Chinese
因为是引发安乐之故。明点即是提迪拉迦。以业之风所引发，于脐轮之中燃烧。获得春后善满足，平等入定而安住。此乃嘿汝嘎具光荣，说是春之明点。依凭瑜伽母之身形，能动与不能动皆安住。如是春与明点彼等混合，成为春之明点之理是：所谓业之风，从修习之力，脐间与密处之间的脉中脉增长，于彼处生起引发安乐之新风，其首先燃烧位于脐下四指处的梵天之火，火风一同从中脉中行进，于脐轮之中使ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：嗡）字燃烧。而且梵天之火，唯是红色，脐之莲花虽是红白混合，然红色居多，且由红色所掌控。因此其难以燃烧，故燃烧彼者，需先燃烧其他。脐之火燃烧之后，心间的春融化降至脐间，与拙火红色相混合，从而更加以殊胜安乐而满足，于脐之中央，红白二者一同平等融入而安住，是为春点结合，既是春也是明点，故为春点结合。所谓获得春，引变中说，与婆珊陀相遇而喜。说获得即是相遇之转变甚好。从混合中获得的智慧，是圆满次第之本尊具光荣嘿汝嘎，为调伏烦恼故为勇士。如是春与明点之能力等，遍布瑜伽母脉之身形，依凭而能动之风与不能动之界等，也由春点真实加持而安住。此是正说。真实而言，春之自性安住之方式是不变的安乐明点，明点之自性安住之方式是所有形象的拙火，彼二结合即是瑜伽母，即是依凭所有形象之身形而执持，于一切稳动中真实安住，此乃了义。此处依凭身形而
English
Because it is the cause of inducing bliss. The bindu is Tīlaka. By the urging of the wind of karma, it blazes in the center of the navel wheel. Having obtained spring, one is well satisfied, entering into equanimity and abiding. This is Heruka, glorious and brave, said to be the spring bindu. Relying on the form of the yogini, both moving and unmoving abide perfectly. Thus, the way in which spring and bindu mix and become the spring bindu is as follows: The so-called wind of karma, from the power of meditation, the central channel between the navel and the secret place expands, and a new wind that induces bliss arises there. It first ignites the fire of Brahma located four fingers below the navel, and the fire and wind together go from within the central channel, causing the letter Aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：嗡) to blaze in the center of the navel wheel. Moreover, the fire of Brahma is only red, and although the navel lotus is a mixture of white and red, red is predominant and controlled by red. Therefore, it is difficult to ignite, so to ignite it, it is necessary to ignite something else first. After the navel fire blazes, the spring of the heart melts and descends to the navel, mixing with the red heat, and is even more satisfied with supreme bliss. In the center of the navel, the two, white and red, merge equally and abide, which is the union of spring and bindu. It is both spring and bindu, so it is the union of spring and bindu. The so-called obtaining spring, in the changed translation, says, "Happy to meet Vasanta." Saying that obtaining is the transformation of meeting is very good. The wisdom obtained from the mixture is the deity of the completion stage, the glorious Heruka, and is a hero for subduing afflictions. Such powers of spring and bindu pervade the forms of the yogini's channels, and relying on them, the moving winds and the unmoving elements are also perfectly blessed and abide by the spring bindu. This is the direct meaning. In reality, the way the nature of spring abides is the unchanging bliss bindu, and the way the nature of bindu abides is the heat of all forms. The union of these two is the yogini, that is, relying on and holding the form of all forms, abiding truly in all that is stable and moving, this is the definitive meaning. Here, relying on the form,
English
Pa. It is correct as it says, "Nongmi holds the form" and "Guo's form is held." Even in a state where it is not used as a path, when death and union occur, the karma wind moves, which is similar to the way the essence drops combine. The karma wind arising from practicing the path also has three aspects: arising from relying on one's own body with skillful means, arising from the condition of another's body with wisdom, and appearing from relying on the great mudra free from elaboration. The latter also has two types, with form and without form, but the one with form is the best. From the karma wind igniting the inner heat until the essence drops combine, there is a vast sequence, which will be explained below. There are also two types of essence drops: the conventional material essence drop and the ultimate wisdom essence drop. The former also has two types, used as a path and not used as a path. The second is: With the distinction of body, speech, and mind, there are three doors that arise, which are going and coming, and this resides in all bodies. The wind entering the body is the body vajra recitation, entering from the door of the left channel; the wind going out is the speech vajra recitation, going out from the door of the right channel; this wind residing within all bodies is the mind vajra recitation, which is how it exists during the time of the basis of samsara. When used as a path, the way it arises from the central channel is also different, and the left and right channels are also controlled by the central channel only to the extent that they do not abandon their respective characteristics. This shows that the nature of all speech resides in the original three letters, and that conventionally, all winds are established as the sound of the three letters, and that during the practice of the path, the yogas of wind all become the way of vajra recitation. Furthermore, many predecessors believe that this verse again shows the nine body doors, etc., that were mentioned earlier. If that were the case, there would be no need to show more categories of meaning, and it would become a fault of repetition. Third: In the navel chakra, there is the image of the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: none), which is generally known to be short. In the heart, there is the letter Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ), the length of which is two. In the throat, with the image of the letter Oṃ (Tibetan: ཨོཾ, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal meaning: Oṃ), the length is said to be three. On the forehead, there is the letter Haṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Haṃ)
