Chinese
此外，从那样的状态中，根本金刚持父母融入明点，与中间状态相似。之后，以融化的歌声，使蕴、界、处清净，在具备三座的本尊自性中，显现为果位的金刚持，这是父母二人的儿子之相，净化各种变化。并且，显现为具有相好的自性，成就利益他人的广大事业，与涅槃和安住的方式相符。此外，在日月之间，种子和相的形象融化，是卵生。通过五现证生起融化，以眷属天女的歌声劝请，显现为胎生，是净化的方式。根本：精液、微尘、风三者与心识相连的部分，完全清净，就转变为圆满次第的成熟因。像这样，依赖于赤白明点的二种所依，与之相关的阿赖耶识，在因位时，以能力使其成熟；在有分别的道，生起次第的阶段，依赖于五现证而修习，就成为圆满次第的成熟因。为什么呢？因为在那时，关键在于赤白明点二者和阿赖耶识三者。这些作用的差别，清净、圆满、成熟三者是：各自现证的自性是具有因果关系的，与轮回相应的形象，作为道的所断，净化和清净存在的自性；与诸佛的安住方式相应的意乐，作为道，圆满为各自的智慧；二者都成为圆满次第的成熟因，作为道的结果，成熟为相好的自性。根本：湿生和化生是从二者聚合而生，如阿赖耶识进入的瞬间，色身形成一样。仅仅忆念本尊的名号和现证，就观修圆满手印的生起次第。这是说，对于串习于净化胎生和卵生的生起次第的人们来说，湿生和化生的净化，就像阿努瑜伽一样，被观修得非常重要。不依赖于五现证等繁琐的程序，仅仅念诵各个本尊的心咒，就能从智慧普贤王如来的界中，将世俗谛的部分圆满为本尊身，这就是湿生净化的生
English
Furthermore, from that state, the root Vajradhara parents dissolve into bindu, similar to the intermediate state. Afterward, with the song of melting, purify the skandhas, realms, and sources, and in the nature of the deity possessing the three seats, manifest as the Vajradhara of the fruition, which is the aspect of the son of the two parents, purifying various changes. And, manifesting as the nature possessing signs and marks, accomplish the vast activity of benefiting others, in accordance with nirvana and the way of abiding. Furthermore, between the sun and moon, the seed and the image of the sign dissolve, which is egg-born. Through the arising of the five Abhisambodhis dissolving, urged by the song of the retinue goddesses, manifesting as womb-born, is the way of purification. Root: The part of semen, dust, and wind, together with consciousness, is completely purified, and becomes the maturing cause of the completion stage. Like this, relying on the two supports of red and white essence, the Alaya-consciousness related to it, in the causal stage, is matured by ability; in the path of conceptualization, in the stage of the generation stage, practicing relying on the five Abhisambodhis, it becomes the maturing cause of the completion stage. Why? Because at that time, the key lies in the two red and white essences and the three Alaya-consciousnesses. The differences in the activities of these, the three of purification, completion, and maturation are: the nature of each Abhisambodhi is causally related, the image corresponding to samsara, as the object to be abandoned of the path, purifies and cleanses the nature of existence; the intention corresponding to the way of abiding of the Buddhas, as the path, is completed into their respective wisdoms; both become the maturing cause of the completion stage, as the result of the path, maturing into the nature of signs and marks. Root: Moisture-born and miraculous-born arise from the union of the two, just as the moment Alaya-consciousness enters, the form body is formed. Just by remembering the name and Abhisambodhi of the deity, one meditates on the complete generation stage of the complete mudra. This is to say that for those who are accustomed to the generation stage of purifying womb-born and egg-born, the purification of moisture-born and miraculous-born, like Anuyoga, is meditated upon as very important. Without relying on the elaborate procedures of the five Abhisambodhis, just by reciting the heart mantra of each deity, one can complete the part of the conventional truth into the deity body from the realm of Wisdom Samantabhadri, this is the birth of moisture purification.
Chinese
现在是空乐无别大位。根本：化生刹那念圆满，不依名色朗然明。这是说，像水中鱼跃一样，忆念是何本尊，即于忆念之顷刻，圆满生起。对此，有些人以生起次第支分不全为由加以驳斥，实乃愚昧之举。若如此，化生也需加入出胎等支分。此外，若无四种净治之法，怎能将轮回四相转为道用？若说在各自现证之时，净治四生之习气，那么，按照彼时最初之现证，化生之所净仅为空性部分，于此有何可加入之理？一时俱入之方便，请参阅《现观庄严论》和《律经》。根本：四种修法亦为初业者，主要修习净治卵生之生起次第。次第串习稳固且更稳固，学习与极稳固之威力相应。这是说，对于尚未熟悉二次第者，首先应如大成就者八教一般，主要修习净治卵生之生起次第，然后次第串习，稳固则能胜任生起次第，极稳固则于获得生起次第自在之威力时，学习与湿生、化生相应之法。此外，各自宗派认为净治化生是极瑜伽之生起次第，此说不合理。因为这是胜过胜道的圆满次第随行，故不可于此安立生起次第之宗义。根本：一切皆是如是性之等持，远离一切戏论之智慧音声，一切显现以悲心牵引于生起次第中，显现乃是方便之殊胜道，无有错谬，显现之时即是自性不成立，甚深显空方便智慧相联之道。这是说，一切生起次第皆是如是性之等持，远离一切戏论之法界，并非仅是空性，而是智慧之音声不绝。
English
Now is the great state of indivisible bliss and emptiness. Root: The instantaneously complete remembrance of transformation birth, not relying on name and form, is clearly manifest. This means that, like a fish leaping from the water, the moment one remembers which deity it is, one generates it completely in an instant. Some people criticize this, saying that the stages of generation are incomplete, but this is a foolish objection. If that were the case, then even in transformation birth, one would have to add stages such as emerging from the womb. Furthermore, if there are no four methods of purification, how can the four appearances of samsara be transformed into the path? If it is said that the imprints of the four births are purified at the time of each individual realization, then according to the first realization at that time, the object of purification for transformation birth is only the aspect of emptiness, so what is the justification for adding anything there? As for the practice of entering all at once, please refer to the Manifestation of Realization and the Vinaya Sutra. Root: The four methods of meditation are also for those who are beginners. Primarily meditate on the generation stage that purifies egg-born beings. Gradually become accustomed, stable, and more stable. Learn to be in harmony with the power of extreme stability. This means that for those who are not yet familiar with the two stages, one should first meditate primarily on the generation stage that purifies egg-born beings, as in the Great Accomplishment Eight Teachings. Then, gradually becoming accustomed to it, stability makes the generation stage workable, and extreme stability allows one to learn in accordance with the power of obtaining freedom in the generation stage, in harmony with moisture-born, womb-born, and transformation-born beings. Furthermore, it is unreasonable for each school to consider the purification of transformation birth as the generation stage of supreme yoga. This is because it is superior to the practice of the completion stage of the noble path, so the tenets of the generation stage cannot be established there. Root: All are the samadhi of suchness, the sound of wisdom free from all elaboration, all appearances are drawn into the generation stage by the pull of compassion, appearance is the supreme path of skillful means, without error, and from the moment of appearance, self-nature is not established, the profound path of the union of appearance and emptiness, skillful means and wisdom. This means that all stages of generation are the samadhi of suchness, the realm free from all elaboration, which is not merely utter emptiness, but the uninterrupted sound of wisdom.
