English
Cut off. ༈. Second is the sequence of mantras: the agitator and the agitated are perfectly combined, the fire of wisdom is ignited by the wind of karma, and in the navel chakra, with warmth, smoke, burning, abiding, and clarity, the Tathagatas who have reached the Samaya Chakra are burned to become the method of reaching the Enjoyment Chakra. After circumambulating three times, go to the charnel ground, and emerge from the door of opening the key points named Oddiyana, collect from the hearts of the Tathagatas who have reached all the realms of the world, go out from the hole of the crown chakra, and enter from the golden gate named Jalandhara, and burn the Samaya Chakra as before. Arising and entering are also invisible, because it is one hundred thousandth of the tip of a hair. So it is said. That is to say, the so-called sequence of mantras, mantra is Caṇḍālī, the inner heat of the navel chakra, as it is said that sound is called life, and the one who turns is called recitation. Like this, sequence means that it is not generated by the effort of conceptualization, nor is it merely a manifestation of experience, but refers to the meaning of the sequence of the path that actually burns on the Vajra body. Therefore, when this is connected to the boundary, it is the upper or lower half of the heat position of the joining path. That is, the male essence to be agitated and the female essence to be agitated are completely combined, and the movement of the yin and yang are entangled into one. In Samadhi, the paths of yin and yang are blocked, and when they are absorbed into the central channel, wisdom will arise. In this regard, first the left and right stop, mixing the life force and the downward-moving force, first mixing the life force and the downward-moving force, the left and right will also stop, there are two sequences, either one is the same, the obstruction of yin and yang causes the central channel to grow, and the arising of wisdom from it is the nature of Dharma. The glorious stainless light also says: Thus, the clear light of the mind cannot be seen by the methods of conceptual meditation, at that time, it will be seen when the male essence and the female essence are united. So it is. The so-called fire of wisdom, Jetsun Marpa mostly explains it as the "ཨཾ་" (Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, seed syllable) in the navel, and the disciples of Jetsun Mar mostly explain it as the "ཀྵ" (Tibetan, Devanagari: क्ष, Romanized Sanskrit: kṣa, seed syllable) below the navel, which is as suitable as flour at this time.
Chinese
萨。罗和坚止息后，从秘密处到中脉下端之间，中脉扩张，新生的业风使中脉下端的红色卡（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：卡）字，变成梵天的火焰燃烧。业风的动因和梵天的火焰混合，使脐轮的昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）字复苏，出现温暖、跳动等多种征兆，这是脐轮中心温暖的意思。脐轮的火焰稍微稳定后，再次逐渐从罗玛燃烧，焚烧上面的三个脉轮，哈（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：哈）字的外壳融化后，从坚脉的道路降下，复苏之前焚烧的脉轮，与脐轮的昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）字相合。在这些之间，会出现确定和不确定的各种征兆，特别是那时拙火燃烧的力量所获得的征兆是烟雾弥漫，这象征着烟雾、阳焰、萤火虫、燃烧的蜡烛和无云的天空等五种征兆出现。这样，烟雾等是罗和坚的燃烧滴落出现的时候，燃烧是指拙火的燃烧显现。安住是，风的流动止息，能取所取的显现也止息，只安住在自性上。明亮是指从如所有性的方面，对实相稍微产生明亮显现，从尽所有性的方面，显现各种清净的显现。此时，将燃烧解释为阳焰，将安住解释为萤火虫等，是没有进入词义。这样，具备这些征兆，拙火极其微小的火焰燃烧，打开中脉的道路进入，凡是拙火在中脉燃烧之后，七万二千条脉的明光遍布，甚至在所有毛孔之间，拙火的火焰温暖进入，天和非天等都看不到修行者，并且燃烧，声音，空行母和罗刹的各种形象对不吉祥者作惩罚。它摧毁脐轮之上的脉结，在中脉中长久燃烧，心脏的脉结也摧毁，当法-轮被火焰充满时，在那里安住的具有五蕴自性的风全部被拙。
English
Sa. After the cessation of Ro and Kyang, from the secret place to the lower end of the central channel, the expansion of the central channel causes the newly born karma wind to transform the red Ksha (Tibetan: ཀྵ, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal Chinese meaning: Ka) syllable at the lower end of the central channel into the burning fire of Brahma. The cause of the karma wind and the fire of Brahma mix, reviving the Ang (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: Ang) syllable of the navel chakra, and many signs such as warmth and throbbing appear, which means warmth in the center of the navel chakra. When the fire of the navel chakra becomes slightly stable, it gradually burns again from Roma, burning the three upper chakras, and the melting outer shell of Ham (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Ham) syllable descends through the path of Kyangma, reviving the previously burned chakras, and uniting with the Ang (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: Ang) syllable of the navel chakra. In between these, various definite and indefinite signs appear, especially the sign obtained by the power of Tummo burning at that time is the billowing smoke, which symbolizes the appearance of five signs such as smoke, mirage, firefly, burning candle, and cloudless sky. Thus, smoke and the like are the time when the burning and dripping of Ro and Kyang occur, and burning refers to the appearance of Tummo's burning vision. Abiding is when the flow of wind ceases, the appearance of grasping and being grasped also ceases, and one abides only in one's own nature. Clarity means that from the aspect of suchness, a slight clear appearance arises to the reality, and from the aspect of all that exists, various pure appearances manifest. At this time, explaining burning as a mirage and abiding as a firefly, etc., is not entering into the meaning of the words. Thus, possessing these signs, the extremely subtle flame of Tummo burns, opening the door of the central channel and entering, and after Tummo burns in the central channel, the light of the seventy-two thousand channels pervades, and even between all the pores, the warmth of Tummo's fire enters, and gods and non-gods cannot see the practitioner, and it burns, and the various forms of Dakinis and Rakshasas punish the inauspicious. It destroys the knot of the channel above the navel chakra, and burns for a long time in the central channel, and the knot of the heart channel is also destroyed, and when the Dharma wheel is filled with fire, all the winds with the nature of the five aggregates abiding there are Tum.
