English
Because of the extremely firm meditation in the mind, the innate wisdom of Tummo, like the lines of dust, naturally blazes. The body and limbs, like hundreds of thousands of hair tips, are completely purified by lights like lightning. The channels are filled with the melting Bodhicitta. As stated in the 'Union Tantra': 'The wisdom of that is born together. Therefore, the embodied woman dwells. Driven by the wind of karma, it blazes in the center of the navel chakra. It is explained as the Selfless Mother. It is called the Spring Bindu. The body of hundreds of thousands of hair tips. Light equal to the rays of lightning.' Thus it is said. For those who do not believe in this, by stabilizing the life-force wind with Vajra recitation, pulling the downward-clearing wind to the navel, and focusing on the Great Seal at the navel, when the wind is reversed, Tummo blazes, and from that, great bliss also becomes clear. If one is unable to do so, when the breath goes upward, visualize the straight lines of dust burning, and when the wind enters, visualize the syllable Hum (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Roman transliteration: haṃ, literal Chinese meaning: Hum) dripping like the moon, coming to the navel in the form of a Bindu. Repeat this again and again until the left and right winds reverse their inward and outward flow. If one is unable to meditate on the arising and entering of the wind in this way, then simply with faith, one should do the visualization of blazing and dripping. If one has particular faith in meditating on syllables, and prefers brevity, then at the navel of the four chakras from the navel to the crown of the head, visualize Om (Tibetan: ཨྃ་, Sanskrit Devanagari: ओं, Sanskrit Roman transliteration: oṃ, literal Chinese meaning: Om) red upwards, Hum (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hum) black downwards, and visualize Om (Tibetan: ༀ་, Sanskrit Devanagari: ओं, Sanskrit Roman transliteration: oṃ, literal Chinese meaning: Om) red upwards and Hum (Tibetan: ཧྃ་, Sanskrit Devanagari: हं, Sanskrit Roman transliteration: haṃ, literal Chinese meaning: Hum) white downwards. Invite the essence of Om (Tibetan: ཨྃ་, Sanskrit Devanagari: ओं, Sanskrit Roman transliteration: oṃ, literal Chinese meaning: Om) to be the Bhagavati Tummo blazing. This also heats the two upper syllables, causing Hum (Tibetan: ཧྃ་, Sanskrit Devanagari: हं, Sanskrit Roman transliteration: haṃ, literal Chinese meaning: Hum) to melt and drip downwards, becoming of equal taste with the two middle syllables, and abiding at the navel as previously explained. If one prefers elaboration, then at the navel, on the moon disc in the center of the red lotus facing upwards, is Om (Tibetan: ཨྃ་, Sanskrit Devanagari: ओं, Sanskrit Roman transliteration: oṃ, literal Chinese meaning: Om). On the petals in the directions such as the east, in clockwise order, are: A, Ka, Tsa, Tta, Ta, Pa, Ya, Sha, which are eight groups. Some places say that eight syllables are placed, which is for the sake of those to be tamed. The inner circle of the navel chakra has four, then eight, then sixteen, then it is said to have sixty-four. At the heart, on the moon disc in the center of the white lotus facing downwards, is Hum (Tibetan: ཧཱུཾ་, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hum).
