English
It also transforms into the maturing cause of the completion stage. Having extensively explained the antidotes to the two coarse birth places in Mahāyoga, the third is indicated by "warmth and moisture," etc., explaining the two subtle ones without relying on seminal points, reducing elaboration. Warmth-moisture birth refers to the moment the consciousness of the intermediate state enters the combination of warmth and moisture, just as a form body is formed. The yogi who has gained great stability in the previous two stages of generation, abandoning the five manifest enlightenments, etc., the generation stage of the Anuyoga tenet is to purely meditate on the complete hand seal generation stage of the deity, which is the aspect of conventional truth, from the realm of the wisdom essence, emptiness, Samantabhadrī, merely through the deity's name and the expression of manifest realization and recollection. From the Treasury of Magical Sections: "In the vehicle of Anuyoga, only the essence is expressed, meditate on the deity as unborn and complete." The fourth is indicated by "fabricated birth," etc. Fabricated birth is accomplished in an instant without relying on the accumulation of causes and conditions. As an antidote to that, at the moment of remembering the form or essence of that deity, the wheel is completely perfected, appearing clearly like a fish jumping out of water, without relying on the gradual formation of name and form. From Rangshar: "What is it that enters all at once? Deities are completed by remembering the essence without generation." And from Domjung: "With a momentary yoga, meditating on the completion stage, the three realms are the nature of the palace, beings are the mandala, in the center of that, the momentary form, the lord of the mandala is the yogi." Vajra Bell says: "Like the fabricated birth of sentient beings, meditate without seed." These four ways of meditation are entered according to the power of stability, indicated by "way of meditation," etc. These four ways of meditation, for the first karmic novice, mainly meditate on the generation stage of practicing egg-birth, and gradually as the step becomes stable, meditate on womb-birth, and when it is very stable, warmth-moisture birth, and when it is extremely stable, fabricated birth, teaching according to each one's mental capacity. From Domjung: "Meditate on the mandala with the generation stage, the dull and middling ones think."
Chinese
应当修习。瑜伽刹那相的，唯心自性的坛城，以刹那相的瑜伽，应当修习圆满次第。如是安立的总纲，以“一切”等显示。一切生起次第，首先是如实性的等持，远离一切戏论的智慧之光，自性任运成就的见解，确定之。如《秘密藏》中所说：空性无我，原始智慧自明心，无有对境与能对，转变忆念之自在。稀有三身功德之净土，他处无有，即是彼，如是也。如实通达此理，则于圣者见道初地，具有清净增上意乐，自然生起。于异生位，以比量推测此法性之光，充满大悲，以信欲行持的发心，称为普现等持，即随顺悲心的牵引，进行能聚能散，于生起次第中，显现本尊之轮，此乃无谬之殊胜方便道。若非显空轮番，而于显现之时，即了知其自性不成立，如水中月，则是甚深显空，方便与智慧双运，相联之殊胜道。如《二观察》中所说：生起次第瑜伽之行者，修习戏论，若修习戏论如梦，则戏论亦成无戏论。以及，生起次第即是，圆满次第也，若将二次第平等安立，则宣说金刚持之法。如是生起次第中，前二者共通的，以四印束缚之灌顶，三种印封之法，第一是迎请智慧尊后，立即以与四印相联之初咒，迎请智慧本尊于誓言本尊之顶，第二是安住，第三是无别束缚，第四是生起欢喜。此理称为结合之等持或三摩地。圆满生起所有眷属本尊，是坛城之王。供养赞叹事业等，胜过一切，是等持之王。
English
Should be practiced. The mandala of the nature of mind, which is the yoga of momentary aspects, should practice the completion stage with the yoga of momentary aspects. The general principle established in this way is shown by "everything" and so on. All generation stages, first of all, are the samadhi of suchness, the light of wisdom that is free from all elaborations, and the view of self-nature spontaneously accomplished is determined. As it is said in the Guhyagarbha Tantra: Emptiness, selflessness, primordial wisdom, self-aware mind, without object or subject, transform the power of memory. The wondrous three bodies, qualities, and pure lands, are not found elsewhere, it is that, it is so. If one understands this principle as it is, then in the first bhumi of the path of seeing of the noble ones, there is pure superior intention, and spontaneous arising. In the ordinary state, inferring the light of this Dharma nature by inference, filled with great compassion, with the aspiration to practice with faith, it is called the Samadhi of Universal Appearance, that is, following the pull of compassion, performing the ability to gather and disperse, in the generation stage, the wheel of the deity appears, this is the supreme and unerring path of skillful means. If it is not a matter of alternating appearance and emptiness, but from the moment of appearance, one knows that its self-nature is not established, like the moon in water, then it is profound appearance and emptiness, the union of skillful means and wisdom, the supreme path of connection. As it is said in the Two Examinations: The practitioner of the yoga of the generation stage, meditates on elaboration, if he meditates on elaboration like a dream, then elaboration itself becomes non-elaboration. And, the generation stage itself is, the completion stage also, if the two stages are equally established, then the Dharma of Vajradhara is taught. In such a generation stage, the first two are common, the empowerment bound by the four seals, the first of the three methods of sealing is to invite the wisdom being, and immediately with the first mantra associated with the four seals, invite the wisdom deity to the crown of the commitment deity, the second is to dwell, the third is to bind inseparably, and the fourth is to generate joy. This principle is called the samadhi of union or samadhi. Fully generating all the retinue deities is the king of the mandala. Offering praise, activities, etc., are superior to everything, is the king of samadhi.
