Chinese
卵生即是变成蛋，同样地，湿生也是依靠处所，太阳是热，月亮是湿。种子手印是中阴的风心。欢喜和合以及身圆满是在热湿的中央形成身体。化生的处所是出生之处。种子手印是中阴的风心。欢喜和合是依靠贪恋处身而滋养。身圆满是象征身体刹那间形成，并加以净治。以五现证菩提之门生起次第是：精液所象征的月亮形象是镜智。精血所象征的太阳是平等性智。象征进入中阴红白之间的种子手印是妙观察智。象征精血心三者混合的光芒欢喜和合圆满是成所作智。象征在胎中形成身体的身圆满是法界体性智。如此，以佛陀近道之因的等持而现证五菩提，从通达五智的自性而于果位的体性中成佛。喜金刚云：月亮是镜智。第七之第七是平等性。自生本尊的种子手印是，名为个别观察。一切 统一是精进。圆满是法界清净。智者应知仪轨。又，从坛城之轮，自生子和他生子两种方式生起，以及金刚四种仪轨生起等，所有广大的生起次第都是净治胎生和卵生的道路。三种仪轨生起等所有简略的生起次第，都是将其他两种生处作为净治的道路。此处有些人说，本尊身形手印相同，却出现九个支分本尊，所以不是手印相同。这没有过失。譬如树木，一根树根有很多枝叶，但仍说是一棵树，道理是一样的。如果将清净、圆满、成熟三者结合，修持这手印相同的道路，就能清净从酥油胎中形成身体，以及鱼、乌龟、猪，和人狮等最初的出生次第的习气。向上享用。
English
Oviparous is to become an egg, and similarly, moisture-born also relies on the place, the sun is heat, the moon is moisture. The seed mudra is the wind-mind of the intermediate state. Joyful union and complete body are the formation of the body in the center of heat and moisture. The place of spontaneous birth is the place of birth. The seed mudra is the wind-mind of the intermediate state. Joyful union is nourished by the power of craving and accepting the dwelling body. Complete body symbolizes the instantaneous formation of the body and purifies it. The generation method through the five Abhisambodhis is: the moon image symbolized by semen is the mirror-like wisdom. The sun symbolized by blood is the wisdom of equality. The seed mudra symbolizing entering between the red and white of the intermediate state is the wisdom of discernment. The radiance symbolizing the mixture of semen, blood, and mind, the complete joyful union is the wisdom of accomplishing activities. The complete body symbolizing the formation of the body in the womb is the wisdom of the Dharmadhatu. Thus, through the samadhi of the near path of the Buddha, the five Abhisambodhis are realized, and from understanding the nature of the five wisdoms, Buddhahood is attained in the essence of the fruition. The Hevajra says: The moon is the mirror-like wisdom. The seventh of the seventh is equality. The seed mudra of the self-born deity is called individual observation. All Unification is diligence. Perfection is the purification of the Dharmadhatu. The wise should know the ritual. Furthermore, the generation from the wheel of the mandala, the two ways of self-born sons and other-born sons, and the generation of the four Vajra rituals, etc., all the extensive generation stages are the path of purifying womb-born and egg-born beings. All the abbreviated generation stages, such as the generation of the three rituals, are applied as the path of purifying the other two birthplaces. Here, some say that although the deity's body and mudra are the same, nine branch deities appear, so the mudra is not the same. This is not a fault. For example, a tree has many branches and leaves from one root, but it is still called one tree, and the principle is the same. If the three, purification, completion, and maturation, are combined, practicing this path of the same mudra purifies the habits of the initial birth order, such as the formation of the body in the womb of ghee, and fish, turtles, pigs, and man-lions. Upward enjoyment.