Chinese
哦。在东方等花瓣上，有阿、伊、乌、诶四个，以及具力者等四个方位，是亚、拉、瓦。在颈部向上方的红色莲花的中心，月亮上有嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。在东方等方向上，有啊、伊、乌、诶，以及具力者等的方位，是亚、拉、拉、瓦。在头部朝下的三十二脉瓣的各种莲花的中心，有吽（藏文：ཧྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。在东方等每个花瓣之间间隔的那些，依次是十六元音。所有阿和嘎等字母，都观想为带有半月、点、那，并滴落甘露，将嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）的自性转化为拙火之火。那火向上升腾，使所有字母融化，融化后成为一体，向下滴落，在中心像先前一样休息。通过生起次第，也以先前所说的四种中的任何一种为目标，将所有瑜伽母轮的自性转化为拙火的自性，使其燃烧。那燃烧之火也从中央脉升起，遍布毛孔、顶端和额头之间，烧灼三轮和蕴等，从右鼻孔和眉间的毛孔中出来。然后像闪电的光芒一样遍布十方，接触到轮回者、声闻缘觉和菩萨，使他们成佛。那些以及自性成就的佛陀们，从左鼻孔进入，烧灼大乐轮，所有这些都被大欲之母的光芒所激励，从自己的眉间毛孔进入，安住于大乐轮中，与菩提心一起融化，那融化后成为一体，向下滴落，观想为方法与智慧成为一体的大乐的自性，安住在中心。这样做了，就会获得圆满的佛陀加持。将此曼涅尔与生起次第结合，其他上师则在圆满次第的场合结合。这些拙火瑜伽，没有讲述通过控制风息来做，而是讲述了在目标非常稳固地安住后，以点燃火焰的方式来做。从其他的口诀中，与持宝瓶气结合来做。拙火瑜伽
English
Oṃ. On the petals such as the east, there are the four vowels A, I, U, E, and in the four directions such as the powerful one, there are Ya, Ra, La, Va. In the center of the red lotus facing upwards in the throat, on the moon is Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Oṃ). In the directions such as the east, there are Ā, Ī, Ū, E, and in the directions such as the powerful one, there are Yā, Rā, Lā, Vā. In the center of the various lotuses with thirty-two channels facing downwards on the head, there is Hūṃ (Tibetan: ཧྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ). In each of the petals such as the east, which are separated by intervals, there are sixteen vowels in order. All the letters such as A and Ka are visualized as having a half-moon, a dot, and a nā, and dripping nectar, and the essence of Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Oṃ) is made to blaze as the fire of Tummo. That fire rises upwards and melts all the letters, and after melting, it becomes one taste and drips downwards, resting in the center as before. Through the generation stage, also focusing on any of the four mentioned earlier, the nature of all the yogini wheels is transformed into the nature of Tummo, causing it to blaze. That blazing fire also rises from the central channel, spreading through the pores, the crown, and the space between the eyebrows, scorching the three wheels and the aggregates, and emerges from the right nostril and the pore between the eyebrows. Then, like a flash of lightning, it spreads in all ten directions, touching the beings in samsara, the hearers, the self-realizers, and the bodhisattvas, causing them to become Buddhas. Those, as well as the Buddhas who are naturally accomplished, enter from the left nostril, scorching the great bliss wheel, and all of these are stimulated by the light of the mother of great desire, entering from the pore between one's own eyebrows, and when abiding in the great bliss wheel, they are made to melt together with the bodhicitta, and that