English
The sound of the unheard Nada will also arise. Initially, if only the sound of emptiness arises within the dhaMtuatii, it will gradually increase, becoming a strong sound like thunder, surrounded by various subtle sounds. Soon after, at the same time, various sounds of beings, sounds of various elements, various conversations, and various Dharma languages will arise from a single sound. When beginners practice methods corresponding to life-force retention (srog 'dzin), if the fire is too strong, the appearance of bindu dripping will occur, the body will become hot, and it will be like sweating. One will feel the sensation of bindu dripping from the uvula, etc. If some people lose physical strength due to obstructed dripping and excessive sweating, guidance and distribution, as well as teachings on not losing the body's essence, should be given. Some people, although having an experience of bliss and clarity, experience rising wind, cold body, and headache, which is because they cannot digest the bindu. Some people, although having good visual experiences, find their bodies turning blue and dry, easily losing the experience of bliss. If others are similar to the above, it means they cannot make the bindu grow. These kinds of problems can be resolved by increasing pleasure through sexual activity. In this stage of holding ('dzin pa), although there are times when slight obstacles to the transference of absorbing life-force occur due to the blazing appearance of tummo opening the doors of the channels, because of having appropriate control over wind and mind, one does not need to rely on ordinary obstacle-clearing teachings; the practitioner will understand on their own. When the practice of life-force exertion is perfected, one will be liberated from most obstacles. When the first half of holding is perfected, even the name of obstacles to meditation will not exist. The stages of holding and related matters have been explained. During recollection, it is necessary to ascertain as follows: Generally, in many tantras such as the SaMpuTi and the Four Seats (gdan bzhi), it is mentioned that the first is the sign of a lamp, the second is the sign of lightning or sky appearance, the third is the sign of white particles or white light, the fourth is the sign of enjoyment of desire gods, the fifth is the sign of the form of a deity, the sixth is the sign of formless wisdom, the seventh is the sign of the Dharmadhatu (chos kyi dbyings), and the eighth is the sign of oneself becoming a Buddha. For the completion stage, these eight signs are those. There are different ways of explaining these.
Chinese
虽然有各种各样的，但在这里就这样说：灯的征象是所有在粗略思维时的征兆，相对于后面的支分来说，显现出非常微小的范围。所有命勤（拙火瑜伽中控制气息）时的征兆是第二种电的征象，比之前的范围大，但不稳定。第三种白色光芒的征象是所有执持时的征兆。在那里，融乐无漏成就，菩提心增长，见到明点在所有脉中来回，并且在外也因其威力而显现月光等景象。第四等四种是在这个随念的阶段中出现的，第四是欲天之享受，与欲界天相同，不会出现这些平凡的五种妙欲，而是显现空性的色声香味触，由此六识被特别的喜乐所滋润。第五是天神形象的征兆，如同色界天神有光身一样，自己变成空色之天神身，无量光芒放射，处于光之坛城中，坛城无边扩展和收缩，空色之天父天母成就后，比之前的欲望享受，特别是三界的所有影像也产生喜乐。第六是无色，从那之后产生特别的融乐，拙火之火能温暖七万二千条脉的所有菩提心，能融化在自己的位置，能聚集在梵穴。在那里极度融化，被引导到中脉中，持续执持，能够充满六个脉轮，如果拙火燃烧的力量圆满且稳固，就会这样出现，否则不会出现。也就是说，如果通过等持和风力的力量，风和明点混合，能够在一日内执持在中脉中，就叫做昏厥，能够在额头执持明点。如果在十五日内在中脉中凝固，就叫做束缚，能够在喉咙执持。如果在一个月内凝固，就叫做杀害，能够在心间执持。如果在六个月内凝固，就叫做焚烧，能够在脐间执持，这是金刚心释。
English
Although there are various kinds, here it is said as follows: The sign of the lamp is all the signs of the time of rough thought, and in relation to the later branches, it reveals a very small range. All the signs of the time of life-force exertion (controlling the breath in Tummo yoga) are the second sign of electricity, which is larger in scope than the previous one, but unstable. The third sign of white light is all the signs of the time of holding. There, melting bliss without leakage is achieved, the mind of enlightenment increases, and one sees the movement of bindus in all the channels, and outwardly, due to its power, appearances such as moonlight arise. The four, beginning with the fourth, occur in this stage of recollection. The fourth is the enjoyment of the desire gods, similar to the gods of the desire realm, these ordinary five objects of desire do not arise, but the form, sound, smell, taste, and touch of emptiness appear, and from this, the six consciousnesses are moistened with special joy and bliss. The fifth is the sign of the form of the gods, just as the gods of the form