English
Having abandoned and taken up, from extreme habituation, when the breath stops, it will transform into various qualities as before, that is its meaning. Brief summary. Like saying this and so on. By the distinction of great bliss, because of such habituation, the nature of great bliss, Vajradhara, is accomplished, thus it is clarified. To extensively show meditation and so on, a request is made. From then on and so on. Yours means yourself. How, that is, relying on what kind of action difference, do the channels of the irreversible mother and so on arise? The channels of those, are those's. On those channels, the places such as Pulla and so on, as stated in the seventeenth chapter, and likewise, how are the forms of placing the wheels and other lands and so on? Secret is because it is not revealed to the Shravakas and so on, so it is the external places and so on. Extremely secret is, that is the mandala wheel of the deities. Supreme is extremely secret, that is, the body. What is it? The nature of the channels, the Dakinis and the places and so on, and the ten bhumis and the ten perfections, those's only twenty-four, have been said in the seventeenth chapter. Here, it will be explained in detail separately. First, because it is the basis, the four questions are answered with head and so on. The upper part of the back is, from the middle of the back, the upper part of the spine, is the meaning of the back of the head. Eyebrows, eyes, etc., are located in the center. It means the part located in the center of the eyebrows and eyes. Eyes, etc., mean the two eyes are Devi Kota. In the heart chakra, the head and so on, and the inner and outer objects such as Malaya and so on, are all referred to as the nature of the mind. Space is the mind that is one with emptiness, and it is also the very famous space. For the benefit of others, having the state of acting on it, are the Vajra goddesses who have ascended to the heavens. Water bubble is the two sacs of the seed. All the objects are Kamarupa and so on, and also the armpits and so on. Earth is the ground, because it is the basis of linguistic terms. Those who act on it are the women of the human realm. The symbol is the vajra. Fingers and so on are feet and so on.
Chinese
是手指等。拇指的是脚等处的两个拇指。空行母们是指身之轮上安住的那些，即在地下行走的那些，她们宣说并使自身安乐，直到“遍”字之间。所谓“地方”是指与马来亚等瞻部洲相关的地方，这是由业力所致，其他的洲则不是。金洲属于瞻部洲之内。由于业力，也是为了众生的成就，所以瑜伽母们大多不会到其他地方去。所谓“自己的身体所生”，是因为对每个众生来说，自己的身体就是瞻部洲，所以才说“自己”。与自己相似的外界就是自己之外的瞻部洲。内在也是，即身体的自性，安住于此，是自己的心之显现，如幻的自性而行之意。正因为如此，这些地方，即在自性之轮三处安置的地方，是金刚佛母们居住的地方。所谓“以脉之形”所说的是第五个问题的回答，脉的体性也是佛母，即具有手等，佛母的形 也是脉，这样无差别地进行思考是极其重要的。所谓“已到达彼岸的地方”是指：处所是极喜之地。等等，跟随第十七品中所说的，对于马来亚等地进行安置是很容易理解的，所以这里没有详细说明。吉祥真实结合续的广释，口诀的穗，第二十一穗完毕。 第二十二穗，圆满次第与脉之处的差别之详细解说。 为了简要地说明第一个所依的两个问题之回答，所以说了“此后”等。所谓“任何一个”是指每个众生的身体都是如来藏，对此，一个身体如何安置，其他的身体也一样，是这个意思。那是莲花。脉是阿瓦都底。（藏文：ཨ་ཝ་དྷཱུ་ཏི，梵文天城体：अवधूत，梵文罗马拟音：Avadhūti，汉语字面意思：离垢者）。芝麻油是灯的自性。具有芝麻油的灯，与之相似的是光芒的自性本身
English
These are the fingers, etc. The thumbs are the two thumbs of the feet, etc. The Dakinis are those who abide in the wheel of the body, that is, those who walk underground, they declare and make themselves happy, up to the word "pervade." The so-called "places" refer to those places related to Malaya and other Jambudvipa, which are caused by karma, and the other continents are not. Golden Island belongs to Jambudvipa. Because of karma, and also for the accomplishment of sentient beings, the Yoginis mostly do not go to other places. The so-called "born of one's own body" is because for each sentient being, one's own body is Jambudvipa, so it is said "oneself." The external world similar to oneself is the Jambudvipa outside