melting becomes one taste, dripping downwards, and is visualized as abiding in the center as the nature of great bliss, where method and wisdom become one. By doing so, the blessings of the Buddha will become complete. Combine this Man-nyer with the generation stage, and other teachers combine it on the occasion of the completion stage. These Tummo yogas are not taught to be done by controlling the breath, but are taught to be done by igniting the fire after the object is very firmly established. From other instructions, it is done in conjunction with holding the vase breath. Tummo Yoga
Tibetan
འབྱོར་གྱི་གཙོ་བོ་དེ་དག་ནི། མན་ངག་གིས་རེ་རེ་གཉིས་གཉིས་ཁ་བསྐང་བ་ཙམ་མ་གཏོགས་པ་ཁ་སྦྱོར་དང་རྡོ་རྗེ་མཁའ་འགྲོ་སོགས་ཀྱི་རྒྱུད་ན་གསལ་བར་བཞུགས་ཤིང་ནག་པོ་སྤྱོད་པ་ལ་སོགས་པའི་གྲུབ་ཐོབ་ཀྱི་རྒྱ་གཞུང་མང་པོ་ནའང་གསལ་བར་ཡོད་པས་ཤིན་ཏུ་ཡིད་ཆེས་པའི་གནས་སུ་གཟུང་བར་བྱའོ། །དེ་ལྟར་རླུང་དང་གཏུམ་མོའི་རྣལ་འབྱོར་ལས་སུ་རུང་བ་ན་གཏུམ་མོ་སྦར་པས་བྱང་སེམས་བཞུས་པ་འཆིངས་པ་ལ་བརྟེན་ནས་ཡས་བབས་དང་མས་བརྟན་གྱི་དགའ་བཞིའི་རྟོགས་པ་བསྐྱེད་ནས་དེ་དག་གི་མཐར་རང་རང་གི་ལྷའི་སྐུར་ལྡང་དགོས་ཏེ་སྟོང་པའི་ངང་ནས་ལྷའི་སྐུར་ལྡང་བ་ནི། སྤྱིར་རིམ་པ་གཉིས་ཀ་དང་ཁྱད་པར་དུ་རྫོགས་རིམ་ལ་གནད་ཆེ་བའི་ཕྱིར་རོ། །དེ་དག་ཀྱང་བླ་མས་སློབ་མ་ཞིབ་ཏུ་བསྟན་པར་ བྱའོ། །གསུམ་པ་ནི། དེ་ལྟར་རྩ་རླུང་དང་ཐིག་ལེའི་ཆགས་ཚུལ་གྱི་གནད་ཤེས་ནས་དེ་དག་ལ་གནད་དུ་བསྣུན་པའི་རྣལ་འབྱོར་གྱིས་རླུང་དང་ཐིག་ལེ་ལས་རུང་དུ་བྱ་བར་ནུས་པ་ན། ཁམས་དབབ་ཟློག་ལ་བརྟེན་པའི་དགའ་བཞིའི་ཏིང་ངེ་འཛིན་བདེ་གསལ་མི་རྟོག་པས་བརྒྱན་པ་སྐྱེད་ནུས་མོད་ཀྱང༌། དེ་ཙམ་ཞིག་སྒོམ་པ་མིན་གྱི་བདག་མེད་པའི་དོན་གཏན་ལ་ཕབ་པའི་ལྟ་བ་རྣམ་པར་དག་པ་བསྐྱེད་པ་དེ་ཐབས་དེ་དག་ལ་བརྟེན་ནས་སྐྱོང་དགོས་ཏེ། གཞན་དུ་ན་དེ་འདྲ་བའི་ཏིང་ངེ་འཛིན་གྱིས་སྲིད་པ་ལས་རྒལ་བར་མི་ནུས་པའི་ཕྱིར་རོ། །དེ་ལྟར་ཡང་བྱང་ཆུབ་སེམས་འགྲེལ་ལས། གང་དག་སྟོང་ཉིད་མི་ཤེས་པ། །དེ་དག་ཐར་པ་རྟེན་མ་ཡིན། །འགྲོ་དྲུག་སྲིད་པའི་བཙོན་དར་ན། །རྨོངས་པ་དེ་དག་འཁོར་བར་འགྱུར། །ཞེས་གསུངས་པ་ལྟར་རོ། །དེས་ན་བསམ་གཏན་གྱི་ཁང་བུར་ཞུགས་ནས་བདག་མེད་པའི་དོན་སྒོམ་དགོས་ཏེ། ཁ་སྦྱོར་ལས། དེ་ནས་བསམ་གཏན་གནས་འདུག་ནས། །ཆོས་རྣམས་ཐམས་ཅད་བདག་མེད་པ། །ཡང་དག་རྗེས་སུ་བལྟ་བར་བྱ། །ཞེས་དང༌། དེའི་རྒྱུད་ཕྱི་མ་ལས་ཀྱང༌། ཡང་འདིར་སྟོང་པ་ཉིད་གང་ཞེ་ན། ཆོས་དང་གང་ཟག་གི་དོན་དངོས་པོ་མེད་པ་སྟོང་པ་ཉིད་དེ། ཞེས་བསྒོམ་པར་བྱ་བའི་སྟོང་ཉིད་ནི། བདག་མེད་པ་གཉིས་སུ་བསྡུས་ནས་གསུངས་ལ། རྡོ་རྗེ་སྙིང་པོ་རྒྱུན་གྱི་རྒྱུད་ལས་ཀྱང༌། རྣལ་འབྱོར་གཅིག་གཅིག་ཤེས་བྱས་ནས། །དབེན་པར་སོང་སྟེ་རབ་འབད་ན། །སྡིག་དག་ཆེ་འདིར་སངས་རྒྱས་འགྲུབ། །ཆོས་ བདག་མེད་པར་རབ་བསྒོམས་པས། །ཐམས་ཅད་མཁྱེན་པ་ཁོང་དུ་ཆུད། །ཅེས་དབེན་པར་སོང་ནས་རྣལ་འབྱོར་གཅིག་ལ་འབད་ན་འཚང་རྒྱ་བའི་རྣལ་འབྱོར་ནི། ཆོས་རྣམས་བདག་མེད་པར
Chinese
那些成就之主，除了用口诀一一补全之外，都明明白白地安住在合续和金刚空行等续部中，而且在黑行者等成就者的许多印度典籍中也明白地存在，因此应当视为极其可信之处。像这样，一旦能够运用气和拙火瑜伽，就要依靠拙火燃烧，菩提心融化并束缚，从而生起上降和下固的四喜觉受，并在这些的最后，必须升华为各自的本尊身，也就是从空性中升华为本尊身。一般来说，对于二种次第都是重要的，特别是对于圆满次第来说，更是至关重要。这些也应该由上师向弟子详细地开示。 第三是：像这样，了解了脉、气和明点的构成方式的要点之后，如果能够通过对这些要点进行击打的瑜伽来使气和明点变得堪能，那么虽然能够生起依靠降提和回遮的四喜三摩地，并以乐、明、无分别来庄严，但是仅仅修习这些是不够的，必须通过依靠那些方便来修持确立了无我之义的清净见解。否则，那样的三摩地是无法超越轮回的。就像《菩提心释》中所说的那样：“谁人不知空性义，彼等非是解脱依，六道有情牢狱中，愚昧之辈将流转。”因此，必须进入禅房修习无我之义。如《合续》中所说：“之后安住于禅定处，如实随观一切法，皆无有自性。”以及在那部的后部续中也说：“再说，此处的空性是什么呢？法和补特伽罗的意义，没有实物就是空性。”因此，所要修习的空性，被归纳为二种无我而宣说。在《金刚心要续》中也说：“知晓一个又一个瑜伽，前往寂静处精进修，此大罪障得清净，于此成就正等觉，善修诸法无我性，通达一切智智心。”也就是说，前往寂静处努力修持一个瑜伽就能成佛的瑜伽，就是将诸法修持为无我。