realm have light bodies, one's own self becomes the deity body of empty form, radiating immeasurable light, and being contained within a circle of light. The infinite mandala expands and contracts. After the father and mother deities of empty form are accomplished, the enjoyment of desire from before, and especially all the images of the three realms, also generate joy and bliss. The sixth is formlessness. After that, special melting bliss arises, and the fire of Tummo can warm all the bodhicitta of the seventy-two thousand channels. It can melt in its own place. It can gather at the crown. There it melts extremely and is led into the central channel, and by holding it continuously, one can fill the six chakras. If the power of the burning Tummo is perfected and stable, it will appear in this way, otherwise it will not appear. That is, if through the power of meditative absorption and wind, the wind and bindu mix, and one can hold it in the central channel for one day, it is called fainting, and one can hold the bindu in the forehead. If it congeals in the central channel for fifteen days, it is called binding, and one can hold it in the throat. If it congeals for one month, it is called killing, and one can hold it in the heart. If it congeals for six months, it is called burning, and one can hold it in the navel. This is the Vajra Heart Commentary.
Chinese
说，如果一年能闭关，就能保守秘密；如果经常闭关，就能视为珍宝。这是曼隆古汝等上师们的教言。因此，在金刚宝中，菩提心的坚固智慧是：正如所说“至乐无色”，因此被命名为无色之智慧。所谓彼时彼刻能 удерживать 明点，是指精液的精华和安乐的智慧，无论何时都不会在那个地方消失，任何因缘也无法动摇，这是融乐无漏圆满的成就。融乐无漏自然成就，是指即使无勤安住，不仅宝中菩提心不漏失，而且即使特意向外放出也无法漏失。当下降到下方的轮脉时，上方的安乐不会减少，刹那刹那菩提心增长，增长的部分会向下方的轮脉移动并积聚，因为它具有上方轮脉的精华、气味和能量，所以说上方的明点下降到下方。因此，当下降到下方时，并非上方的脉轮变空，而且当返回时，下方的脉轮也不会逐渐变空。因此，仅仅是生起这种程度的体验的四喜顺逆，与初学者的降回次第有很大的差别。如上所述，闭关这么多次，也只能在一次禅定中保持这么久，不能超过，意思是必须进入上下的脉轮之一。因此，获得融乐无漏自然成就的原因有两个：拙火燃烧稳固，以及那个地方充满明点。如果拙火燃烧动摇，就会扰乱心间的疾病，即风的明点安住在心间。如果这两者动摇，明点就不会无勤闭关。拙火动摇的原因是味单的流动。当它闭关时，拙火就稳固。因此心间内部稳固。这两者稳固，明点就会无勤地稳固。充满而无动摇地安住，就像充满的瓶子一样。
English
It is said that if one can stay in retreat for a year, one can keep secrets; if one is always in retreat, one can be regarded as a treasure. These are the teachings of Manlung Guru and other previous lamas. Therefore, the wisdom of steadfast bodhicitta in the vajra jewel is: as it is said, "Supreme bliss is formless," therefore it is named formless wisdom. The so-called being able to hold the bindu at that time and place means that the essence of semen and the wisdom of bliss will never disappear in that place, and no condition can shake it, which is the ultimate achievement of melting bliss without leakage. Melting bliss without leakage is naturally accomplished, which means that even if one abides without effort, not only does the bodhicitta not leak from the jewel, but also it cannot leak even if one deliberately releases it outward. Even when descending to the lower chakras, the bliss of the upper chakras does not diminish, and bodhicitta increases moment by moment, and the part that increases moves to the lower chakras and accumulates, because it has the essence, smell, and energy of the upper chakras, so it is said that the bindu of the upper chakras has gone to the lower chakras. Therefore, when descending to the lower chakras, the upper chakra does not become empty, and when returning, the lower chakra does not gradually become empty. Therefore, the four joys of arising and reversing in sequence, which are only the experience of this moment, are very different from the stages of descending and returning for beginners. As mentioned above, closing the retreat so many times can only last that long in one meditation session, and cannot exceed it, meaning that one must enter one of the upper and lower chakras. Therefore, there are two causes for obtaining the natural accomplishment of melting bliss without leakage: the burning of tummo is stable, and that place is full of bindus. If the burning of tummo is shaken, it will disturb the disease of the heart, that is, the wind bindu dwells in the heart. If these two are shaken, the bindu will not be able to close without effort. The cause of the shaking of tummo is the flow of rasa. When it is closed, the tummo is stable. Therefore, the inside of the heart is stable. When these two are stable, the bindu will become stable without effort. Abiding without moving because it is full is like a full vase.
