English
This act is truly amazing! I prostrate to such a supreme Lama! Although the instructions are well combined here, the mind of a child wanders around in meaning. Therefore, if there are mistakes, please forgive me, noble ones. Whatever merit there is in the distinctions made here by Kunga Nyingpo, I have no pride. Even if there is, may all beings be liberated! Won't these change the supreme meaning? This is the Sadhana called "Giving Bliss" from the Hunter's Instructions, specifically mentioning the name for the sake of the venerable Lama Taklung Thangpa. I, Taranatha, composed this at the age of twenty-three, receiving the command of the Lord of Unseizing Compassion, the venerable Kunga Tashi, upon my head. Checked and completed. May there be vast auspiciousness! Reverenced by the three realms, the protector of the venerable Tara, I pay homage to the supreme Lama and completely write down the instructions. Bestowing the supreme fruit of great bliss that does not change in this very life, not to be taught to others, this is only suitable for the fortunate. Here are the instructions of the great accomplished Shavari. The third instruction of the complete stage of the doctrine of the master of accomplished ones, the lord of yogis, named Hero, when practicing this, one should do either tummo or bliss-embracing, and finally practice the gathering of rays, and initially combine the two samadhis of mantra. Tummo, bliss-embracing, gathering of rays, each can be practiced individually, and it is believed that the path is completed by practicing all in sequence. Among these three, my Vajra Acharya prefers the latter. This mantra samadhi is also initially practiced as a basis, and individually, first practice the completion stage and then enhance it with the mantra samadhi, and practice introduction, etc. The mantra samadhi is also called Vajrasattva samadhi. The practice of meditating on these is as follows: First, purify the mindstream through accumulation and purification and the common path. Then, visualizing oneself as Vajravarahi, first visualize the nose of the pig face, then the eyes, the face, the drooping ears, the fangs, the blue color, the nostrils of the channels, the face, and
Chinese
牙齿的嫩芽和，双眼和，中央的眼睛和，耳朵和，发际和，头发和，脸颊和，面颊和，喉咙和，整个面容和，四只手各自，乳房各自和，上半身和，纤细的腰部和，肚脐和，bhaga和，下半身和，双脚各自和，身色红黄色和，尸体和，太阳和，莲花和，体毛向上看和，头饰和，六手印和，头鬘和，花鬘和，火焰和，手持器物各自和，整个身体即是对这些各自修习一天。对至尊女的慢修习十五天。慢和明相两者一起结合修习七天或一个月左右。之后至尊女的画像和，作为供养处的瑜伽母观修，住所和，上师等等和，父母和损害者和，贪恋处和，心中不悦者对一切有情和，一切器物修习三天三天或一天一天。之后暂时观修金刚萨埵的等持，对自己的心之自性大大地观察，除了紧紧抓住的意愿之外什么也不想地安住。如果突然生起分别念，就切断，大大地观察这个清醒的心而安住。如果觉得这个很重要，必须思考这个意义，那就是魔。说必须立即摧毁它。对任何事物都不要执着，要放松。如果分别念很重，而且还执着，就用智慧确定一切法无自性，确定之后每一次也以之前的无缘来摄持而修习。说对此修习一个月左右。１ 之后暂时修习圆满次第，之后用金刚萨埵的等持来排出毒素。在自己的脐间，红色三角形三指大小的里面，观想中脉插入其中。拙火一指大小在中央与വം（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）一起观想，然后行持瓶气，特别是收缩肛门来提引下泄气。观想三角形左旋，非常猛烈地执持心。２ 从വം（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）中产生猛烈的火风从中脉产生从鼻孔出来，击打在十二指宽的空中快乐旋转的物体上，观想猛烈地左旋。调气
English
The sprouts of teeth and, two eyes and, the central eye and, ears and, hairline and, hair and, cheeks and, face and, throat and, entire face and, each of the four hands, each breast and, upper body and, slender waist and, navel and, bhaga and, lower body and, each foot and, reddish-yellow body color and, corpse and, sun and, lotus and, body hair looking upwards and, headdress and, six mudras and, head garland and, flower garland and, flames and, each hand-held object and, the entire body, thus meditate on each of these for one day. Practice the pride of the noble lady for fifteen days. Practice both pride and clarity together for seven days or about a month. Then, the painted image of the noble lady and, meditating on the yogini as the object of offering, dwelling place and, lama etc. and, parents and harm-doers and, objects of attachment and, those who are unpleasant in the heart, practice on all sentient beings and all vessels for three days each or one day each. Then, for a while, meditate on the samadhi of Vajrasattva, greatly observing the nature of one's own mind, and remain without thinking of anything except the intention of holding on tightly. If conceptual thoughts suddenly arise, cut them off and greatly observe this clear mind and remain. If you think that this is important and you must contemplate this meaning, that is Mara. It is said that you must destroy it immediately. Do not cling to anything, but relax. If conceptual thoughts are strong and you are still attached, then use wisdom to determine that all phenomena are without self-nature, and after each determination, hold it with the previous aimlessness. It is said to do this for about a month. 1 Then, for a while, practice the completion stage, and later, use the samadhi of Vajrasattva to expel the toxins. In the center of your navel, inside the red dharma triangle, which is three fingers in size, visualize the central channel inserted within. Visualize tummo, one finger in size, in the center with vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）, and then practice vase breathing, especially contracting the anus to draw up the downward-clearing air. Visualize the dharma triangle rotating counterclockwise, holding the mind very intensely. 2 From vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）, a strong fire wind arises from the central channel, exits from the nostrils, and strikes the object that is joyfully spinning in the space twelve fingers away, visualizing it spinning counterclockwise intensely. Combine the winds.
