Chinese
于金刚中明现， 脐轮充满安乐处， 观想全身燃为火， 驱毒除障等同风。 风息调理增暖力， 明点融化乐暖炽， 此乃 燃滴之口诀要点。 上下二处之风息， 不可过于紧压制， 时而放松且适度按。 上风乃是方便性， 白色旋绕如云状。 下风乃是智慧性， 红色旋绕向上升。 脐为化身之轮处， 如蛇白红交缠绕， 脐下四指法生处， 真实拙火如针细。 红亮向上燃烧着， 根处红色རཾ་（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字安住。 自身身体之上方， 如烧陶罐倒扣样。 密处白色ཡཾ་（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）字中， 风之光芒向上转。 击中真实之拙火。 རཾ་（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字火焰燃脐间， 化身之轮光焰炽。 其相身体僵硬时， 心识略微安住生。 其后火焰至心间， 法之轮处光焰炽。 五蕴分别及五毒， 焚烧乐暖益增盛。 身体颤抖跳动生。 其后火焰至喉间， 其相发出笑及啊咦声。 其后火焰直达脑中， 脑部暖乐大乐轮。 脐间明点菩提心， ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）字头朝下垂。 于光中滴滴融化时， 菩提心滴十六降。 由此生起大乐法， 脑中降下生欢喜。 因此喉轮明点降， 由此生起胜妙喜。 因此心间四滴降， 离喜乐空生欢喜。 因此脐中二滴降， 无身思虑之乐生。 乐空无别乐中胜， 俱生智慧生欢喜。 此等乐受难以言， 若能认定修持之， 乐空无别恒常得。 明点菩提心三要， 摄心认定及还灭。 初时菩提心摄持法， 顶轮大乐轮中ཨོཾ་（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）。 喉间受用轮中ཨཱཿ（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）。 心间法轮轮中ཧཱུཾ་（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 脐ེ་བ་幻化轮中 吽（藏文：ཧཱཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。菩提心轮中观修 扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）。从那之中光芒向上收。四个轮的四个字。光融化成光的明点四个。在那上面专注心不散乱。于心间猛力专注而抓住。从那之中散发就专注在散发之处。稍微放松而随后认知。自明如无云晴空般。清澈而明亮安住在自性中。如镜子中的影像般。松坦清晰无执着安住。那即是开示认识。如是守护命根菩提心。于乐空觉性的中央，即使昏睡。所有皆知是智慧的妙用。一旦认识俱生智慧时。知觉、乐、明、无分别三者。从自生力量而显现。那也因无有烦恼而乐。不间断、不执着是无分别。如是认识开示的体性。自性清净而觉性摇曳。认识先前未见之义。法性未染自性清净。明了而不间断，无执着而乐。如是决定证悟是见。从那之中不散乱是修。那即是不退失是行。那即是究竟的果。遣除于边执着也是。于证悟见的自性力上。无有贪着之心，断除束缚。离能取所取，不畏惧压制。遣除一切显现执着，是真实义。如是获得体验之时。于当下果的意义行持之方式。以上开示守护命根菩提心二者。无明业尽，于无生之自性中。开示自生自显智慧。无有戏论，无有间断，成办利益。三身任运成就，甚为稀有。如是开示。吉祥密集续之王中。明点燃烧滴漏拙火之要诀究竟之第十六品。།།之后又是密集之眷属。 众眷属异口同声地。祈请本师普贤王如来大吉祥嘿热嘎。嗟！嗟！嗟！五智之主普贤王。遍主大尊嘿热嘎。五次第一座圆满义。祈请为我等开示。领会如是祈请之义。本师亲自开示。大吉祥饮血嘿热嘎之。生起次第广略修习后。于圆满五次第一座上。观修之义极佳如下：ས
English
Clearly appearing in the Vajra, In the navel, filled with bliss, Meditate on the entire body blazing as fire, Dispelling poisons and obstacles, like the wind. By working with the wind itself, heat is kindled, Bindus melt, and bliss-warmth blazes. This is the Key point of the blazing and dripping instruction. The winds of the upper and lower parts, Should not be overly constricted, But secretly and appropriately pressed at times. The upper wind is of the nature of skillful means, White and swirling, like a cloud. The lower wind is of the nature of wisdom itself, Red and swirling upwards. The navel is the wheel of manifestation, Where white and red intertwine like snakes. Four fingers below the navel is the source of Dharma, Where the essential Tummo is as thin as a needle. Burning brightly upwards, At the root, the red syllable རཾ་ (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Literal meaning: Ram) abides as one. The upper part of one's own body, Is like a fired clay pot turned upside down. From the white syllable ཡཾ་ (Tibetan: ཡཾ, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, Literal meaning: Yam) at the secret place, The rays of wind turn upwards. Striking the essential Chandali. The syllable རཾ་ (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Literal meaning: Ram) itself, the fire blazing in the navel, The wheel of manifestation blazes with light. Its sign is that the body becomes stiff, And the mind remains slightly present. Then the fire reaches