Chinese
是。心间的脉轮充满，生起胜乐的智慧。脐间的脉瓣充满，生起离喜的智慧。喜是指身体上生起的快乐。智慧是指观察快乐的自性，见到空性。之后，菩提心降至秘密处，若不观察其自性，则对烦恼的贪执无法自止。观察其自性，则乐与空性无二无别地融合，这就是俱生喜的智慧。之后，用秘密处的“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字堵塞， удерживать бинду. 舌抵上颚，眼睛向上翻。心专注于头顶的“హం”（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：航）字。强烈地念诵“ཧྲིང་ཧྲིང་”。明点如水波般倒流，从秘密处到脐间向上返回，这是下稳固的初喜。返回心间是第二喜。返回喉间是第三喜。返回头顶是第四喜。之后，观想所有明点都融入头顶的“హం”（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：航）字中，然后在本来清净的状态中稍作停留。之后，将心专注于头顶的“హం”（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：航）字，像马抖动身体一样抖动，从头顶的“హం”（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：航）字中降下甘露菩提心，呈现白色和红色的光泽，如雨般降下。观想身体完全充满，通过修持认识自心，生起乐空融合的良好体验。从大悲自解脱中，比其他殊胜的佛法更为殊胜。获得长寿无病和快乐。如是说。松赞干布（约605-650或617-698，吐蕃王朝第33任赞普）说：获得长寿无病和快乐。享用贪欲，智慧燃烧。将烦恼贪欲转化为道用。 如是说。萨姆布扎说：以贪欲来净化贪欲。如是说。《二观察续》中说：众生无尽的业，无论被什么束缚，如果具有方便，就能从轮回的束缚中解脱。如是说。而且，在控制气脉的时候，观想毗卢七法。在观想火和明点的时候，进行六火法。其他拙火轮如果知道也好，不知道也没关系。松赞干布（约605-650或617-698，吐蕃王朝第33任赞普）也没有说。从清净的幻身生起次第和圆满次第双运的角度来提升，观世音金刚句中说：一切法都应视为如幻如化。风心混合，自显现的幻化观想为本尊身。如是说。四天女请问。
English
Yes. When the heart chakra is full, the wisdom of supreme bliss arises. When the navel chakra petals are full, the wisdom of joylessness arises. Joy is the happiness that arises in the body. Wisdom is seeing emptiness by looking at the nature of happiness. Then, when the bodhichitta descends to the secret place, if its nature is not observed, attachment to afflictions will not stop by itself. Observing its nature, the union of bliss and emptiness without separation is the wisdom of co-emergent joy. Then, the secret orifice is blocked by a "Hum" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), удерживать бинду. The tongue touches the palate, and the eyes turn upwards. The mind is focused on the "హం" (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Hang) syllable at the crown of the head. Utter "ཧྲིང་ཧྲིང་" intensely. The bindu flows back like a wave of water, returning upwards from the secret place to the navel, which is the first joy of lower stability. Returning to the heart is the second joy. Returning to the throat is the third joy. Returning to the crown of the head is the fourth joy. Then, contemplate that all the bindus dissolve into the "హం" (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Hang) syllable at the crown of the head, and then rest for a moment in the state of original purity. Then, focusing the mind on the "హం" (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Hang) syllable at the crown of the head, shake the body like a horse shaking itself, and from the "హం" (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Hang) syllable at the crown of the head, nectar bodhichitta descends, appearing white and red, like rain. Contemplate that the whole body is completely filled, and through practice, recognize your own mind, and good experiences of bliss and emptiness arise. From the Great Compassion Self-Liberation, it is more excellent than other precious Dharmas. Obtain longevity, health, and happiness. Thus it is said. Songtsen Gampo (c. 605-650 or 617-698, 33rd King of the Tibetan Empire) said: Obtain longevity, health, and happiness. By enjoying desire, wisdom blazes. Transform afflictive emotions and desire into the path. Thus it is said. Sambhuti said: Purify desire with desire. Thus it is said. In the Two Examinations Tantra, it is said: The inexhaustible karma of beings, whatever binds them, if they have the means, they can be liberated from the bonds of existence. Thus it is said. Moreover, when controlling the winds, contemplate the seven aspects of Vairochana. When contemplating fire and bindu, practice the six fire methods. It is good to know the other tummo wheels, but it is not necessary if you do not know them. Songtsen Gampo (c. 605-650 or 617-698, 33rd King of the Tibetan Empire) did not say it either. To enhance from the perspective of the pure illusory body, the generation stage, and the completion stage union, the Vajra verses of Avalokiteshvara say: All phenomena should be seen as like illusions. Wind and mind mixed, the self-appearing illusion should be contemplated as the deity's body. Thus it is said. The four goddesses asked.