Chinese
被稱為“堆積的蘊”時，那是它的血統，即六蘊轉化之道的真諦智慧。六髮神是：緊接著的神，左邊的神，無畏者，他的兒子，有權者，以及時間之火，他們依次被認為是地、水、火、風、空、耶的自性。為了淨化它們，依次是光明、光邊、寶生、不空成就、不動、金剛薩埵。金剛以金剛加持是：一般來說，金剛薩埵也被稱為彎刀之族，但{因為這些等等，大多數時候金剛薩埵是獨一金剛杵，而不動明王是五峰金剛杵。兩者都被歸為金剛部，因此，不分大小地將六部和五部並列的情況很多。}。第二，四金剛的加持，身的加持是在各個神的頂髻等處：天空的壇城是綠色的，智慧的壇城是藍色的，兩者都是圓形的，容易理解月亮、太陽、聲音、時間。字母阿是不動明王等等，將字母本身觀想為神的本質，這些被視為神，並被安置在月亮等神的座位上。這是身體中存在六界的自性，雖然六部勝者本來就存在，但它就像一個象徵，代表了它們的顯現。第二，生命的清淨是：諸神的肚臍等，這是五命壇城，其自性本來就存在於不可摧毀的語音中，這裡是它顯現的象徵。第三，明點的加持是：諸神的額頭等，四個月亮等是四明點，四個字母是四金剛，因此四明點的自性本來就是四身，此時是象徵著它們清晰顯現。第四，以智慧加持是：金剛如寶等，輪迴時期的四種漏失的樂、住、念的狀態，其自性是法性不變的樂，但沒有顯現，此時顯現的象徵是阿字。也就是說，阿字是
English
When it is said to be "the aggregate of heaps," that is its lineage, namely, the wisdom of the truth of the path that transforms the six aggregates. The six gods with matted hair are: the immediate god, the god on the left, the Fearless One, his son, the Powerful One, and the Fire of Time, who are believed to be the nature of earth, water, fire, wind, space, and ye respectively. To purify them, they are successively Illuminator, Border of Light, Ratnasambhava, Amoghasiddhi, Akshobhya, and Vajrasattva. Vajra blessing Vajra is: In general, Vajrasattva is also called the family of curved knives, but {because of these and so on, most of the time Vajrasattva is the single-pointed vajra, and Akshobhya is the five-pointed vajra. Both are classified as Vajra family, therefore, there are many cases where the six families and the five families are juxtaposed without distinction of size.}. Second, the blessing of the four vajras, the blessing of the body is at the crown of each deity, etc.: the mandala of the sky is green and the mandala of wisdom is blue, both of which are round, and the moon, sun, sound, and time are easy to understand. The letter A is Akshobhya, etc., and the letter itself is meditated upon as the essence of the deity, and these are regarded as deities and placed on the seats of deities such as the moon. This is the nature of the six elements residing in the body, and although the six victorious ones have been there from the beginning, it is like a symbol representing their manifestation. Second, the purification of life is: the navels of the deities, etc., these five life mandalas are by nature originally present in the indestructible sound, and here is a symbol of its manifestation. Third, the blessing of bindu is: the foreheads of the deities, etc., the four moons, etc. are the four bindus, and the four letters are the four vajras, so the nature of the four bindus is originally the four kayas, and at this time it is a symbol of their clear manifestation. Fourth, the blessing with wisdom is: vajra as jewel, etc., the state of the four leaky pleasures, dwelling, and thoughts of the time of samsara, whose nature is the unchanging bliss of dharmata, but it has not manifested, and the symbol of its manifestation at this time is the letter A. That is to say, the letter A is
English
It should also be understood that the indestructible letter has infinite meanings. {Therefore, here, "Akshara Mahasukha" (Tibetan, Sanskrit Devanagari, Akshara Mahasukha, Immutable Great Bliss) is the unchanging great bliss; "Akara Kara Namkun Namme" (Tibetan, Sanskrit Devanagari, Akara Kara Namkun Namme, A-syllable all exists, all does not exist) is the emptiness that possesses all forms but abandons the appearance of phenomena, possessing all perfections; the A-syllable symbolizes the union of bliss and emptiness. Furthermore, if this vast mandala is combined with the vast rituals of the four yogas, then the generation stage of the deity yoga is not yet fully complete, and similarly, purification and purified results are not yet complete, but generally, since the lineage lord has already blessed it, the ritual of the generation stage of the deity yoga is also complete, and what is to be purified and the purified result are also complete, therefore, after the lineage lord's blessing, the Vajra Four Seals of Blessing will appear as a sign of having become two purities. || Second, regarding the method of combining the basis, path, and fruit of the Karma Supreme, as described above, first, when combined with the impure Dharma of Samsara, in the tenth month of the womb, the body, speech, and mind of the sentient beings in the womb and the power of the bindu increase, and the element of wind also increases slightly, the central