Toh 2409 · classical Tibetan · Tengyur edition

The Arrangement of the Drops in Heat Yoga

Translated from the Tibetan by buddhist-nlp/mitra-qwen35-translate · machine-assisted

Edition 1.0 · 2026 · not a critical edition machine draft

Catalogue: Toh 2409
Genre: Treatise
Period: classical Tibetan
Edition: Tengyur vol. 053_རྒྱུད་འགྲེལ།_ཟི.txt
Extent: 2 passages · 1,244 Tibetan characters · 375 English words
Translation: buddhist-nlp/mitra-qwen35-translate (English, machine-assisted)
Status: Edition 1.0 · 2026 · machine draft
Rights: Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)

The Arrangement of the Drops in Heat Yoga, attributed to the master Luziki, provides a concise technical instruction on the manipulation of subtle energies within the body. The text begins by establishing a somatic framework, defining the body's proportions and the natural placement of the four cakras. It then prescribes a specific sequence of meditative practice: the dispersal and spreading of the bindu (drops), followed by the dissolution of the nature of mind into the heart center. By linking physical geometry with energetic movement and mental absorption, the work commits the reader to a disciplined practice of heat yoga (tummo) aimed at achieving a specific state of meditative concentration. The text functions as a manual for the internal alchemy of the subtle body, moving from the structural layout of the physical vessel to the final stage of mental dissolution.

Provenance

About this text

A treatise on the spreading of the drops of tummo, the Caṇḍālikābindupraspharaṇa is a work belonging to the General Unexcelled Yoga Tantra Works. It is attributed to the Indian author Culiki, referred to in the text as the master Luziki. Preserved in the classical Tibetan tradition, the work appears in volume ཟི of the Tengyur under the Tibetan title gtum mo thig le bkram pa, where it extends over two pages. The work enacts a technical process of internal alchemy, beginning with a description of the body as a square measure of four cubits containing two winds and six wheels. It prescribes the dispersal and spreading of the bindu, followed by the dissolution of the nature of mind into the heart center. A scholar or serious reader consults this brief manual today to understand the somatic framework and meditative sequence required to manipulate subtle energies within the body, moving from the structural layout of the physical vessel to the final stage of mental absorption.

Sanskrit title: Caṇḍālikābindupraspharaṇa
Indian author: Culiki
Tibetan translators: not recorded
Canonical collection: General Unexcelled Yoga Tantra Works
Genre: Treatise
Source edition: Tengyur, vol. ཟི
Period: classical Tibetan

Read further

Catalogue

84000 catalogue entry

Bibliography

BDRC library search

Libraries

WorldCat

Sanskrit sources

Digital Sanskrit Buddhist Canon

Reference

Cite thisAnuvāda, “The Arrangement of the Drops in Heat Yoga” (Toh 2409), machine draft, 2026.https://naxiai.com/tibetan/works/toh2409

Summary & commentary

Significance

This work is significant for its representation of the intersection between somatic mapping and meditative practice in the Indo-Tibetan tradition. It illustrates the technical precision required in heat yoga, where specific physical proportions and energetic movements are prerequisites for advanced mental states.

Structure

Passages	Section	Description
1	Introduction and Somatic Framework	Provides the Indian and Tibetan titles, an invocation, and a description of the body's dimensions and the location of the cakras.
2	Practice Instructions and Conclusion	Details the process of dispersing and spreading the bindu and the subsequent dissolution of mind into the heart.

Themes

Somatic Geometry (1)
Bindu Manipulation (2)
Mental Dissolution (2)

Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.