Chinese
如是宣说后，为了成就法身、报身、化身，所示的缘起方法是：在《桑布扎续》中说：首先以结合而得最胜三摩地，瑜伽士则入于等持，然后是曼荼罗之王，然后又是业之王。二是，迎请三处梵天之神，以摄集仪轨之精华而灌顶四种，或者以安住于菩提心自性中的水流灌顶，洗净一切习气的垢染，从眉间、喉咙、心间直至脚底充满，由此获得四种灌顶。从水的剩余部分向上回旋，以任何种姓的印玺来印封。三是，在《喜金刚续》中说：手印、标志和特征，以此表示种姓。因此，种姓主尊的印封是金刚乘基、道、果三者的象征意义。一般来说，不动佛印封其余四者的密意是：那是心的自性，色等由唯心所造，因此了知它们是作者，即自性上自性的印。如果区分，则主要了知父母是自心，以意的自性不动佛印封，是自性上自性的印。以身体清净的自性毗卢遮那，以心清净的自性不动佛印封，是身体上心的印。以意的清净自性不动佛，以身体清净的自性毗卢遮那印封，是心上身体的印。以贪欲清净的自性阿弥陀佛，以果悭吝清净的自性宝生佛印封，是因上果的印。以果嫉妒清净的自性不空成就佛，以因贪欲清净的自性阿弥陀佛印封，是果上因的印。一般来说，观想五蕴、十二处、十八界为本尊是：遍计所执上依他起的印。在诸本尊的顶上，以自种姓的种姓主尊印封是：依他起上依他起的印。那些种姓的顶上，以自种姓的标志印封是：依他起上圆成实的印。同样，对于十二处的本尊的印封方式也是，眼为毗卢遮那，耳为不动佛，鼻为...
English
Having explained thus, the interdependent way to accomplish the Dharmakaya, Sambhogakaya, and Nirmanakaya is shown as follows: In the Sambuḍi Tantra, it says: "First, through union, the supreme samadhi; the yogi then enters into absorption; then the supreme king of the mandala; then again the king of action." Secondly, inviting the gods of the three abodes of Brahma, and bestowing the four empowerments by gathering the essence of the ritual, or by the stream of water abiding in the nature of Bodhicitta, washing away all the stains of habitual tendencies, filling from the space between the eyebrows, the throat, the heart, up to the soles of the feet, thereby obtaining the four empowerments. From the remaining water swirling upwards, seal with whatever family's seal is appropriate. Thirdly, in the Hevajra Tantra, it says: "The mudra, symbol, and sign, by this the family is indicated." Therefore, the sealing by the family lord is the symbolic meaning of the ground, path, and fruit of the Vajrayana. Generally, the intention of Akshobhya sealing the remaining four is: that is the very nature of mind, and forms etc. are exhausted by mind-only, therefore knowing them as the doers, that is called the self-seal on self-nature. If differentiated, then mainly knowing the father and mother as one's own mind, sealing with the mind's nature, Akshobhya, is the self-seal on self-nature. Sealing the body's pure nature, Vairochana, with the mind's pure nature, Akshobhya, is the mind-seal on the body. Sealing the mind's pure nature, Akshobhya, with the body's pure nature, Vairochana, is the body-seal on the mind. Sealing the pure nature of desire, Amitabha, with the pure nature of the fruit of stinginess, Ratnasambhava, is the fruit-seal on the cause. Sealing the pure nature of the fruit of jealousy, Amoghasiddhi, with the pure nature of the cause of desire, Amitabha, is the cause-seal on the fruit. Generally, contemplating the aggregates, elements, and sense bases as deities is: the seal of other-power on the completely imputed. On the crown of the head of all the deities, sealing with the family lord of one's own family is: the seal of other-power on other-power. On the crown of the head of those families, sealing with the symbol of one's own family is: the seal of other-power on the perfectly established. Likewise, the method of sealing the deities of the twelve sense bases is also, the eye is Vairochana, the ear is Akshobhya, the nose is...
