English
If one mainly practices the oral instructions passed down through the lineage, signs of mastering the five winds will appear, namely, three kinds of deterioration: physical, mental, and dream deterioration. When the earth wind is mastered, the body becomes heavy and unable to sit still. In dreams, one sees smoke, dust, or being pressed down by a heavy load, or one dreams of seeing large objects such as mountains, stones, and houses. Mental deterioration causes one to want to go upwards, and ignorance increases. When the water wind is mastered, the body becomes cold and smooth. In dreams, one dreams of boarding a boat and crossing water, or one dreams of a large body of water. The mind becomes clear and pure, and pride increases. When the fire wind is mastered, the body becomes hot and dusty. In dreams, one dreams of flames burning and smoke. Mental deterioration causes slight distraction, and anger and desire increase. At this time, one should rest and meditate. When the wind of wind is mastered, the body becomes spacious and comfortable, but one cannot sit still. In dreams, one dreams of horses running, flocks of birds, and oneself flying. Although the mind is distracted, it does not become lost, and jealousy increases. When the space wind is mastered, the body becomes spacious and feels empty. In dreams, one dreams of a vast plain and seeing the vast sky and earth from the top of a mountain. The mind abides in non-conceptuality, emptiness increases, and miserliness also increases. By kindling tummo, great heat arises in the body, or heat arises in the upper and lower body, or heat arises in the entire body. The appetite becomes greater than before, digestion becomes stronger, and the stomach becomes larger than before. Reasoning becomes clear, and the elements become pure. After that, by meditating on bindu, joy and bliss arise in body and mind, and the body becomes supple and comfortable, and so on. In general, by meditating on the channels and winds, four common attainments and four supreme qualities, a total of eight, arise. First, through the channel (Tibetan: རྩ་བྷེ་པ།, tsa bhe pa), wealth is gathered. Through wind, retinue is gathered. Through bindu, dakinis are gathered. Through balanced channels (Tibetan: ཆ་སྙོམས་བྷི་པ།, cha snyoms bhi pa), the life and glory of the three realms are gathered. It is said that four supreme qualities can be obtained: if one gains control over the downward-clearing and upward-moving winds, one can suppress the sun and moon. If one gains control over the fire-decaying wind, even the destructive wind of the eon cannot overcome it. If one gains control over the life-sustaining wind, one can reverse the flow of rivers. If one gains control over the pervasive wind, one can walk, stand, lie down, etc., in the sky. The benefits of meditating on tummo are that outer tummo destroys the root of eighty-four thousand kinds of obstacles and generates heat in the body. Inner tummo pacifies four hundred and four kinds of diseases.
Chinese
身体上产生快乐。秘密的拙火摧毁八万四千种烦恼，并产生身心乐空的智慧。因为唯有那样的拙火才能摧毁所有的无明黑暗，所以称为拙火。因为不是产生自证智慧的母亲，所以称为母。总之，从生起次第、圆满次第、双运的角度来说，那样的修持应该如何行持呢？一般来说，大悲的修持是延长时日的行持。如嘉瓦嘉措瓦·卡玛所说：“不离其状态，长久地安住生起。”这样说了。那也像国王因陀罗菩提一样，在宫殿里，以众多妃嫔眷属，以各种欲妙，将自己观想为本尊，以供养来广大地行持。或者像莲花国王那样，以那样的行持，年年月月或日日夜夜，随各自情况，行持有相的行持。又或者像惹琼巴那样，在寂静的山洞里，将女弟子视为密咒母，以歌声来劝请，享受四喜等欲妙，行持简略的行持。习惯了那个之后，依止具种性者而行持，就像导师扎巴一样。那三种简略的行持，是大贪的行持，是贪道者获得了对脉气自在后才能做的，其他人不能做。离贪的行持，是解脱道者所做的。完全断绝女性，在寂静处修行，除了侍者和生活的必需品之外，放弃其他的行为，对所有共同成就都断绝欲望，只想要殊胜的成就，因此专一地修持禅定，是极其无所事事的行持；像博巴·布苏库一样，断绝只执着于吃喝拉撒等所有与法和非法相关的行为，只修持圆满次第的空性。对于所有好坏的因缘都混合在一起，没有取舍、喜怒，是疯子的行为，这三种和六种解脱道的行持是父续的规矩。如《密集金刚续》中所说。阿雅·德瓦的《行持摄略灯》中广说。又守护三律仪，修持生起次第和圆满次第的意义，在所有行为中，都不离空性的修持，常行普贤行。
English
It creates happiness in the body. The secret Tummo destroys eighty-four thousand afflictions and generates the wisdom of bliss and emptiness in body and mind. Because only that kind of Tummo can destroy all the darkness of ignorance, it is called Tummo. Because it is not the mother who generates self-awareness wisdom, it is called Mo. In short, from the perspective of the generation stage, completion stage, and union, how should such practice be carried out? In general, the practice of Great Compassion is the practice of prolonging the time. As Gyalwa Gyatsowa Khama said, "Do not deviate from its state, and generate it for a long time." It is said. That is also like King Indrabuti, in the palace, with many concubines and entourages, with various sensual pleasures, visualizing oneself as the deity, and performing offerings to practice extensively. Or, like King Padma, with such practice, year after year or day and night, depending on the circumstances, practice with form. Or, like Jetsun Milarepa, in a secluded cave, regarding the female disciple as a secret mantra mother, urging with songs, enjoying the four joys and other sensual pleasures, practicing briefly. After getting used to that, rely on those with lineage and practice, like the master Tilopa. Those three brief practices are the practices of great desire, which can only be done by those who have attained freedom over the channels and winds of the desire path, and cannot be done by others. The practice of detachment from desire is done by those on the path of liberation. Completely abandoning women, practicing in seclusion, abandoning other activities besides attendants and necessities of life, abandoning desires for all common attainments, only wanting supreme attainment, therefore single-mindedly meditating on samadhi, is an extremely idle practice; like Boba Bhusuku, abandoning all activities related to Dharma and non-Dharma that are only attached to eating, drinking, and defecating, only practicing the emptiness of the completion stage. Mixing together all good and bad circumstances, without acceptance or rejection, joy or sorrow, is the behavior of a madman. These three and six practices of the path of liberation are the rules of the father tantra. As stated in the Guhyasamaja Tantra. The Acharya Deva's "Compendium of Practices Lamp" explains it extensively. Also, guarding the three vows, practicing the meaning of the generation stage and completion stage, in all behaviors, without separating from the practice of emptiness, always practicing Samantabhadra.
