，八识聚之所依阿赖耶识，烦恼愚痴。四生处之生处圆满后，出生并于觉知之境，诸根觉醒之时等轮回之相及其部分皆需净化。《喜金刚》云：月为明镜智，七之七为平等性，自生本尊之种子字与手印，应分别诠释。一切合一坚固性，圆满为法界清净。如是。第五现证之事业，于净治之究竟，圆满为因位之金刚持，若以胎生为例，则为父母交合之所净，于此状态中，因位金刚持父母融入明点，是为彼时之象征。之后，于融化之际，以轮围天女之歌声劝请，以音声为缘，界、蕴、识之聚，于其处清净，于三座圆满之本尊身中升起，与寂灭之刹土及安住方式相符，是为因位之果位嘿汝嘎，净化成为部分和转变，即是彼。决定语上师云：胎生歌之结合，所有观修皆需观察。卵生无歌。如是胎生方毕，彼之卵生之特例如下：于日月之间，以光团、融化之种子字和相之形式升起为本尊身。如是，精血风三者与心识相合之部分完全清净，当宣说。
English
Believing in the wisdom of being united as one. The wisdom that accomplishes all the deeds of taming whatever needs to be tamed is the path of the result, which is the antidote. What is to be purified are the aggregate of formation and the wind element, the consciousness of the five senses, and the affliction of jealousy. If combined with the former two birth places, the three, sperm, blood, and mind, merge into one, and the warmth and consciousness of moisture-born beings, the clarity and emptiness aspect of miraculously born beings, and the aspects of intermediate existence that are mixed together are all to be purified. The fifth manifest enlightenment is the aspect of generating the cause as the Heruka father and mother deity body. Believing that all qualities are complete in it is faith. Its essence being of one taste with the wisdom of the Dharmadhatu is the path of the result, which is the antidote. What is to be purified are the aggregate of consciousness and the element of space, the basis of the eight aggregates of consciousness, the alaya, and the affliction of ignorance. After the birth places of the four births are completely fulfilled, being born and the senses awakening to the objects of awareness, etc., the aspects of samsara with their parts are all to be purified. From the Hevajra: The moon is mirror-like wisdom, the seventh of the seven is equality. The seed syllable and hand symbol of one's own deity should be expressed separately. Everything is unified with firmness and certainty. Completion is the purity of the Dharmadhatu. Thus it is. At the end of the purification of the activities of the five manifest enlightenments, the completion of the Vajradhara of the cause is the basis of purification, which represents one's own parents in the case of womb-born beings. From within that state, the dissolution of the Vajradhara father and mother of the cause into bindus represents the intermediate state. Then, during the dissolution, urged by the songs of the surrounding goddesses, the aggregates of elements, aggregates, and consciousness are purified in their places, and the deity body is erected, complete with the three seats, in accordance with the pure land of nirvana and the manner of dwelling. This is the Heruka of the result from the cause, and the purification of becoming a part and transformation is itself. From the Definitive Word of the Lama: The combination of the womb-born song, all meditations should be examined. There is no song for egg-born beings. Thus, the womb-born has just been explained, and the special characteristics of the egg-born from that are: Between the sun and moon, the deity body is erected in the form of a sphere of light, dissolving seed syllables, and signs. Thus, since the parts of sperm, blood, and wind, together with mind, are completely purified, it will be explained.
Chinese
也转变为圆满次第的成熟因。对于两种粗大的生处的对治，在摩诃瑜伽中广说之后，对于微细的明点不依赖，将二者简化而讲述，第三个由“暖湿”等来指示。暖湿生是指暖和湿二者聚合，中阴的意识进入的瞬间，就像形成色身一样。通过修习先前两种生起次第获得稳固的瑜伽士，舍弃五种现观等，阿努瑜伽的宗义的生起次第，仅仅通过佛的名号和现观忆念的言说，从智慧的自性空性普贤王母的界中，观修世俗谛部分的佛的圆满手印生起次第。在《宝藏幻化部》中说：“阿努瑜伽的法乘中，仅仅讲述了心要，观想不生而圆满的佛。”第四个由“化生”等来指示。化生是不依赖因缘聚合，瞬间成就。作为其对治，忆念佛的形象或心要的瞬间，轮圆满，不依赖于名和色逐渐形成，就像鱼从水中跳出一样显现。在《自生》中说：“什么是同时进入？不生佛，忆念心要而圆满。”《律生》中说：“以刹那间的瑜伽，观修圆满次第，三界是宫殿的自性，众生是坛城，其中心刹那间的形象，坛城的主尊是瑜伽士。”金刚铃论师说：“如众生化生般，无种子而观想。”像这样的四种观修方式，根据稳固的程度而进入，由“观修方式”等来指示。像这样的四种观修方式，对于最初的业力者新学者，主要观修卵生的生起次第，逐渐稳固时观修胎生，非常稳固时观修暖湿生，极其稳固时观修化生，根据各自的智慧能力来学习。《律生》中说：“以生起次第观修坛城，钝根中根者思考