English
It should be known that, in general, it is stated in many tantras such as the Saṃbuṭī and the Four Seats (Gdan bzhi). First is the sign like a lamp; second is the sign of lightning or a vision of space; third is the sign of white particles or white light; fourth is the sign of the enjoyment of the desire realm gods; fifth is the sign of the form of the gods; sixth is the sign of formless wisdom; seventh is the sign of the realm of Dharma; eighth is the sign of oneself becoming a Buddha. These eight signs are the signs of the completion stage. Although there are various ways of explaining these, here it will be explained as follows: The sign like a lamp is all the signs of the generation stage, which appear very small in relation to the later limbs. All the signs of the life-force practice are the second sign, like lightning, which is larger than the former but unstable. The third, the sign of white light, is all the signs of the holding stage. There, because the melting bliss without leakage is accomplished, the bodhicitta increases, and one can see the bindus moving in all the channels, and outwardly, due to its power, appearances such as moonlight arise. The four, starting with the fourth, occur during this recollection. The fourth is the enjoyment of the desire realm gods, which is the same as the experience of the desire realm gods, and these ordinary sense pleasures do not arise, but rather the form, sound, smell, taste, and touch of emptiness appear, and from that, the six consciousnesses are moistened by special joy and bliss. The fifth is the sign of the form of the gods, just as the gods of the form realm have light bodies, one's own self transforms into an empty-form god body, radiating immeasurable light, contained within a circle of light, able to expand and contract the infinite circle, and after the empty-form father and mother gods are accomplished, not only can the previous enjoyment of desire pleasures arise, but especially all the images of the three realms can also generate joy and bliss. The sixth is formless, and after that, a special melting bliss arises, and the fire of tummo can warm all the bodhicitta in the seventy-two thousand channels, can melt in its own place, can gather at the crown, and there it melts extremely and enters the central channel.
Chinese
一旦引导，就能逐渐充满六个脉轮。如果拙火燃烧的力量圆满且稳固，就会这样，否则不会。也就是说，通过禅定和风的力量，风和明点混合，如果能在一日内将它保持在中脉中，就叫做昏厥，能将明点保持在额头。如果十五日固定在中脉，就叫做束缚，能保持在喉咙。如果一个月固定，就叫做杀害，能保持在心间。如果六个月固定，就叫做焚烧，能保持在脐间，《金刚心要释》中这样说。如果一年固定，就能保持在秘密处。如果恒常固定，就能保持在宝珠处。这是曼隆古汝等历代上师所说的。因此，在金刚宝珠中，菩提心的坚固智慧是“至上之乐无色”，如是所说，是命名为色意的智慧。所谓彼时彼刻能保持明点，是指界清净和安乐的智慧二者，在那个地方永远不会衰退，任何因缘也无法动摇，是融乐无漏究竟的成就。融乐无漏自然成就，是指即使不作功，宝珠中菩提心也不会漏失，而且即使极力倾倒也不会漏失。当下降到下方的脉轮时，上方的安乐不会减少，刹那刹那菩提心增长，增长的部分会向下方的脉轮移动并积聚，其中有上方脉轮的滋味、精华、气息和力量的部分，所以说上方的明点向下渗透。因此，当下降时，上方的脉轮并非空无一物，当向上返回时，下方的脉轮也不是逐渐空虚。因此，仅仅是生起这种程度的证悟，生起四喜顺逆，以及初学者的降升次第，差别非常大。上面所说的固定多少天，是指能在一次禅定中保持那么久，不能再多，必须进入上下任何一个脉轮，就是这个意思。像这样