oneself. The inner is also, that is, the nature of the body, abiding in it, is the manifestation of one's own mind, the meaning of acting as the nature of illusion. Precisely because of this, these places, that is, the places arranged in the three wheels of nature, are the places where the Vajra Goddesses reside. The so-called "in the form of veins" is the answer to the fifth question, the nature of the veins is also the Goddess, that is, having hands, etc., the form of the Goddess is also the veins, so it is extremely important to think about this without difference. The so-called "places that have reached the other shore" refers to: the place is the land of great joy. And so on, following what is said in the seventeenth chapter, it is easy to understand the arrangement for Malaya and other places, so it is not explained in detail here. The Extensive Explanation of the Glorious True Union Tantra, the Ear of Oral Instructions, the twenty-first ear is completed. The twenty-second ear, a detailed explanation of the difference between the completion stage and the location of the veins. In order to briefly explain the answer to the two questions of the first basis, it is said "thereafter" etc. The so-called "any one" means that the body of each sentient being is the Tathagatagarbha, and how one body is arranged, the other bodies are the same, that is the meaning. That is the lotus. The vein is Avadhuti. (Tibetan: ཨ་ཝ་དྷཱུ་ཏི, Sanskrit Devanagari: अवधूत, Sanskrit Romanization: Avadhūti, Chinese literal meaning: Defiled). Sesame oil is the nature of the lamp. The lamp with sesame oil, similar to it is the nature of radiance itself.
Chinese
尔者，拙火燃烧之时也。略有差别的口，犹如水树之花。口是观待此莲花矛内成熟之果实而安立的。那是口啊。勇士是为了摧毁不顺之分别念的黑汝嘎。神自身以咒语的方式，成办一切悉地。如是说故。因此是不可摧毁的，为了成办所欲而具有不可摧毁的力量。种子是生起拙火之乐的。降雪是具有清凉之光的，与之同时降下甘露之光，并令人喜悦。因此，为了燃烧快乐的喜宴，是春天。恒常串习者，是因具有圆满安乐之续而令人喜悦。鹫火之形。如鹫火吞噬所有海洋之水等，此亦如是，吞噬所有蕴等柴薪。因此，薄伽梵母无我母，唯是无我，即是自性空，远离一切戏论之体性。如是成为提拉嘎，即是大悲之自性。提拉令人喜悦。提拉提，令人喜悦，因具有殊胜自在故。埃字变为阿字，是因经论之故。业是修习所生之心之作用，由此策动脐下之风。由此发动，即是令其增长广大。满足是为生起喜乐。入定是因拥抱。瓦桑塔也是，彼即是提拉嘎，故为春之明点。因此，瑜伽母即提拉嘎的自性，执持为与自身无别而安住。能动是能动之风，不能动是安住，即于彼。因此，风。由三门生起，生起是表示接近进入，即去来往返而安住。如是简略指示后，以春之明点，在脐中等广为宣说。阿字
English
It is at the time when the fierce fire blazes. The slightly different mouth is like a water tree flower. The mouth is established by relying on the ripened fruit inside this lotus spear. That is the mouth. The hero is Heruka in order to destroy discordant thoughts. The deity himself, in the form of mantra, accomplishes all siddhis. As it is said. Therefore, it is indestructible, and has indestructible power in order to accomplish what is desired. The seed is the origin of the bliss of fierce fire. Falling snow is with cool light, and at the same time, the light of nectar falls, and it makes one happy. Therefore, in order to burn the joyful feast of happiness, it is spring. The one who is constantly familiar is the one who makes happy because he has the lineage of perfect bliss. The form of the Garuda fire. Just as the Garuda fire devours all the water of the ocean, etc., so does this, devouring all the firewood such as aggregates. Therefore, the Bhagavan Mother, the selfless mother, is only selfless, that is, the nature is empty, the nature of being free from all elaborations. Thus, it becomes Tilaka, which is the nature of great compassion. Tila makes one happy. Tila-ti, makes one happy, because it has supreme freedom. The letter E becomes the letter A, because of the scriptures. Karma is the action of the mind arising from practice, which motivates the wind below the navel. By moving it, it is to make it grow and expand. Satisfaction is to generate joy. Samadhi is by embracing. Vasanta is also, that is Tilaka, so it is the spring bindu. Therefore, the Yogini, that is, the nature of Tilaka, holds it as inseparable from herself and abides. Moving is the moving wind, and not moving is abiding, that is, in it. Therefore, wind. Since it arises from the three doors, arising is to indicate approaching entry, that is, going, coming, and abiding. Having briefly indicated it in this way, it is widely explained by the spring bindu, in the navel, etc. The letter A
