English
When all the Buddhas are burned, joy arises again, coming to the mandala of the navel chakra, abiding as before. This is to say that most people think that these texts explain both the stages of mantra and the stages of wisdom. However, it only explains the stages of mantra. The recognition of those two stages is also, igniting the fire through the door of contemplation and going back and forth in the lineage of the Tathagata (Tathāgata, Sanskrit: Tathāgata, Romanized Sanskrit: tathāgata, literal Chinese meaning: Thus Come One), and only recognizing the dripping of Bodhicitta from Hūṃ (ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, literal Chinese meaning: Hūṃ). This is not distinguishing the difference between actual and imagined meditation. It is like what is said in "Moon Mirror Wisdom Complete", that for beginners, the mandala of the moon that appears in the mind is regarded as the nature of the actual mirror wisdom. Therefore, this text also mainly explains how to actually ignite the inner heat in the body and generate wisdom, and not just taking the way of burning and dripping through conceptualization as the main meaning. Among them, "this of" refers to what comes from the Dharmakāya (Dharmakāya, Sanskrit: Dharmakāya, Romanized Sanskrit: dharmakāya, literal Chinese meaning: Dharma Body), which is the nature of appearing as great bliss without conceptualization, and becoming one with it, experiencing it, being continuous, and not being contaminated by attachment, is the wisdom of the path like a mirror. The experience of possessing these five natures is the Dharmakāya of the path period here. Moreover, the nature of this generates selflessness and wisdom, which is the nature or abiding of co-emergent joy, because it arises from there. The so-called "going there" means that the wind under the single taste goes into the central channel, and abides by dissolving into the vowel of the form of Aṃ (ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, literal Chinese meaning: Aṃ). As it is said in "O's Transformation": "Go there, the vowel of the form of A". In this way, after the movement of the single taste stops, the karma wind arises in the secret wheel and the lower end of the central channel, thereby igniting the Brahma fire, thereby causing the inner heat Aṃ (ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, literal Chinese meaning: Aṃ) to burn in the mandala of the navel chakra. That is the sow, the syllable Va (ཝཱ, Devanagari: वा, Romanized Sanskrit: vā, literal Chinese meaning: Va) is wind, the syllable Ra (ར, Devanagari: र, Romanized Sanskrit: ra, literal Chinese meaning: Ra) is fire, and Hrī (ཧྲཱི, Devanagari: ह्री, Romanized Sanskrit: hrī, literal Chinese meaning: Hrī) is Ahaṃramati (ཨ་ཧཾ་ར་མ་ཏི, Devanagari: अहंरमति, Romanized Sanskrit: ahaṃramati, literal Chinese meaning: I delight) meaning to make oneself happy, Anāhata (ཨ་ན་ཧ་ཏ, Devanagari: अनाहत, Romanized Sanskrit: anāhata, literal Chinese meaning: Anāhata) is indestructible, meaning the joy that fire and wind cannot destroy. Like Varahi's (ཝཱ་ར་ཧཱི, Devanagari: वाराही, Romanized Sanskrit: vārāhī, literal Chinese meaning: Varahi) oh. It is called the spring bindu. Therefore, one cannot simply call the burning of inner heat the spring point, because it was said earlier that obtaining spring is contentment,
