6 Yoga Của Naropa - Những pháp thiền bí mật của Kim Cương Thừa Tây Tạng P1 @hanhphuctungphutgiay

6 Iyogas from Naropa, Gatma Se, Se, Chang and Leng Hak, Mu Lin, Nguyen An Cuu and Trung Hung Viet Dich, Giao De. If the definition of Buddhism is in a broad sense, such as the theory that direct understanding of the Buddha or the spiritual reality can be achieved through immediate realization, then the Tibetan Buddhism is also considered a form of Buddhism. The problem here is, of course, what is the meaning of the words understanding, common sense, spiritual reality and direct understanding? A careful analysis of the use of these words immediately opens up complex and different perspectives and often does not have an immediate unified understanding. Although the similarities of many forms of Buddhism have great differences, but to point out the differences in detail, a thorough understanding of each system is necessary, along with personal experience of each system as many scholars have testified. These questions are really difficult, if not impossible, for the person today. So the goal of the author is not to do a laboratory study of Tibetan Buddhism against other scientific forms, but to introduce it to ordinary readers of important texts that have not yet been in English. A few words about the basic study of Tibetan Buddhism and its fundamental principles under its practice may be useful. In short, the Buddha is all-pervading, but the fastest way to understand this truth is to explore it in one's own body and mind. Thanks to spiritual practices and the application of secret techniques such as the six yogas, one can soon understand that the mind of one and the outside world are all manifestations of the Buddha. Life and death are the table, the human being is the heaven, the unconscious mind is the realization of the five precepts of the Buddha, One, enlightenment or liberation, must be achieved by purifying the minds of people who are too crowded with supernatural wisdom. Such a basic study of Tibetan Buddhism can be called a study that sees the body and mind of a human being as corresponding, if not the same, body and mind of the Buddha. The spirit and way of practice of all secret yogas are also directed to the disclosure of this basic principle. Now let's take the two pillars of the secret practice, the yoga of the birth stage and the yoga of the attainment stage, to clarify this basic study. In the birth stage practice, the Bodhisattva is enlightened and thus realizes the outside world such as the Dalai Lama. His body is the body of the Buddha. His nervous system is the system of the three chakras and the lungs and the pineal glands. His voice and ability are wisdom and light. In the attainment stage, first of all, it is taught to dissolve all thoughts, abilities, or mental and physical, or to the light of the body principle that has been hidden in the center, lungs, heart, and from this light of the Bodhisattva to release the body, Rupakaya, and thus to dispel the actions of the Buddha. An important theory in the practice of Tibetan yoga, called the unity of the spirit and mind, is also needed to be mentioned here. The world consists of elements and relative objects, opposition, nature and phenomenon, potential and expression, cause and effect, orbit and life and death, air, prana, and mind. Each pair of these elements seems to be relative, but in fact they are inseparable. If one can fully understand and master one, then he will automatically understand and master the other. Thus, a person who understands the essence of the mind as wisdom, will simultaneously understand the essence of the air as life and action of the Buddha. It is not necessary to explain all aspects of this study, but one very important thing to note is the mutual nature of the mind and the air. This means that for any kind of mind, there must be a relative air accompanying it, whether it is supernatural or non-supernatural. For example, an air feels that two thoughts are always accompanied by a relative nature and air in the breath. Thus, the mind is not only born with a burning sense of thought, but also a harsh, harsh breath. On the contrary, when there is a calm concentration on a matter of wisdom, the thought and the breath express a calmness as well. When the concentration is deep, as if trying to solve a delicate problem, the breath is held back unconsciously. When people are in a state of anger, anger, jealousy, hatred, love, greed, anger, this kind of air or prana can be directly felt in the mind. In a calm state, there is no burning thought, so there is no breath that can be perceived. At the beginning of enlightenment, when the normal state is transformed, the air also undergoes a life-changing transformation. Thus, each state of mind, thought and feeling, simple or complicated, all have a relative air accompanying them. In the advanced state of meditation, the flow of blood slows down almost stopped, the breath also stopped, and the practitioner experiences a level of enlightenment in a state of no thought of the mind. Now, not only a transformation of consciousness occurs, but also a transformation in the physiological process of the body. Based on this principle, the Tibetan Buddha gave us two paths or two types of yoga. Both lead to a supernatural purpose. One is called the path of liberation, or yoga mind and the other, the path of the divine vehicle or yoga power. The former is like meditation, in many ways because it emphasizes