English
Therefore, it not only contradicts the tantric scriptures but also contradicts its own tenets. Some early followers also combined the burning sequence and the dripping wisdom sequence. It is true that burning and dripping only occur once before Buddhahood is attained. Therefore, in Olapati (Tibetan: ཨོ་ལ་པ་ཏི་), as before, "burning the wheel of vows" is understood as actually happening, not as a visualization. The same is true in other tantric scriptures, so these views have not been examined. When Tummo is absorbed, Tummo cools the Re ga (Tibetan: རེ་ག་), and the "coolness" mentioned here does not mean that the temperature drops, but that happiness arises and suffering is eliminated. When the burning of Tummo is stable in the chakras, rays of light emanate from the pores, causing fear to gods and non-gods alike, because that is how they see the practitioner. Fifth, it is about the classification of the nature, boundaries, and path signs of the mantra sequence. First, it is the wisdom of bliss and warmth that has special stability in burning and dripping. Second, the knots of the four major chakras are completely untied, and it is possible to draw out four-quarters of the four joys to the limit, and thereafter it is the wisdom sequence. Third, it is a general explanation of the three stages of entering, abiding, and dissolving, and a detailed explanation of the appearance of signs. First, when the mind is focused on the object, if it is determined to let it flow on the path of equality, then it is entering the central channel, which is descending. Even if Tummo burns slightly, it is always present here. Even if the mind is focused on the object, but the path of equality is blocked and descends to the side again, it is because of errors in the key points, etc., that the burning is interrupted. The flow of the nostrils stops, the veins no longer move, and the feeling that the body is full, this is abiding, which is stopping in the central channel. Disappearance is dissolving, and if special bliss and warmth appear at this time, then the key point is correct. In general, the mere appearance of bliss and warmth does not necessarily mean that it is stopping in the central channel, and warmth does not necessarily accompany bliss. Warmth has many different types, such as thick and thin, fast and slow, inside and outside. During the stages of entering and abiding, various signs appear, and during the stage of dissolving, five signs appear. If the burning and dripping are well combined, and effort is not abandoned, then five signs will appear at the end of each session.
Chinese
三方和合，生起四喜。第二，有四种证得之相，六种稳固之相，四种成就之相。第一，上下之气融入中脉，下降之时，火气融入，显现昏暗如烟，水气融入，显现摇曳稀薄如阳焰，气之气融入，显现闪烁如火星，土气融入，如灯火般稳定而明亮。第二，此六种情况，若内外之相一致，则是六道之智慧，若不一致，则是被非人所迷，或是无定的散乱之觉受。其中，下门道之中脉，土气稳固，则外在日月昼夜颠倒显现，内在身体感觉沉重，肢体粗大增长，感觉肿胀，梦中感觉被鬼压。这六者，内在生起无分别之智慧，空明成分居多，伴随少许安乐。小便道之中脉，水气稳固，则外在白天见到月亮和星辰，感觉身体融入任何事物。以绳索系于鼻尖的额头中脉，火气稳固，见到大火燃烧，身体产生无尽的温暖，感觉升入天空，意识粗糙暴躁，渴望愤怒。梦中经常梦见大火。单脉上端，位于左鼻孔正对之处，以此系缚的中脉，气之气稳固，见到彩虹之坛城，若白业较重则显白色，胆汁较重则显黄色，血液较重则显红色，混合则显均匀。感觉在空中飞行，梦中梦见飞行和跳崖等。若真实发生跳跃，则需要种植之窍诀。气之气raḥ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）单脉中脉三者在舌根处汇聚稳固，则感觉身体肿胀，感觉头上有生物爬行，感觉鼻子里有蛇爬行，耳朵里听到各种那达之声，感觉从小舌处降下甘露。此气稳固于脐下，则见到黑点，感觉身体因安乐而融化。
English
