English
Just as sowing seeds in a field that is an example of becoming a son of the Victorious One, the two obscurations, namely the obscuration of afflictions and the obscuration of knowledge, are purified, thereby manifesting the fruit of the four kayas, namely the Nirmanakaya, Sambhogakaya, Dharmakaya, and Svabhavikakaya. Root text: Secondly, on the path, there are two stages: generation and completion. The first is the generation stage, which is shown in accordance with the four modes of birth in order to purify the predispositions. The way of generation is in accordance with the appearance of samsara, thus purifying and cleansing all three realms of existence. In accordance with the way of abiding with nirvana, the fruit is perfected on the basis with the appearance of a deity. Both are also the ripening cause of the completion stage, and the three purifications, perfections, and ripenings of beings are generally cherished. That is to say, having previously received empowerment, the second is the generation stage and the completion stage on the path. The first is the generation stage, which is shown in accordance with the four modes of birth in order to purify the predispositions, which will be understood gradually from below. The way of generation is in accordance with the appearance of samsara, therefore, from the time when the four aggregates of the intermediate state enter the womb, until birth, old age, sickness, death, etc., all the predispositions of the three realms of existence are purified and cleansed. Because these are purified, the fruit is perfected on the basis with the appearance of a deity in accordance with the way of abiding with the Buddhas of nirvana. Thus, the generation stage, which is in accordance with both samsara and nirvana, goes as a method of ripening the completion stage, therefore, the faults of samsara are purified, and the qualities of nirvana are perfected, and these three purifications, perfections, and ripenings are generally cherished. Therefore, what should be pursued by the two great beings who practice the practice of the Great Vehicle is only to accomplish the Rupakaya for the benefit of sentient beings. The way to obtain it is that it is very important to purify vows and precepts in the mantra path. That is to say, in order to manifest the result continuum, it is necessary to gather the two, the proximate cause and the co-occurring condition, therefore, the proximate cause is the basis or the continuum of the cause, and the agent is the method or the continuum of the path, therefore, the three, samsara, nirvana, and the path, are all included in the continuum of the basis, the path, and the result. Among them, what is clear at the time of innate co-emergence is samsara, emptiness is nirvana. At the time of practice, the mind is samsara, its lack of self-nature is nirvana. At the time of the result continuum, spontaneous accomplishment is samsara, transformation is nirvana, everything is the path.
Chinese
通过将口诀和方便道结合起来，方便和因果之道就存在于这三者之中。其中，如果认识到一切众生本自具有的心性——如来藏，就是成佛；如果不认识，就成为轮回之因，这是基础之道。从本体和无缚解的角度来说，虽然实相的本来面目没有离开过垢染，但如来藏从未被自身的垢染所沾染。从无相法身和自性光明不灭的角度来说，作为色身功德所依之处，在道位时就成为菩提心，以及真谛无别和自生智慧等等各种名相。如是，依靠共同生起的缘起口诀不间断的方便道，清净了暂时的垢染，在完全清净的刹土中显现各种身和智慧的庄严，这就是他人无法夺取的果之道。此外，还需要以佛陀无垢的教言量，以及智者修持并有解脱证人的口诀量，以及与二者相符的理性量这三者来确定。现在，为了说明各自的自性，在没有获得圆满次第的特殊证悟之前，依靠生起次第，以分别念来调伏分别念，这是大瑜伽续部的意旨。根本偈：犹如卵生两次生，自生他生两种生。于自生中作他事有五，从种子中生起主尊，迎请十方诸佛融入，迎请众生清净业障，于无二中生起伟大，从虚空中取出安于座。于他生中作自事有八，如卵成熟变成彼，主尊光融入成种子，从中生起父母圆满，父亲的分别念变成文字，从母亲放出光芒祈请天神，一切融入自身执持我慢，入于等持于虚空中生起坛城，为了使四十二分别念清晰显现为本尊而驱除，以四手印束缚和盖印。
