Chinese
此外，关于增上生起次第的作法之分类，此处讲述从第九品所说的以火之门作法。以物作法者，出自第二十品：以五甘露或五食，作具有名称之表相。如是说。以髅骨鬘作法者，以髅骨鬘贯串连结。如是等等开示。以手印作法有二，以结手印之门作法者，出自第六十二品：身语意精华合一，五尖、十尖、九尖等，各自精勤修习诸事业。如是说。以金刚铃作法者，摇动金刚三次，天女、龙女、恶种女，以及持誓瑜伽士皆受控制。如是说。归纳为三结尾。如是。若将上述分类收摄起来，增上生起次第是外，方便道上门，以及见、定、受用四者是内，方便道下门是秘密，应如是知晓。或者外内密以及真如四者，外与下增上生起次第相同，内之足为半月形之怀爱火炉，阴部三角形为诛灭，腹部圆形为息灾，胸部四方形为增益之火炉。了知意之识为火神后，口为火炉口，手为火炉杓，所有饮食皆为焚烧物，五蕴、界、处一切皆知为天神与天女之自性后，以彼三者加持，自性之供养即是内之火供。秘密是空性火炉口，鼻尖为火神，金刚为倾倒杓，莲花为盛满杓，菩提心为供品。真如是，心性远离分别念是火炉，识为火神，五蕴为薪柴，界与处，心与心所之五十一心行是助燃物，包含欲妙境之欲妙是供品，五烦恼知为焚烧物后，了知心之等持为盛满倾倒杓，此为世俗，心远离一切戏论为胜义，二者不二即是了知为智慧之火而焚烧。如是亦有主张。四事业自性之分类。如是。四事业之自性确定。
English
Furthermore, regarding the categories of methods for the progressive generation stage, here we explain the method of using fire as a means, as explained in the ninth chapter. As for acting through substances, it is from the twentieth chapter: 'From the five nectars or five foods, create representations with names and signs.' Thus it is said. As for acting through a garland of skulls, it is shown by 'stringing and binding them into a garland of skulls,' and so on. As for acting through mudras, there are two types: acting through establishing mudras, which is from the sixty-second chapter: 'Body, speech, and mind are combined into one essence. The five tips, ten tips, and nine tips, each of the actions are thoroughly meditated upon.' Thus it is said. As for acting through the vajra bell, it is said: 'By ringing the vajra three times, goddesses, naginis, and women of evil lineage, as well as oath-bound yogis, are brought under control.' Thus it is said. These are gathered into three conclusions. Right. If those categories above are gathered together, the progressive generation stage is external, and the upper gate of the path, as well as the four: view, meditation, enjoyment, are internal. The lower gate of the path is secret, and should be understood as three. Alternatively, of the four: external, internal, secret, and suchness, the external is similar to the lower progressive generation stage. The internal: the feet are the half-moon-shaped fire pit of subjugation, the crotch is the triangular fierce one, the belly is the round peaceful one, the chest is the square expanding fire pit. Having understood the mind's consciousness as the fire god, the mouth is the homa hole, the hands are the homa ladle, all eating of food is the burnt offering. Having understood all the aggregates, elements, and sense bases as the nature of gods and goddesses, and having blessed them with those three, the natural offering is the internal fire offering. The secret is the space homa hole, the tip of the nose is the fire god, the vajra is the pouring ladle, the lotus is the filling ladle, and bodhicitta is the offering substance. Suchness is: the nature of mind, being free from conceptual thought, is the fire pit; consciousness is the fire god; the five aggregates are the firewood; the elements and sense bases, the fifty-one mental factors arising from mind, are the kindling; desirable qualities together with their objects are the offerings; and the five afflictions are known as the substances to be burned. Having understood the samadhi of the mind as the filling and pouring ladle, that is conventional truth. The mind being free from all elaboration is ultimate truth. The non-duality of these two is understood as the fire of wisdom and burned. Thus it is also asserted. The categories of the nature of the four actions. Right. The nature of the four actions is determined.
