English
When the fire blazes, what is the channel gathered by the left channel? The channel gathered by the right channel is when the bindus move from inside to outside, and a clear experience arises greatly. The realms move from outside to inside, and the main experience of emptiness arises, which is the meaning indicated by arising from the right nostril and dissolving into the left nostril. When the fire reaches the crown of the head, the letter (ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，Literal meaning: Hūṃ) melts slightly, but from the very beginning, it does not drip into the central channel, but the fire of tummo goes to the eyebrow interval. Opening the door of the key point of the eyebrow interval, it gradually spreads to all the channels, bindus, aggregates, realms, and sources of the body. Because of its burning, the body's energy and strength will first be weakened. From then on, there will be various kinds of experiences of damage and suffering, but from here on, there will be none. After that, the power of the aggregates and realms increases even more, and the essence of all the channels and bindus gathers in the Brahma hole, enters from the upper end of the central channel, and when it merges with the channel letter at the crown of the head, it will be covered by various forms of deities. From then on, the bodhicitta arising from (ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，Literal meaning: Hūṃ) completely melts, passes through the path of the central channel, and while generating happiness in the throat and heart, it falls on the letter (ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，Literal meaning: Aṃ) at the navel, and obtains that supreme union of drops, and always abides in it. First, having obtained the burning and dripping of the left and right channels, it corresponds to the various states of tummo burning, and the burning and dripping from the right channel to the bodhicitta burning in the navel always exists in all sessions and sessions, and from now on, there will only be the burning and dripping of the central channel. That is also called walking in the tantra of the Tathagatas, and the entry of the Buddhas and Bodhisattvas of the ten directions from the left nostril is a symbol of the fire of tummo pervading all the channels, bindus, aggregates, and realms of one's own body. Burning the four chakras, including the crown of the head, of those Buddhas symbolizes the weakening of the power of the impure elements. The melting of the bodhicitta of those Buddhas is from the previously indicated and explained channel, that is, the invitation from the left nostril, which symbolizes the increase and melting of the essence of the channels, bindus, aggregates, and realms. The bodhicitta invited from the Brahma hole symbolizes the essence gathering at the crown of the head, that is, the great bliss wheel.
Chinese
象征着充满。焚烧佛等字形，然后再次复苏并产生喜悦，象征着心间和喉间的脉轮充满明点的流动，从而遍布融乐。如前一样，指的是像之前从裸体的燃烧滴漏中获得精滴结合一样。此处也是如此，指的是获得中脉燃烧滴漏的精滴结合。有人说裸体的燃烧滴漏是不合理的，他们说那就是精滴本身。以及“如前一样安住”中的“精滴”和“如前一样”的意义已经丧失了。“安住”指的是恒常安住，从那之后，在入定和后得的所有行为阶段，都会安住于燃烧滴漏之中。有些人认为，拙火燃烧从右鼻孔出来等等，所有这些象征都真实地出现在燃烧的显现中，所以这些本身就是道次第。未经考察，以体验的方式那样出现也是有可能的，但并非仅仅如此，而是会出现在无边无际的显现中。如果对某些人来说，仅仅出现那样的明相，也只是习惯了以某种方式作为道的禅修的明相而已，并不会将其安立为道的次第。当自己的蕴、界、处被拙火之火遍布，以及菩提心融化的时候，所有无余的佛和菩萨都会真实地加持，这是法性。像这样极其燃烧的拙火，本体是具备一切殊胜的空性智慧，安住于安乐的本体之中。虽然它依赖于身体的脉、气和明点的一切界，但主要依赖于脐轮的亥母。虽然它本来就存在，但如果没有先前已经展示的道次第，就像地下的宝藏一样无法看见，也不会想要成就目的。从任何咒语次第那样先前存在开始，恒常不断绝，并且从这个智慧的显现中获得一切道的功德，以及一切不净的显现都融入到这个状态之中，并且一切界和明点都混合到这个本体之中，从而获得不变化的安乐。
English
Symbolizing being full. Burning the letters of the Buddhas, etc., and then reviving them again and generating joy, symbolizes that the heart and throat chakras are filled with the flow of bindus, thereby pervading the melting bliss. 'As before' refers to obtaining the union of essence drops from the burning dripping of the solitary channel, as before. 'Here too' means obtaining the union of essence drops from the burning dripping of the central channel. Some say that the burning dripping of the solitary channel is unreasonable, they say that it is the essence drop itself. And the meaning of 'essence drop' and 'as before' in 'abiding as before' has been lost. 