Chinese
顿巴法界之体验，乃是融乐以此自然俱生，诸法之法性实相，如是真实体验，心生此想，且能极明了地示现此实相。第八，自身成佛之体验，乃是三摩地之支分，获得身与智慧双运之分，故与自身成为圆满佛陀相似。此外，于随念之时，所有净分皆集于顶门。命脉（duti）燃起时火。降下菩提心，以大手印缚之。中脉充满明点，故身体亦充满明点。明点之分，即使仅有微尘之量，亦显现无量之征相，故轮涅三界之影像，无数刹那显现，相续不断生起。且彼一一亦成就融乐与非融乐之乐受差别。然生乐之主因，乃是安住于中脉，由拙火自性所成之十相，具足本尊父母之相者。拙火之火与十相，以及命脉融为一体之气，皆集于一处之坛城轮。略述与忆念三摩地相关者。此外，于执持之时，拙火燃起成就十种之理，以及从执持至随念之衔接之理，以及仅获得随念之开端，虽已成就空色大手印所欲之本尊，然能否圆满引导融乐之差别，以及空色能否增益乐受，以及能否生起不变之乐受之差别，以及四喜与十六喜之详细分别，以及十种所欲之位，完全清净之智慧次第，以及于三摩地之时，所有界至转为十种净分之间，融化调伏之智慧清净，以及蕴界处，包含所辖与能辖，皆显现为本尊身，故身清净，以及灭除业气，故语清净，以及菩提心清净，故心如虚空般离戏，然以无分别之觉性，如所有与尽所有之知晓方式，以及十二地之功德等，多有宣说。
English
The experience of Dunpa Dharmadhatu is that the melting bliss naturally arises, the Dharmata reality of all Dharmas, and one actually experiences it, thinking like that, and is able to very clearly demonstrate that reality. Eighth, the experience of becoming a Buddha oneself is a branch of Samadhi. By obtaining a part of the union of form and wisdom, it is similar to oneself becoming a complete Buddha. Furthermore, during recollection, all pure elements gather at the crown of the head. The life force (duti) blazes with fire. The Bodhicitta descends and is bound by the Mahamudra. The central channel is filled with bindus, so the body is also filled with bindus. Even if the part of the bindu is only the size of a dust particle, infinite signs appear. Therefore, countless images of the three realms of samsara and nirvana appear in an instant, arising continuously. And each of them also achieves the difference between melting bliss and non-melting bliss. However, the main cause of generating bliss is the ten signs that abide in the central channel and are made of the nature of Tummo, which have the form of the deity's father and mother. The fire of Tummo, the ten signs, and the winds that are integrated into the life force are all gathered in one place, the mandala wheel. A brief description of those related to the recollection Samadhi has been given. Furthermore, at the time of holding, the way in which the ten blazing Tummos are accomplished, and the way of connecting from holding to recollection, and from the moment of obtaining the beginning of recollection, although the desired deity of the empty form Mahamudra has been accomplished, the difference between whether or not one can fully guide the melting bliss, and whether or not the empty form can increase bliss, and the difference between whether or not one can generate immutable bliss, and the detailed distinction between the four joys and the sixteen joys, and the ten stages of desire, the order of completely pure wisdom, and at the time of Samadhi, the wisdom that melts and subdues all the elements until they become ten pure elements, and the aggregates, elements, and sense fields, including what is governed and what governs, all appear as the deity's body, so the body is purified, and the karma winds are destroyed, so the speech is purified, and the Bodhicitta is purified, so the mind is free from elaboration like the sky, but with non-conceptual awareness, the way of knowing as it is and as many as there are, and the qualities of the twelve grounds, etc., are extensively explained.