English
Touching the Hūṃ at the heart center of the inner channel, countless rays of light radiate from the Hūṃ, filling all of the seventy-two thousand channels, and causing the bodhicitta residing therein to melt. The rays of light emanate outward from the pores, gathering the essence of the body, speech, and mind of sentient beings, as well as the quintessence of the elements of earth, water, fire, and wind, and all the blessings of the Buddhas and Bodhisattvas. They enter through the pores. These and the bodhicitta of the seventy-two thousand channels gather at the crown of the head. The bodhicitta arising from the Haṃ (藏文, Devanāgarī: HAM, Romanized Sanskrit: haṃ, Literal Chinese: Seed Syllable) at the crown of the head descends together, gradually passing through the central channel, swirling in a bathing-like manner from the Hūṃ at the heart center, and the bodhicitta dissolves into the Hūṃ at the heart. Visualizing in this way is the first visualization of Tummo, the sixth of the visualization rounds. The second is the same as before up to the point where the rays of light emanate outward from the pores. Then, the essence of the outer and inner worlds enters one's own crown. These and the bodhicitta arising from the Haṃ (藏文, Devanāgarī: HAM, Romanized Sanskrit: haṃ, Literal Chinese: Seed Syllable) together pass through the central channel, burning and dripping, and uniting at the level of the waist of the Hūṃ at the heart. Sometimes, the stream of bodhicitta becomes strong, and the fire of Tummo contracts about a finger's width below the hook of the Hūṃ, and one visualizes reaching that stream of bodhicitta. Sometimes, the fire of Tummo becomes strong, and when the Tummo rises about a finger's width above the nāda (藏文, Devanāgarī: Nāda, Romanized Sanskrit: nāda, Literal Chinese: Sound) of the Hūṃ, one also visualizes the stream of bodhicitta shortening upwards by the same amount, and holding the vase breath. This is the second visualization of Tummo, the seventh of the visualization rounds. The third is the same as before, but one meditates on the burning and dripping uniting at the navel. This is the third visualization of Tummo, the eighth of the visualization rounds. Alternatively, if these Tummo practices are not combined with the vase breath pranayama, but are practiced with the breath flowing naturally, the Tummo burns when exhaling. When inhaling, the bodhicitta descends from the Haṃ (藏文, Devanāgarī: HAM, Romanized Sanskrit: haṃ, Literal Chinese: Seed Syllable). When abiding, one meditates on the burning and dripping uniting. Since there are three internal aspects to this, when practicing, the three visualization rounds can also be taught in a single instruction, or they can be practiced as one visualization round in an easy-to-understand way, which is the ninth of the visualization rounds. Thus,
Chinese
拙火是自身以方便的明点瑜伽。拙火瑜伽这三种中的任何一种，即使长时间修习也无法生起乐暖的智慧，就应当修习增益的调气。其中又分将气聚集于中脉之门、打开中脉之门、以及强力行持三种。第一种又分两种，第一种调气是身体姿势只需放松，双手放在膝盖上。身体伸直，呼出废气。以上行气的方式吸气，从腰部开始，尽力将气推向前方，腹部也向前方用力鼓起。之后，将密处的风的末端收向后方。呼气时，用力向后拉背部的气，腹部贴向脊柱，这是目标次第第十。第二种调气是，身体姿势如前，呼出气。反复进行中脉的弯曲和伸展，这是目标次第第十一，这两种是将气聚集于中脉之门。第二，打开中脉之门也分两种。第一种，身体姿势与之前相同，将气压在腹部，用力向前方鼓起，并且在不漏气的情况下，腹部贴向脊柱，这是目标次第第十二。第二种调气是，身体姿势是双膝跪地，双手分别按住左右肾脏的外侧，将气导入肾脏。其他与之前相同，最后呼气时，头部和上半身向左右扭转，这是目标次第第十三，这两种调气是用于打开中脉之门。第三，强力行持分两种。第一种是，身体姿势蹲坐，屏住气，双手按住颈部的两条动脉，这是享受之浪，是目标次第第十四。第二种是，用右脚后跟抵住肛门，左手放在左腿的大腿和臀部之间并靠在坐垫上。右手握拳放在左腋下，用左臂压住，屏住气。向左腋下
English
