English
When averting the winds, and later when the Bodhicitta descends, because the power of the pacified wind remains for a long time, it is necessary for each moment of joy to appear clearly. However, the main points are the heart center and the upper and lower ends of the central channel, because they are the main places where luminosity appears, and the places where the co-emergent completeness of the upward descent and downward stability appear. Therefore, it is also said in the "Nomenclature Lama": The sow dwells at the root of the navel, The co-emergent blood-drinking supreme one. Thus, the navel is spoken of. The navel, the heart lotus, in the midst of the breasts, At the root of the tongue and on the crown of the head, Joy and supreme joy itself, Sublime joy and co-emergent joy. Thus it is said, The emanation wheel is co-emergent joy, Experiencing joy, one practices. Thus, the crown of the head is spoken of. Wherever the lotus of the heart is clear in the center of union, subtly viewing, the self-born intoxicated mind enters therein, the three realms without remainder approach non-duality, the supreme realm of the Dharma that is eliminated, to that I prostrate. All the steeds of the moving senses are bound within, a vessel in which all the victorious ones of wisdom are gathered, the three realms without remainder approach non-duality, what is seen is like the sky, stainless, it becomes glorious. Thus, the heart centers are praised. Although generally all ten winds are to be touched upon, the main ones are the two, life force and downward-moving, and the root of that is the life-sustaining wind. The thirty-six elements, the twenty-four elements, and the sixteen elements are transformations of semen and blood, so they are included within the two. And which of those is to be touched upon? The channel wheels and those that flow into the thirty-two channels, and the main part of that is abiding in the four wheels, and especially the indestructible bindu of the heart center, and the fierce heat of the navel center, and the syllable Hum (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) of the crown center, these are the key points to be touched upon. Thus, after touching upon the key points of the navel center and the crown center, ultimately the way of dissolving into the heart center is also necessary, so the most important of all are the channels, winds, and bindus of the heart center. As it is also said in the "Nomenclature": In the center, the clarifying consciousness appears, supreme wisdom is the aspect of consciousness, through extremely meditating and becoming accustomed, there is no doubt that this blazes. Also in the bindu of liberation it says: That clear, indestructible form of the bindu, is the size of a mustard seed.
Chinese
光芒万丈光芒四射， 具有此相常居于心间。 观彼生起广大之智慧， 刹那顷之瑜伽中， 对此燃烧毫无疑虑。 “吃喝并作二施而欢喜， 恒常再三充满轮。 以此等法来世可成就， 以足踩踏愚昧世人头而去。 何处气与心识不行走， 日月亦无进入之处。 无知者于彼处心识出气息， 以箭射击已示现一切口诀而去。” 如是说。殊胜成就依赖俱生之乐，彼依赖命勤气融入中脉，故于空行海中云：阿瓦都帝（藏文：ཨ་བ་དྷཱུ་ཏཱིར་，梵文天城体：अवधूति，梵文罗马拟音：Avadhūti，汉语字面意思：离垢者）命之气，所依为母猪等瑜伽母，不依则命之气等，不会显现成就。如是说。此处于各轮分别修习，气聚集而入于中脉之方式，以及住之方式与融入之方式各自分别生起，由此所引生之乐空亦有大小种种生起。第三是：
English
Radiant with a myriad of blazing lights, Possessing such qualities, it constantly resides in the heart center. By gazing upon it, great wisdom arises, In the yoga of a moment, There is no doubt about this blazing. Secondly, when the winds dissolve into the central channel, as soon as they dissolve, the fierce fire blazes in the central channel, and from this arises the bliss of melting white bodhicitta. As soon as it arises, the coemergent wind remains in its own place, and through the emptiness of the mind's lack of inherent existence, one enters into non-conceptualization, which is called bliss-non-conceptualization. Thus it is also said, the Yogini Cita says, "For example, just as when a thick mass of clouds covering the surface of the sky is determined to dissipate, one does not know where it has gone, so too, this wind, which previously arose without ceasing, when it has thus dissolved, one obtains supreme cessation and satisfaction, and therefore it will not go elsewhere. Because the coemergent wind remains in its own place, one is liberated from the multitude of thoughts, and one's mind is satisfied by the nature of emptiness, how is it born? In this way, in this samsara, having previously cultivated great compassion extensively, and having become accustomed to great compassion without ceasing, one obtains