English
Or meditate on a chakra, or meditate on many different letters, or meditate on any one letter, or meditate on the union of bindus, or the abiding of bindus, or the filling and expelling of air, or kumbhaka, or meditate on the color or shape of air, or it is also acceptable to abide in a special non-conceptual state. By meditating on something that accords with the basic state, one will slightly gain a clear appearance. Air enters the central channel, performing the three stages of abiding, dissolving, and combining the subtle experience of bliss and emptiness with it, this is the yoga of this stage. Avadhuti (अवधूत, avadhūta, the liberated one) is unable to clearly transfer the tummo, therefore, as a beginner in the yoga of the completion stage, all who abide in this place are the order of the lineage. It is unreasonable to think that focusing on one object alone is the order of the lineage, and it is also very wrong to think that merely the way of abiding of the channels, air, and bindus is the order of the lineage. Therefore, these objects that arise from the instructions known as the four stages, starting from the oral instructions of the root tantra of vows, have been transmitted from one master of black conduct to another, and the object of contemplation that is now obtained is only this much. No matter which tantra is relied upon, no matter whose master's oral instruction it is, all that fully possesses the characteristics of the order of the lineage, etc., is that. Therefore, all completion stages are encompassed by the four stages. If a boundary is drawn on this, then it can be said that all completion stages practiced on the path of accumulation are the order of the lineage. Then, one might think, how can these practices with objects become methods of contemplating the way of abiding of the basic things? Although it is an imputation of conceptual thought, it is said so because it is contemplating in a way that is very consistent with the way of abiding of things. Regarding the meaning of the text, first is showing the characteristic of the function of the two. This "these" refers to the three channels, four chakras, and letters with air, which were explained in detail above. From these, contemplate according to the situation. The main thing is, how is the central channel, the space of other channels, such as the one hundred and twenty petals, etc., is Oṭiyāna. The so-called key door that opens those channels, that is, air enters from the doors of the channel knots, slightly opening the central channel, and in those spaces of the channels, Vajra Dakini.
Chinese
开始拙火的修习时，并非真正于中脉中燃烧，或接触真实的结合。贾兰达拉（藏文：ཛ་ལན་དྷ་ར་；梵文天城体：Jālandhara；梵文罗马拟音：Jālandhara；汉语字面意思： जालन्धर， जालंधर）位于肚脐至肚脐下方四指之间。如伟大的成就者德里布巴的五次第中所说：现在要讲述贾兰达拉次第，在肚脐与水脉交界处，有五色的明点，象征着五方佛。三角轮白色和红色，因此，中脉下端的脉结三角等处，被称为贾兰达拉处。在那里与大乐的智慧相融合，三十二脉的精华，被分为五类，风和脉都聚集在脉结处。这些被称为大乐的智慧，是指依赖于快乐。如此聚集之后，以“如来”为代表，五蕴和五大，以及感官，都是风、甘露和明点。这些法也聚集在结处，稍微进入中脉。在这方面，比鲁巴的口诀中说，在资粮道的阶段，脉都聚集在中脉的结处。这种观点与此阶段也是一致的。因此，风从脉结进入，在中脉和脉轮的空隙中，通过进入、停留和消融，依次激发拙火。由于中脉稍微张开，风聚集的缘故，首先是依赖于头顶的三十二脉的部分，然后是依赖于心和喉咙的蕴、界、处精华与风一起，也各自聚集在结处，稍微进入中脉。由于风消融的力量较弱，无法清楚地燃烧到梵天之火以上，这个阶段是续部次第的特征，这是确定的结论。此时会出现这样的疑问：首先，敲击心脏等其他脉轮的关键点，风会停留在各自的位置，聚集在那里是合理的。但是，只聚集在中脉的下端，这种说法是不妥当的。如果这样想，由于目标的不同，一开始就在那里体验
English
When engaging in the practice of Tummo, it is not actually burning in the central channel or touching the actual union. Jalandhara is located between the navel and four fingers below the navel. As stated in the five stages of the great accomplished Drilbupa: Now, the Jalandhara stage will be described. At the junction of the navel and the water veins, there is a five-colored bindu, symbolizing the five Buddhas. The triangular wheel is white and red. Therefore, the lower end of the central channel, the triangular knot of the veins, etc., is called the Jalandhara place. There, it is mixed with the wisdom of great bliss. The essence of the thirty-two channels is divided into five categories, and the winds and channels gather at the knot of the channels. These are called the wisdom of great bliss, which refers to relying on happiness. After such gathering, represented by "Tathagata," the five aggregates and the five elements, as well as the senses, are all winds, nectar, and bindus. These dharmas also gather at the knot and slightly enter the central channel. In this regard, the oral instructions of Birupa say that during the stage of the path of accumulation, the channels gather and assemble at the knot of the central channel. This view is also consistent with this stage. Therefore, the wind enters from the knot of the channels, and in the emptiness of the central channel and the channels, by entering, staying, and dissolving, it gradually stimulates Tummo. Because the central channel opens slightly and the wind gathers, first, the parts of the thirty-two channels that rely on the crown of the head, and then the essence of the aggregates, realms, and sources that rely on the heart and throat, together with the wind, also gather at the knot and slightly enter the central channel. Because the power of wind dissolution is weak, it cannot clearly burn beyond the Brahma fire. This stage is the characteristic of the tantric sequence, which is a definite conclusion. At this time, such a question arises: First, tapping the key points of other chakras such as the heart, it is reasonable for the wind to stay in their respective positions and gather there. However, it is inappropriate to say that it only gathers at the lower end of the central channel. If you think so, due to the difference in goals, experience it there from the beginning.