Chinese
每次脐风与下风相撞击，向上作为方便而进入中脉，点燃火焰。菩提心融化。习惯于一心专注于与脐轮拙火相混合的乐，就会出现五相和阻断金刚。获得八支功德两组，通过行持而发挥作用，因此被称为今生成佛。这是火观拙火的次第。现在说这是事业拙火，主要是，但不是绝对的，因为也有瑜伽拙火。对此，这个次第有三种：自性拙火、瑜伽拙火、事业拙火。第一种是之前的拙火和这个次第的后两种拙火，以及非常习惯于收集光芒，左右和命根融合变得稳固。然后，随着界融入光明，仅由风心组成的中脉轮成立，以及它的手印，通过进入等持点燃拙火而获得的俱生乐，稳定地进行顺行和逆行。普通人身体耗尽后会变成金刚身。事业拙火是事业手印和智慧手印的道路，此时普通手印的特征，特殊手印的观察方法，成就夜叉女等，勾招手印，结合方法和修习方式，四要点和零散的口诀似乎也很多。虽然在某种程度上也获得了加持，但由于一些分别念较重的人的影响，有些没有接受，所以没有展开。依赖瑜伽拙火是这样的：自己观想为嘿汝嘎和智慧明妃的空处加持后，由于进入等持的缘故，点燃金刚拙火，或者自己观想为瑜伽母，两风相交合，观想点燃秘密拙火是口诀，无论如何，从秘密处红色明点中火焰闪烁而出，从精脉进入，与脐轮拙火相混合，从中脉道而出，从毛孔中火的光芒向外放射，焚烧天和非天等一切。火焰接触到顶轮明点，融化脉中的所有菩提心，顶轮脉系的བྱ
English
Each time the navel wind strikes the lower wind at the navel, it enters the central channel as a means upwards, igniting the fire. Bodhicitta melts. By becoming accustomed to focusing the mind one-pointedly on the bliss mixed with the navel chakra's heat, the five signs and the obstructing vajra arise. Two sets of eight qualities are obtained, and by bringing forth through practice, it is said to be called enlightenment in this very life. This is the sequence of fire-visualization heat. Now, it is said that this is karma heat, mainly, but not exclusively, because there is also yoga heat. Therefore, this sequence has three: natural heat, yoga heat, and karma heat. The first is the previous heat and the latter two heats of this sequence, and by being very accustomed to gathering rays, the mixing of right and left and life force becomes stable. Then, as the elements dissolve into luminosity, a mandala consisting only of wind and mind is established, and its mudra, the innate bliss obtained by igniting heat through entering samadhi, is stabilized in forward and reverse order. Ordinary people's bodies are exhausted and transformed into vajra bodies. Karma heat is the path of karma mudra and wisdom mudra, at this time the characteristics of ordinary mudras, the methods of examining special mudras, the accomplishment of yakshinis, etc., the summoning of mudras, the methods of union and practice, the four key points and scattered oral instructions also seem to be many. Although blessings have been obtained to some extent, some have not been accepted due to the influence of some who are heavily involved in conceptualization, so they have not been elaborated. Relying on yoga heat is like this: after blessing one's own Heruka and the secret space of the wisdom consort, due to entering samadhi, igniting the vajra heat, or visualizing oneself as a yogini, the two winds intersect, and visualizing the ignition of the secret heat is the oral instruction, in any case, from the red bindu in the secret place, a flash of fire goes out, enters from the semen channel, mixes with the navel heat, goes out from the central channel, and the rays of fire radiate outward from the pores, burning all the gods and asuras, etc. The flame touches the crown bindu, melting all the bodhicitta in the channels, the crown channel system of