'Abiding' refers to constantly abiding, and from then on, in all stages of practice in meditative equipoise and subsequent attainment, one will abide in that burning dripping. Some think that the blazing of tummo coming out of the right nostril, etc., all these signs actually appear in the blazing appearance, so these themselves are the stages of the path. Without examination, it is possible that it may appear that way in the manner of experience, but it is not limited to that, but appears in limitless appearances. If for some, only such a clear appearance arises, it is only a clear appearance of being accustomed to meditation that uses a certain method as the path, and it is not established as the stages of the path. When one's own skandhas, elements, and sense bases are pervaded by the fire of tummo, and when the bodhicitta melts, all the Buddhas and Bodhisattvas without exception will actually bless one, this is the nature of reality. Like this, the extremely blazing tummo, its essence is the wisdom of emptiness possessing all kinds of excellence, abiding in the essence of bliss. Although it depends on all the elements of the body's support, the channels, winds, and bindus, it mainly depends on the sow of the navel chakra. Although it has been there from the beginning, without the previously shown stages of the path, it is not seen like a treasure under the ground, and one would not want to accomplish the purpose. From whatever mantra sequence that has been previously established, constantly and without interruption, and from this appearance of wisdom, all the qualities of the path are obtained, and all impure appearances dissolve into this state, and all the elements and bindus are mixed into this essence, thereby obtaining unchanging bliss.
Chinese
结束。 这就是所谓的种姓母。根本续的第十六品中，也讲述了七种姓的瑜伽母。从头顶的吽 (ཧཾ，Haṃ，Ham，种子字) 字发出的光芒，从顶髻中生出白色；从额头生出黄色；从宝珠中发出的光芒是蓝色；从喉咙发出的光芒是白色；从心间发出的光芒是白红色；从肚脐发出的光芒是红色；从秘密处发出的光芒是绿色等等，这些都是用象征来表示的。第十七品中讲述的完全转变形象的八种姓母是：从肚脐内圈八脉发出的八种拙火母。如吉祥时轮中所说，与扎日匝吉等剩余的本尊结合的拙火母，意义相同。同样，特殊的八位使女是：从其他脉内发出的，由八界产生的拙火母。六种拉弥种姓是：将菩提心牢固束缚的六种拙火母种姓。因此，关于内在种姓母的详细分类，应该结合根本续和精要汇集论来了解。 此外，根本续中说： “何时成为具有法身之身者， 彼时即说彼为法身。” 等等，这简要地指出了三身或四身。上面已经解释了报身、化身和自性身这三身，而这里解释了法身，这是更详细的解释。品名的指示是：从精液明点中产生法、受用圆满和化身，这三身是先导，吉祥黑汝嘎是精液，金刚亥母被描述为明点。去和来、续和咒语、智慧和秘密次第，以及化身、受用圆满、法和，大乐轮四莲花，十二母音和三十四个字母的自性中，详细地阐述了三时安住的如来，这就是第十品。三身所象征的是：象征果位的道路。精液明点的结合是五种智慧和法身的场合。去和来是左右脉的详细解释。续是三脉和四轮，以及化身等等。
English
It is finished. This is called the lineage mother. In the sixteenth chapter of the Root Tantra, the yoga of the seven lineages is also taught. The light emanating from the Hum (ཧཾ，Haṃ，Ham，seed syllable) syllable at the crown of the head, white arising from the topknot; yellow arising from the forehead; the light emanating from the jewel is blue; the light emanating from the throat is white; the light emanating from the heart is white-red; the light emanating from the navel is red; the light emanating from the secret place is green, etc., these are all indicated by symbols. The eight lineage mothers who completely transform their forms, taught in the seventeenth chapter, are: the eight fierce women emanating from the eight channels in the inner circle of the navel. As stated in the glorious Kalachakra, the fierce women combined with the remaining deities such as Zara Ziki have the same meaning. Similarly, the eight special messenger women are: the fierce women arising from the eight elements, emanating from the other inner channels. The six Lami lineages are: the six fierce women lineages that firmly bind the mind of enlightenment. Therefore, the detailed classification of the inner lineage mothers should be understood by combining the Root Tantra and the essence collection treatise. Furthermore, in the Root Tantra it says: "When one becomes a being with the body of the Dharmakaya, At that time, it is said that he is the Dharmakaya." Etc., which briefly indicates the three or four bodies. The three bodies of Sambhogakaya, Nirmanakaya, and Svabhavikakaya have already been explained above, and the Dharmakaya is explained here, which is a more detailed explanation. The indication of the chapter title is: from the seminal fluid bindu arise Dharma, Sambhoga, and Nirmana, these three bodies are the precursors, the glorious Heruka is the seminal fluid, and Vajravarahi is described as the bindu. Going and coming, continuum and mantra, wisdom and secret sequence, as well as Nirmana, Sambhoga, Dharma, and the great bliss wheel, the four lotuses, and the nature of the twelve vowels and thirty-four letters, the Tathagatas abiding in the three times are extensively taught, which is the tenth chapter. What the three bodies symbolize is: the path that symbolizes the state of fruition. The union of seminal fluid and bindu is the occasion of the five wisdoms and the Dharmakaya. Going and coming are detailed explanations of the left and right channels. The continuum is the three channels and four chakras, as well as Nirmana, etc.