Chinese
以引导地基的方式，虽然可能会出现风融入的方式、脉聚集的方式以及各种不同的体验，但由于脉相互关联的原因，以一种相互依存的方式，最终一切都相同。由于风在中脉下端停止且脉聚集，因此最初不一定必须将注意力集中在中脉下端。从理解此处的关键点来看，虽然关于“扎兰达拉”有很多解释，指的是眉间和顶轮，但如果那样的话，在续部的次第中，就会出现如来续流中出现往来的过失，并且也会变成与下方的智慧次第重复的过失。第二，确定修习续部次第的基础是，在具备那样的特征之上，所修对境的差别是：修脉、修字、修明点的形象、修风的颜色形状等等；以及身语意三门的行持约束的差别，例如修习坛城和燃烧滴落等形象是火供，光明摄集等是供养，具备不分别的行持约束的关键点等是禅定，本尊的形象等是修习，金刚念诵和宝瓶气等是陀罗尼咒语，以强力的方式阻断五大种的风和五甘露的精华等，是颜料的区分。应当认识到，这些等等都是所修之境。那么，这里如《春之明点》第八品和第九品所说的那样，坛城的真如等等，是否仅仅是这里所指示的呢？虽然从将坛城等等安立为彼法的理由的角度来看，关键点是相同的，但示现的方式不同。那里所说的是，在密续次第之后的智慧中，说明了那些圆满的方式。而这里，是对初学者的各自所缘境指示了那些名称。又一种方式是，拙火在肚底燃烧是咒语，因此，成就它的方法是续部，即续部的结合或仪轨。由于是那样做的次第，因此这条道路是续部的次第。应当如此确定，因为经文中说“是续部的次第”，这是经文的界限。
English
In the manner of guiding the earth base, although various different experiences may arise, such as the way winds dissolve, the way channels gather, and so on, due to the reason that the channels are interconnected, in a way that is mutually dependent, ultimately everything is the same. Since the wind stops and the channels gather at the lower end of the central channel, it is not necessarily the case that one must initially focus attention on the lower end of the central channel. From the perspective of understanding the key point here, although there are many explanations of "Jalandhara" referring to the space between the eyebrows and the crown of the head, if that were the case, in the context of the sequence of tantras, there would be the fault of coming and going occurring in the continuum of the Thus-Gone One, and it would also become the fault of repeating the sequence of wisdom below. Secondly, identifying the basis for meditating on the sequence of tantras is that, in addition to possessing such characteristics, the differences in the object of meditation are: meditating on the channels, meditating on syllables, meditating on the form of bindus, meditating on the color and shape of the winds, and so on; and the differences in the activities and restraints of body, speech, and mind, such as meditating on the forms of mandalas and burning and dripping are fire offerings, gathering clear light and so on are offerings, possessing the key points of non-conceptual activities and restraints are like meditative concentration, the forms of deities and so on are meditation, vajra recitation and vase breathing and so on are dharani mantras, forcibly blocking the winds of the five elements and the essence of the five nectars and so on, are distinctions of colored powders. It should be recognized that these and so on are objects of meditation. So, here, as explained in the eighth and ninth chapters of the Spring Bindu, are the suchness of the mandala and so on, are those alone what is indicated here? Although from the perspective of the reason for establishing the mandala and so on as that particular dharma, the key point is the same, the way of showing it is different. What is explained there is that in the wisdom after the sequence of mantras, it explains the way those are complete. And here, it indicates those names for the respective objects of focus for beginners. Another way is that the blazing of inner heat in the dhuti is mantra, therefore, the method for accomplishing it is the tantra, that is, the union or ritual of the tantra. Since it is the sequence of doing it that way, therefore this path is the sequence of tantra. It should be determined in this way, because the scriptures say "is the sequence of tantra," this is the boundary of the scriptures.
Chinese
已截断。 ༈。第二是真言的次第：能搅者与所搅者完全结合，智慧之火被业之风点燃，在脐轮中，以暖热、烟雾弥漫、燃烧、安住、明亮等，焚烧已到达誓言轮的如来，成为到达受用轮的方法。环绕三圈后，前往藏尸处，从名为邬金的开启要窍之门出现，从到达世间各界的如来心间收集，从顶轮的孔洞出去，从名为金门匝烂达拉处进入，如前焚烧誓言轮。生起和进入也看不见，因为是头发尖端百千分之一的缘故。如是说。也就是说，所谓真言的次第，真言是拙火母（藏文：ཙཎྚ་ལི་），也就是脐轮的拙火，如所说声音被称为生命，转动者被称为念诵。就像这样，次第是指那并非由分别念的努力所生起，也非仅仅是体验显现，而是指在金刚身上真实燃烧的道的次第之义。因此，这在连接地界时，是加行道暖位的上半部分或下半部分。也就是能搅动的阳精和所搅动的阴精完全结合，阴阳的运行缠绕成一，在等持中，阴阳之路二者停止，融入中脉，智慧便会生起。对此，首先是左右停止，混合命气和下泄气，首先是混合命气和下泄气，左右也会停止，有两种次第，无论哪种都可以，阴阳阻断则中脉增长，从中生起智慧是法性。吉祥无垢光中也说：如是心之光明，以分别念的禅修方法不能见，彼时与阳精等，阴精合一则能见。如是。所谓智慧之火，至尊玛尔巴多为脐间的“ཨཾ་”（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，种子字），至尊玛尔巴的弟子们，多为脐下的“ཀྵ”（藏文，梵文天城体：क्ष，梵文罗马拟音：kṣa，种子字），此时像面粉一样合适。