Chinese
因为是菩提萨埵的清净，所以说诸根识与从菩萨所化现的忿怒尊和清净相结合。一般来说，在种姓和有种姓的情况下，诸忿怒尊被认为是菩萨的化现。然而，这次在此处，这些忿怒尊是从五如来所化现，而不希望是从菩萨们所化现。所净化的对境，即聚集一切的阿赖耶识，与能净化的智慧轮相结合。所净化的对境，如同风吹动而觉醒于境，能净化的忿怒尊进行勾招和遣返，因此五忿怒尊与五风相结合，勾招和遣返等事业与觉醒于境相结合。因此，有些人认为五忿怒尊在此处被说成是五根的清净，另一些人则认为是被说成是五业力的清净，对此进行破除矛盾。但在自宗，如上所述。一般来说，对于在不同情况下出现不同的清净，不需要破除矛盾。例如，在仅仅修习心间坛城时，心间坛城的忿怒尊与业力相结合，但在三合一坛城的情况下，身坛城的忿怒尊必须与业力相结合，就像这样。之后是书写文字，即增长从胎中出生的有情之六界的能力，以及书写这样的文字，与身语意加持等灌顶相加，即洗浴，以及身语意三门的力量增长，从而进入各种三门的事业，以及以前没有睡眠和觉醒的区别，但从那以后开始觉醒，以及净化梦境和深度睡眠的生起。如果接受七灌顶的咒语灌顶，孩子出生时是不清净的，用水洗浴而进行灌顶等等，需要结合所净化之境和能净化者。因为父亲与方便智慧三族，母亲与方便智慧六族相结合，所以通过身语意三门，父亲和母亲平等，通过从智慧贪欲分别的三族之门，净化对女性的过度迷恋，以及种姓主进行增长，即进入自己的种姓之业，以及身的增长，即六脉和六蕴的力量逐渐圆满，以及命的增长，即风的力量圆满。
English
Because it is the purity of the Bodhisattva, it is said that the sense consciousnesses are combined with the wrathful deities transformed from the Bodhisattvas and purity. Generally, in the case of lineage and those with lineage, the wrathful deities are considered to be emanations of the Bodhisattvas. However, this time in this context, these wrathful deities are emanations from the five Tathagatas, and it is not desired that they are emanations from the Bodhisattvas. The object to be purified, which is the aggregation of all consciousnesses, is combined with the wheel of wisdom that purifies. The object to be purified, like the wind moving and awakening to the object, the wrathful deities who purify perform the actions of summoning and sending back, so the five wrathful deities are combined with the five winds, and the actions of summoning and sending back are combined with awakening to the object. Therefore, some argue that the five wrathful deities are said to be the purity of the five senses in this context, while others argue that they are said to be the purity of the five karmic powers, and they refute the contradictions. But in our own system, it is as explained above. In general, there is no need to refute contradictions for the occurrence of different purities in different situations. For example, when only meditating on the heart mandala, the wrathful deities of the heart mandala are combined with karmic power, but in the case of the three-combined mandala, the wrathful deities of the body mandala must be combined with karmic power, just like that. After that, writing the letters is to increase the power of the six elements of the sentient being who has already been born from the womb, and adding the empowerment of writing such letters with the blessings of body, speech, and mind, etc., is bathing, and the power of body, speech, and mind increases, thus engaging in various activities of the three doors, and although there was no distinction between sleeping and waking before, from then on, awakening, and purifying the arising of dreams and deep sleep. If one receives the mantra empowerment of the seven empowerments, the child is impure at birth, and the empowerment is performed by washing with water, etc., it is necessary to combine the object to be purified and the purifier. Because the father is combined with the three families of skillful means and wisdom, and the mother is combined with the six families of skillful means and wisdom, through the three doors of body, speech, and mind, the father and mother are equal, and through the three families' doors that are separated from the wisdom of desire and attachment, purifying the excessive infatuation with women, and the lineage lord increases, that is, engaging in the activities of one's own lineage, and the increase of the body is the gradual completion of the power of the six channels and the six aggregates, and the increase of life is the completion of the power of the winds.