Chinese
以恒常显现的等持和大悲的力量所牵引而生起的生起次第，是无谬的殊胜方便道，并且从显现之时起，自性即不成立，因此本体是空性。深奥的显现和空性二者无别，是方便与智慧双运之道。在灌顶时，以加持转移的力量，或者依靠第三种譬喻的智慧在相续中生起，是从仪轨中获得的。其他在经部道中依靠闻思，或者如果依靠密咒道，则必须从续部的讲解和口诀的指示中去理解。也就是说，原始的心性是空性法身的精华，因此像虚空一样可以理解；是光明报身的自性，因此像日月一样自身光明；显现方式是化身的本体，因此像如意宝一样，所需所愿任运成就，是善逝的精华，或者说是诸佛三身的蓝图，本来就自然具备的。这样，本体的安住方式没有错乱，却被突如其来的我执牵引到轮回的过患之中，并且对六道众生以邪见进行种种思量，但对自己的本性却没有丝毫的损害。如果如实地证悟了这种实相，就是见到了圣者的真谛，因此也说生起次第并非一定要很了不起。而且，对于最初的业力者来说，（生起次第）是成就圆满次第的重要原因。生起次第的基础，即如是性的等持，在凡夫位只是事后推测，因此一切法都显现为不可思议的真如的影像，像等持一样生起的光辉，显现为大悲，将这种信解行的心生起安立为普贤等持，并通过它的牵引来成办生起次第的因缘资粮，这是无谬的方便道。根本：与此相违的，有相执著的生起次第，在外道和鬼神中也有。意思是说，一般来说，与三摩地等相违的，有相执著的生起次第，在外道，也就是执持外道宗见的一些人和大多数鬼神中也有。一般来说，有些外道也会行善，但他们的相续被誓言所束缚。
English
The arising stage that arises, drawn by the power of the samadhi of constant appearance and great compassion, is the supreme and unerring path of skillful means, and since its nature is not established from the very moment of appearance, its essence is emptiness. The profound appearance and emptiness are inseparable, and it is the path of the union of skillful means and wisdom. At the time of empowerment, either through the power of the transference of blessings, or relying on the wisdom of the third analogy, if it arises in the mind-stream, it is obtained from the ritual. Otherwise, in the Sutra path, it is based on listening and contemplation, or if it relies on the Mantra path, it must be understood from the explanation of the Tantras and the instructions of the oral teachings. That is to say, the primordial mind itself is the essence of the empty Dharmakaya, so it can be understood like the sky; it is the nature of the clear Sambhogakaya, so it is self-illuminating like the sun and moon; the way it appears is the embodiment of the Nirmanakaya, so like a wish-fulfilling jewel, it spontaneously accomplishes all needs and desires, it is the essence of the Sugata, or the blueprint of the three bodies of the Buddhas, which is naturally inherent from the beginning. In this way, although there is no confusion about the way the essence abides, it is led into the midst of the faults of existence by the sudden clinging to self, and although it is completely conceived with wrong thoughts about the six realms of beings, there is not the slightest deterioration in its own nature. If one realizes that state of being exactly as it is, one has seen the truth of the noble ones, so it is also said that the arising stage does not necessarily have to be great. Moreover, for those who are initially karmically inclined, it is said to be an important cause for accomplishing the completion stage. The basis of the arising stage, the samadhi of suchness, is only a post-inference on the level of ordinary beings, so all phenomena appear as mere reflections of the inconceivable suchness, and the radiance that arises like samadhi appears as great compassion. Establishing this mind of faith and practice as the Samantabhadra samadhi, and accomplishing the accumulation of causes for the arising stage through its drawing, is the unerring path of skillful means. Root text: The arising stage with attachment to characteristics that contradicts this also exists in non-Buddhists and the classes of demons. This means that, in general, the arising stage with attachment to characteristics that contradicts the three samadhis, etc., also exists in non-Buddhists, that is, some people who hold non-Buddhist views, and most of the classes of demons. In general, some non-Buddhists also perform virtuous deeds, but their minds are bound by vows.