English
It appears as the letter (Tibetan: ཧོཿ, Sanskrit Devanagari: हो, Sanskrit Romanized: ho, Literal Chinese meaning: roar). That is also when the twelve time wheels, and each of the sixty mandalas divided from them, cease in the central channel and are perfected. After that, a little bit of fierce fire will burn, which is when the life force is completely exhausted. Burning separately will slightly loosen each of the knots in the channels, but it will not be able to destroy the latch of the central channel. Among those, many gather together and merge with the fire of the navel wheel, because that has power, that is, it arises after the way of dissolving into the bindu in the navel wheel at the time of grasping has already occurred. In this stage of the generation stage, believe in the nature of those gathered together, and because all of those are the purity of great desire wisdom vajra, the symbol of the single letter (Tibetan: ཧོཿ, Sanskrit Devanagari: हो, Sanskrit Romanized: ho, Literal Chinese meaning: roar) is made. Wisdom essence means the meaning of all those fierce fires gathered together, and wisdom fire means the meaning of the increase of the radiance of desire, but it is not ordinary desire, but the great desire of the meditation experience path obtained because of the mixing of life air up and down in the bone flute, that which can stimulate the fierce fire of the navel wheel and the fierce fire itself merge into one. Then all seventy-two channels burn fiercely and gather together, and that burning again from the navel wheel to the crown of the head causes the winds of the five aggregates, five elements, five senses, and five objects to dissolve into it. That is, when one wind dissolves, the fierce fire burns. When the fierce fire burns, the remaining parts of the wind dissolve. This causes the seventy-two thousand channels to melt. The touch of (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanized: ham, Literal Chinese meaning: hang) at the head, that is, the crown of the head, causes the bodhicitta to melt, and the wisdom that is immovably bound to the jewel is the Vajradhara, that is, non-leaking, that is the exact embodiment of the conventional bodhicitta. Therefore, the fierce fire burns the aggregates, elements, senses, and objects, that is, in equanimity the appearance of those ceases, and it seems that only the burning appearance remains, and all forms disappear, which seems to be at the time of subsequent attainment. Also, the melting from the crown of the head and the fontanelle reaching the throat is joy, etc., and from the navel wheel to the secret place it is said to be innate. Having said the secret place, although it is stable even up to the jewel, know that in the generation stage, although it is possible to make the secret wheel melt easily and stably, it is not possible to reach the jewel, and there are fifteen parts of
Chinese