the cause for benefiting limitless sentient beings." Thus, it is said that the suchness of the clarity of things is established. The great Brahmin also said: "Eating and drinking and giving twofold offerings, one rejoices, Constantly and repeatedly filling the wheel. By such a Dharma, the next world can be accomplished, Having trampled the heads of ignorant people with one's feet, one departs. Where the winds and mind do not move, Where the sun and moon have no entry, Ignorant ones, in that place, exhale the mind's breath, Having shot an arrow, one has shown all the instructions and departed." Thus he said. Supreme accomplishment depends on coemergent bliss, and that depends on the life-sustaining prana dissolving into the central channel. Therefore, in the Ocean of Dakinis, it is said: "The life-force wind in the Avadhuti (藏文：ཨ་བ་དྷཱུ་ཏཱིར་，梵文天城体：अवधूति，梵文罗马拟音：Avadhūti，汉语字面意思：离垢者), the yoginis such as sows rely on it. If they do not rely on it, the life-force winds will not clearly manifest accomplishment." Thus it is said. Here, from meditating on each chakra separately, the way in which the winds gather and enter the central channel, and the way in which they abide and dissolve, arise separately, and the bliss-emptiness that is drawn from this also arises in various sizes. The third is:
Chinese
由于融化的缘故，在身体意识的轮中产生特殊的快乐感觉，这被称为粗的融化乐。通过它作为近取因，在心意识的轮中产生特殊的快乐感觉。通过它产生智慧快乐的自性，这被称为细微的融化乐。当它升起时，以总义的方式象征着阿赖耶识自性显现为光明快乐，最终将融化乐与空性结合，当快乐升起时，通过习惯于将空性作为对境的乐空，心的垢染得以净化，自性俱生得以显现。第五，从最初获得道之正行的俱生开始，就是加行道暖位的开始。因此，微细明点的瑜伽，通过止观双运达到究竟。在没有获得正行的融化乐之前，所有二次第的道都必须归摄于大资粮道。譬喻光明大和正行的融化乐俱生大二者意义相同。如果从心来区分，那就是究竟。像那样被安立为大暖位，并在其第二刹那获得智慧身显现，从那里安立为加行道顶位。在其等持中，只有身和智慧双运显现，从后得中，八十自性的分别念显现直至止息之间，安立为忍位。从那以后，在没有获得意义光明道或自性俱生之前，是世第一法。这里，粗大的业气融入中脉一次后，不会很久又升起，即使变得稳固，也不是永远不升起。非常细微的气在见道时最初止息，在成佛地的刹那之前完全止息。微细的气在获得正行的融化乐时最初止息，当意义的智慧产生时完全止息。这里，关于入、住、融三者等有很多需要详细研究的，但暂时搁置。仅仅知道这些，也能精通于圆满次第和相似圆满次第的区分。第二，外在手印结合的气融入方式是：位于宝珠中央的方便火轮，以及金刚界自在的...
English
Due to the cause of melting, the special feeling of pleasure that arises in the wheel of body consciousness is called coarse melting bliss. Through it as the proximate cause, a special feeling of pleasure arises in the wheel of mind consciousness. Through it, the nature of wisdom bliss arises, which is called subtle melting bliss. When it arises, it symbolizes the nature of the alaya consciousness appearing as clear light bliss in a general way. Finally, by combining that melting bliss with emptiness, when bliss arises, through the habit of taking emptiness as the object of bliss and emptiness, the defilements of the mind are purified, and the innate nature is manifested. Fifth, from the initial attainment of the innate nature of the actual path, it is the beginning of the heat of the path of joining. Therefore, the yoga of subtle bindus, through the union of calm and insight, reaches its culmination. Before the actual melting bliss is attained, all the paths of the two stages must be gathered into the great accumulation path. The great example clear light and the great innate actual melting bliss are the same in meaning. If distinguished from the mind, that is the ultimate. Like that, it is established as great heat, and in its second instant, the wisdom body is manifested, from there it is established as the peak of the path of joining. In its equipoise, only the union of body and wisdom appears, from the post-meditation, the eighty natures of conceptual thought manifest until cessation, it is established as forbearance. From then on, until the meaning clear light path or the innate nature is not attained, it is the supreme dharma. Here, the coarse karma winds dissolve into the central channel once, and soon rise again. Even if it becomes stable, it is not that it will never rise again. The very subtle wind initially ceases at the time of the path of seeing, and completely ceases at the instant before the ground of Buddhahood. The subtle wind initially ceases when the actual melting bliss is attained, and completely ceases when the wisdom of meaning arises. Here, there are many things to be studied in detail regarding entering, abiding, and dissolving, but they are temporarily put aside. Just knowing these things will make one proficient in distinguishing between the completion stage and the appearance of the completion stage. Second, the way the winds dissolve in the union of external mudra is: the wheel of the fire of skillful means located in the center of the jewel, and the power of the vajra realm...