English
Once guided, one can gradually fill the six chakras. If the power of the blazing tummo is complete and stable, it will be so, otherwise it will not. That is, through meditation and the power of wind, the wind and bindu mix, and if one can keep it in the central channel for one day, it is called fainting, and one can keep the bindu on the forehead. If it is fixed in the central channel for fifteen days, it is called binding, and one can keep it in the throat. If it is fixed for one month, it is called killing, and one can keep it in the heart. If it is fixed for six months, it is called burning, and one can keep it in the navel, as stated in the Vajra Heart Commentary. If it is fixed for one year, one can keep it in the secret place. If it is constantly fixed, one can keep it in the jewel place. This is what Manlung Guru and other previous lamas have said. Therefore, in the Vajra Jewel, the steadfast wisdom of bodhicitta is "supreme bliss without form," as it is said, it is named the wisdom of form-mind. The so-called being able to hold the bindu at that time and place means that both the purity of the element and the wisdom of bliss will never decline in that place, and no condition can shake it, it is the ultimate accomplishment of melting bliss without leakage. Spontaneous accomplishment of melting bliss without leakage means that even if no effort is made, the bodhicitta will not leak from the jewel, and even if one tries to pour it out, it will not leak. When descending to the lower chakras, the bliss of the upper chakras will not decrease, and the bodhicitta will increase moment by moment, and the increasing part will move to the lower chakras and accumulate. There are parts of the taste, essence, breath, and power of the upper chakras, so it is said that the upper bindu penetrates downwards. Therefore, when descending, the upper chakras are not empty, and when returning upwards, the lower chakras are not gradually empty. Therefore, the difference between merely generating this level of realization, generating the four joys in forward and reverse order, and the stages of descent and ascent for beginners is very great. The above-mentioned fixation for so many days means that one can maintain it for that long in one meditation session, and no more, one must enter either the upper or lower chakra, that is the meaning. Like this
Chinese
获得无漏俱生乐的原因有两个：拙火稳固燃烧，以及（脉）中充满明点。如果拙火燃烧，则会使位于心间的风明点，即心间内部运动。这两者运动，明点就不会毫无力量地枯竭。拙火运动的原因是修习拙火瑜伽时，通过控制和引导能量（气）在身体内的流动。如果明点枯竭，拙火就会变得不稳定；拙火不稳定，心间内部也会变得不稳定。这两者运动，明点就会自然而然地变得稳固。充满（明点）则如充满的瓶子一般，保持静止不动。第七种，法界体验是，通过融乐，体验到自性俱生，即所有法的法性，实相。感觉好像真实体验到实相，并且能够非常清晰地展现实相。第八种，成为本觉佛的体验是，三摩地的支分，获得身和智慧双运的部分，因此与自己成为圆满正等觉佛相似。此外，在忆念之际，所有清净的脉都汇聚于顶轮。中脉（梵文：अवधूती，avadhootii，阿瓦都提，无垢脉）中燃起时火。降下菩提心（白菩提）时，以大手印束缚。中脉充满明点，身体也充满明点。即使明点的一部分只有原子般大小，也会显现无尽的征兆。因此，轮回、涅槃、三界的无数影像同时显现，持续不断。虽然每一个（影像）都能成就融乐和非融乐的乐的差别，但产生乐的主要原因是位于中脉的、由拙火自性所成的十相，即本尊佛父佛母的形象。拙火之火与十相，以及融入命脉的风，汇聚于一个基础上的坛城之轮。关于忆念和禅定状态的关联，已经稍微讲述完毕。此外，在执持的阶段，如何成就拙火燃烧的十种征兆，以及如何将执持与忆念连接起来，以及仅仅获得忆念的开端，就已经成就了想要空色大手印的本尊，但存在能否完全引导融乐的差别，以及空色能否增乐，以及不变的乐