Chinese
与拙火之火混合而止息。由其威力，五蕴的种种分别念止息。种种五种现量智显现。能稍微掌控五大。那被称为誓言轮者，心间是法轮。如《喜金刚》所说：“恒常行于誓言故，称为誓言心。”誓言勇识即是心金刚。因此，心之轮即是心间。在那里，拙火成熟者，焚烧如来，即五蕴的分别念与风。再次，当拙火到达受用轮喉间时，先前四或五大的风稍微止息的相续，在此会完全止息。一般来说，取舍的十二种风，存在于脐、心、喉三轮的一切处所。此时，存在于喉间的那些风，以与拙火混合的方式，在等持中运行而止息。舍弃种种五蕴的分别念，一切对境反复显现为安乐之相，实现真实语，舌头和臂膀增长，身体力量增强，出现未经学习的论典知识等等。围绕方便三次的意义是，并非显示喉间的嗡字是火的方便，拙火之火的方便是心间的明点。关于围绕三次的意义，往昔的译师和班智达们认为，这是为了遣除三次火，这种观点非常好，因为其他续部中也有详细的阐述。因此，当认识到喉咙下方的脉结时，凭借其湿润和风，一次会遣除到火，即脐间。然后，当与喉咙中央的红色明点相遇时，凭借其风力，会遣除一次。之后，喉咙的火也得到滋养，成为一个火焰，当摧毁喉咙上方的脉结之门时，凭借接近头顶的凉风猛烈降临的力量，再次遣除一次火焰，因为遣除的方式就像轮回一样，所以说方便围绕心间的明点三次。
English
It will cease when mixed with the fire of Tummo. Through its power, all kinds of conceptualizations of the five aggregates cease. All kinds of five direct perceptions arise. One can slightly control the five elements. That which is called the wheel of commitment is the heart, which is the Dharma wheel. As it says in the Hevajra Tantra: "Because one always engages in commitment, it is called the commitment mind." The commitment hero is the heart vajra. Therefore, the wheel of the heart is the heart center. There, those who have matured the fire of Tummo burn the Tathagata, that is, the conceptualizations of the five aggregates together with the wind. Again, when that fire of Tummo reaches the enjoyment wheel in the throat, the continuum of the previous four or five elements' winds slightly ceasing will completely cease here. In general, the twelve winds of grasping and fixation reside in all the wheels of the navel, heart, and throat. At this time, those that reside in the throat, in the manner of mixing with the fire of Tummo, cease to move in equipoise. Abandoning all kinds of conceptualizations of the five elements, all objects of the senses repeatedly appear as forms of bliss, truthful speech is accomplished, the tongue and arms grow, physical strength increases, and knowledge of unlearned treatises and so on arise. The meaning of circling the means three times is not to show that the Om syllable in the throat is the means of fire, but the means of the fire of Tummo is the bindu in the heart. Regarding the meaning of circling three times, the former translators and pandits considered it to be for averting the fire three times, which is a very good view, as it is explained in detail in other tantras as well. Therefore, when one recognizes the lower knot of the throat, by means of its moisture and wind, it will be averted once to the fire, that is, to the navel. Then, when it meets the red bindu in the center of the throat, by the force of its wind, it will be averted once. After that, the fire of the throat is also nourished, becoming one flame, and when the door of the upper knot of the throat is broken, by the power of the cool wind near the crown of the head descending intensely, the flame is averted once again, because the way of averting is like a cycle, it is said that the means circles the bindu of the heart three times.
Chinese
脐轮之中心处，是金门或称作匝烂达喇。从那里进入，从三十二脉瓣降下，与增长的明点相混合。当与ཧཾ་（藏文，梵文 देवनागरी，梵文罗马ham，汉语种子字“ হাম”）字混合时，先前略微融化，后盾变得强壮，如先前燃烧的次第而来。ཧཾ་（藏文，梵文 देवनागरी，梵文罗马ham，汉语种子字“ হাম”）融化的菩提心从中脉而来，从各个脉轮的结处降下，如先前拙火所烧者得以恢复之状，又与喉咙和心间的明点融化，在脐间变为精滴交合。又如焚烧誓言轮等，如前一般，燃烧、滴落，在时机和时机中恒常发生。如是，在中脉中精滴交合之时，总的来说，由五相等等所摄持的各种显现，特别是诸佛坛城会显现。其中，燃烧的意义是，它与拙火遍布，成为热的自性，以及精液等杂质稍微减少的意义，那是好坏参半，或乐苦交替地发生。滋养的意义是，由ཧཾ་（藏文，梵文 देवनागरी，梵文罗马ham，汉语种子字“ হাম”）的微粒遍布，杂质减少后，清净物增长，安乐和功德独自产生。此处，进入和出现，先前都解释为燃烧和滴落的意义，但如果解释为气体的来回则更好。因此，在等持中，入中脉气，出现停止，所以没有显现可见。还有产生细微二取之因，虽然有细微的中脉运行，但因为如头发尖端百千分之一的程度般极其细微，所以称为不显现。咒语的次第是指经典的段落划分。第三，智慧的次第是，从如来们的心间进入，汇集到誓言轮中，取出法界智慧甘露，从先前所说的门中出现，如牛奶的流动般到来，进入那个门中，从齿间的孔隙进入，在受用轮中休息，焚烧的如来们进入誓言轮中，对获得者们产生欢喜，在脐