Chinese
修习次第也已阐明。 咒语是拙火，是宣说道路之法身的场合。 智慧是四喜，是宣说道路之报身和化身一方面的场合。 秘密是智慧之气。 次第是修习它的方便道，是道路之化身的一方面和自性身的场合。 莲花是四脉轮，声母等是布置在脉上的文字，即三脉四轮的文字布置。 如此三身，以及精滴和合，四脉轮，运行，文字等的体性中，如来三时安住，这只是世俗的那些象征，它们的法性是胜义智慧，法身如来藏以无始无终的方式安住而作了开示。 那些之外的容易理解。 四次第的体性是这样的： 续部的次第是，从任何圆满次第的修法开始，从专注于所缘，红白明点的运行止息，诸气进入中脉，安住和消融的次第，直到其他脉处的乐暖，以及由此引发的从中脉产生的微细四喜生起之间。 无论是专注于脉、气、明点之相的瑜伽，还是通过事业手印等修习，或者依靠宝瓶气等气的运作，或者修习无分别智慧，都需要猛击三脉四轮的要害。 之后，气一旦完全消融，就会产生拙火炽燃的事业之气，从那之后，如前所述，直到如来藏中生起运行圆满的燃滴之体验证悟之间，是咒语的次第。 之后，次第地，通过自在获得消融于四轮的一切明点，直到获得稳固之间，是智慧的次第。 对于此，从先前所示的延续来说，从中脉中多次进行燃滴，从顶轮降下的明点充满并稳固到喉间，以及其上的融乐的
English
The stages of practice have also been clarified. Mantra is tummo, which is the occasion for explaining the dharmakaya of the path. Wisdom is the four joys, which is the occasion for explaining one aspect of the sambhogakaya and nirmanakaya of the path. Secret is the wind of wisdom. The order is the means of practicing it, which is one aspect of the nirmanakaya of the path and the occasion of the svabhavikakaya. The lotus is the four chakras, and the vowels, etc., are the letters arranged on the nadis, that is, the arrangement of the letters of the three nadis and four chakras. Thus, the three kayas, as well as the union of essence drops, the four chakras, the movement, and the nature of the letters, the Tathagata abides in the three times, which is only a symbol of those conventionalities, and their dharmata is the ultimate wisdom, the dharmakaya Tathagatagarbha is shown to abide in a beginningless and endless manner. Others are easy to understand. The nature of the four stages is as follows: The order of the tantra is: starting from the practice of any completion stage, from focusing on the object, the movement of red and white bindus ceases, the winds enter the central channel, the order of abiding and dissolving, until the pleasure and warmth of other nadi places, and the subtle four joys arising from the central channel caused by it arise. Whether it is yoga focusing on the appearance of nadis, winds, and bindus, or practice through karma mudra, etc., or relying on the operation of winds such as kumbhaka, or practicing non-conceptual wisdom, it is necessary to strike the key points of the three nadis and four chakras. Then, as soon as the wind is completely dissolved, the karma wind that ignites tummo will arise, and from then on, as mentioned above, until the experience and realization of the complete burning and dripping of movement arises in the Tathagatagarbha, is the order of mantra. Then, gradually, through the freedom to obtain all the bindus that dissolve into the four chakras, until stability is obtained, is the order of wisdom. For this, from the continuation of what was previously shown, from performing burning and dripping many times in the central channel, the bindu descending from the crown chakra fills and stabilizes up to the throat, and the melting bliss above it