Chinese
安住于堪忍之中，此乃黑汝嘎胜勇，被称为春之明点。因此，与春之精华融为一体的拙火之火，即是所谓的春之明点。这表明，在三脉之中，已经经历了一次燃烧和滴落。那么，这是怎样的呢？从罗玛脉开始，逐渐燃烧顶轮之间的三个脉轮。脉结也各自稍微解开。生起各种执着的分别念止息的体验。然而，脐轮处胆汁，心轮处痰，喉轮处血，顶轮处风的成分大多紊乱，以及脉结断裂的刺痛等，大多会出现具有损害的体验。因此，从顶轮的（ཧཾ，haṃ，ഹം，种子字）之外，菩提心如外壳般稍微融化。从罗玛脉中逐渐下降，稍微滋养三个脉轮，使脉结比以前更加松弛。执着的分别念各自消失，安乐的体验稍微增长。然而，乐与苦、高与低交替出现。如此燃烧和滴落，精进的修行者在一年中的日日夜夜里毫无疑问地证悟。其他脉轮位置的燃烧、滴落、安乐和温暖的细微感受，也会在此期间以及此前的过程中反复出现。在此菩提心下降时，由于上方的菩提心与下方的菩提心融合，因此从罗玛脉融入脐轮的（ཨཾ，aṃ，अं，种子字）字时，也具有心轮融化的精华。即使不是中脉中的燃烧和滴落，也确实是春之明点融合。罗玛脉的燃烧和滴落，是秘密布施时所说的意义，在修道时，会出现在这种状态。如此，春之明点融合的火焰，极其微细且具有光彩。头发的千百分之一，意思是将头发尖端分成百千，即十万份，大疏中说这是极其微细的比喻。因为微细、清晰、迅速，所以与闪电相似。俄译师说：如头发尖端的百分之一，光芒如千道闪电般。
English
It abides in forbearance. This is the Heruka Victorious and Brave. It is said to be the Spring Bindu. Therefore, the fire of fierce heat that is mixed with the essence of spring is called the Spring Bindu. This indicates that one burning and dripping has already occurred among the three channels. What is it like? Starting from the Roma channel, it gradually burns the three chakras up to the crown chakra. The knots of the channels are also slightly loosened accordingly. The experience of the cessation of various grasping thoughts arises. However, bile in the navel, phlegm in the heart, blood in the throat, and the elements of wind in the crown are mostly disturbed, and the pain of the breaking of the channel knots, etc., mostly appear as experiences with defects. Therefore, from outside the (ཧཾ，haṃ，ഹം，seed syllable) of the crown chakra, the mind of enlightenment, like an outer shell, melts slightly. Descending gradually from the Roma channel, it slightly nourishes the three chakras, making the channel knots looser than before. The grasping thoughts disappear accordingly. The experience of bliss slightly increases. However, pleasure and pain, high and low, alternate. Thus, this burning and dripping is realized by the diligent practitioner without doubt day and night throughout the year. The subtle feelings of burning, dripping, bliss, and warmth in other channel locations also occur repeatedly during this time and in the preceding processes. When the mind of enlightenment descends here, because the upper mind of enlightenment merges with the lower mind of enlightenment, when it dissolves from the Roma channel into the (ཨཾ，aṃ，अं，seed syllable) at the navel, it also has the essence of the melting of the heart chakra. Even if it is not the burning and dripping in the central channel, it is indeed the fusion of the Spring Bindu. The burning and dripping of the Roma channel is the meaning spoken of during the secret offering. During the practice of the path, it occurs in this state. Thus, the fire of the fusion of the Spring Bindu is extremely subtle and radiant. One hundred thousandth of a hair, meaning dividing the tip of a hair into hundreds of thousands, that is, one hundred thousand parts, the Great Commentary says that this is an extremely subtle metaphor. Because it is subtle, clear, and rapid, it is similar to lightning. The translator Gos says: Like one hundredth of the tip of a hair, the rays of light flash like a thousand lightning bolts.