channel is filled, existing like a stick, and although there is no external appearance now, in the clear appearance of the mind, there will be memories of the previous actions of the three doors of body, speech, and mind. The purification methods for these are the five syllables and the practice of Avadhuti. At this time, a mixture of fire and wind arises from the navel,} and the winds all abide in their respective positions, merely moving, let alone flowing outward, and there is little transfer between the chakras, however, the fire and wind of the navel stir and churn them at this moment, which is purified by the melting of the light of the Hum (Tibetan, Sanskrit Devanagari, Hum, Hum) syllable. Then, temporarily, sentient beings become unconscious due to intense feelings, and their heads and feet are reversed, which is purified by melting in the form of bindu. There, although the wind does not actually flow outward now, but now as a harbinger of the imminent flow, due to the stirring of the light of the Hum (Tibetan, Sanskrit Devanagari, Hum, Hum) syllable earlier, the winds of the five elements abide in all directions, earth in the navel, water in the heart, fire in the throat.
Chinese
在顶髻处，虚空的诸风汇集，即使尚未到达鼻孔，也在那些位置剧烈摇动和运行，并明显地趋向于此，通过歌声的激励来进行净化。将五个脉轮和五位明妃与之结合。在此，由于这些风的运动，从先前无意识的昏厥中，稍微产生一些明亮之相。在那之后，虚空界的风具有极大的力量，被引导至顶髻处，它遍布心脏的十条脉，并且从四个脉轮的中心也剧烈摇动，并向上趋向，通过虚空风之位置的主要部分顶髻，到达鼻脉的根部之间，是胎儿在子宫口将手和脸显露出来的时期。由主要本尊父母和四位金刚能母一起进行净化。那时，一股微小的外在风进入鼻孔，那是通过将它吸收到坛城主尊的身中来进行净化的。当外在的风进入内部，没有融入内部也没有停留，而是向外散发时，它引导其他的风也从鼻孔中运行。{因此，这里的藏族人认为，生起誓言尊和迎请智慧尊这二者的净化对象，有先后相继、有先后确定、有同时进行这三种情况。虽然自己的宗派是按照后一种情况，但无论如何，引导所有风的，必须是由一个风的主要部分，即极其摇动的风来完成，而不是由智慧（耶谢）来摇动，也不是四大要素的主要部分，因此，主要和摇动的基础相同，由虚空来完成。运行时，像清澈的液体一样流动，并且因为是极其主要的，所以首先运行的是智慧之风。那是通过金刚萨埵的开展和收摄来进行净化的。首先，中脉的风运行着智慧的界，即五十六有足。之后，通过左右的区分，按照虚空、风、火、水、土，或者土、水、火、风、虚空的顺序运行风时，从所有脉轮位置都会运行风，从心脏分离出的脉，以及从顶髻和前额运行的风降落，那是佛父母。流向喉轮、感官和业力轮的风运行，那是菩萨父母。
English
At the crown, the winds of space gather, and even though they have not yet reached the nostrils, they intensely vibrate and move in those places, and clearly tend towards this, purification is done through the encouragement of song. Combine the five chakras and five consorts with it. Here, due to the movement of these winds, a slight appearance of clarity arises from the previous unconscious faint. After that, the wind of the space element, possessing great strength, is led to the crown, it pervades the ten vessels of the heart, and also vibrates intensely from the center of the four chakras, and tending upwards, through the main part of the space wind's location, the crown, until it reaches the root of the nasal vessels, is the time when the fetus reveals its hands and face at the mouth of the womb. Purification is done by the main deities, father and mother, together with the four Vajra Power Mothers. At that time, a subtle external wind enters the nostrils, that is purified by absorbing it into the body of the main deity of the mandala. When the external wind enters internally, it does not dissolve internally nor does it stay, but when it goes out, it leads the other winds to also move from the nostrils. {Therefore, here the Tibetans believe that the objects of purification for generating the Samaya Being and invoking the Wisdom Being are either sequential, definitely sequential, or simultaneous. Although one's own tradition follows the latter case, in any case, leading all the winds must be done by one of the main parts of the wind, that is, an extremely moving wind, and not by wisdom (Yeshe) moving, nor by the main part of the four elements, therefore, the basis of the main and the moving is the same, it is done by space. When running, it flows like clear liquid, and because it is extremely main, the wisdom wind runs first. That is purified through the expansion and contraction of Vajrasattva. First, the wind of the central channel runs through the realm of wisdom, that is, the fifty-six with feet. After that, through the distinction of left and right, when the wind runs in the order of space, wind, fire, water, earth, or earth, water, fire, wind, space, wind will run from all chakra locations, the vessels separated from the heart, and the wind flowing from the crown and forehead descends, that is the Buddha parents. The wind flowing to the throat chakra, the senses, and the karma chakra runs, that is the Bodhisattva parents.