English
The causes for obtaining the spontaneously accomplished, undefiled bliss are two: the stable burning of inner heat (tummo), and the filling of that place with bindus. Furthermore, if the inner heat burns, it causes the movement of the wind-bindu located in the heart, which is the inner part of the heart. When these two move, the bindu will not become exhausted without strength. The cause of the inner heat's movement is the flow of rasa and rkyang. When that is exhausted, the inner heat becomes stable. That makes the inside of the heart stable. When these two move, the bindu naturally becomes stable. Remaining without movement due to being filled is like a filled vase. The seventh, the experience of the dharmadhatu, is when, through melting bliss, one feels as if one is actually experiencing the co-emergent nature, the suchness, the reality of all dharmas, and one is able to represent that reality very clearly. The eighth, the experience of becoming oneself a Buddha, is a branch of samadhi. Because one has obtained a part of the union of form and wisdom, it is similar to oneself becoming a complete, perfect Buddha. Furthermore, during the time of recollection, all pure essences gather at the crown of the head. In the central channel (dhuuti), the fire of time blazes. When bodhicitta descends, it is bound by the Great Seal. Because the central channel is filled with bindus, the body is also filled with bindus. Even if a part of the bindu is only the size of an atom, limitless signs appear. Therefore, countless images of samsara, nirvana, and the three realms appear simultaneously and continuously. Although each of those accomplishes a difference of joy and bliss, both melting and non-melting, the main cause of generating bliss is the ten signs located in the central channel, which are formed from the nature of inner heat, namely, the forms of deity consorts. The fire of inner heat, the ten signs, and the winds that are mixed into the life-force channel, are the mandala wheel that gathers on one basis. The connections with the time of recollection and meditation have been briefly explained. Furthermore, in the stage of grasping, how to accomplish the ten signs of burning inner heat, and how to connect grasping to recollection, and from just obtaining the beginning of recollection, that deity who desires the Great Seal of emptiness-form is accomplished, but there is a difference in whether one can completely guide melting bliss or not, and whether emptiness-form can increase bliss or not, and the unchanging bliss.
Tibetan