Tummo is the yoga of bindu with skillful means in one's own body. If one cannot generate the wisdom of bliss and warmth even after meditating on any of these three Tummo yogas for a long time, then one should meditate on the practices of increasing the winds. Among these, there are three: gathering the winds at the door of the central channel, opening the door of the central channel, and forceful practice. The first has two parts. The first wind practice is to simply relax the body posture and mind, and place the hands on the knees. Straighten the body and exhale stale air. Inhale with an upward breath, and from the waist, push the air forward as much as possible, and forcefully expand the abdomen forward. Then, draw the tip of the secret place's wind towards the back. When exhaling, forcefully pull the back wind and press the abdomen against the spine, this is the tenth target round. The second wind practice is: the body posture is as before, exhale the air. Repeatedly bend and stretch the central channel, this is the eleventh target round, these two gather the winds at the door of the central channel. Second, opening the door of the central channel also has two parts. First, the body posture is the same as before, press the air into the abdomen and forcefully expand it forward, and without losing air, press the abdomen against the spine, this is the twelfth target round. The second wind practice is, the body posture is with both knees on the ground, the right and left hands hold the outer edges of the right and left kidneys, and direct the air into the kidneys. The rest is the same as before, and finally when exhaling, twist the head and upper body to the left and right, this is the thirteenth target round, these two wind practices are for opening the door of the central channel. Third, forceful practice has two parts. The first is: the body posture is squatting, holding the air in a vase, and pressing the two carotid arteries with both hands, this is the wave of enjoyment, the fourteenth target round. The second is, block the anus with the heel of the right foot, and place the left hand between the thigh and buttocks of the left leg and lean on the cushion. Place the right hand in a fist under the left armpit and press down with the left arm, hold the air in a vase. Towards the left armpit
Chinese
猛烈地充满风。这是第十五个观想循环。此外，右侧与此相反，是第十六个观想循环。这是强制结合的第二种方法。通过这些，能够将风转移到左右。然后是金刚念诵：当风缓慢进入时，观想它带有嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）的声音，当它位于身体中央时，观想啥（藏文：ཧྲིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字被压碎并融入其中。当它移动时，如果腹部是裸露的，则是佛（藏文：བུདྡྷ，梵文天城体：बुद्ध，梵文罗马拟音：buddha，汉语字面意思：佛）。向外保持并发出吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的声音，观想声音与天空相同。通过“颅骨”的声音，再次从中间、右边和左边引导，进入内部，并观想从头顶流下菩提心的连续流。当它停留时，观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的声音，并将生命力向上奉献，菩提心充满整个身体。当它向外移动时，思考伴随着阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）的声音，并从口中猛烈地吹出，进行颤抖和摇动，这是第十七个观想循环。在两个宝瓶呼吸期间，进行一次包含十一个字母的金刚念诵。因此，到目前为止，这是自身具有方便的口诀和观想的圆满次第。应该单独了解依赖于其他身体智慧母的具有观想的明点的瑜伽。对于无观想的无分别圆满次第，首先是各自收摄的瑜伽：身体姿势与一般相同，眼睛的注视方式向上、向下或直接，眼睛不移动地注视。放弃所有念头的散乱，无造作地放松并安住，这是各自收摄。无论出现什么外境显现和念头，都不会超出心的自性，因此对所显现的一切无造作地安住，这是禅定的瑜伽。这两种瑜伽都在婆罗门大师的《多哈教言》中详细阐述过了。因此，通过长时间修习上述具有观想的圆满次第和无观想的圆满次第，左右罗让脉的风停止，进入中脉，这是命勤。中脉中的风融入各个脉轮中心的明点，这是执持。通过空色手印引导融乐，这是随念。不变的乐
English
Forcefully fill with wind. This is the fifteenth visualization cycle. Also, the opposite of that on the right side is the sixteenth visualization cycle. This is the second method of forceful union. Through these, one can move the wind to the left and right. Then, the Vajra recitation: When the wind slowly enters, contemplate it as having the sound of Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), and when it resides in the center of the body, contemplate that the syllable Hrih (藏文：ཧྲིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) is crushed and merged within it. When it goes out, if the abdomen is bare, then Buddha (藏文：བུདྡྷ，梵文天城体：बुद्ध，梵文罗马拟音：buddha，汉语字面意思：佛). Holding it outwards and making the sound of Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), contemplate the sound as being equal to the sky. Through the sound of "Kapali," again draw from the center, right, and left, and come inside, and contemplate a continuous stream of Bodhicitta descending from the crown of the head. When it stays, contemplate the sound of Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and by offering the life force upwards, contemplate that the