the heart, The wheel of Dharma blazes with light. Burning the thoughts of the five aggregates, And the five poisons, bliss-warmth increases. The body trembles, throbs, and shakes. Then the flame reaches the throat, Its sign is laughter and the sounds of "Ah" and "Ee". Then the flame straightens to the center of the brain, The brain warms the wheel of great bliss. The bindu of the navel is Bodhicitta, The syllable ཧཾ་ (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal meaning: Ham) with its head pointing downwards. Melting drop by drop into light, The sixteen bindus of Bodhicitta drip down. From this, the way of generating great bliss is: By descending in the center of the brain, joy arises. Therefore, the wheel of the throat drips, From this, supreme joy arises. Therefore, by dripping four in the heart, Joy, separation from joy, bliss-emptiness, joy arises. Therefore, by dripping two in the center of the navel, The bliss of disembodied thought arises. Bliss-emptiness inseparable, the supreme of bliss, Innate wisdom, joy arises. Such an experience of bliss is indescribable, If one identifies and meditates on it, The continuity of inseparable bliss-emptiness will be attained. The three introductions to the bindu Bodhicitta, Seizing the mind, introduction, and reversing attachment. Firstly, the method of seizing Bodhicitta is: In the wheel of great bliss at the crown of the head, ཨོཾ་ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal meaning: Om). In the wheel of enjoyment at the throat, ཨཱཿ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal meaning: Ah). In the wheel of Dharma at the heart, ཧཱུཾ་ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, Literal meaning: Hum). Navel
English
In the wheel of emanation, Hūṃ (藏文：ཧཱཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽). In the wheel of bodhicitta, contemplate Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬). From that, gather the rays of light upwards. The four letters of the four wheels. Four bindus of light dissolving into light. If the mind is focused on that and does not wander. Focus intensely on the heart and hold it. If it radiates from that, focus on where it radiates. Relax for a moment and then recognize the trace. Self-awareness is like a cloudless sky. Clear and bright, leave it in its natural state. Like a reflection in a mirror. Leave it loose, clear, and without grasping. That itself is the pointing out of recognition. Thus, guarding the life-force, bodhicitta. In the center of bliss and emptiness, even if drowsy. Know that all are the play of wisdom. When innate wisdom is recognized. Awareness, bliss, clarity, and non-thought, the three. Arise from the force of self-origination. That is also blissful because it is without afflictions. Uninterrupted, non-grasping, is non-thought. Thus, recognize the nature of the pointing out. The essence is clear, and awareness is vibrant. Recognize the meaning of seeing what was not seen before. The nature of reality is uncorrupted, the essence is clear. Clear and uninterrupted, blissful without grasping. Thus, definite understanding is the view. From that, non-distraction is meditation. That itself is non-degeneration