Chinese
明点的增盛是诸界之力的圆满，智慧的增盛如仅是所净，则是贪的力量圆满。四种增盛的所净是同时的，接近十六岁，从之前的孩童转变为青年的阶段之间。 二者，将修持的真实道次第与正法结合，此时需要将中间的善妙圆满次第结合。也就是在阿瓦都提（藏文）中安置三个字，是说阻止风的去、来、住三种作用，使其落入中脉本身。由此威力，脐轮拙火时时增长火焰之力的光芒到达顶轮之间。顶轮的明点仅能降下微小的融化之乐，却无法完全融化。拙火的热力所控制的，以脐轮和顶轮的吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字来表示。此后，依靠在中脉内发生的燃烧滴漏之力的作用，在等持中，阻止十二时节的风在左右脉中运行，使其唯一落入中脉，获得明空乐的浓厚无分别念，如同后得之火融化明点一般，是命勤支。之后，从歌声策动的五者中，风融入脐轮的不坏明点，是由眼母策动；融入心间是嘛嘛格；融入喉间是白衣母；融入顶轮是度母；融入顶髻或额间是金刚界自在母的所得份额，但实际上是由四位天女普遍策动来表示。而且，风不融入就无法燃烧智慧拙火，一般而言，拙火都是明点的自性光芒，特别是智慧拙火是不坏明点的自性光芒。风融入时，就成了风的不坏明点的体性，随即就成了空色自性的拙火燃烧，这是在生起圆满次第的道时，虽然最初是从脐轮开始，但此时不必完全按照其先后顺序结合，而是结合主次顺序。在顶髻处，虚空
English
The increase of bindus is the perfection of the power of the elements, and the increase of wisdom, if only what is to be purified, is the perfection of the power of attachment. Since the objects of purification of the four increases are simultaneous, it is between the age of nearly sixteen, from the previous child to the stage of becoming a youth. Secondly, combining the actual path of practice, the completion stage, with the Dharma, it is necessary to combine the intermediate virtuous completion stage at this time. That is, placing three letters in the Avadhuti (Tibetan) means stopping the three functions of the wind going, coming, and staying, so that it falls into the central channel itself. By this power, the light of the power of the fire of the navel chakra's tummo constantly increases and reaches between the crown chakra. From the bindu of the crown chakra, only a small amount of melting bliss can descend, but it cannot be completely melted. What is controlled by the heat of the tummo is represented by the Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hūṃ) syllable of the navel chakra and the crown chakra. Thereafter, relying on the effect of the burning and dripping that occurs within the central channel, in equanimity, all the winds of the twelve seasons flowing in the left and right channels are stopped, causing them to fall solely into the central channel, obtaining thick non-conceptualization of clear light bliss, like the fire of subsequent attainment melting the bindu, which is the life-force branch. Then, from the five that are urged by song, the winds dissolving into the indestructible bindu of the navel chakra are urged by Locanā; dissolving into the heart is Māmakī; dissolving into the throat is Pāṇḍaravāsinī; dissolving into the crown chakra is Tārā; dissolving into the uṣṇīṣa or forehead is the share of Vajradhātvīśvarī, but in reality, it is represented by the four goddesses universally urging. Moreover, if the winds do not dissolve, the wisdom tummo cannot be ignited. In general, all tummo is the self-luminous radiance of bindus, and especially the wisdom tummo is the self-luminous radiance of the indestructible bindu. When the wind dissolves, it becomes the nature of the indestructible bindu of that wind, and immediately it becomes the burning of the tummo of the nature of emptiness and form. This is when the path of the completion stage arises, although it initially starts from the navel chakra, but at this time it is not necessary to completely combine it according to its order, but rather combine it with the order of importance. At the uṣṇīṣa, the sky