The three aspects harmonize, and the four joys arise. Secondly, there are four signs of attainment, six signs of stability, and four signs of accomplishment. First, the upper and lower energies are absorbed into the central channel. When descending, if the fire energy is absorbed, the appearance is dim like smoke. If the water energy is absorbed, the appearance is wavering and thin like a mirage. If the energy of air is absorbed, the appearance is flickering like sparks. If the earth energy is absorbed, it is stable and clear like a steady flame. Second, in these six situations, if the outer and inner signs are consistent, it is the wisdom of the six paths. If they are inconsistent, it is either being deluded by non-humans or just an indefinite, vague experience. Among them, when the earth energy is stable in the central channel of the lower gate, outwardly the sun and moon, day and night, appear reversed. Inwardly, the body feels heavy, the limbs grow thick and swollen, and in dreams, one feels oppressed by a ghost. In all these six, inwardly, non-conceptual wisdom arises, with a greater proportion of clarity and emptiness, accompanied by a little bliss. When the water energy is stable in the central channel of the urinary passage, outwardly one sees the moon and stars during the day, and one feels the body merging into anything. When the fire energy is stable in the central channel of the forehead, bound by the tip of the nose with a rope, one sees a great fire blazing, the body generates inexhaustible warmth, one feels ascending into the sky, and the consciousness is rough and irritable, desiring anger. In dreams, one constantly dreams of a great fire. When the energy of air is stable in the central channel, bound by the upper end of the single channel located directly opposite the left nostril, one sees a mandala of rainbows. If phlegm is predominant, it appears white. If bile is predominant, it appears yellow. If blood is predominant, it appears red. If they are mixed, it appears even. One feels flying in the sky, and in dreams, one dreams of flying and jumping off cliffs, etc. If actual jumping occurs, the instruction of planting is needed. When the three, air of air, roḥ (藏文，梵文天城体，梵文罗马拟音，seed syllable) single channel, and central channel, converge and stabilize at the root of the tongue, one feels the body swelling, one feels creatures crawling on the head, one feels snakes crawling in the nose, one hears various sounds of nāda in the ears, and one feels nectar dripping from the uvula. When this energy stabilizes below the navel, one sees a black bindu, and one feels the body dissolving due to bliss.
Chinese
也会感到快乐，梦中也会感到快乐。智慧之风在海螺脉中稳固，会产生细微的现量。在阿瓦都底脉中，内外都能看到蛇头顶饰般的影像。因见闻佛法等因缘，生起极大的信心。在体验的显现中，会见到许多本尊。不要执着于此。如果产生执着，就会被蕴魔所控制，这是乔沃·那若巴所说的。后面的这些要与金刚萨埵和其他本尊的颜色相符的种姓分类相结合。在那之前，无法在中脉中来回，是纯粹的拙火燃烧滴漏。在这些之中，还会发生脉搏跳动。在那里，下部拙火燃烧的差别，即使在已经修习下泄的人身上也会出现，如果出现这种情况，就把心放在眉间。在那里，如果头部产生刺痛，就是上行气已经增长，要把心放在脐轮。如果还是疼痛，就是等住气已经增长，要把心放在喉轮，在那里还是不舒服，就是语自在已经增长，要把心放在心间。如果还是不舒服，就是命勤已经增长，要把心放在宝珠处。在那里，如果全身都产生刺痛，就是遍行气已经增长，要观修无自性。有些人会嘲笑这些，但大成就者多姆比巴的拙火第三阶段也有讲述，所以不要随意生起。这样习惯后变得稳固时，第三个是：纯粹拙火的下端进入中脉，下方的三道脉轮关闭。脐轮处脉、气、明点稳固，会听闻许多本尊的显现。身体的构造多种多样，对四大没有阻碍等，偶尔会产生各种神通和神变。有时不会产生。在脐轮下方，拙火智慧之火燃烧两次，每次两指高，死后第三次会到达脐轮。五蕴的分别念显现停止，脐轮的脉结解开，会亲眼看到拙火燃烧，并且五大的气流动清晰显现。如果它变得稳固，四种事业就能毫无阻碍地成就。凭借虚空之气的力量，能使火、毒药和野兽等僵硬。梦见从恶趣中救度许多众生，以及佛菩萨说法，这是第一个。再次，拙火燃烧分为两条道路。
English