Chinese
圆满报身显现为所化众生的化身，从入胎到诞生之间的种姓力量进行祈祷，从而圆满结果。中间以大悲心的牵引，奠定生起双运果位的基础，成为上道成熟的因缘。第二，讲述与出生次第的中间和后续阶段相符的，具有戏论的瑜伽。其中，所调伏的是，从婴儿出生到长出牙齿之间称为“弥邬童”，从长出牙齿到掉落之间称为“拉拉达格达卡”，从那之后到十六岁与女性交往的阶段称为“广大的拉玛纳”这三种状态作为所调伏的对象。能调伏的是，道次第中说：“轮、聚、数、面、手。”因此，坛城开展，聚…，数…，面手开展等。首先，坛城开展又分寂静和忿怒两种。第一种又分广大、中等、简略三种。广大的是，五部各自的小部本尊和合，五十位本尊父母之上，加上十六位勇士和明妃，八位门神父母，两位作业尊，六位能仁，共八十二位。中等的是，减去各自的小部本尊，五部本尊父母十位之上，加上勇士和明妃，门神父母，作业尊，六能仁，共四十二位。简略的是，五部本尊父母十位之上，加上八位门神父母，共十八位本尊。第二，忿怒尊也分广大、中等、简略三种。广大的是，饮血五部本尊父母，和合小部五十位之上，加上处所神门母自在母二十八位，忿怒十尊父母加上二十位，共一百一十八位本尊父母，这是广大的坛城。中等的是，饮血五部本尊父母十位之上，处所神等如前计数，共七十八位本尊。简略的是，从前者减去忿怒十尊父母二十位，共五十八位本尊。第二，聚开展也分寂静和忿怒两种。第一种又分一聚、三聚、五聚等。第一种一聚是，出自此处：“金刚部中一切具坛城。”因此，中央是不动佛父母和金刚
English
The complete Sambhogakaya appears as the Nirmanakaya for those to be tamed, and by praying to the power of the lineage from entering the womb to being born, the result is perfected. In between, through the pull of great compassion, the foundation for arising as the deity of union is laid, becoming the ripening cause for the higher path. Secondly, the yoga with elaboration of mudras, which corresponds to the intermediate and subsequent stages of the birth sequence, is explained. Among these, what is to be tamed is that the infant is called "Miu Thung" from birth until the teeth grow, and "Rala Dagdaka" from the time the teeth grow until they fall out. From then until the age of sixteen, the stage of associating with women is called "the extensive Ramana." These three states are taken as the objects to be tamed. What tames them is, as stated in the Stages of the Path, "Wheel, cluster, number, face, hand." Therefore, the mandala is elaborated, cluster..., number..., face and hand are elaborated, etc. First, the mandala elaboration is divided into peaceful and wrathful. The first is further divided into extensive, intermediate, and concise. The extensive one is that the five families, each with their small family deities combined, on top of the fifty male and female deities, plus sixteen heroes and heroines, eight gatekeeper male and female deities, two activity deities, and six Thubpas, making a total of eighty-two. The intermediate one is that subtracting the small family deities of each family, on top of the ten male and female deities of the five families, plus heroes and heroines, gatekeeper male and female deities, activity deities, and six Thubpas, making a total of forty-two. The concise one is that on top of the ten male and female deities of the five families, plus eight gatekeeper male and female deities, making a total of eighteen deities. Secondly, the wrathful deities are also divided into extensive, intermediate, and concise. The extensive one is that on top of the fifty male and female deities of the five blood-drinking families, combined with the small families, plus twenty-eight place goddesses, gatekeepers, and powerful mothers, plus twenty male and female wrathful deities, making a total of one hundred and eighteen male and female deities, which is the extensive mandala. The intermediate one is that on top of the ten male and female deities of the five blood-drinking families, the place goddesses etc. are counted as before, making a total of seventy-eight deities. The concise one is that subtracting the twenty male and female wrathful deities from the previous one, making a total of fifty-eight deities. Secondly, the cluster elaboration is also divided into peaceful and wrathful. The first is further divided into one cluster, three clusters, five clusters, etc. The first one cluster is, as stated here, "In the Vajra family, everything is with the mandala." Therefore, in the center are the male and female Akshobhya and Vajra.