Chinese
从指尖放出风，金刚杵能引水和牛奶等，自己装扮成天人的样子，手持具相的印契，或者带领天女和药叉等的女儿，在寂静的尸陀林中体验乐空，这种秘密行持就像米拉日巴尊者那样。以六种身饰装扮，带领明妃在城市中行走，向外呵斥，用神变使不信者回心转意，像多比巴和德里布巴那样，是理行苦行者的行持。在集市、闹市、恶劣种姓或者国王的家中，做出各种不合适的行为，如果发生殴打等情况，就用禅定的力量，以神变使对方趋向菩提，像藏内琼和弥扎佐吉那样的会供行持。能将毒药转化为甘露，并且不睡觉，对轮回和涅槃没有取舍，像觉如那木嘉的行持，这种行持和不应该行持之间没有差别，就像罗巴那样。以上五种是母续中宣说的行持。另外，旧密宗的行持也有八种：第一，因为害怕轮回，不贪恋今生的享受，逃向佛法，像猎物逃脱陷阱一样的行持。在寻求佛法和诀窍时，对所有的善知识都以恭敬心接受诀窍，像蜜蜂一样的行持。用各种方法积累资粮，像居家者一样的行持。独自修行，像受伤的野兽一样的行持。修行得到暖相后，不顾及情面和不偏袒，任其自然地修持，像疯子一样的行持，比如杰·吉岭热巴。对轮回和涅槃没有希望和恐惧，像狮子一样的行持。对食物和行为没有干净和肮脏的分别，像狗和猪一样的行持，比如大成就者萨瓦巴和鲁伊巴。自己获得究竟的利益后，为了利益他人而展示，并且做利益众生的事情，就像国王一样的行持。其中，大贪欲的行持和苦行的行持，是以前的大成就者的行持，现在我们这些人不能行持，所以在这里只是提一下名字，因为担心章节空洞而写了这些，其中的意义在《无垢光荣经》中说，业...
English
If one can release wind from the tip of one's finger, and the vajra can draw water and milk, etc., then one can adorn oneself as a deity, hold a symbolic mudra, or lead the daughter of a deity or yaksha, etc., and experience bliss and emptiness in a secluded charnel ground. Such secret conduct is like that of Jetsun Milarepa. Adorned with the six bodily ornaments, leading a mudra woman and wandering in the city, turning one's back and using magical powers to turn back the faithless, like Dombhipa and Drilbupa, is the conduct of a rational ascetic. Engaging in various inappropriate behaviors in marketplaces, large cities, among the lower castes, or in the homes of kings, if beatings or other troubles occur, then through the power of samadhi, one uses magical powers to lead others to enlightenment. The conduct of gathering, like Tsangnyön and Mitra Joki. Being able to transform poison into nectar, being sleepless, and having no acceptance or rejection of samsara and nirvana, the conduct of Phokley Namgyal is without distinction between what should and should not be done, like Lopa. These five are the conduct explained in the Mother Tantra. Furthermore, there are also eight types of conduct in the tradition of the Ancient Secret Mantra: First, being afraid of samsara and not being attached to the enjoyments of this life, fleeing to the Dharma, like the conduct of a trapped animal escaping. When seeking Dharma and instructions, receiving instructions from all virtuous spiritual friends with faith and respect, like the conduct of a bee. Accumulating merit through various methods, like the conduct of a householder. Practicing alone, like the conduct of a wounded deer. After gaining warmth in practice, maintaining the experience without protecting one's ego or being biased, like the conduct of a madman, such as Je Glingrepa. Having no hope or fear of samsara and nirvana, like the conduct of a lion. Having no distinction between clean and unclean in food and behavior, like the conduct of a dog and pig, such as the great accomplished masters Sarvabhaga and Luiipa. After accomplishing one's own benefit, demonstrating what benefits others and working for the benefit of sentient beings, like the conduct of a king. Among these, the conduct of great attachment and the conduct of asceticism are the conduct of the great accomplished masters of the past, and are not the realm of practice for us today. Therefore, I have only mentioned their names here, and have written these things out of fear of leaving the chapter empty. The meaning of this is stated in the "Stainless Glory Sutra," karma...