Chinese
“ུགས་ཀྱིས་”是指阿字滴（藏文：ཨ་ཡིག་ཏི་ལ་ཀ，梵文天城体：अक्षर तिलक，梵文罗马拟音：akshara tilaka，汉语字面意思：阿字额饰）。那是短的，即阴性。明点是指微细的。此处以阴性等阐明了内在的表达之时，但并非表达之时，因为那对于修习拙火是不存在的。ཨཱཿ་ཧཱུཾ་ཨོཾ་ཧཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。书写的是生起次第修习的又，在此以通达趣入圆满次第之方便的意旨，于圆满次第之时广说。于圆满次第，阿字是微细、短小、尘埃之线条正直的体性，是与一切法无生无别的菩提心体验之自性。如是亦云：“樟脑自身即无我母，乐为空性之相，彼之乐为大手印，安住于脐轮之中，为最初之音的自性，智为诸佛所观察，彼即薄伽梵般若母，出于圆满次第瑜伽。”如是。彼之乐说为欲母。如是说，与樟脑无别即是乐。彼之，即樟脑之般若无我母，是安住于脐间的般若无我母，仅于生起次第，无我母具有手等，且为文字之形相。胜义谛中，于二次第皆是，那非长非短，非方非圆，超越味、香、触，为俱生喜之母。如是，吽字和嗡字，心和语皆是圆满次第。హం字是具有హం之形状的脉和相连的菩提心。因此，观修文字是顺带发生的，以圆满次第之方式安立而阐明。地等，以及未漏失、与乐无别的精液之相的薄伽梵，与语、心和尘等无别，如地、水、火、风之次第，于幻化等之轮中，由具特殊性而嬉戏，如是关联。未移动之菩提心，于脐等之中，如次第，为地等增长之故，应令其增长，如是我于第六和日
English
"ུགས་ཀྱིས་" refers to the A-syllable tilaka (Tibetan: ཨ་ཡིག་ཏི་ལ་ཀ, Sanskrit Devanagari: अक्षर तिलक, Sanskrit Roman transliteration: akshara tilaka, literal Chinese meaning: A-syllable forehead ornament). That is short, namely feminine. Bindu refers to the subtle. Here, by feminine and so forth, the time of inner expression is clarified, but it is not the time of expression, because that does not exist for practicing tummo. ཨཱཿ་ཧཱུཾ་ཨོཾ་ཧཾ (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, literal Chinese meaning). What is written is also the generation stage practice, here, with the intention of realizing the means of entering the completion stage, it is extensively explained at the time of the completion stage. In the completion stage, the A-syllable is the nature of being subtle, short, and the straight line of dust, it is the nature of experiencing the bodhicitta that is inseparable from all phenomena being unborn. As it is also said: "Camphor itself is the no-self mother, bliss is the aspect of no-self, its bliss is the mahamudra, abiding in the navel chakra, it is the nature of the first vowel, wisdom is observed by the Buddhas, that is the Bhagavati Prajñāmatri, arising from the completion stage yoga." Thus. Its bliss is said to be the desire mother. As it is said, inseparable from camphor is bliss. Its, namely the camphor's prajñā no-self mother, is the prajñā no-self mother abiding in the navel, only in the generation stage, the no-self mother has hands and so forth, and is also the form of letters. In ultimate truth, it is in both stages, that is neither long nor short, neither square nor round, transcending taste, smell, and touch, it is the mother who creates coemergent joy. Likewise, the Hum syllable and the Om syllable, mind and speech are all in the completion stage. The Ham syllable is only the bodhicitta connected to the channel with the shape of Ham. Therefore, meditating on letters occurs incidentally, it is clarified by establishing the mode of the completion stage. Earth and so forth, and the Bhagavan who is the aspect of semen inseparable from undiminished bliss, inseparable from speech, mind, and dust, like the order of earth, water, fire, and wind, in the wheels of emanation and so forth, plays with special characteristics, thus it is related. The unmoved bodhicitta, in the navel and so forth, in order, because of the growth of earth and so forth, should be made to increase, thus I on the sixth and the day