English
Through combining the oral instructions and the path of means, the path of means and the path of cause and effect exist within these three. Among them, if one realizes the nature of mind that all sentient beings inherently possess—the Sugata-garbha—it is Buddhahood; if one does not realize it, it becomes the cause of samsara, this is the ground tantra. From the perspective of essence and non-bondage-release, although the actual state of reality has never been separated from defilements, the Sugata-garbha has never been tainted by its own defilements. From the perspective of the unconditioned Dharmakaya and the unceasing radiance of self-nature, whatever serves as the basis for the qualities of the Rupakaya, at the time of the path, becomes the Bodhicitta, as well as various terms such as the inseparability of truth and self-arisen wisdom. Thus, by relying on the uninterrupted path of means of co-emergent conditions and oral instructions, the adventitious defilements are purified. In the completely pure Buddha-field, the various displays of body and wisdom appear, this is called the fruit tantra, which cannot be stolen by others. Furthermore, it is necessary to ascertain this through three valid cognitions: the Buddha's immaculate words of authority, the oral instructions that have been practiced by the wise and have witnesses of liberation, and the valid reasoning that is in accordance with both. Now, in order to explain the individual natures, until a special realization of the completion stage is attained, one relies on the generation stage to subdue conceptual thought with conceptual thought. This is the intention of the Great Yoga Tantra. Root text: Just as an egg-born creature is born twice, one generates two kinds of offspring, self-born and other-born. In the self-born, there are five actions for others: generating the main deity from the seed, invoking the Buddhas of the ten directions and dissolving them into the palace, invoking sentient beings and purifying obscurations, generating greatness in non-duality, and taking it from the sky and placing it on the seat. In the other-born, there are eight actions for oneself: like an egg ripening and becoming that, the main deity dissolves into light and becomes the seed, from which the father and mother and the sense bases are perfected, the father's conceptual thought becomes letters, from the mother light radiates and prayers are offered to the deities, everything dissolves into oneself, holding pride, entering into equipoise and generating the mandala in the sky, in order to clearly manifest the forty-two conceptual thoughts as deities and dispel obstacles, binding and sealing with the four mudras.
Chinese
就像鸟类等首先是蛋，然后变成雏鸟，经历两次出生一样，我也要生出两种儿子：自生子和他生子。其中，依靠作为修行基础的成熟之身和三种三摩地的口诀，在虚空中生起金刚持父尊和母尊，并在其空密处迎请十方诸佛，作为我之子出生的种子进行修持。召集众生，净化他们的业障，使轮回和涅槃融为一体。赞美无二的自性。以此为缘，从证得果位的金刚持的空密处，将眷属们取出，慢慢地安放，这被称为我之子成佛。关于他生子，有八种做法：首先，父尊和母尊融合，成为种子的因。然后，从中生起父尊和母尊。从父尊的分别念中生起文字。母尊放射光芒。向诸神祈祷，将所有坛城融入我（自）父尊和母尊之中，生起作为智慧尊的慢心。父尊和母尊进行交合，在虚空中生起坛城。我的四十二种分别念变成神的身相，向外驱逐。迎请智慧尊并进行加持等等。根本偈：总而言之，首先自身观想为本尊，面前虚空中清晰地观想坛城，进行持续的忏悔。从二者皆不可得的境界中，如实观想诸本尊的坛城显现。也就是说，首先自己观想为任何传承的本尊，然后在面前虚空中清晰地观想寂静本尊的主尊和眷属，进行持续的忏悔，可以是七支、八支或十支，最后将自己和福田二者都安住在不可得的境界中，如实观想寂静和忿怒诸本尊各自坛城的所依和能依之显现。根本偈：为了净化胎生，进行四种或五种现观菩提。首先是饮血尊胜者的意趣，即包含死亡、中有和轮回的空性之心。取食者（梵文：Gandharva）取受的识，通过本尊的种子来净化，那种子也与精液、血滴和风混合，变得模糊不清。从种子本身变化成手印来净化。变得坚硬的手印变成光团。遍入天鱼