the observation and meditation of the mind, and only asks for the minimum preparation of consciousness and yoga. The latter is a series of complex and strict yoga practices, known as the yoga stage of birth and the yoga stage of enlightenment. Three parts of Mahamudra, in the first part of this book, belong to the previous group, and the reader will soon discover the similarity with the early Buddhism. The six yogas of Naropa belong to a group after a combination of two yoga stages of birth and enlightenment, with a special emphasis on the latter. According to the view of yoga in the group of six yogas, the inner and physical yogas are the basic beginnings, and the four later dreams, enlightenment, meditation and transformation are the branches of the first two. However, for those who like to study the states of unconsciousness and superconsciousness, dream yoga and light yoga may be more important because they provide fundamental information on the subject. To provide the reader with a comprehensive basis of the six yogas, a summary of the introduction of Lama Drashi Namgyang, a simplified version that is clearly translated here, because during this time the translation has not gone to the original Tibetan version, three versions of Dhyan Dai En and six yogas of Drashi Namgyang have been translated from Chinese translations just completed from Buddhist sources in Hong Kong and Taiwan. The author rejects all responsibility to the readers of the study of the six yogas. He only reads these texts that cannot be replaced by a living teacher from the point of view of a wanderer who must first receive guidance and guidance before starting to practice. For a serious person, this book can serve no other than a source of reference, a guide, a sign for the way. The author is afraid that these important teachers lost in their motherland and destroyed the traditions that have been kept secret and disclosed to them in the English-language translation in the hope that they will be useful to those who seek the truth. Gatma Se Se Chang Phan Y Dai En Dai En is a song of Lama Drashi Namgyang. Dai En is beyond all words and symbols, but with a son, enthusiasm and loyalty. Naropa This must be said. The mind does not need a master. Dai En lies still where there is nothing. There is no effort that is loose and natural. Then people can destroy and destroy, and immediately escape. If people see that there is nothing when they look into space, if they observe the mind with the mind now, they destroy the differences, and the Buddhas and Bodhisattvas become the clouds wandering through the sky. There is no root, there is no home. There are also different ideas floating through the mind. Once they see the mind, the difference stops. In the space, shapes and colors form. But the space is not black or white. Gradually, the mind gets tired. But the mind does not get sick because it is good or bad. The darkness of many lives cannot cover the darkness of the sun. The layers of dust, of life and death cannot be hidden. The bright light of the mind, even if the words are said to explain emptiness, emptiness is like that, it cannot be expressed. Even if we say the mind is a bright light, it is beyond all symbolic words. Even if the mind is empty in nature, it embraces and contains everything. It does nothing with the body but only releases, closes the mouth and keeps silent. The mind is empty and does not think anything, like the body is an empty bamboo tree. To let the body rest comfortably, not to take and not to leave, to let the mind be at peace. Great kindness is a mind that does not cling to the master. Practice like this, until you reach the Buddha. Practice the Buddha and the Three Jewels, the teachings in the scriptures and the rules, and the teachings from the schools and the texts will not be brought back. The proof of truth is ready. Because if the mind is still greedy, but looking for a purpose, it only conceals the light. Who keeps the secret rules, but distinguishes, has betrayed the spirit of Samaya. Stop all activities, give up all desires, let the ideas arise and disappear, like the waves in the ocean. You do not hinder the universe, and the principle of indivisibility, is keeping the secret rules. You give up other desires, and do not cling to this and that. The true meaning of the Three Jewels, is in the scriptures. In great kindness, all sins are cleansed. In great kindness, people are freed, from the prison of this world. This is the supreme wisdom of the French. Those who do not believe it, are always stupid, in misery and delay. In an effort to escape, people need to rely on a master. In an effort to accept the Buddha's teachings, people need to escape right next to them. Oh God, everything in this world is meaningless. They are just the seeds of delay. Small doctrines lead to actions, people should only follow. Big doctrines, transcendence, is the ultimate, the king. Defeating the phantoms, is the noble practice. The road is not made, the road is not Buddha. Whoever takes a step on that road, will reach the Buddha. The end is this world. But ghosts, dreams, have no nature. Let go of it, let go of pleasure. Cut off the roots of greed, hatred. Let's meditate in the forest, in the mountains. If you do not try to be free, and stay in a natural state, then great kindness will soon appear to you, and you will be free. Cut off the roots of a tree, the leaves will wither. Let's cut off the roots of the heart, then life and death will