Chinese
以智慧界为主的空色之自性，五种智慧拙火燃烧，即主尊父母与四能女金刚等。在顶轮融化之时，也会秘密地融化。由此，以智慧界为主的拙火，具有五种智慧而燃烧。之后，金刚萨埵舒展和收摄，以及舒展天空界之诸神也属于此范畴。其余从额头舒展风界为主，从喉咙舒展火界为主，从脐轮舒展地界精华为主的五种智慧拙火燃烧，以舒展风火水土之诸神为代表。如此，这些是与执着的上半部分结合的。然后，在顶轮菩提心融化，与拙火燃烧相混合，以金刚力迎请智慧尊，象征到达誓言尊处。顶轮之明点到达额头，与额头融化的明点相混合，与风界的拙火融为一体，是以极大的力量使之味同。同样，依次类推，在喉咙明点与拙火相混合，是以智慧穷尽者使誓言尊进入智慧尊。在心间融化的明点与拙火相混合，是以莲花穷尽者使誓言尊与智慧尊无二无别而使之喜悦。在脐轮五明点相混合，五拙火相混合，变得无二无别，是以降阎魔穷尽者使誓言尊与智慧尊无二无别地束缚为代表。这些在迎请和遣返之时，与圆满次第执持的次第不相同，是因为在生起次第的仪轨中，需要迎请、遣返、束缚、喜悦、味同的次第，所以才会有所不同。然而，从头顶而来的次第来看，对于五种执着的分类的相续进行调伏和成熟，并没有差别，所以即使次第不同也没有过失。然后是安立字，象征着在六轮中稳固上下降的喜乐之位。以身语意加持和灌顶，是从执着的后半部分，顶轮的燃烧滴露结合开始。
English
The blazing of the five wisdom ḍākinīs, the nature of emptiness and form, with the wisdom realm as the main aspect, is the main deity, father and mother, together with the four energetic vajra women. When dissolving in the crown chakra, they also dissolve secretly. From that, the blazing of the ḍākinī with five wisdoms, with the wisdom realm as the main aspect, occurs. After that, Vajrasattva is emanated and withdrawn, and the emanation of the deities of the sky realm also belongs to this category. Furthermore, the blazing of the five wisdom ḍākinīs, with the wind element as the main aspect from the forehead, the fire element as the main aspect from the throat, and the essence of the earth element as the main aspect from the navel, is represented by the emanation of the deities of wind, fire, water, and earth. Thus, these are combined with the first half of grasping. Then, the melting of bodhicitta in the crown chakra and the mixing with the blazing ḍākinī is represented by invoking the wisdom being with vajra force, and going to the presence of the samaya being. The bindu of the crown chakra reaches the forehead and mixes with the bindu that melts in the forehead, becoming one taste with the ḍākinī of the wind element, which is making it of equal taste with great force. Similarly, by analogy, the mixing of the bindu and the ḍākinī in the throat is the wisdom terminator causing the samaya being to enter the wisdom being. The mixing of the melting bindu and the ḍākinī in the heart is the lotus terminator making the samaya and wisdom beings inseparable and pleasing them. The mixing of the five bindus in the navel and the mixing of the five ḍākinīs, becoming inseparable, is represented by the Yama terminator binding the samaya and wisdom beings inseparably. These, at the time of invocation and withdrawal, are different from the order of holding the completion stage, because in the ritual of the generation stage, the order of invocation, withdrawal, binding, pleasing, and equal taste is required, so there is a difference. However, from the point of view of the order coming from the crown of the head, there is no difference in taming and maturing the continuum of the five divisions of grasping, so there is no fault even if the order is not the same. Then, the placing of the letters represents the stabilizing of the places of joy that ascend and descend in the six chakras. The blessing and empowerment of body, speech, and mind is from the latter half of grasping, the union of the blazing and dripping from the crown chakra.