AnuvādaThe Arrangement of the Drops in Heat Yoga·

༄༅༅། ། རྒྱ་གར་སྐད་དུ། ཙཎྜ་ལཱི་ཀ་བིནྡུ་པྲ་སྥ་ར་ཎཾ་ནཱ་མ། བོད་སྐད་དུ། གཏུམ་མོའི་ཐིག་ལེ་བཀྲམ་པ་ཞེས་བྱ་བ། ཡུམ་གཏུམ་མོ་ལ་ཕྱག་འཚལ་ལོ། ། ལུས་ནི་གྲུ་བཞི་འདོམ་གང་ཚད། ། འཁོར་ལོ་བཞི་ནི་རང་བཞིན་གནས། ། རླུང་ནི་གཉིས་ཏེ་འཁོར་ལོ་དྲུག། རླུང་གི་དེ་ཉིད་ཡང་དག་ནི། ། བརྟན་དང་གཡོ་བའི་རྩོལ་བ་དགག། རླུང་གི་དེ་ཉིད་བསྒོམས་ནས་ནི། ། མེ་ཆུ་ས་ཡི་དེ་ཉིད་ཤེས། ། རྩ་གསུམ་གྲུ་གསུམ་རང་བཞིན་ཏེ། ། ཕྱི་རོལ་མ་ཡིན་ནང་ཡིན་ནོ། ། སྲོག་གི་རྩ་ནས་ཡབ་ཀྱི་ངོས། ། སོར་བཞི་གནས་སུ་དེ་གནས་དེ། ། ཐིག་ལེ་དང་ལྡན་ཡི་གེ་ཨཾ། ། ལྟེ་བ་ཡེ་ཤེས་འཁོར་ལོ་ཡིན། ། སྤྲུལ་པའི་གནས་སུ་བསྒོམ་བྱ་སྟེ། ། དེ་སྟེང་སོར་ནི་བཅུ་གཉིས་ལ། ། ཆོས་ཀྱི་རང་བཞིན་བརྒྱད་དུ་ནི། ། རིགས་བཞི་ཡུམ་བཞི་ས་བོན་གྱི། ། རླུང་དང་མེ་དང་ཆུ་རུ་གནས། ། དེ་སྟེང་ལོངས་སྤྱོད་བཅུ་དྲུག་ནི། ། མེ་ལོང་ཡེ་ཤེས་ཡི་གེ་ཨཾ། ། གསལ་ལ་ཤེལ་ལྟར་བསྒོམ་པར་བྱ། ། བདེ་ཆེན་འཁོར་ལོའི་གནས་སུ་ནི། ། ཨ་ཕྲེང་གཉིས་ལྡན་ཡི་གེ་ཧཾ། ། དེ་ལྟར་ཤེས་པའི་ལུས་གནས་ནི། ། བདེ་བ་ཆེན་པོའི་ཡུལ་ཞེས་བྱ། ། ལྟེ་བའི་རཾ་ཡིག་ཡཾ་རླུང་གིས། ། ཡེ་ཤེས་མེ་ཉིད་འབར་བར་འགྱུར། ། གཡོ་བའི་ཡེ་ཤེས་རླུང་ཡིན་ཏེ། ། བརྟེན་པའི་མཚན་ཉིད་ཡེ་ཤེས་མེ། ། ཨཾ་བཅས་དབུས་སུ་འབར་ན་ནི། ། སྡུག་བསྔལ་དུག་ལྔའི་ནད་རྣམས་དག། བདག་ཉིད་སྟོང་པའི་མཉམ་ཉིད་ལྷ། ། ལོག་མིན་རྒྱུ་ནས་འཁྲུལ་འཁོར་བྱ། ། བདེ་ཆེན་གནས་ནས་ཆོས་དབྱིངས་འབར། ། སེམས་ཀྱི་བདེ་བ་ཆེར་སྐྱེས་ན། ། གཞུ་རྒོད་འཐེན་ནས་འཕེན་པར་འགྱུར། །

In the language of India: Caṇḍālībindupraspharaṇa-nāma. In the language of Tibet: gtum mo’i thig le bkram pa zhes bya ba (The Spreading of the Drops of Tummo). Homage to the Mother Caṇḍālī. The body is four cubits in measure, square in shape; the four wheels (cakras) abide naturally. There are two winds and six wheels. The true nature of the winds is to arrest the exertion of the stable and the moving. Having meditated on the true nature of the winds, one understands the true nature of fire, water, and earth. The three channels are triangular by nature; they are not external, but internal. From the life-channel, on the side of the Father, it abides at a distance of four finger-widths. Possessing the drop, it is the syllable AṂ; this is the wisdom wheel at the navel. It is to be meditated upon in the place of emanation. Twelve finger-widths above that, the eightfold nature of phenomena consists of the seed syllables of the four families and four Mothers, abiding as wind, fire, and water. Above that, the sixteen of the enjoyment wheel are the mirror-like wisdom, the syllable AṂ; one should meditate on it as clear as crystal. In the place of the wheel of great bliss, there is the syllable HAṂ, possessing two rows of A-s. The abiding of the body that knows it thus is called the "object of great bliss." By the wind of the syllable YAṂ acting upon the syllable RAṂ at the navel, the fire of wisdom itself blazes. The moving wisdom is the wind; the supported characteristic is the fire of wisdom. When it blazes in the center together with the AṂ, the diseases of the five poisons of suffering are purified. One is the deity of the equality of self-emptiness. Without error, one should perform the yogic exercises (yantra) from the cause. From the place of great bliss, the expanse of phenomena blazes. When the great bliss of the mind is born, one draws the bow and releases the arrow.