Chinese
四种眷属小部和八位父母门神，这十八位是一组。或者说是身语意自性。因此，中央是不动佛，东西方是身之自性毗卢遮那佛和无量光佛，在各自眷属小部围绕之上，从十忿怒尊父母中减去上下二忿怒尊，四十六位本尊是第三组。又在此外，南北方是宝生佛和不空成就佛各自的眷属小部，小忿怒尊父母和二十位勇父空行相加，七十位本尊是第五组。忿怒尊在根本续部中只说了会供修法，但这里在口诀道次第中说：“之后观修一组，三组和五组。”如是所说，一组三组五组，与寂静尊相同，在安住处所门守护和自在母等基础上，中央加上金刚饮血尊父母和各自眷属小部，周围加上十位空行父母和二十位勇父空行，共八十八位本尊是一组。又在这些本尊之上，东西方加上佛陀和莲花饮血尊父母和眷属小部，九十八位本尊是第三组。在这些本尊之上，南北方加上宝生和羯磨饮血尊父母各自的眷属小部，一百一十八位本尊是第五组。第三是数量繁衍，又分为二，首先是寂静尊，又有学习千组，二万四千等，以及学习桑耶寺任运成就三种。首先是：此中说：“具足四十二支分，彼即支分繁衍之主，四十二变为十万分。”因此，自身观为不动佛父母，父尊头顶是毗卢遮那佛，右手是普贤，左手是宝生，左脚是无量光，右脚是不空成就。眼耳鼻舌四处右侧脉轮是内四心，地藏、金刚手、虚空藏、观世音。左侧脉轮是外四心，即慈氏、除盖障、普贤、文殊。右手掌是阎魔敌，左手掌是大威力，左脚心是马头明王，右脚心是甘露漩明王。如是
English
The four pairs of retinue minor families and the eight gatekeeper parents, these eighteen are one mandala. Or rather, they are the nature of body, speech, and mind. Therefore, in the center is Akshobhya, and in the east and west are the self-nature of the body, Vairochana and Amitabha, surrounded by their respective retinue minor families. Above that, subtracting the two wrathful deities above and below from the ten wrathful deity parents, the forty-six deities are the third mandala. Furthermore, in the south and north are the respective retinue minor families of Ratnasambhava and Amoghasiddhi, the minor wrathful deity parents, and adding the twenty heroes and heroines, the seventy deities are the fifth mandala. Although the wrathful deities are only mentioned in the root tantras for assembly and practice, here in the Oral Instruction Lamrim it says, "Then meditate on one mandala, three and five mandalas." As it is said, the one, three, and five mandalas, like the peaceful deities, On the basis of the dwelling place, gatekeepers, and sovereign goddesses, in the center, adding the Vajra Heruka parents and their respective retinue minor families, and around the perimeter, adding the ten Dakini parents and the twenty heroes and heroines, the eighty-eight deities are one mandala. Furthermore, above these deities, in the east and west, adding the Buddha and Padma Heruka parents and their retinue minor families, the ninety-eight deities are the third mandala. Above these deities, in the south and north, adding the Ratna and Karma Heruka parents and their respective retinue minor families, the one hundred and eighteen deities are the fifth mandala. The third is the proliferation of numbers, which is further divided into two. First, for the peaceful deities, there are also three types of learning: learning the thousand mandalas, the twenty-four thousand, etc., and learning the spontaneously accomplished Samye. The first is: It says in this very text, "Endowed with forty-two branches, that itself is the lord of the proliferated branches, the forty-two become a hundred thousand parts." Therefore, visualizing oneself as the Akshobhya parents, the father's head is Vairochana, the right hand is Samantabhadra, the left hand is Ratnasambhava, the left foot is Amitabha, the right foot is Amoghasiddhi. The four places of the eyes, ears, nose, and tongue, the right side channels are the four inner minds: Kshitigarbha, Vajrapani, Akashagarbha, Avalokiteshvara. The left side channels are the four outer minds: Maitreya, Nivaranavishkambhin, Samantabhadra, Manjushri. The right palm is Yamantaka, the left palm is Mahabala, the left sole is Hayagriva, the right sole is Amrita Kundalin. Likewise,