Chinese
根据时机和后续，寂静的类别有内外两种。外在是平息疾病、邪魔和敌人。内在是平息烦恼和分别念。对于增益，如果确定内外两种，外在是滋养和增长。滋养方面，有滋养病人、滋养死者、滋养庄稼、滋养昆虫等，以及像在体内滋养骏马等。增长方面，有寿命增长，即延长寿命的方法；种族血统增长，即增加数量；财富受用增长，即扩大规模；以及福德增长，即获得善报的方法。这四种是外在的，而内在是果位法身和智慧增长的方法。调伏有勾招和摄集两种。外在方面，有像陀罗尼，即总持之类，勾招各种事物的方法，以及将不顺从的敌对邪魔两种转化为顺从，使不信仰者产生信仰，从而进行调伏。内在方面，有在自心本性中摄集果位法身、语、意、功德、事业五种的方法。猛烈的降伏，有将敌人和邪魔驱逐到其他地方的方法，为了彻底制服而进行镇压，使失去记忆而疯狂，从口中胡言乱语，使身体无法动弹而被诅咒，使身体和肢体没有血肉而干枯，使失去记忆而变得愚痴，彻底抛到其他地方而转移，以及分离身心而注入其他众生的心识中。通过这些方法，瑜伽士可以降伏外在的敌人和邪魔，以及降伏内在的烦恼之敌和邪魔的方法。行为方法有两种：念诵，是方便道的行为方法；以及真实，是实际事业的行为方法。详细阐述如下：其中，方便道的行为方法又分为秘密和内在两种。如果以内在的方式，结合上门的脉轮四轮来解释方便道，那么在脉轮的位置上，以四种事业的形象显现，即火供孔、倾注血肉、从骨架处的“扬”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中生风，在三岔路口的“让”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）上用火点燃的热量，融化燃烧物脉轮处的明点，布施到各个脉轮中，从而生起无分别的智慧，焚烧烦恼和分别念。如秘密一般，下门的调伏之境是明妃。
English
According to the occasion and sequence, the categories of pacification are twofold: outer and inner. The outer is to pacify diseases, obstacles, and enemies. The inner is to pacify afflictions and discursive thoughts. As for increase, if we identify the two, outer and inner, the outer is nourishing and increasing. In terms of nourishing, there is nourishing the sick, nourishing the dead, nourishing crops, nourishing insects, and so on, as well as extensively nourishing things like excellent horses within the body. In terms of increasing, there is increasing lifespan, which is the method of prolonging life; increasing lineage, which is increasing numbers; increasing wealth and enjoyment, which is increasing scale; and increasing merit, which is the method of obtaining good fortune. These four are outer, while the inner is the method of increasing the fruition body and wisdom. Subjugation is twofold: attracting and gathering. Outwardly, there are methods of attracting various things, such as dharanis, which are types of mantras, and transforming the two kinds of uncooperative enemies and obstacles into cooperative ones, making the disbelieving believe, thereby subjugating them. Inwardly, there is the method of gathering the five aspects of fruition—body, speech, mind, qualities, and activity—within the nature of one's own mind. Fierce forceful action includes methods of expelling enemies and obstacles to other places, suppressing them to prevent them from rising again, causing them to lose their memory and go mad, causing them to babble nonsense, causing their bodies to be unable to move and be bewitched, causing their bodies and limbs to be without flesh and wither, causing them to lose their memory and become foolish, completely throwing them to other places and transferring them, and separating their body and mind and implanting them into the consciousness of other sentient beings. Through these methods, the yogi can subdue outer enemies and obstacles, as well as the methods of subduing inner afflictive enemies and obstacles. There are two methods of action: recitation, which is the method of action of the path of means; and direct, which is the method of action of actual activity. This is explained in detail as follows: Among these, the method of action of the path of means is further divided into secret and inner. If we explain the path of means in an inner way, combining it with the four chakras of the upper gate's channels and elements, then in the position of the chakras, the forms of the four activities manifest, namely, the homa pit, the filling and pouring of blood and flesh, the arising of wind from the "yam" (Tibetan: ཡྃ་, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal meaning: wind seed syllable) at the skeletal juncture, and the heat of the fire ignited on the "ram" (Tibetan: རྃ་, Devanagari: रं, Romanized Sanskrit: raṃ, Literal meaning: fire seed syllable) at the triple junction. By melting the bindu of the burning substance at the channel location and giving it to the channels and elements, non-conceptual wisdom arises, burning away afflictions and discursive thoughts. Like the secret, the realm of subjugation of the lower gate is the consort.
