English
Because there are many situations, if those two are like that, is saying that the four limbs are incomplete just a cunning argument to find fault with others? It will not exceed any of the failures to understand the main point. Also, to control with the power of wind, the wind-mind must be absorbed into the central channel. If you do that with focus, it will also become like that. It is extremely difficult to do that with focus alone, so it is easier to be able to do that with the power of wind. Furthermore, according to your view, the control of the completion stage is better than the control of the generation stage, because the control of the completion stage requires the action of the coarse wind, and the control of the generation stage only requires the subtle meditative yoga. Therefore, there are two ways to gain victory over the wind. Just gaining victory over the coarse wind does not require the wind-mind of the completion stage system to be absorbed into the central channel. There are many non-Buddhists who have just this much, and they are superior to you who debate and establish the generation and completion stages here, because they can clearly show the signs. At this time of the generation stage, it is enough to just gain victory over the coarse. If that can also control the coarse bindu, then what need is there to mention control? At the time of the subtle bindu of the generation stage, it is not that the wind is not absorbed into the central channel at all. You yourselves also need to acknowledge this truth when the body is secluded during the practice of the holy path. Furthermore, many Indian scholars say that whatever is said in the completion stage from this teaching is also in the generation stage, so observe carefully and be cautious. Do not dance without thinking as soon as you hear the sound of a drum. In response to that, my own view is that the root of wisdom, whether it is much or little in the central channel, the wisdom that arises from the cessation of wind is unique to the completion stage. The wisdom of the coarse wind slightly absorbed in the coarse central channel is also necessarily present at the time of the subtle bindu of the generation stage. Also, writing letters with the focus of conceptual thought and the blessings of secret space, etc., although not absolutely necessary for the people of the completion stage, there is no fault in the people of the completion stage practicing those. The absorption of the coarse wind into the coarse central channel, in the system of other paṇḍitas, is the actual absorption of the wind into the Avadhuti (Tibetan: དྷཱུ་ཏཱིར་，Sanskrit Devanagari: धूतীর，Sanskrit Romanization: dhūtīr, Chinese literal meaning: pure channel).
Chinese
无论谁想与时轮法相符，都只是一种方法，并不能完全理解融入明妃（dhati）的方式。然而，实际的意义是：在圆满次第中，通过使六个脉轮中的宝瓶气稳定，在与明妃结合之前进行滋养，并且在金刚和莲花中也引入空性之形，因此，不变化的明点以金刚表示，中脉开口以莲花表示，所以在圆满次第的阶段，观修真实的象征意义，而在生起次第的阶段，只观修表征。特别地，通过“三界一切”等空性之形来束缚明点，并且还说焚烧五如来等。因此，那时左右的十个坛城，以及感官融入对境的止息等，都只在圆满次第中才有，在生起次第中怎么会有呢？因此，不要一味地用谎言来支持自己或自己上师的早期承诺中的错误。因此，这里的大部分根本续部的引文似乎很容易理解，如果理解了之前所说的微细明点的意义，就不会有那些混乱的事情，因此很容易按照自己的体系来解释。虽然根本续部的这些引文本身并没有显示六支瑜伽的确定，但却清楚地显示了六支的特征。大多数自以为懂时轮法的藏人，因为不了解六次第和六支的区别，所以陷入了烦恼。十六岁少女等忆念后作吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）。意思是吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）的表征是中脉的命脉融入命勤，啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）的表征是海螺女的命勤融入命脉。在诀窍中，稍微显示了一些强制结合的方法，但有些人说瑜伽士在那个时候必须口中念诵吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪），我们这是背离了道路的主干，没有走向实践和诀窍的方向。这是为了让整个国家都知道。因为说了在脐轮拙火燃烧，所以直接否定了认为欲望只是梵天之火的想法，五坛城止息等也是从脐轮开始向上，不要做在脐轮之下进行的胡说八道。十六岁一半一半
English
Whoever desires to be in accordance with the Kalachakra system, it is only a method, and it is not a very effective way to understand how to dissolve into the Dakini (dhati). However, the actual meaning is: In the completion stage, by stabilizing the vase breathing in the six chakras, nourishing is done before union with the consort, and since the form of emptiness is also drawn into the vajra and lotus, therefore, the unchanging bindu is represented by the vajra, and the opening of the central channel is represented by the lotus, so in the stage of the completion stage, contemplate the actual symbolic meaning, and in the stage of the generation stage, only contemplate the representation. In particular, the bindu is bound by relying on the form of emptiness such as "all three realms," and it is also said that the five Tathagatas are burned, etc. Therefore, at that time, the ten mandalas on the left and right, and the cessation of the senses entering the objects, etc., are only in the completion stage, how could they be in the generation stage? Therefore, do not make it a point to support the error in your own or your own guru's earlier commitment with lies upon lies. Therefore, most of the root tantra quotations here seem easy to understand, and if you understand the meaning of the subtle bindus mentioned earlier, there will be no such confusion, so it is easy to explain according to your own system. Although these quotations from the root tantra themselves do not show the certainty of the sixfold yoga, they clearly show the characteristics of the six limbs. Most Tibetans who think