fall. Light up any lamp, erase it in the darkness, the darkness of the darkness. Light up the strong light of the heart, in a burning flame, the death of the old ignorance. Those who cling to the heart do not see, the truth of the heart. Those who try to practice the Dharma, do not find the truth of the absence of practice. To know the absence of both the heart and practice, people need to cut off the roots of the heart, and open their eyes wide, as if they need to go far away. All distinctions and comforts are fleeting. People do not take or leave, but stay in a natural state. Because of great kindness, everything is accepted and rejected. Because of the realization that no one is born, no one can stop or contaminate it. In the unborn world, all forms will disappear into the Dharma. All distractions and distractions will disappear into nothing. The ultimate understanding surpasses everything else. The action of the ultimate accumulates great kindness, but does not cling to it. The ultimate achievement is enlightenment, the ready-made material without desire. In the beginning, the good and evil feel their consciousness, like a waterfall. In the middle, it flows slowly, and flows like a river. In the end, it is a vast ocean, where the two lights of the child and the mother become one. Great kindness, Kamapa Rangyumdori, 3. 1. In the Dalai Lama, I see the Guru, the four deities and the deities. In every moment, I see the Buddha and the Bodhisattva. With a deep heart, I pray every day, wishing for your wishes, 2. the good deeds of the mind and body, and the merits of all sentient beings, like the clean streams in the snowy mountains, wishing for their freedom to fall into the ocean, of the four bodies of the Buddha, 3. through all your future lives. I wish you don't hear words like suffering and sin. I wish you always share joys and beauties. In the ocean of France, 4. I wish you always have freedom, faith, devotion and wisdom, meet the Gurus and receive the ultimate teachings of the days. In practice, I wish you never meet the obstacles, but always enjoy the Dharma in the future lives. 5. I wish to awaken the diversity and divinity, to liberate you from ignorance. I wish to awaken the diversity and divinity, to liberate you from ignorance. Through the light of the Dhamma, I wish you to see the truth, and light up the light of the three wisdoms. 6. The foundation is the two truths, to get rid of the obstacles. The path is the spiritual preparation, to increase and decrease. The result is two kinds of loss, self-denial and self-forgiveness, to get rid of the life and death, I wish you always meet the teachings of the Dharma, to get rid of the life and death, 7. To have an open and bright mind, the true source of the two truths. The Great Benefactor, the Diamond Cutter, is often too pure, without wisdom and ignorance, and has a passion for delusion. I wish you to reach the unbounded Dharma. The result of being too pure is often revealed. 8. The Great Benefactor's body is nothing more than the foundation of the mind. The Great Benefactor's body is nothing more than the foundation of the mind. The Great Benefactor's body is often the ultimate. I wish you to be in the great body of the Great Benefactor. 9. All forms of the body are just the manifestations of the mind. The mind is empty, and empty in nature. Although empty, it does not cease, but reveals all things. I wish you always observe this truth, and achieve the great body. 10. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. Lama Kongka Lama Kongka said In order to practice the Great Benefactor's body, first of all, one needs to be enlightened, enlightened, with a full-fledged teacher. The goal of this enlightenment is to make the student realize that he does not have his own mind. Only after realizing that the mind is ready and there is no such thing, can the student practice the Great Benefactor's body properly. Unless he can do that, he will not feel difficult The Great Benefactor's body is nothing more than the manifestation of the mind. The Great Benefactor's body is nothing more than the manifestation of the mind. The goal of this enlightenment is to make the student realize that he does not have his own mind. Only after realizing that the mind is ready and there is no such thing, can the student practice the Great Benefactor's body properly. Unless he can do that, he will not feel difficult. The goal of this enlightenment is to make the student realize that he does not have his own mind. Only after realizing that the mind is ready and there is no such thing, can the student practice the Great Benefactor's body properly. Only after realizing that the mind is ready and there is no such thing, can the student practice the Great Benefactor's body properly. Only after realizing that the mind is ready and there is no such thing, can the student practice the Great Benefactor's body properly. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. This is the best way to rejuvenate the body, breath, mind, and mind. 5 Ways to Get Rid of Great Gratitude 1. People may misunderstand that the mind is not good or evil if they do not know that the mind and body are not the same in nature, and this includes all truth and moral law. Such a misunderstanding is to get rid of great gratitude. On the other hand, if a person only has some kind of understanding of this truth but cannot experience it in a close way, that person is also considered to have lost the understanding of great gratitude. 