English
Those masters of accomplishment, in addition to supplementing them one by one with oral instructions, are clearly present in the tantras such as the Samputa Tantra and Vajra Dakini, and are also clearly present in many Indian texts of accomplished ones such as Krishnacharya, so they should be regarded as extremely trustworthy. In this way, once one is able to practice the yoga of prana and tummo, one must rely on the tummo fire to melt and bind the bodhicitta, thereby generating the realization of the four joys of rising and falling, and at the end of these, one must arise as one's own deity body, that is, arising as the deity body from emptiness. In general, it is important for both the two stages, and especially for the completion stage, it is even more crucial. These should also be explained in detail by the guru to the disciple. Thirdly, like this, after understanding the key points of the formation of the channels, prana, and bindus, if one is able to make the prana and bindus workable through the yoga of striking those key points, then although one can generate the four joys of samadhi based on descending and reversing, adorned with bliss, clarity, and non-conceptuality, it is not enough to merely meditate on these. One must cultivate the pure view that establishes the meaning of selflessness, relying on those methods. Otherwise, such a samadhi cannot transcend samsara. As it is said in the Bodhicittavivarana: "Those who do not know the meaning of emptiness are not a basis for liberation. In the prison of the six realms of existence, those ignorant beings will wander in samsara." Therefore, one must enter the meditation room and meditate on the meaning of selflessness. As it is said in the Samputa Tantra: "Then, abiding in the place of meditation, truly contemplate all dharmas as being without self." And in the later tantra of that text, it is also said: "Again, what is emptiness here? The meaning of dharmas and persons, the absence of entities is emptiness." Therefore, the emptiness to be meditated upon is summarized and taught as the two selflessnesses. In the Vajra Heart Essence Tantra, it is also said: "Having known one yoga after another, going to a solitary place and striving diligently, this great sin is purified, here enlightenment is attained, well meditating on the selflessness of all dharmas, the omniscient mind is comprehended." That is to say, the yoga that enables one to attain enlightenment by going to a solitary place and striving to practice one yoga is to practice all dharmas as selfless.