Chinese
或者，以那达表示。其光芒使身体内部的风也汇聚成光芒的形式。融入明点，身体也消失。വം（藏文，梵文天城体：vam，梵文罗马拟音：vaṃ，汉语字面意思：വം）和明点汇聚在那达之间，长久地安住于空性之中。之后再次显现为本尊。无论显现何种象征性的景象，都观想为本尊，这被称为光芒收摄，这种升起和融入要反复修习。在此，对于各种不同的体验引导，光芒收摄的七个部分，每一部分都要进行六天六夜的修习。在这些修习结束之后，再次按照次第修习道路的次第。在这些修习中，如果生起各种不同的体验，那就是远离毒素。那个体验与心是一体还是他异，以及各种体验，特别是当安乐生起之时，要反复寻求那个时刻。此外，在那时，无论生起悲伤、喜悦或烦恼，都要好好地寻求。最终，安住在任何事物都无法成立的自性之中。安乐的妙用和觉性的显现不间断，要恒常守护，并在无偏颇的状态下进行训练。无论显现什么，都要如此认识。在拙火的火焰之中，在喜乐回旋的明点之中，以及在ཀྵུཾ་（藏文，梵文天城体：kṣuṃ，梵文罗马拟音：kṣuṃ，汉语字面意思：ཀྵུཾ）的明点之中，按照可以生起本尊身像明点等的方式进行观修。又在其中，无边无际地观修拙火和本尊身像等，据说这是生起次第和圆满次第相互增上的方法，方向是一致的。意义要在经文本身之上领悟。猎人的窍诀的口诀实修完毕。 安乐的入口奇妙无比，是极为迅速的口诀，因此今生必定能够成就菩提，要对获得此法感到欢喜。也是如此宣说的。这段话也是为了利益众生，特意提到了导师至尊吉祥达隆塘巴的名字。领受了至尊上师根嘎扎西的教言，达热纳塔在二十三岁时写下。校对完毕。吉祥善妙！
English
Or, it is represented by Nada. Its light gathers the inner winds of the body into the form of light rays. It dissolves into the bindu, and the body also vanishes. Vaṃ (藏文，梵文天城体：vam，梵文罗马拟音：vaṃ，汉语字面意思：വം) and the bindu are gathered between Nada and remain in emptiness for a long time. Then it rises again as a deity. Whatever symbolic appearance appears, meditating on it as a deity is called the gathering of light rays, and this rising and entering should be meditated on again and again. Here, for various kinds of experiential guidance, each of the seven sections of the gathering of light rays should be done for six days and six nights. After these have passed, one must meditate again on the stages of the path as they are. If various kinds of experiences arise in them, then it is freedom from poison. Whether that experience is one with the mind or different, and various experiences, especially when happiness arises, one should seek that moment again and again. Furthermore, at that time, whatever sadness, joy, or affliction arises, one should seek it well. Finally, the way to settle in the nature where nothing is established. The power of bliss and the uninterrupted appearance of awareness should be constantly maintained and trained without bias. Whatever appears, one should recognize it in this way. In the fire of Tummo, in the bindu where joy swirls, and in the bindu of Kṣuṃ (藏文，梵文天城体：kṣuṃ，梵文罗马拟音：kṣuṃ，汉语字面意思：ཀྵུཾ), meditate as you can generate deity body bindus, etc. Again, within it, meditate endlessly on Tummo and deity bodies, etc. It is said that the generation stage and the completion stage enhance each other, and the direction is the same. The meaning should be realized on the text itself. The oral instruction practice of the hunter's instructions is complete. The entrance to bliss is wonderful, it is an extremely rapid instruction, so you will surely achieve enlightenment in this life, rejoice in obtaining this. It is also said so. This was also mentioned by name for the sake of the noble guide of beings, Jetsun Pal Taklung Tangpa. Having received the instructions of the noble Lama Kunga Tashi, Tara Natha wrote it at the age of twenty-three. Proofread. Auspicious and virtuous!",