说十六滴不讲的原因也是那个等语，是不懂要点。圆满次第的时候，从顶髻到宝珠之间，这里和这里能够遮止这样分别说，是因为在那里和那里成就易融不变的明点，是做生起无量功德之因的意思。如果做束缚那达的结合，即使不依赖风力，也姑且算是生起刹那四喜，因为粗明点能够把宝珠抓住回遮，所以没有那么困难。菩提心到了宝珠的时候，名为智慧之法生的自身脉轮的中心等处，被四明点的融乐充满，是明点的瑜伽。如何充满之理是：四明点以遍布全身的方式存在，身体的明点最初在欢喜的刹那融化，因此它最初向下走，遍布从秘密处到宝珠之间。语的明点从脐间到秘密处之上方，心的明点从心间到脐间之上方，智慧的明点说是从喉间到心间之间。当时喉间以上最初融化，现在是移到喉间以下，因此额间和顶髻的分类，此时没有做。在那之后再次向上返回而喜悦是：用三界表示，如镜中影像般的坛城的轮，具有身语意的金刚生起无量的喜悦，使自己的身语意三的垢染清净。如果习惯这个，从外面变成拙火智慧之火显现的三有，能勾召所有的世俗三有，以现量的方式能够证悟，那是微细的瑜伽。这两个微细明点也主要是随念和三摩地的支分。又智慧品中说：勾召智慧的这个再次非常强，那是进入昏昧的；那是束缚僵硬的，一定以胜乐的威力，充满的是欢喜。智慧轮啊。
English
Saying that the reason for not explaining the sixteenth drop is also that, and so on, is not understanding the key point. In the context of the Completion Stage, it is said separately that one can prevent here and here between the crown and the jewel, because the easily melting and unchanging bindu is accomplished there and there. It means that it is the cause of generating immeasurable qualities. If one does the union of bandhana-nada, even if it does not depend on the power of the wind, let it be that it generates the four joys of an instant. Because the gross bindu can grasp and repel the jewel, it is not so difficult. When the bodhicitta reaches the jewel, the centers of the channels of one's own body, named the source of wisdom, are filled with the melting bliss of the four bindus, which is the yoga of bindus. How it is filled is: The four bindus exist in a way that pervades the whole body, and the bindu of the body melts first at the moment of joy, so it goes down first, pervading from the secret place to the jewel. The bindu of speech is said to be from the navel to above the secret place, the bindu of mind from the heart to above the navel, and the bindu of wisdom from the throat to the heart. At that time, the melting above the throat first, now it has moved to below the throat, so the classification of the forehead and crown is not done at this time. After that, returning upwards again and rejoicing is: Indicated by the three realms, the mandala wheel like a reflection in a mirror, the vajra of body, speech, and mind generates immeasurable joy, purifying the defilements of one's own body, speech, and mind. If one is accustomed to this, the three existences that appear as the fire of fierce wisdom from the outside can summon all the mundane three existences. Being able to realize in the form of direct perception is the subtle yoga. These two subtle bindus are also mainly the limbs of mindfulness and samadhi. Also, in the chapter on wisdom, it says: This that attracts wisdom is very strong again, that is, entering into darkness; that is, binding and stiffening, surely with the power of supreme bliss, filling is also joy. Wheel of wisdom, ah.
Chinese
如同轮涅槃，是使之平等，金刚力的作用。同样，忿怒尊的女神们，是极明，确定无疑是瑜伽母续部的身。如是说。此词的字面意义是，之前所说的勾招安住时的忿怒尊，仅仅是首尾金刚力和极力互换而已。也就是，时轮金刚的二十四手勾招时，必须要有金刚力，如前一样。其他用极力勾招就可以了。方法续部的坛城是那样，瑜伽母续部以极力母等五忿怒母那样做。虽然如此，注释以隐义解释的意义精华是，五忿怒尊依次是督底脉的命气，若玛脉的日气，具螺脉的下泄，姜玛脉的月气，从中脉降下的智慧气。那些与拙火的火聚集一体，使智慧萨埵顶上的明点融化，是勾招。安住于脉轮中，不从宝处退转而束缚，所有蕴界以安乐的刹那清凉而悦意，融化乐不改变的安乐中味平等。是微细瑜伽的真实结合，是明点瑜伽。之后，微细瑜伽的真实是融化歌催的真实意义。歌催有两种，其中一个是十六岁末为了圆满安乐而催发。那也以生起次第来说，一时之间，观想四天女催发，明点向上升起。圆满次第的等持时，五轮中心的四大清净力的作用，仅仅是明点向上返回的表示而已。这样，生起次第四支已经说完了。之后，做供养赞颂，是为了圆满本尊瑜伽次第的欢喜宴，和使本尊欢喜的缘故。有些在此处做忆念清净是不好的，大疏中说，观修明点瑜伽和微细瑜伽后，做供养和
English