English
Just as birds and other creatures first start as eggs and then transform into chicks, experiencing two births, I will also generate two kinds of sons: self-born sons and other-born sons. Among these, relying on the maturing body as the basis for practice and the instructions of the three samadhis, generate Vajradhara father and mother in the sky, and in their secret space, invite the victorious ones of the ten directions and practice them as the seed for the birth of my son. Summon sentient beings, purify their obscurations, and dissolve samsara and nirvana into one taste. Praise the nature of non-duality. As a result, from the secret space of Vajradhara who has attained the fruition, take out the retinue and gently place them, which is called my son becoming a Buddha. Regarding other-born sons, there are eight practices: First, the father and mother merge and become the cause of the seed. Then, generate the father and mother from it. Generate letters from the father's conceptual thoughts. The mother radiates light. Pray to the deities, and by dissolving all mandalas into my (self) father and mother, generate the pride of being a wisdom being. The father and mother engage in union, and generate a mandala in the sky. My forty-two conceptual thoughts transform into the body of deities and are expelled outwards. Invite the wisdom beings and perform empowerment, etc. Root verse: In short, first visualize yourself as the deity, clearly visualize the mandala in the space in front, and perform continuous confession. From the state where both are unattainable, visualize the manifestation of the mandalas of the respective deities as they are. That is, first visualize yourself as the deity of any lineage, and then clearly visualize the main deity and retinue of the peaceful deity in the space in front, and perform continuous confession, which can be the seven-limbed, eight-limbed, or ten-limbed practice. Finally, place both yourself and the field of merit in an unattainable state, and visualize the manifestation of the support and supported of the respective mandalas of the peaceful and wrathful deities as they are. Root verse: In order to purify the womb-born, perform four or five stages of clear realization of enlightenment. First is the intention of the victorious Heruka, which is the mind of emptiness that includes death, the intermediate state, and samsara. The consciousness taken by the Gandharva, is purified by the seed of the deity, and that seed is also mixed with semen, blood drops, and wind, becoming blurred. Purify by transforming from the seed itself into a hand symbol. The hardened hand symbol becomes a ball of light. All-pervading fish
Chinese
我圆满了乌龟的权能，变成了天神的样子而被净化。这是指，对于胎生众生净化的生起次第来说，有四种或五种现证菩提。第一种是嘿汝嘎嘎波（Heruka Galpo）的密意，即临死之际的有，中阴等同于空性的心，没有饮食受用，与寻香（乾闼婆）亲近的识，被天神的种子净化，那本身也是精液和血，二者与风三者混合的模糊和柔软之物。从种子本身变成手印而净化，逐渐变得坚硬的手印变成光团而净化，最终在遍入天（毗湿奴）的鱼和乌龟等中转换处所，最终圆满权能并变成天神的样子而被净化。根本（颂）：于此，归纳的三种加持生起是，手印是身，字是语金刚，心是手印本身结合，金刚的三种加持，是父续的宗派。这是指，对于诸佛的意金刚的体性五股金刚杵和语金刚的体性阿（ཨཱཿ，Āḥ，啊）吽（ཧཱུྃ，Hūṃ，吽）等种子字，身金刚的体性圆满了所有天神形象进行观修，从而使所净化的三门成熟为三金刚。金刚的三种加持的第一种是，在子宫中白红明点聚集时，寻香的识进入。第二种是，精血心三者混合变化的状态经历五种体验。第三种是，五大分离聚集，身体完全形成后出生时进行净化，在果时，建立三门成就三金刚的缘起。根本（颂）：从中阴身寻找身体是资粮道，在子宫中识进入是加行道，入胎五菩提是见道修道，十个月与十地相结合，出生是不学道转变成化身。这是指，从中阴身开始，具有利他心而寻找身体是资粮道。选择子宫门而取身是加行道。在子宫中进入的行为，自续者们净化是见道修道。十个月象征十地，显现任何增上神的身体，出生时成就化身。如果将现证菩提的体性与四种生处相对应，那么现证菩提的五种中的前两种是父母的精血聚集