Also, happiness will arise, and happiness will also arise in dreams. When the wisdom wind is stable in the conch-like channel, subtle direct perception will arise. In the Avadhuti, images like the crest of a snake's head are seen both internally and externally. Through the causes of seeing and hearing the Dharma, great faith arises. In the appearance of experience, many tutelary deities are seen. Do not be attached to this. If attachment arises, one will be carried away by the demon of the aggregates, said Jowo Naropa. These later ones should be combined with the lineage divisions that correspond to the colors of Vajrasattva and other deities. Before that, one cannot travel back and forth in the central channel, it is a purely blazing and dripping tummo. In these, other throbbing movements also occur. There, the differences in the burning of the lower tummo are also present in those who have already practiced downward expulsion, so if that happens, focus the mind on the space between the eyebrows. There, if a stinging pain arises in the head, it is because the upward-moving energy has increased, so focus on the navel chakra. If it still hurts, it is because the equalizing energy has increased, so focus on the throat chakra, and if it is still uncomfortable there, it is because the speech faculty has increased, so focus on the heart chakra. If it is still uncomfortable, it is because the life-sustaining energy has increased, so focus on the jewel place. There, if stinging pain arises in the entire body, it is because the pervasive energy has increased, so meditate on no-self-nature. Some may ridicule these, but the third stage of tummo of the great accomplished Dombhipa is also explained, so do not generate whatever arises. When it becomes stable through habituation in this way, the third is: the lower end of pure tummo enters the central channel, and the three lower paths are blocked. When the channels, elements, and bindus are stable at the navel, one listens to the Dharma with many appearances of the yidam. Various arrangements of the body, and unimpededness in the four elements, etc., various kinds of clairvoyance and magical powers sometimes arise. Sometimes they do not arise. Below the navel, the fire of tummo wisdom blazes twice, each time to the height of two fingers, and after death, on the third time, it will go to the navel. The manifest conceptualizations of the five aggregates cease, the knot of the navel chakra is released, and one directly sees the blazing of tummo, and the movement of the winds of the five elements appears clearly. If it becomes stable, the four activities will be accomplished without obstruction. By the power of the wind of space, one can stiffen fire, poison, and wild animals, etc. One dreams of saving many sentient beings from the lower realms, and of the Buddhas and Bodhisattvas teaching the Dharma, this is the first. Again, the blazing of tummo divides into two paths.
Chinese
回。第三个是不可回遮，心的脉结解开，五蕴的分别念消失，心间的莲花向上展开，五种神通非常广大且稳固。总的来说，脉轮向上展开，当明点降落的脉向上展开时，依靠明点的稳固，依靠智慧也会特别显现。如大手印明点中所说：“脐间的脉中命气若，刹那也不运作时，此莲花之花苞，刹那之间即向上，因此脐间之中央，心即稳固而安住。”如是说，这是第二个。又，十六指燃烧两次可以回遮，第三个不可回遮，喉咙的脉结打开，六处（眼、耳、鼻、舌、身、意）的分别念消失，舌头变得像如来佛的舌头一样，成就语自在，不学也能明白三藏的法，眼脉变红，成就摄受的眼光，这是第三个。然后，猛烈的智慧之火燃烧的细流到达头顶。此后，就叫做获得猛烈火和融降的稳固。在中脉中，融降圆满恒常到来。火焰的纤细顶端与风一起逐渐到达眉间。眉间叫做要害之门，是打开中脉上端的地方。根本的时候，是死亡时切断要害，并且是与之相关的门，所以叫做要害之门。因此，在诸根的门中，猛烈的火焰也运行。然后，即使没有修行者推动的心，火焰的光芒也会推动如来佛们的心续，从而加持，所以即使没有特意修习，也会自然而然地在如来佛的续流中来回运行。这使密咒次第的所有证悟都达到究竟。这是第四个。第三，智慧的次第有总义和正义两种。第一个是详细讲述四喜的分类，以十六喜的自性来确定，融乐和自性的关系，详细讲述智慧次第的生起方式。这些伟大的秘密非常多需要讲述，而且是深奥而细微之处，但是简而言之