2. If people do not know that the practice of great gratitude, the path, in nature, is not different from the attainment of great gratitude, the fruit, and that all miracles are in the practice itself, they may think that the practice has a past and a future, so the future is a product of the practice. This may be true at the level of daily practice, but when you are in the body, it is lost. 3. If people have a real effort in the practice of great gratitude but have no faith in themselves, they may have a hope that one day they will reach a higher level of great gratitude. This is also a sign of losing great gratitude. 4. If people do not know that in nature, the treatment and the treatment are one, they may cling to the idea that the practice of Dharma, the treatment, and the suffering, the treatment, are two completely different things. This is also a loss of great gratitude. 5. In the practice of great gratitude, there is always a tendency of the practitioner to do too much correction, to correct the wrong. The practitioner always tries to correct the mistakes, but the mistakes are almost lost. B.A.K.I.N.H. Of Great Gratitude In the process of practicing meditation, the practitioner will have three experiences, lost, bright, and indistinguishable. In the lost experience, some people feel a great mistake to take care of themselves and not reduce, even in adversity, some people feel too cold or too hot, some people feel lost both physically and mentally, and they are extremely happy and often laugh, some people feel full of inspiration and excitement, or extremely peaceful, satisfied and happy, the output of the body can grow and be strong to the point where they become unconscious day and night. In the indistinguishable experience, some people feel that everything is empty or see the nature of the world as empty, others experience that everything is selfless, or that the body and mind are not present, while others really understand the truth about nature. No experience above is considered perfect and complete, and people should never cling to them. In those three experiences, indistinguishable, no idea is the most important and does not go wrong. Some bright and lost experiences can lead to mistakes and even harm. The most profound thing of all the teachings of Great Gratitude is to let go of all attachments and the nature will appear. The essence of the Great Gratitude includes two things, not trying and not correcting. However, people need to know what is not correcting. Jetsun Milarepa explains this very clearly. About not correcting, people need to understand three things. If the thoughts are wandering and the brain is not corrected, people will fall into three low bushes. If lost, bright and indistinguishable people will fall into three low bushes. Only the mind is ready and there is no need to correct. At all times of the day, in the two stars of the Great Gratitude, people need to try not to lose the nature. In other words, people need to try to bring the experience of the Great Gratitude into their daily activities. It is easy to understand that people are often lost in their daily work, so they forget the nature, but try to always bring the awareness back and if they succeed, they will immediately show up. People need to try not to lose the nature of awakening day and night. Performing the Great Gratitude in sleep and in dreams is also extremely important. If you can't do it properly, you should avoid all activities and perform the Great Gratitude meditation for 5-6 days and then take a break for a day before continuing. People should not be bored if they can't keep the awareness alive all day long. Continuous effort and persistence are essential. The Great Gratitude will definitely expand your awareness and enlightenment. How does the Great Gratitude manifest in adverse situations? After the enlightenment of the nature, people need to continue to practice what is called using practices. This means that people need to use some special circumstances to increase their enlightenment. 1. Using superstitions and different ideas to increase their enlightenment. This does not mean that observing the nature of different ideas is not a meditation on nature. It does not avoid thinking about the universe. It is to observe the bright, vibrant nature of the ideas in a lively and flexible way. This nature in its natural state is the Great Gratitude. If it is very difficult at first, people need to try to get over and get over the ideas of the universe. 2. Using brainwashing to increase your enlightenment. Sometimes you need to deliberately awaken brainwashing like greed, jealousy, and envy. Observe them in a deep way. You should not run after them, exclude or treat them, but only rest in a bright and awake state in a relaxed and natural state. When you are in deep sleep, you should gently hug the unconscious. This is the best way to transform the unconscious into light. 3. Using phantoms and demons to increase your enlightenment. When you are in deep sleep, you should use the Great Gratitude for fear. There is no fear, but stay in it in a bright and relaxed way. When you do so, if the phantoms disappear, you should call again the more terrible phantoms and apply the Great Gratitude to them. 4. Using compassion and compassion to increase enlightenment. 5. Using diseases to increase your enlightenment. When you are sick, you should practice the Great Gratitude for diseases. You should observe the nature of the disease and its cause. 