is conduct. That itself is the ultimate result. Reversing attachment to extremes is also. On the strength of the realization of the view. Without a mind of attachment, cut off the bonds. Separated from grasping and clinging, do not fear suppression. Reversing all manifest clinging is the true meaning. Thus, when experience is gained. The way to practice the meaning of the result in the present. The above-mentioned two, guarding the life-force, bodhicitta. Ignorance and karma exhausted, in the nature of non-birth. The self-arisen, self-manifest wisdom is taught. Without elaboration, without interruption, accomplish the benefit of beings. The three kāyas are spontaneously accomplished, how wonderful. Thus, it was taught. From the King of Tantras, the Glorious Guhyasamāja Tantra. The sixteenth chapter, which is the complete key to the burning and dripping bindu Caṇḍālī. || Then again, the assembly of the Guhyasamāja. All the retinue in one voice. Pray to the Teacher, Samantabhadra, the glorious great supreme Heruka. Kye! Kye! Kye! Samantabhadra, the lord of the five wisdoms. Great pervasive lord, Heruka. The meaning of the complete five stages on one seat. Please grant us teachings. Understanding the meaning of that prayer. The Teacher himself taught. The great glorious blood-drinking Heruka's. After practicing the generation stage in detail and brief. On the one seat of the complete five stages. The meaning of the best meditation is as follows: Sa
Chinese
语、心、身与光明，双运之境当修习。金刚念诵命勤风，嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字，思彼具足生圆住。安住坚持入中脉，此无胜上之密咒，金刚密咒念诵次第也。心之所缘次第者，明观本尊心中央，八瓣莲上置此字：真实无生心要阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。阿阿（藏文：ཨ་ཨཱ，梵文天城体：अ आ，梵文罗马拟音：a ā，汉语字面意思：阿阿）。伊伊（藏文：ཨི་ཨཱིཾ，梵文天城体：इ ईं，梵文罗马拟音：i īṃ，汉语字面意思：伊伊）。乌乌（藏文：ཨུ་ཨཱུ，梵文天城体：उ ऊ，梵文罗马拟音：u ū，汉语字面意思：乌乌）。热热（藏文：རྀ་རཱྀ，梵文天城体：ऋ ॠ，梵文罗马拟音：ṛ ṝ，汉语字面意思：热热）。勒勒（藏文：ལྀ་ལཱྀ，梵文天城体：ऌ ॡ，梵文罗马拟音：ḷ ḹ，汉语字面意思：勒勒）。诶诶（藏文：ཨེ་ཨཻ，梵文天城体：ए ऐ，梵文罗马拟音：e ai，汉语字面意思：诶诶）。喔喔（藏文：ཨོ་ཨཽ，梵文天城体：ओ औ，梵文罗马拟音：o au，汉语字面意思：喔喔）。昂阿（藏文：ཨཾ་ཨཿ，梵文天城体：अं अः，梵文罗马拟音：aṃ aḥ，汉语字面意思：昂阿）。嘎喀嘎嘎啊（藏文：ཀ་ཁ་ག་གྷ་ང་，梵文天城体：क ख ग घ ङ，梵文罗马拟音：ka kha ga gha ṅa，汉语字面意思：嘎喀嘎嘎啊）。匝擦匝匝尼（藏文：ཙ་ཚ་ཛ་ཛྷ་ཉ，梵文天城体：च छ ज झ ञ，梵文罗马拟音：ca cha ja jha ña，汉语字面意思：匝擦匝匝尼）。扎叉扎扎纳（藏文：ཊ་ཋ་ཌ་ཌྷ་ཎ，梵文天城体：ट ठ ड ढ ण，梵文罗马拟音：ṭa ṭha ḍa ḍha ṇa，汉语字面意思：扎叉扎扎纳）。达塔达达纳（藏文：ཏ་ཐ་ད་དྷ་ན，梵文天城体：त थ द ध न，梵文罗马拟音：ta tha da dha na，汉语字面意思：达塔达达纳）。巴帕巴巴玛（藏文：པ་ཕ་བ་བྷ་མ，梵文天城体：प फ ब भ म，梵文罗马拟音：pa pha ba bha ma，汉语字面意思：巴帕巴巴玛）。亚ra拉哇（藏文：ཡ་ར་ལ་ཝ，梵文天城体：य र ल व，梵文罗马拟音：ya ra la va，汉语字面意思：亚ra拉哇）。夏卡萨哈（藏文：ཤ་ཥ་ས་ཧ，梵文天城体：श ष स ह，梵文罗马拟音：śa ṣa sa ha，汉语字面意思：夏卡萨哈）。恰（藏文：ཀྵཿ，梵文天城体：क्षः，梵文罗马拟音：kṣaḥ，汉语字面意思：恰）。如银汁倾泻般明观，专注所缘于能显现，生起显现之菩提心，其相如日光之光芒。专注所缘于元音字母，生起显现增盛之智慧，其相如月光之光芒。若专注中央之白阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），则生起显现近得之智慧，其相如无念之黑暗。乐空自性显现心寂静。修幻身之次第者，心内阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字放白光，自身清净障，风心和合，金刚萨埵身色白，右手金刚杵，左手铃，狮座莲月日垫上，跏趺坐，五光身像庄严，观修如幻如梦如彩虹，显现而无自性故，真实现象非真实，是幻身。 光明修法之次第，于金刚萨埵额间，观想白阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字放白光，遍布全身，幻身融入光，融入阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字是无生之心，心与心所是心性义，融入空性而住光明，其相如烟无自性。双运修法之次第，从显现方面来说，轻盈的部分是幻身，从自性方面来说，是光明，二者双运无别是法身，空性之中无有他色，色之中无有异于色之空性，如虚空之中有彩虹云朵，如是观修双运等持。五次第四座瑜伽士，于临终法性光明之，中阴身中建立双运报身，以愿力之力量利益众生，密咒续部如海之，精华。