Chinese
鼻有生。舌有显边。身权有义成。意有不动。声有宝生。香有光无量。味有义成。触与法有不动。界而言之，地有遍照。水与空有不动。火有显边。风有义成，各自与功德之分和作用相符的清净相合。其少分由“彼月彼”等显示。与此相违的具有实执的所缘的生起次第，即使在外道和非人的鬼神种类的大多数中也有，如不成菩提之资粮般，更何况会变得极其恶劣，因此真实者至关重要。前者的成果由“咒语”等显示。这些次第是，在咒语金刚乘的宗派中，于因位菩提萨埵的见道初地极喜地，将普遍盛传的“大手印胜义成就”显现出来的，无谬之方便。如何圆满资粮呢？黑汝嘎的开示中说：“显现分明之本尊身，亦以此圆满福德资粮，于彼实执完全清净之，智慧资粮即是圆满。”如是显现分明之本尊身，是福德之资粮，于彼无自性故是智慧，以圆满二资粮之近因为依仗的根器敏锐者们，与因位乘的五道之安立如何关联之理是，持明藏中说：“蕴界诸法修五处，念诵摄集资粮道，彼熟串习加行道，普贤黑汝嘎，心续成熟见道位，极坚稳固修道位，法界智慧二无别，究竟道位也。”如是所说。首先一切法皆安住于文字之门，因此次第修学之理，金刚萨埵幻网中说：“心性即是文字性，文字如意宝云也。”以及，文殊根本续中说：“阿是文字中之最胜，是具大义之殊胜文字。”如是，分类自性任运成就之文字光明心性。身住脉之文字，明亮元音天之种子，声义符号
English
The nose has birth. The tongue has manifest edges. The body's power has accomplished meaning. The mind has immovability. The sound has precious birth. The smell has immeasurable light. The taste has accomplished meaning. Touch and dharma have immovability. In terms of elements, earth has complete manifestation. Water and sky have immovability. Fire has manifest edges. Wind has accomplished meaning, so purify and combine each with the corresponding qualities, functions, and aspects. Some of it is shown by "That Month That" and so on. The generation stage with the object of true existence, which is contrary to that, even if it is present in most of the types of heretics and non-human spirits, it will not become a nourishment for enlightenment, let alone become extremely bad, so a true one is very important. The result of the former is shown by "Mantra" and so on. These sequences are, in the tradition of the Mantra Vajrayana, on the first bhumi, the Joyful Ground, of the path of seeing of the Bodhisattva of the cause, the unsurpassed accomplishment of the Great Seal, which is very famous to all, is manifested by the unerring means. How to complete the accumulations? The Heruka's prophecy says: "The clear appearance of the deity's body, also completes the accumulation of merit with this. The wisdom accumulation is complete, with the pure reality of that." Thus, the clear appearance of the deity's body is the accumulation of merit, and because it is without inherent existence, it is wisdom. The sharp faculties that rely on the near cause of completing the two accumulations, and how they relate to the five paths of the causal vehicle, is explained in the Treatise on Knowledge Holders: "Meditate on the aggregates and elements in five places. Recitation and gathering are the path of accumulation. Ripening and familiarization are the path of joining. Samantabhadra Heruka, maturing the mindstream is the path of seeing. Extremely stable is the path of meditation. The inseparability of space and wisdom is the ultimate path." As it is said. First, since all dharmas abide in the gate of letters, the way to learn in order is, the Vajrasattva Illusion Net says: "The nature of mind is the nature of letters, letters are like wish-fulfilling jewel clouds." And, the Manjushri Root Tantra says: "A is the best of all letters, it is the supreme letter with great meaning." Thus, the self-existing, spontaneously accomplished letters are the clear light nature of mind. The letters of the body's dwelling channels are the clear vowels, the seeds of the deities, and the sound-meaning symbols.