6. Using death to increase your enlightenment. A person who practices the Great Gratitude will not be afraid when death happens. Now he can realize without fear everything that happens in the process of death. Now he can unite the mind, light, mother and son into a great whole. Practicing the Great Gratitude 1. If the practice of the Great Gratitude is only to try to stabilize the mind, the activities of all six elements will stop or go away. This is called a closed practice and is a very harmful trend in the Great Gratitude meditation. 2. A person with a bright mind who is only focused on the indistinguishable, without thought, will not see or hear anything when he covers his body, voice, smell, taste. 3. When the last thought has passed and the next thought has not come, the present moment is directly a miracle if people can be in it. But if it does not have a bright mind, then it still falls into the wrong path. 4. A person who can maintain a bright mind but thinks that there is nothing more in the Great Gratitude will also fall into the wrong path. 5. If people only focus on the bright and indistinguishable, then it is not considered the correct practice of the Great Gratitude. 6. A person who develops aversion to external phenomena is almost lost. 7. A person who focuses on awakening and self-maintaining cannot be said to be the correct practice. However, this concentration effort has a tendency to hinder the nature and freedom of the mind. Without this nature and freedom, it will be difficult to discover the Bala mind and be self-reliant. So people should never forget to practice in a relaxed, calm and natural way. So what is the correct practice of the Great Gratitude? Answer The normal mind of the Prime Minister T.H.A.L.M.A.C.S.A. is the correct practice. It means to keep the normal mind in its natural state. If people add two more things to this mind, now it is not the normal mind but what is called the object mind Prime Minister T.H.A.L.M.A.C.S.A. does not add any more intention or effort to the practice, but does not neglect a moment to practice the mind naturally in a proper way. So as long as you keep your own awakening, no matter what you do, you are still practicing the Great Gratitude. Part 2 Summary 1. Entering 6. Yoga of Naropa Summary 1. Yoga of Naropa 2. Yoga of Naropa 3. Yoga of Naropa 4. Yoga of Naropa 5. Yoga of Naropa 6. Yoga of Naropa 7. Yoga of Naropa 8. Yoga of Naropa 9. Yoga of Naropa 10. Yoga of Naropa 11. Yoga of Naropa 12. Yoga of Naropa 13. Yoga of Naropa 14. Yoga of Naropa 15. Yoga of Naropa 16. Yoga of Naropa 17. Yoga of Naropa 18. Yoga of Naropa 19. Yoga of Naropa 20. Yoga of Naropa 21. Yoga of Naropa 22. Yoga of Naropa 23. Yoga of Naropa 24. Yoga of Naropa 25. Yoga of Naropa 26. Yoga of Naropa 27. Yoga of Naropa 28. Yoga of Naropa Yoga of Naropa 5. Practice on the body 1. Emptiness 2. Emptiness of the body 1. Emptiness of the body Rępṭung Rê-gos Rê-dos Rê-to Rê-thido Rê-tudo Rê-otodo Rê-r readily Rê-r weirdly Rê-relay Rê-r readily Ré-reveret Rê-nated in every large or small cell, long or short, of the entire body. Thus, the whole body becomes a burning flame. At the end of this meditation, all the fire is drawn back to the basic internal heat. If, according to this practice, people still cannot generate heat, or can only generate it in one part of the body, it can be practiced later. Sit with your feet and hands wrapped around your knees, then hold the breath of the vase, while rotating the lower part of the abdomen clockwise and counterclockwise many times. Rub the abdomen and the belly many times, massage the body, especially the cold areas, and also do other body exercises to strengthen the heat. All this is done while holding the breath. Imagining a large fire spreading throughout the body will also help strengthen the heat, but the most important thing is to keep the burning flame in the central nervous system. Although strong exercises such as breathing the vase, the movements of the body of the year, the year can generate heat quickly, the heat generated is not sustainable and cannot last long. Therefore, the benefits are very little. But if people can generate heat gradually and steadily, the heat will not weaken and the benefits will be countless. The sky is very cold, the heaven should not wear a coat, and when it is very hot, it should never leave the body. It should not stay near the fire, dry itself out in the hot sun, blow a big can or breathe through the mouth. It is very important to breathe the vase constantly, 11, at all times, eat good and nutritious food, and take care of your core. If the heat is strongly generated in a part of the body, throughout the body, or in the middle of the bones and skin, the heaven should know that it is a sign of the burning of the fire. But because this heat is not sustainable and will quickly disappear, it does not need to pay attention to it, but focus on the dream in the central nervous system, and try to lead the air into the central nervous system. If it feels a hot moment, lose two nerves in the central nervous system, then increase the intensity gradually and start to spread throughout the body, it must know that this is the dream that actually increases the production of red and white seeds. If the Zen master follows these instructions but is not yet ready to achieve the dream, it needs to do more practice on the body, such as six movements on the body of Naropa and Nam, as other places have said.