Chinese
明点的力量。如果结合权势的三界来解释，那么，母体的空性中存在四种形象的护摩孔，父体的金刚杵是护摩的斜面，父体的明点是布施的焚烧物，由此生起乐空智慧，烦恼的贪欲分别念被焚烧。这是智慧解脱道的方法。这有两种：一是修持见解之义的方法，二是剩余的形象。第一种有内外两种。计数。简要指示，以及共同指示内在的业。正直。通过智慧之路进行的方法，在见解之后修持的方法，需要通过内外两种方式进行修持，如内在的禅定之门修持方式如上所述。༈。外在是无量。正直。在外在之后修持无量本身也具备四种业。如神祇续部所说：为了勾召寂静金刚界，伟大的勾召者班杂尔阿姆古夏（藏文：བཛྲ་ཨཾ་གུ་ཤ，梵文天城体：वज्र अंकुश，梵文罗马拟音：vajra aṅkuśa，金刚钩）。为了通过慈爱使智慧增长，伟大的增长者班杂尔巴夏赫利（藏文：བཛྲ་པཱ་ཤ་ཧྲཱིཿ，梵文天城体：वज्र पाश ह्रीः，梵文罗马拟音：vajra pāśa hrīḥ，金刚索）。为了将伟大的喜悦掌控于两端，伟大的束缚者班杂尔斯佛达班（藏文：བཛྲ་སྥོ་ཊ་བྃ，梵文天城体：वज्र स्फोट बं，梵文罗马拟音：vajra sphoṭa baṃ，金刚锁）。为了通过舍弃铃铛将其摧毁为尘土，伟大的摧毁者班杂尔甘德嘿（藏文：བཛྲ་གྷཎྜེ་ཧོ，梵文天城体：वज्र घण्टे हो，梵文罗马拟音：vajra ghaṇṭe ho，金刚铃）。如是说。法主说，慈爱是寂静，悲悯是猛烈，喜悦是增长，舍弃是控制。这是在等持的自性中圆满的方式。这外在的无量是从获得四分之四中说的，因此，后得的无量四具备四业的方式，如经中所说是合理的。剩余的形象有两种。计数。一般和正直，通过剩余形象之门进行四业的方法有两种：通过佛塔之门进行四业的方法，以及通过火供之门进行四业的方法。其中，通过佛塔之门进行的方法是，如《幻化肢分》中所说：四业制作擦擦的方法。以及《增长品》第二十品中也说：以黑色发光的佛塔，镇压邪魔的林伽。如是说。特别是火供的行为。这有两种。计数。种类和正直。佛塔在上面已经说过，之后是通过火供之门进行四业的方法，有十五或十一个意义。第一个是处所，是寂静和增长二者的吉祥处所。
English
The Bindu of Power. If explained in relation to the three realms of power consciousness, then, in the emptiness of the mother, there is the homa pit in the form of four activities, the father's vajra is the slope of the homa, and the father's bindu is the substance burned in offering. From this, the wisdom of bliss and emptiness arises, and the afflictions of desire and conceptualization are burned away. This is the method of the wisdom liberation path. There are two aspects to this: the method of practicing the meaning of the view, and the remaining image. The first has two aspects, outer and inner. Counting. Briefly indicating, and commonly indicating the inner activities. Straight. The method of acting through the path of wisdom, the method of practicing after the view, needs to be practiced through two ways, outer and inner, as the inner way of practicing through the gate of samadhi is explained above. ༈. The outer is immeasurable. Straight. Meditating on the immeasurable itself after the outer also has four complete activities. As it is said in the Tantra of the Deities: "In order to summon the peaceful Vajradhatu, the great summoner Vajra Ankusha (藏文：བཛྲ་ཨཾ་གུ་ཤ，梵文天城体：वज्र अंकुश，梵文罗马拟音：vajra aṅkuśa，Diamond Hook). In order to increase wisdom through love, the great increaser Vajra Pasha Hrih (藏文：བཛྲ་པཱ་ཤ་ཧྲཱིཿ，梵文天城体：वज्र पाश ह्रीः，梵文罗马拟音：vajra pāśa hrīḥ，Diamond Noose). In order to subdue great joy to both ends, the great binder Vajra Sphota Bam (藏文：བཛྲ་སྥོ་ཊ་བྃ，梵文天城体：वज्र स्फोट बं，梵文罗马拟音：vajra sphoṭa baṃ，Diamond Chain). In order to destroy it into dust with the bell of equanimity, the great destroyer Vajra Ghante Ho (藏文：བཛྲ་གྷཎྜེ་ཧོ，梵文天城体：वज्र घण्टे हो，梵文罗马拟音：vajra ghaṇṭe ho，Diamond Bell)." It is said. Chöje said that love is peaceful, compassion is fierce, joy is increasing, and equanimity is control. This is how it is complete in the nature of equipoise. This outer immeasurable is said from obtaining four parts, so the four immeasurables of subsequent cognition have the way of completing the four activities, so it is reasonable as stated in the scripture. The remaining image has two aspects. Counting. General and straight, there are two methods of performing the four activities through the door of the remaining image: the method of performing the four activities through the door of the stupa, and the method of performing the four activities through the door of the fire offering. Among them, the method of performing through the door of the stupa is, as it is said in the Magical Manifestation Limb: "The method of making tsa-tsas for the four activities." And also in the twentieth chapter of the "Increasing Chapter": "With the black, radiant stupa, suppress the lingam of obstacles." It is said. In particular, the activity of fire offering. There are two aspects to this. Counting. Categories and straight. The stupa has been mentioned above, and afterwards, the method of performing the four activities through the door of the fire offering has fifteen or eleven meanings. The first is the place, which is the auspicious place for both pacifying and increasing.