they know Kalachakra are confused because they do not understand the difference between the six stages and the six limbs. Recalling sixteen-year-old girls, etc., do Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) Phat (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Chinese literal meaning: Phat). The meaning is that the representation of Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) is that the life force of the central channel merges into the life support, and the representation of Phat (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Chinese literal meaning: Phat) is that the life support of the conch shell woman merges into the life force. In the pith instructions, some methods of forced union are slightly shown, but some say that yogis must recite Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) Phat (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Chinese literal meaning: Phat) at that time, we are turning our backs on the trunk of the road and not going in the direction of practice and pith instructions. This is to make the whole country know. Because it is said that the tummo burns in the navel chakra, it directly denies the idea that desire is only the fire of Brahma, and the cessation of the five mandalas, etc., also starts from the navel chakra and goes upwards, do not do the nonsense that is done below the navel chakra. Sixteen years old half and half
Chinese
明点执持等阐述了禅定的支分，容易理解。 “持螺女此大手印。”等阐述了命勤。其他续部中说：“观想鼻尖的油菜籽。”以及“珍宝五色，被称为命和勤。”等等，其意义是脐间的鼻尖，十个轮聚成一个圆球。这也是圆满次第明点瑜伽的另一种类别。如是说。 “三界全部。”等是执持的支分。}与流动的风一起进入中脉明点，使其不再流动。由此，猛烈的火焰中显现三界的影像。这也是圆满次第微细瑜伽的一种类别。“各自收摄大手印。”等各自收摄。又是明点瑜伽的一种类别。其中，各种流动与不流动等是禅定的瑜伽，是微细瑜伽的一种类别。其中，各自收摄和命勤二者与随念稍微相似，禅定和执持二者与禅定稍微相似。因此，也作了这样的明点微细的分类。因为这个原因，在生起次第单独的清净阶段中，两位胜者也以修习微细明点前行的方式转变，那二者是生起次第的究竟，而这两个微细明点虽然是生起次第的组成部分，但却具有圆满次第的重大意义。在胜乐金刚的修法等其他众多法门中，本尊瑜伽的最后有修习拙火，这在圆满次第中几乎都这样宣说。你们这些广弘时轮生起次第释论的人，也毫不考察地承认这一点，那么这和那有什么区别呢？看看吧。因此，生起次第的组成部分微细明点，在某些时候安立为圆满次第的名称，有什么过失呢？需要以不偏袒的智慧来观察。现在，归纳续部的那个教证的意义是，以七十二语瑜伽加持，脐间病脉轮的十二脉瓣和外围的六十脉处所安住的拙火全部燃烧，象征着。
English
The holding of bindus, etc., explains the limbs of samadhi, which is easy to understand. "This conch-holding woman is the great mudra," etc., explains the life force. In other tantras, it says, "Meditate on a mustard seed at the tip of the nose." And, "Precious five colors, are said to be life and effort." Etc., the meaning of which is that at the tip of the nose in the navel, ten wheels are rolled into one ball. This is also another category of the completion stage's bindu yoga. That's what it says. "The three realms are all." Etc., are the limbs of holding.} With the flowing wind, it enters the bindu of the central channel, making it no longer flow. From this, the images of the three realms appear in the blazing light of the fierce fire. This is also one category of the subtle yoga of the completion stage. "Gathering separately is the great mudra." Etc., gathering separately. Again, it is a category of bindu yoga. Among them, various moving and non-moving things are the yoga of meditation, which is a category of subtle yoga. Among them, the two, separate gathering and life force, are slightly similar to mindfulness, and the two, meditation and holding, are slightly similar to samadhi. Therefore, such a classification of subtle bindus is also made. For that reason, even in the stage of purification alone in the generation stage, the two victorious ones also transform in the manner of practicing the preliminary subtle bindus, and those two are the ultimate of the generation stage, and although these two subtle bindus are part of the generation stage, they have great meaning in the completion stage. In many other methods such as the Kalachakra sadhana, at the end of the deity yoga, there is meditation on tummo, which is mostly explained in this way in the completion stage. You who extensively explain the Kalachakra generation stage, also accept this without examination, so what is the difference between this and that? Look. Therefore, what fault is there in applying the term completion stage to the subtle bindu, which is a component of the generation stage, at times? It needs to be examined with unbiased wisdom. Now, the meaning of that quote from the Condensed Tantra is that, blessed by the seventy-two speech yogas, all the fierce fires abiding in the twelve petals of the navel chakra and the sixty places of the outer circle burn together, symbolizing.
Chinese
显现为（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：吼）字。那也是十二时轮，以及从中分出的六十个坛城各自在中脉中停止而圆满的某个时候。在那之后，拙火会稍微燃烧起来，这是生命勤奋圆满的时候。各自燃烧会使各自的脉结稍微解开，但无法摧毁中脉的门闩。那些之中，许多汇聚在一起，与脐轮的火融为一体，因为那有力量，那是从执持的时候在脐轮明点中融入的方式已经发生之后产生的。在生起次第的这个阶段，相信那些汇聚在一起的自性，并且所有那些都是大贪欲智慧金刚的清净的缘故，所以作了（藏文：ཧོཿ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：吼）字一个的表示。智慧精华是指拙火那些全部汇聚的意思，智慧火是指贪欲的光彩增长的意思，但不是普通的贪欲，而是因为骨笛中生命之气上下混合的缘故而获得的禅定体验道的大贪，能够催动脐轮拙火的那个和拙火本身融为一体。然后七十二脉全部猛烈燃烧汇聚在一起，那燃烧又从脐轮到顶轮之间，使五蕴、五界、五根和五境的风融入其中。也就是一个风融入，拙火就燃烧。拙火燃烧，风的剩余部分就融入。这使七万二千脉融化。头部即顶轮的（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：ham，汉语字面意思：航）接触，菩提心融化，并且毫不动摇地束缚在珍宝上的智慧是金刚持，即不泄，那是世俗菩提心的确切体现。因此，拙火焚烧蕴、界、根、境，也就是在等持中那些的显现停止，似乎只剩下燃烧的显现，所有形式都消失，这似乎是在后得的时候。还有，从顶轮和梵穴融化到达喉咙是喜悦等，从脐轮到密处之间说是俱生。说了密处，虽然直到珍宝之间也是稳固的，但要知道在生起次第的时候，虽然能够使密轮融化容易稳固，但不能到珍宝，还有十五分之