སྐྱེད་ཐུབ་མི་ཐུབ་ཀྱི་ཁྱད་པར་དང༌། དགའ་བ་བཞི་དང་བཅུ་དྲུག་གི་རབ་ཏུ་དབྱེ་བ་དང༌། འདོད་པའི་གནས་སྐབས་བཅུ་རྣམ་པར་དག་པའི་ཡེ་ཤེས་ཀྱི་རིམ་པ་དང༌། ཏིང་ངེ་འཛིན་སྐབས་སུ་ཁམས་ཐམས་ཅད་དྭངས་མ་བཅུར་གྱུར་གྱི་བར་དུ་བཞུ་གཏུལ་བྱེད་པ་ཡེ་ཤེས་དག་བྱེད་དང༌། ཕུང་ཁམས་དབང་ཡུལ་ལས་དབང་བྱ་བ་དང་བཅས་པ་ལྷ་སྐུ་ཤར་བས་ལུས་དག་པ་དང༌། ལས་རླུང་བསང་བས་ངག་དག་པ་དང༌། བྱང་སེམས་དག་པས་སེམས་ནམ་མཁའ་ལྟར་སྤྲོས་པ་དང་བྲལ་ཡང་རྟོག་མེད་ཀྱི་རིག་པས་ཇི་ལྟ་བ་དང༌། ཇི་སྙེད་པ་ཤེས་ཚུལ་དང༌། ས་བཅུ་གཉིས་ཀྱི་ཡོན་ཏན་སོགས་མང་པོ་བཤད་དུ་ཡོད་མོད་ཀྱི། གཞན་དུ་ཤེས་པར་བྱའོ། །འདིར་ནི་ལམ་འདི་འབད་པས་བསྒོམས་ན་དེང་སང་གི་གང་ཟག་མང་པོ་ཞིག་ལའང་འབྱུང་དུ་རུང་བའི་ལུས་ཉམས། ངག་ཉམས། སེམས་ཉམས་མཐོང་ཉམས་རྨི་ཉམས་ཏེ་རྟགས་ལྔར་གྲགས་པ་ཉེར་མཁོ་ཆེ་བ་རྣམས་གཏན་ལ་ཕབ་པ་ཡིན་པས། ཕྱོགས་མཚོན་འདི་ཙམ་ལས་དཔགས་ནས་མཐའ་ཡས་པའི་བར་དུའང་ཤེས་པར་བྱ་ཞིང༌། སློབ་དཔོན་ཉམས་མྱོང་དང་ཡོན་ཏན་ཅན་གྱིས་ངོ་སྤྲོད་པར་ཡང་བྱའོ། །ལམ་འདི་རྟགས་སྣང་གིས་ལམ་འཁྲིད་པ་ཡིན་པས་རྟགས་ཚད་ཤེས་པ་ གལ་ཆེ་ཞིང༌། སྟོང་གཟུགས་ལ་གཅེས་སྤྲས་དང་རྩིས་པོ་ཆེར་བྱེད་དགོས། འོན་ཀྱང་སྟོང་གཟུགས་མཐོང་བ་ཙམ་གྱིས་མི་ཆོག་སྟེ། ངོ་སྤྲོད་ཚུལ་དང༌། ལམ་དུ་བསྲོལ་ཚུལ་དང༌། བོགས་འདོན་ཚུལ་མ་ནོར་བར་བྱེད་དགོས་སོ། །གང་དག་འོད་གསལ་སྟོང་གཟུགས་ལ་འཁྲུལ་སྣང་གི་ཉམས་ཙམ་མོ་ཞེས་སྨོད་པ་རེ་དག་ནི། རྒྱུད་སྡེ་མཐའ་ཡས་པའི་དོན་མ་གོ་བར་ལྟ་བ་མཐོ་རུ་རེ་བས་གཡང་སར་ལྷུངས་པ་ཡིན་ནོ། །དེ་བས་ན་བླ་མ་དམ་པའི་མན་ངག་ཡིད་བཞིན་ནོར་བུ་ལག་ཏུ་འོངས་པ་ཆུད་མ་ཟོས་པར་བྱའོ། །ཅེས་པ་ཟབ་ལམ་རྡོ་རྗེའི་རྣལ་འབྱོར་ཡན་ལག་དྲུག་པའི་རྟགས་ཚད་ཀྱི་ཡི་གེ་མདོ་ཙམ་བཀོད་པ་འདི་ཡང་རྒྱལ་ཁམས་པ་ཏཱ་ར་ན་ཐའི་སུག་ལས་སོ། ། གདམས་ངག་མཛོད་པོད་བཅོ་ལྔ་པ། རྣལ་འབྱོར་ཡན་ལག་དྲུག་པའི་རྟགས་ཚད་ཀྱི་ཡི་གེ
Chinese
能生与不能生的差别，四喜和十六喜的详细区分，欲界十种清净智慧的次第，禅定之时，所有脉界融化为十种清净（明点）之间，进行融化和强制的清净智慧，五蕴、十八界、六根境以及业和所为全部显现本尊身，从而身清净，业气清净从而语清净，菩提心清净从而心如虚空般远离戏论，却以无分别的觉性了知如所有性和尽所有性之理，以及十二地的功德等等，虽然可以讲述很多，但应于他处了知。此处，如果努力修持此道，对于现今的很多人来说，也可能生起身验、语验、心验、见验、梦验这五种被称为验相的征兆，因为这些都是非常重要的，所以在此确定。因此，从这少许方面进行推测，乃至无边无际之处也应了知，并且应由具有经验和功德的上师进行引导。此道是以征兆显现来引导的，因此了知征兆的程度
English
The difference between what can be produced and what cannot be produced; the detailed distinction between the four joys and the sixteen joys; the stages of the ten kinds of pure wisdom in the state of desire; the purifying wisdom that melts and forces all the elements into ten pure (essences) during meditation; the purification of the body by the manifestation of the deity's form from the aggregates, elements, sense fields, actions, and objects; the purification of speech by clearing karmic winds; the purification of the mind by the bodhicitta, so that the mind is like the sky, free from elaboration, yet knowing the suchness and the extent of things through non-conceptual awareness; and the qualities of the twelve bhumis, etc., although much could be said, should be learned elsewhere. Here, if this path is diligently practiced, many people today may experience the signs of body, speech, mind, vision, and dreams, known as the five experiences, which are very important and are therefore established here. Therefore, by extrapolating from this small aspect, one should understand even to the infinite extent, and should also be guided by a teacher with experience and qualities. This path is guided by the appearance of signs, so knowing the extent of the signs is