Just as the wheel of nirvana is that which makes equal, the action of vajra force. Likewise, the wrathful goddesses are extremely clear, and are definitely the body of the yogini tantra. Thus it is said. The literal meaning of this word is that the wrathful ones at the time of attraction and abiding mentioned earlier are merely the exchange of vajra force and extreme force at the beginning and end. That is, when the twenty-four hands of the Kalachakra attract, vajra force is definitely necessary, as before. For others, it is enough to attract with extreme force. The mandala of the method tantra is like that, and the yogini tantra does it like the five wrathful mothers, such as the extremely powerful mother. Although this is the case, the essence of the meaning explained by the commentary in a hidden way is that the five wrathful ones are successively the life force of the dhuti nadi, the solar force of the roma nadi, the downward elimination of the conch-bearing nadi, the lunar force of the kyanga nadi, and the wisdom force that descends from the central channel. Those gather together with the fire of tummo, and the melting of the bindu on the crown of the head of the wisdom sattva is attraction. Abiding in the chakras, bound without retreating from the jewel place, all aggregates and realms are pleased with the coolness of a moment of bliss, and the melting bliss is equal in taste with unchanging bliss. It is the real union of subtle yoga, it is bindu yoga. After that, the reality of subtle yoga is the true meaning of melting song-induced. There are two types of song-induced, one of which is said to be induced at the end of sixteen years for the sake of perfecting bliss. That is also, in terms of the generation stage, at one time, contemplating that the four goddesses induce, the bindu ascends upwards. In the samadhi of the completion stage, the action of the four pure forces at the center of the five wheels is merely a sign of the bindu returning upwards. Thus, the four limbs of the generation stage have been explained. After that, offering and praise are done for the sake of the joyous feast of perfecting the deity yoga sequence, and for the sake of pleasing the deity. It is not good for some to do purification remembrance here, the great commentary says, after meditating on bindu yoga and subtle yoga, doing offering and
Chinese
顶礼赐胜金刚您！像这样赞颂后，然后祈请坛城诸尊返回。如果不念诵紧接着微细瑜伽的供养赞颂，那么就紧接着微细瑜伽进行下面将要讲述的供养仪轨和返回祈请。如果念诵，那么在此之前也进行供养赞颂，这是密宗共同的规矩，务必牢记。这是吉祥时轮的生起次第释论中，深刻的生起次第明点和微细瑜伽的意义明确的第八品。 如此已讲述完毕生起次第的正行，现在是第三，后念诵和供养食子等的瑜伽。包括咒语的念诵瑜伽和座间后行次第等。第一，如根本续中所说：阿咕哈（藏文：ཨ་ཀུ་ཧ་，梵文天城体：अकुह，梵文罗马拟音：akuha，汉语字面意思：阿咕哈）从喉咙生。元音和辅音的体性，以空、风等界，作为朋友而恒常存在。伊租亚夏（藏文：ཨི་ཙུ་ཡ་ཤ་，梵文天城体：इचुयश，梵文罗马拟音：icuyaśa，汉语字面意思：伊租亚夏）从硬腭生。元音和辅音的体性，在风界中真实生起。是水所生者的敌人。日珠惹夏（藏文：རྀ་ཊུ་ར་ཥ་，梵文天城体：ऋटुरष，梵文罗马拟音：ṛṭuraṣa，汉语字面意思：日珠惹夏）从头顶生。元音和辅音的体性，从火界中真实生起。是土所生者的敌人。乌布瓦（藏文：ཨུ་པུ་ལྭ་，梵文天城体：उपुलव，梵文罗马拟音：upulava，汉语字面意思：乌布瓦）从嘴唇生。元音和辅音的体性，从水界中真实生起。是火所生者的敌人。利珠拉萨（藏文：ལྀ་ཏུ་ལ་ས་，梵文天城体：लृतुलस，梵文罗马拟音：lṛtulasa，汉语字面意思：利珠拉萨）从牙齿生。元音和辅音的体性，从土界中真实生起。是风所生者的敌人。火是风的恒常朋友。因为普通的水没有能力，所以火的朋友是风。因为普通的土没有能力，所以水的朋友是土。因为普通的火没有能力，所以土的朋友是水。普通的就是风。舍弃嗡字之后，是}的第一个字母的种类。那正是所有咒语的心髓，形象是圆满的因。何时咒语的第一个字母，与其他辅音重叠，那时为了首先念诵，就从那些之中取第一个。通过元音和辅音的区分，那会变成两种形态。生命的敌人