English
I have perfected the power of the tortoise, and having transformed into the form of a deity, I am purified. This refers to the fact that, for the generation stage of purifying womb-born beings, there are four or five kinds of manifest enlightenment. The first is the intention of Heruka Galpo, which is that the state of existence at the time of death, including the bardo, is the mind of emptiness, without food or drink, and the consciousness that is close to and receives the gandharva is purified by the seed of the deity, and that itself is also the blurred and soft things that are the mixture of semen and blood, the two, and wind, the third. From the seed itself, it is purified by becoming a hand seal, and the hand seal that gradually becomes hard is purified by becoming a ball of light, and finally, it transforms its place of dwelling into fish and turtles, etc., of the pervader (Vishnu), and finally, having perfected the power, it is purified by transforming into the form of a deity. Root (verse): Here, the three condensed empowerments that arise are: the hand seal is the body, the letters are the speech vajra, the mind is the union of the hand seal itself, the three empowerments of the vajra are the father tantra tradition. This refers to the fact that, for the essence of the mind vajra of all the victorious ones, the five-pronged vajra, and the essence of the speech vajra, the seed syllables such as Āḥ (ཨཱཿ，Āḥ，啊) and Hūṃ (ཧཱུྃ，Hūṃ，吽), and the essence of the body vajra, one meditates on the complete form of all the deities, thereby causing the three doors to be purified to mature into the three vajras. The first of the three empowerments of the vajra is that when the white and red essences gather in the womb, the consciousness of the gandharva enters. The second is that the state of the mixture and transformation of semen, blood, and mind experiences five kinds of experiences. The third is that the five elements separate and gather, and when the body is completely formed, it is purified at birth, and at the time of fruition, the interdependence of accomplishing the three doors into the three vajras is established. Root (verse): From the intermediate state, searching for a body is the path of accumulation, the entry of consciousness into the womb is the path of joining, the five enlightenments of entering the womb are the paths of seeing and meditation, the ten months are combined with the ten grounds, and birth is the path of no more learning, transformed into a manifestation body. This refers to the fact that, from the intermediate state, searching for a body with the mind of benefiting others is the path of accumulation. Choosing the womb door and taking a body is the path of joining. The actions of entering the womb, the self-continuum ones purify, are the paths of seeing and meditation. The ten months symbolize the ten grounds, manifesting the body of whatever superior deity, and at birth, the manifestation body is accomplished. If the essence of manifest enlightenment is correlated with the four modes of birth, then the first two of the five manifest enlightenments are the gathering of the semen and blood of the parents.
Chinese
结束。第三是中有神的意识进入。第四是体验那三者混合变化的阶段。第五是胎生阶段的圆满。根本颂：第一现证月轮是，胎生精液湿生津，卵生父亲化生空。这是说，其中所要净化的，五蕴中是色蕴，五界中是地界，身体是阿赖耶识，烦恼是愚痴，胎生的父亲的界，湿生的津液，卵生的父亲，化生的空性部分。净化的方法是，观想由毗卢遮那佛的自性阿字（藏文：ཨཱ་，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）所生的第一现证月亮坛城，是形象道。它的自性是诸法如镜中之像显现，信解为如镜智是信解道。并且法身的智慧无碍显现是果道。依靠三种道，转为二资粮圆满的缘起，称为加持道。根本颂：同样第二日轮是，胎生尘土湿生暖，卵生母亲化生明。这是说，同样所要净化的，是受和空界，烦恼是悭吝和傲慢，胎卵湿化四生的母亲的界和部分，暖和明的部分。净化的方法是，观想由宝生佛的自性嘎字（藏文：ཀཱ་，梵文天城体：का，梵文罗马拟音：kā，汉语字面意思：嘎）所生的太阳坛城是形象道，自性是信解诸法平等性的智慧是信解道，并且通达轮涅的自性一体的智慧无碍显现，所以是果道和第三道。根本颂：第三现证具种子和手印，精尘二者之间识进入，四生之间中有识净化。这是说，根据上面的解释，所要净化的是想和风界，语意的意识，贪欲是四生所有的中有，取受的意识。净化方法是，观想阿弥陀佛的自性具有种子和手印是形象道，它的自性是信解诸法不混杂的智慧是信解道，并且诸法无碍显现和了知一切的智慧是果。
English
End. Third is the consciousness of the intermediate being entering. Fourth is experiencing the stages of the transformation of the mixture of those three. Fifth is the completion of the womb-born stage. Root text: The first Abhisambodhi, the lunar mandala, is the sperm of the womb-born, the moisture of the moisture-born, the father of the egg-born, and the empty part of the miraculously born. This means that what is to be purified in it is the form aggregate among the five aggregates, the earth element among the five elements, the body is the alaya consciousness, the affliction is ignorance, the element of the father of the womb-born, the moisture of the moisture-born, the father of the egg-born, and the empty part of the miraculously born. The method of purification is to contemplate the first Abhisambodhi lunar mandala arising from the nature of Vairochana, the letter A (Tibetan: ཨཱ་, Devanagari: आ, Romanized Sanskrit: ā, literal Chinese meaning: A), as the appearance path. Its nature is that all dharmas appear like images in a mirror, and believing in mirror-like wisdom is the belief path. And the unobstructed manifestation of the wisdom of the Dharmakaya is the fruit path. Relying on the three paths, transforming into the interdependent arising of the completion of the two accumulations is called the blessing path. Root text: Similarly, the second solar mandala is the dust of the womb-born and the warmth of the moisture-born, the mother of the egg-born and the clear part of the miraculously born. This means that what is to be purified in the same way is feeling and the space element, the afflictions are stinginess and pride, the element and part of the mother of the four births of womb, egg, moisture, and miraculous birth, the warmth and clear part. The method of purification is to contemplate the solar mandala arising from the nature of Ratnasambhava, the letter Ka (Tibetan: ཀཱ་, Devanagari: का, Romanized Sanskrit: kā, literal Chinese meaning: Ka), as the appearance path, the nature is believing in the wisdom of realizing the equality of all dharmas as the belief path, and the unobstructed manifestation of the wisdom of realizing the nature of samsara and nirvana as one, so it is the fruit path and the third path. Root text: The third Abhisambodhi is with seed and mudra, consciousness enters between sperm and dust, and purifies the intermediate state consciousness between the four births. This means that according to the above explanation, what is to be purified is perception and the wind element, the consciousness of speech and mind, and desire is the intermediate state of all four births, the consciousness of taking. The method of purification is to contemplate the nature of Amitabha with seed and mudra as the appearance path, its nature is believing in the wisdom of realizing that all dharmas are not mixed as the belief path, and the unobstructed manifestation of all dharmas and the wisdom of knowing everything is the fruit.