English
Hair and bindu are imperishable. This explains the meaning of the four chakras' letters, showing the state of prana and bindu. The short A syllable in the navel chakra is the only standard for the length of letters. The long HUM syllable in the heart chakra is a combination of the Ha and U syllables, and because it has length, it is the second standard. The OM syllable in the throat is a combination of the three syllables A, U, and Ma, has a prolonged sound, and is very precious, so it is the third standard. The HAM syllable in the forehead is sound, that is, nada, bindu, that is, brain rotation, imperishable, that is, the tseg-drag mark, that is, the lunar phase, the Ha syllable itself, these four letters mixed together, very, very long, is the fourth standard. This also, in the base stage, the nature of the prana flowing from the navel chakra rises upwards, so it becomes long in the heart, very long in the throat, and very, very long in the forehead, that is, the crown chakra, and the sum of these becomes various kinds of verbal expressions. From the point of view of bindu, the crown chakra has four parts of bindu, the throat has three parts, the heart has two parts, and the navel chakra is completely exhausted, not even one part, because it is closest to the fire of tummo, so the white part exists in a dry way. If that path is taken, then while the red part increases, the white part will also grow. The above-mentioned three states of prana arising, entering, and abiding are said to exist in the sound of letters, and all the arrangements of letters mentioned here and to be mentioned below do not exist in the form of letters. The form of letters is not visible to those in the world with innate intelligence, but for those with different regions and lifespans, because it needs to be completed in a short time, some people say that, it is just a newly created conventional symbol of the world. Although it does not exist that way, in the order of analysis, it can be visualized as a form, because that is just a symbol and sign. Therefore, it is the same no matter how you visualize the letters of different regions and different beings. However, in conventional terms, it is said to exist in the sound of letters, and its meaning is also, for example, the A syllable in the center of the navel chakra, not like the echo of a hollow cave, always making a sound, but refers to the ability to produce the A syllable in the mouth. However, in different tantras
Chinese
诸多不同的说法等全部不相违背的原因是，这是因为声音是所有形态的缘故。如果认为随便修什么都可以，虽然是所有形态，但是修持如来所说之法，就能生起真正的智慧，从其他法门则不能生起，因为所有道都超离了分别念的范畴，是所有善逝的行境，对于法性是衡量标准。此外，书写文字等，会变成真如的象征，因为它所象征的意义是事物的实相。以四轮的次第区分，地等大种，在四个时段中加持后，四个刹那真实生起，是四喜的自性，专注于四种瑜伽。以殊胜喜的自性，成为能作和所作的事物，以金刚萨埵的自性，在此如何安乐享受。这些说明了四轮的特点，风、界、智慧等的区分，即地等四大种的明点及其风，以及四个时段的风，四个刹那和四喜的智慧，以及四种瑜伽的区分，都从四个根本轮产生。也就是说，在肚脐生轮的中央，是地界的精华明点，在心间法轮的中央，是水界的精华明点，在喉间受用轮的中央，是火界的精华明点，在头顶大乐轮的中央，是风界的精华明点。因为这个原因，从肚脐产生地风，从心间产生水风，从喉间产生火风，从头顶产生风的风。所谓四个时段，时段的间隙和变化，时辰和杖是与时段相关的法。四个时段为一日一夜，也就是说，虽然从四个脉轮产生风的方式不同，但数量都是两万一千六百，这些从鼻孔中流动的时刻，如前所述，被四族四母或单味所加持。
English
The reason why all the various statements and so on are not contradictory is that it is because sound is in all forms. If you think that it is okay to meditate on anything, although it is in all forms, meditating on what the Tathagata said will generate true wisdom, but not from other paths, because all paths are beyond the realm of conceptualization, are the realm of all Sugatas, and are the measure of Dharma-nature. Furthermore, writing letters and so on will become symbols of Suchness, because the meaning it symbolizes is the reality of things. By distinguishing the order of the four wheels, the great elements such as earth, after being blessed in four periods, four moments truly arise, are the nature of the four joys, and are devoted to the four yogas. With the nature of supreme joy, it becomes the object of action and agent, with the nature of Vajrasattva, how to enjoy bliss here. These explain the characteristics of the four wheels, the distinctions of wind, elements, wisdom, etc., that is, the bindus of the four great elements such as earth, their winds, and the winds of the four periods, the four moments and the wisdom of the four joys, and the distinctions of the four yogas, all arise from the four root wheels. That is to say, in the center of the navel emanation wheel, there is the essence bindu of the earth element, in the center of the heart Dharma wheel, there is the essence bindu of the water element, in the center of the throat enjoyment wheel, there is the essence bindu of the fire element, and in the center of the crown great bliss wheel, there is the essence bindu of the wind element. For this reason, earth wind arises from the navel, water wind arises from the heart, fire wind arises from the throat, and wind of wind arises from the crown. The so-called four periods, the intervals and changes of the periods, the hours and staffs are the dharmas related to the periods. Four periods make one day and night, that is to say, although the way wind flows from the four chakras is different, the number is the same at twenty-one thousand six hundred, and when these flow from the nostrils, as mentioned above, they are blessed by the four families, four mothers, or single taste.