Chinese
以及忿怒尊等，位于喉咙的残留物和肚脐的脉瓣上的气流是语之瑜伽母等，位于业之轮十二处的气流是，日期神等，位于秘密轮上的气流是，身的门守护等，位于行轮上的气流是龙和极暴怒母等，位于不定脉上的气流是，持明母、欲母、还欲母，与成就生众一起进行净化。也就是说，以前在脉处，气以潜伏的方式，不明显地活动着，从鼻孔流出五轮作为因缘，在所有脉处，以出入的方式，气的流动变得明显粗大，此时，就使用名为“气生起”的术语。又，将虚空和智慧加在一起，所有的神都融入五界，因此，它们通过降临五气轮来净化。也可以简略地说。此处，对于所净化的事物，是否像其他人大多认为的那样仅仅是气呢？并非如此，所净化事物的自性是，当下那一刻的所有蕴界之集合，或者，身语心意四者的集合，而其特点是，气的流动所支配的力量强大，因此才特别强调，因此，从作为非共同征相的角度来说，才说所净化的事物主要是气的流动。这与第一世嘉瓦仁波切的情况也类似，蕴界之集合，或者，身语意的集合是所净化事物的自性，而各个阶段成就各自的脉是其特点，是征相和特点，并非仅仅将脉作为所净化的事物。像这样，虚空轮的开展和迎请智慧的这些时候，不是肉眼所能观察到的，因为那时既有赤裸的婴儿，又有拿着布幡的矛盾之处，与为了生存而开始奔波，感官正对境界，像开展本尊一样以哭泣的方式发出声音是相符的。在此，按照自宗，从开展内虚空轮开始的。
English
And the wrathful deities, etc., the flow of air residing in the remnants of the throat and the navel's pulse petals are the speech yoginis, etc., the flow of air residing in the twelve places of the wheel of action are the date deities, etc., the flow of air residing in the secret wheel are the body's gatekeepers, etc., the flow of air residing in the action wheel are the nagas and the extremely wrathful mothers, etc., the flow of air residing in the uncertain pulses are the vidyadharas, desire mothers, returning desire mothers, together with the accomplished elemental beings, purify them. That is to say, previously in the pulse places, the airs were in a latent state, moving imperceptibly, but from the nostrils, the five mandalas flow as a cause, and in all the pulse places, the flow of air becomes manifestly coarse in the manner of coming and going. At this time, the term "air arising" is used. Moreover, by combining space and wisdom, all the deities are integrated into the five elements, therefore, they are purified by the descent of the five air mandalas. It is also permissible to say it briefly. Here, is the object of purification only air as most others believe? It is not so, the nature of the object of purification is the collection of all the aggregates and elements of that particular moment, or the collection of the four, body, speech, mind, and wisdom, and its characteristic is that the power dominated by the flow of air is strong, therefore it is particularly emphasized, therefore, from the point of view of being a unique sign, it is said that the object of purification is mainly the flow of air. This is also similar to the case of the First Gyalwang Rinpoche, the collection of aggregates and elements, or the collection of body, speech, and mind is the nature of the object of purification, and the accomplishment of each pulse in each stage is its characteristic, it is a sign and a characteristic, it is not that only the pulse is taken as the object of purification. Like this, these times of developing the space mandala and inviting wisdom are not objects of perception for the physical eye, because at that time there is both a naked child and the contradiction of holding a cloth banner, it is in accordance with starting to run for survival, the senses facing the objects, and uttering sounds in the manner of crying like developing a deity. Here, according to our own system, starting from the development of the inner space mandala.