Chinese
这三者作为道用。根本：第四现证三种合一。精液、心三者融为一体，以及暖湿生的暖和意识，化生的明空分，中阴融入的部分都要净化。这是说，其中所净化的，是行和风界，所作是五门之识，嫉妒投入四生处的受生，如卵生一般，是意识和精液相融，暖湿的暖和意识相融，化生的明空少分和中阴相融的部分。能净化的是，以义成之体性，日月手印和种子字合一，观想成明点丸的形状是形象，其体性是诸佛事业融为一体的智慧，对此信解是信解，由此成就一切众生的事业的智慧是果，道和三者。根本：第五现证成就身，从四生处的生处圆满后，对粗大境觉醒诸根，轮回的形象连同部分都要净化。蕴和界，以及识的集合，于处清净，具足三座的本尊，与涅槃和安住之方式相符，乃是从因到果的黑汝迦本身。这是说，其中所净化的，是识蕴和地界，以及连同意的八识聚执为法性的部分，烦恼嗔恚，四生处的身体成就的阶段等。能净化的是，以不动之体性，生起因的黑汝迦父母是身的形象，出生后对诸根觉醒，从而净化轮回的形象连同部分，而且如本尊的形象那样支分肢节等完全圆满一样，信解智慧也圆满一切功德，其体性与法界智成为一体是果，道和三者。二是自果咒的功德生起之方式，轮回的四种化身之生有，以及蕴界，识，和烦恼的部分等，以五现证的净化所净化后，圆满为因的金刚持，如受生一般，是父母所代表的净化之所依。
English
These three are used as the path. Root: The fourth Abhisambodhi unites the three aspects. The semen, the three minds merging into one, as well as the warmth and consciousness of heat and moisture-born beings, the clarity and emptiness of transformation-born beings, and the parts that merge with the intermediate state must all be purified. This means that what is purified therein are formations and the wind element, what is done is the consciousness of the five gates, the womb-born of jealousy entering the four birth places, like egg-born beings, it is the merging of consciousness and semen, the merging of the warmth and consciousness of heat and moisture, the clarity and emptiness of transformation-born beings, and the parts that merge with the intermediate state. What purifies is, with the nature of Don Drub (meaning accomplished), the sun and moon hand symbols and seed syllables united, contemplating the form of a bindu sphere is the form, its nature is the wisdom of the deeds of all Buddhas merged into one, believing in this is belief, the wisdom that accomplishes all the deeds of all beings is the fruit, the path and the three. Root: The fifth Abhisambodhi accomplishes the body, after the birthplaces of the four birth places are complete, the senses awaken to coarse objects, the appearance of samsara along with its parts must be purified. The aggregates and elements, and the collection of consciousness, purified in their place, the deity complete with three seats, in accordance with Nirvana and the way of abiding, is the Heruka himself from cause to effect. This means that what is purified therein are the aggregate of consciousness and the earth element, and the part of the eight aggregates of consciousness, including the mind, that is held as the nature of Dharma, afflictive emotions, anger, the stages of the body's accomplishment in the four birth places, etc. What purifies is, with the nature of Akshobhya, generating the Heruka parents of the cause is the form of the body, after being born and awakened to the senses, thereby purifying the appearance of samsara along with its parts, and just as the limbs and branches of the deity's form are completely perfect, believing that wisdom also perfects all qualities, its nature becoming one with the Dharmadhatu wisdom is the fruit, the path and the three. Secondly, the way to generate the qualities of the self-fruit mantra is, the birth of the four manifestations of samsara, as well as the aggregates, elements, consciousness, and the parts of afflictive emotions, etc., after being purified by the purification of the five Abhisambodhis, completing as the Vajradhara of the cause, like the womb-born, is the basis of purification represented by the parents.