Chinese
如是等。如是出现，讲述方式清楚明了。总而言之，实际上拙火变得细微、清晰且锐利，瑜伽士的心之显现中也出现燃烧之相，是脐轮处烟等五相的最后阶段。从那之后，拙火的细微光芒充满所有脉轮，瑜伽士的觉知中也显现三有之影像，毛孔之间充满拙火之热，外部十方所住之天神与非天鬼神等众，修行者皆不可见，被燃烧之坛城焚烧，出现罗刹与空行母恐吓等景象。所谓天瑜伽，即精液与明点之结合。如是具备特征与作用，中脉之脉结解开，孔窍打开，内部燃烧，到达心间时，出现名为五蕴之风，即五大之父风，安住于心轮，在入定禅修之时，于中脉中屡屡停止，是焚烧五如来之义，由此五蕴之分别念各自止息，五种神通各自显现。五界之风，即五大之母风，此时也稍微停止，拙火之火到达喉间之时，特意停止，是焚烧四母或五母之义，虽然所有脉轮中安住着能取所取之十二风，但喉间所安住之风，于此时逐渐停止，舍弃五界之分别念，诸根境反复显现安乐之相，成就真实之语，舌头增长，力量增大，通达未经学习之论典等。在俄译师等处说：心间法轮，焚烧后，成为受用之所。仲译师也与此意相同。在口诀中，有些认为喉轮被火焚烧等，并不好。从右鼻孔中，完全确定生起等，关于此，俄译师之论与续部中说：从右鼻孔之孔窍中生起，进入左侧等，应如是讲解。并且，喉咙下部向上拙火。
English
Like that and so on. The way it appears is clear and distinct. In short, the fierce fire actually becomes subtle, clear, and sharp, and the yogi's mind also experiences a burning appearance. It is the final stage of the five signs such as smoke at the navel center. From then on, the subtle rays of the fierce fire fill all the channels, and in the yogi's mental perception, the images of the three realms also appear, and the warmth of the fierce fire pervades the pores. The practitioner is invisible to the gods, demigods, and elemental beings dwelling in the ten directions, and they are burned by the mandala of flames. Visions of threatening rakshasas and dakinis arise. The yoga of the deity is the union of sperm and bindu. Since it possesses such characteristics and functions, the knots of the central channel are untied, the holes are opened, and it burns inside. When it reaches the heart, the winds of the five aggregates arise, which are the father winds of the five elements, dwelling in the heart chakra. When meditating in samadhi, stopping repeatedly in the central channel means burning the five Tathagatas. By this, the respective thoughts of the five aggregates subside, and the five kinds of clairvoyance appear accordingly. The winds of the five elements, that is, the mother winds of the five elements, also stop slightly at this time. When the fire of the fierce fire reaches the throat, stopping intentionally means burning the four or five mothers. Although the twelve winds of grasping and being grasped dwell in all the chakras, the wind dwelling in the throat gradually stops at this time, abandoning the respective thoughts of the five elements. The sense objects repeatedly appear in a blissful form, the words of truth are accomplished, the tongue grows, the power increases, and one knows scriptures that have not been studied, and so on. In the works of Gö Lotsāwa and others, it says: "The Dharma wheel in the heart, after being burned, becomes the place of enjoyment." The translation of Drog is also similar in meaning. In some oral instructions, it is said that the throat chakra is burned by fire, but that is not good. Regarding "From the right nostril, definitely arising," the treatises and tantras of Gö Lotsāwa say: "Arising from the right nostril and entering the left," it should be explained as such. Moreover, the fierce fire from below the throat upwards.
Chinese
当火焰燃烧时，由左脉聚集的脉是什么？从内向外明点移动，产生清晰体验的是由右脉聚集的脉。诸界从外向内移动，主要产生空性体验的是，从右鼻孔产生并融入左鼻孔所表示的意义。当火焰到达头顶时，（ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字稍微融化，但从一开始就不会滴入中脉，而是让拙火之火到达眉间。打开眉间要穴之门，逐渐遍布身体的脉、明点、蕴、界、处。由于它的燃烧，首先身体的精力和力量会减弱。从那以后，会出现各种各样的损伤和痛苦的体验，从这里开始就没有了。之后，蕴和界的力量更加增长，所有脉和明点的精华聚集到梵穴，从中脉的上端进入，与头顶的脉字融合之时，会被各种各样的天神身像所遍布。从那时起，从（ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）中产生的菩提心完全融化，通过中脉的道路，在喉咙和心中产生快乐的同时，落到肚脐的（ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：安）字上，获得那殊胜的滴露结合，并永远安住于此。首先获得左右脉的燃烧滴落，与拙火燃烧的各种状态相符，从右脉到菩提心在肚脐燃烧的燃烧滴落，在所有座间和座间中总是存在，从这以后就只有中脉的燃烧滴落了。那也被称为在如来续中行走，十方诸佛菩萨从左鼻孔进入，是拙火之火遍布自身所有脉、明点、蕴、界的象征。燃烧那些佛陀的头顶等四轮，象征着精华衰弱的力量。那些佛陀的菩提心融化，是从先前指示和解释的孔道，即从左鼻孔迎请而来，象征着脉、明点、蕴、界的精华增长和融化。从梵穴进入迎请的菩提心，象征着精华聚集在头顶，即大乐轮。