Chinese
脐轮是智慧之火的轮，如果这两个结合，就会产生巨大的融乐，谁是将乐的本性转化为智慧的空性呢？乐的自性是无自性的，因此以自己的自性为空性，虽然融乐俱生显现为乐不会停止，但在显现的时候如果观察就找不到，不观察独自享受的时候会显现各种各样的乐。大成就者黑行者说：例如用手摩擦钻木和钻板，依靠努力瞄准火的顶端，如果观察，火并不在那些钻木上，就像行走和摇动等一样。一切行走都只是各自显现，乐等不观察自性而感到快乐，像这样我所说的等等，是不可思议的，如其所是。这是从《秘密的本性》中所说的。这里的成就的究竟是：依赖于使者的道的关键，方法和智慧的脉的结合，以及由此获得的融乐，修习无自性的空性。这就是所说的。第二个理由之前已经说过了，第一个理由是：在《金刚鬘》第四品中说：勇士和瑜伽母，何时秘密的这两个脉，以正确的结合相接触，那时虚空完全扩展。从虚空中产生的风，那里的火燃烧得非常旺盛。脉有七万二千条，那些脉非常隐秘，那火，是所有快乐的至高境界，大乐菩提心，完全融化后住在脉中。这样说。在《胜乐略续》“呼气、运动和微笑”的注释中，大成就者拉瓦巴说：通过智慧，风流动。这样说。一般来说，拙火引发作用的风是生殖轮下端新产生的下行风。那也是，如果依赖上门，就是左右二脉的运行。进入中脉，住留，融入三者之后。之前中脉的下端收缩，脐轮的那个地方会扩张，因此在那里产生风。这里手印的中脉之风进入了方法的中央，因此强制性地左右二脉的运行停止，因此拙火燃烧得非常旺盛。仅仅这样，各个轮的脉结
English
The navel chakra is the wheel of the fire of wisdom. If these two combine, great melting bliss will arise. Who is the emptiness that transforms the very nature of bliss into wisdom? That bliss is without inherent existence, so it is empty of its own nature. Although the co-emergent melting bliss appears as bliss and does not cease, if examined at the time of appearance, it cannot be found. When enjoyed alone without examination, various kinds of bliss appear. The great accomplished black practitioner said: For example, rubbing wood and a rubbing board with the hands, relying on effort to aim at the tip of the fire, if examined, the fire is not in those rubbing woods, just like walking and shaking, etc. All walking is just separate appearances. Bliss, etc., are delightful without examining their nature. What I say like this is inconceivable, just as it is. This is stated in the Secret Essence. Here, the ultimate of accomplishment is: relying on the key of the path of the messenger, the union of the channels of method and wisdom, and meditating on the emptiness of selflessness, the melting bliss obtained from that. That is what is said. The second reason has already been explained, and the first reason is: In the fourth chapter of the Vajra Garland, it says: The hero and the yogini, when these two secret channels, touch with the correct union, at that time the sky is completely expanded. The wind born from the sky, the fire there blazes very brightly. There are seventy-two thousand channels, those channels are very secret, that fire, is the supreme state of all happiness, great bliss bodhicitta, completely melts and dwells in the channels. It is said like this. In the commentary on the Laghusamvara, "breathing, moving, and smiling," the great accomplished Lavapa said: Through wisdom, the winds flow. It is said like this. In general, the wind that ignites tummo is a downward-clearing wind newly born at the lower end of the central channel. That is also, if relying on the upper gate, it is the movement of the two channels, left and right. After entering the central channel, abiding, and dissolving, the lower end of the central channel previously contracts, and that place of the navel chakra expands, so wind arises there. Here, the central channel wind of the mudra enters the center of the method, so the movement of the left and right channels forcibly stops, so the tummo blazes very brightly. Just like that, the channel knots of each chakra