Bodhicitta fills the entire body. When it goes out, think along with the sound of Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and blow forcefully from the mouth, doing trembling and shaking, this is the seventeenth visualization cycle. During the two vase breaths, one Vajra recitation of eleven letters is performed. Thus, up to that point, this is the completion stage with the oral instructions and visualizations of one's own body with skillful means. The yoga of bindus with visualizations, relying on the wisdom mother of another body, should be understood separately. For the completion stage of non-conceptual non-visualization, first is the yoga of individually gathering: The body posture is the same as usual, and the gaze of the eyes is upward, downward, or straight, looking without moving the eyeballs. Abandoning all the scattering of thoughts, relax without fabrication and abide, this is individually gathering. Whatever appearances of objects and thoughts arise, since they do not go beyond the nature of mind, abide without fabrication in whatever arises, this is the yoga of meditation. These two yogas have already been explained in detail in the Doha instructions of the great Brahmin. Therefore, by meditating for a long time on the above completion stage with visualizations and the completion stage without visualizations, the winds of the left and right Ralang channels stop and enter the central channel, this is life exertion. The winds within the central channel dissolve into the bindus at the center of each chakra, this is holding. Guiding bliss through the mudra of empty form, this is recollection. Immutable bliss
English
From the moment the first instant of wisdom arises, it is samadhi. Moreover, if one diligently practices the subtle channel yoga of the upper part, and various experiences of bliss and warmth arise, then it is easier to meditate on the formless completion stage, and by meditating on the formless, the continuity of the formed also becomes the non-conceptual completion stage. If one only practices the subtle channel yoga for a long time, then at first the self-arisen mind naturally abides, and various experiences of bliss arise, and soon after, the supreme samadhi of bliss and emptiness will naturally arise. This instruction manual on the fundamental principles of the completion stage, which comes from the glorious Buddha Skull Tantra, was spoken by Taranatha and written according to the teachings of the Indian scholar-accomplished master Nirvanashri. Checked and finalized. Colophon prayer. May the boundless stream of Dharma, flowing gently into the ocean of liberation and peace, become one taste. May even a single mote of its words completely wash away the stains of the three poisons. By the power of the pure white accumulation of virtues from printing this nectar of excellent speech, may a thousand gates of the true Dharma be opened, and may all beings of the five realms have dominion over the treasury of definitive goodness and jewels. Thus, in order to expand the tradition of Shakya Simha, the guide of harmless peace, in all aspects throughout the vast expanse of Jambudvipa, and for the sake of many immediate and long-term benefits, this dedication prayer can be added to any Buddhist scripture, whether it is printed or will be printed, regardless of sect. Composed by Ngawang Lobsang Tenzin Gyatso, a Shakya renunciate and Dharma speaker. The Lung-Kya Monastery Wish-Fulfilling Jewel Text Editorial Office has created this e-book. Announcement: 1. Our Wish-Fulfilling Jewel Text Editorial Office is operating an electronic library for the purpose of specializing in the production and dissemination of books as e-books. Therefore, regardless of any Buddhist doctrine or modern new books that comply with the regulations of our library, we are producing them as e-books. Any books that need to be made into e-books and need to be disseminated, etc.