structureTitle block: the Sanskrit title is given as it is transmitted in Tibetan transliteration, not reconstructed from Sanskrit sources; the Tibetan title is translated after it.

periodམེ → “fire”. In ritual and cosmological prose མེ is the element 'fire'; Agni is the deity only where he is named or invoked. Do not capitalise the element.

homonymམེ is rendered “fire” here; the glossary also records Āgneya, Analā, Acalā for other contexts — the sense follows the passage, not a fixed default.

definitionམེ “fire” — Classified as a “ lord of beings ” ( prajāpati ).

terminologyཡེ་ཤེས → “wisdom”. Distinguish from ཤེས་རབ (prajñā, 'insight'): ཡེ་ཤེས is the buddhas' non-dual wisdom, ཤེས་རབ the discriminating faculty on the path.

homonymཡེ་ཤེས is rendered “wisdom” here; the glossary also records awareness, Wisdom, knowledge for other contexts — the sense follows the passage, not a fixed default.

definitionཡེ་ཤེས “wisdom” — The term jñāna is formed by the root jñā , meaning “to know,” “to know of,” “to understand,” “to be aware of,” with the addition of the pratyaya lyuṭ , which can be interpreted as having different values (the instrument

periodཆོས → “dharma”. In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two referents; the list decides.

homonymཆོས is rendered “dharma” here; the glossary also records special qualities, phenomena, qualities for other contexts — the sense follows the passage, not a fixed default.

definitionཆོས “dharma” — The term “ dharma ” ( chos ) conveys ten different meanings, according to Vasubandhu’s Vyākhyāyukti . It may mean the Buddhist teachings, the awakened qualities which buddhas and bodhisattvas acquire, phenomena or thing

definitionསྡུག་བསྔལ “suffering” — The first of the four truths of the noble ones. The term “suffering” includes all essentially unsatisfactory experiences of life in cyclic existence, whether physical or mental. These comprise (1) the suffering of suffer

periodལྷ → “god”. Standard 84000 rendering is 'god'; 'deity' where the text contrasts classes of beings.

homonymལྷ is rendered “god” here; the glossary also records deva, divine being, God for other contexts — the sense follows the passage, not a fixed default.

definitionལྷ “god” — In the most general sense the devas‍—the term is cognate with the English divine ‍—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who atten

termཕྱག་འཚལ → homage

termམེ → fire

termཡེ་ཤེས → wisdom

termཆོས → dharma

termསྡུག་བསྔལ → suffering

termལྷ → god

ཐིག་ལེ་འཐོར་ནས་དགྲམ་པར་བྱ། ། སེམས་ཉིད་སྙིང་གར་བསྟིམས་ནས་བསྒོམ། ། གཏུམ་མོ་ཐིག་ལེ་བཀྲམ་པ་ཞེས་བྱ་བ་སློབ་དཔོན་ལུ་ཙི་ཀིས་མཛད་པ་རྫོགས་སོ། །

Once the bindu has been dispersed, it should be spread; then, having dissolved the nature of mind into the heart, one should meditate. This concludes "The Spreading of the Bindu of Tummo," composed by the master Luziki.

Terminology used in this text (6)

Term	Rendering	×	Note
ཕྱག་འཚལ	homage	1
མེ	fire	1	In ritual and cosmological prose མེ is the element 'fire'; Agni is the deity only where he is named or invoked. Do not c
ཡེ་ཤེས	wisdom	1	Distinguish from ཤེས་རབ (prajñā, 'insight'): ཡེ་ཤེས is the buddhas' non-dual wisdom, ཤེས་རབ the discriminating faculty o
ཆོས	dharma	1	In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two
སྡུག་བསྔལ	suffering	1
ལྷ	god	1	Standard 84000 rendering is 'god'; 'deity' where the text contrasts classes of beings.

Colophon

Source: tengyur vol. 053_རྒྱུད་འགྲེལ།_ཟི.txt. Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction).

Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).

Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.

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