Chinese
脐轮被火焰的光芒所覆盖，像烧红的铁一样鲜红，观想触感极其灼热难以忍受。然后，火焰像闪电的光芒一样从罗摩（藏文：རོ་མ་）发出，心轮像之前一样被焚烧，又从罗摩（藏文：རོ་མ་）发出，喉轮也被焚烧，又从罗摩（藏文：རོ་མ་）发出，顶轮也被焚烧。从吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：吽）字融化中，降下猛烈的菩提心，充满顶轮。之前被火焰焚烧的污垢和粘液，此时因菩提心的充满，火焰的灼热平息并被洗净，观想脉、字比之前更加清澈明亮，光芒四射。然后，菩提心从左脉降下，滋润喉轮，又从左脉降下，滋润心轮，又从左脉降下，滋润脐轮，并融入阿（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，字面意思：阿）中。从阿（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，字面意思：阿）中，一束极其纤细、明亮、闪耀的火焰，在中央脉中越来越长地燃烧，触及心间的吽（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，字面意思：吽）字、喉间的嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，字面意思：嗡）字和顶轮的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：吽）字。火焰从顶轮经由中央脉，打开眉间关键的门，从而在如来（佛）的传承中来回穿梭。火焰充满虚空，虽然本应从所有如来（佛）的身中获取甘露，但初学者如果目标不明确，就观想所有佛、菩萨、寂静尊、忿怒尊、父尊、母尊都汇聚成根本上师，化为胜乐金刚的身相，安住在前方的虚空中。火焰从他的右鼻孔进入，融化身体的四脉轮等精华，火焰一同向上返回，从左鼻孔出来。与拙火的光明融合的菩提心，是所有胜者及其眷属汇聚的自性，从自己的顶轮梵穴进入，融入吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：吽）字中。从吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：吽）字中，菩提心洁白而清凉，散发着白色的光芒，像拉长的白色丝线，或者像一串细小的水滴一样降下，充满喉间的嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，字面意思：嗡）字和心间的吽（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，字面意思：吽）字。从那里降下，轻轻地融入脐间的阿（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，字面意思：阿）字中，生起远离能取所取的喜乐。像这样，在那之前要修习一遍，然后是结束一座的
English
The navel chakra is covered by the rays of fire, turning bright red like heated iron. Contemplate that the sensation is extremely hot and unbearable. Then, flames like rays of lightning emanate from Roma. The heart chakra is burned as before. Again, it emanates from Roma. The throat chakra is also burned. Again, it emanates from Roma. The crown chakra is also burned. From the melting of the letter HUNG (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal meaning: HUNG), the bodhicitta descends intensely, filling the crown chakra. The impurities and stickiness previously burned by the flames are now soothed and washed away by the filling of the bodhicitta, and the root letters are contemplated to be even clearer and brighter than before, radiating light. Then, the bodhicitta descends from the left channel, nourishing the throat chakra. Again, it descends from the left channel, nourishing the heart chakra. Again, it descends from the left channel, nourishing the navel chakra, and dissolves into AM (Tibetan: ཨཾ, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, Literal meaning: AM). From AM (Tibetan: ཨཾ, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, Literal meaning: AM), a very thin, clear, and shimmering flame burns longer and longer in the central channel, touching the HUNG (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, Literal meaning: HUNG) at the heart, the OM (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal meaning: OM) at the throat, and the HUNG (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal meaning: HUNG) at the crown. The flame passes from the crown through the central channel, opening the key door at the eyebrow, and thus travels back and forth in the lineage of the Tathagatas. The flame fills the sky. Although the intention is to receive nectar from the bodies of all the Tathagatas, if the aim is not clear for a beginner, then all the Buddhas, Bodhisattvas, peaceful deities, wrathful deities, father deities, and mother deities are visualized as merging into one root guru, transforming into the form of Chakrasamvara, residing in the sky in front. The flame enters from his right nostril, dissolving the essences of the four chakras and other parts of the body. The flame returns upwards together and emerges from the left nostril. The bodhicitta, which is the nature of the union of all the victorious ones and their heirs, mixed with the light of tummo, enters from the brahmarandra of one's own crown and dissolves into HUNG (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal meaning: HUNG). From HUNG (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal meaning: HUNG), the bodhicitta is white and cool, radiating white light, like a stretched white silk thread, or like a string of fine drops falling in succession, filling the OM (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal meaning: OM) at the throat and the HUNG (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, Literal meaning: HUNG) at the heart. Descending from there, it gently dissolves into the AM (Tibetan: ཨཾ, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, Literal meaning: AM) at the navel, and the bliss of non-duality of grasping and being grasped arises in the mind. In this way, one should meditate once up to that point, and then it is the end of the session.
Chinese
如此涂抹。从宝珠到脐间分为四份，生起最初的四喜。从脐间到心间生起胜喜四喜。从心间到喉间生起殊喜四喜。从喉间到顶髻间生起俱生四喜，如此信解。这是明点的瑜伽，是第四种观想。 再次，在如来续中，往来之间如前一样修习。拙火在梵穴间燃烧也不间断。菩提心降至宝珠间也不间断。从宝珠向上返回到梵穴间也不间断，对此稍微专注。菩提心白红光芒遍布自身和一切显现，成为它的自性。所有这些像对着镜子哈气一样，在中央聚集然后消失的方式，融入光明无边无际的境界中。在那境界中，远离造作，长久安住。再次像鱼从水中跃起一样，本尊身光明空性，脉字菩提心的光芒遍布，如前一样升起。稍微安住于双运嘿汝嘎的显现中。这是依靠拙火修习后续，是第五种观想。 这两者是果位次第的显现作为道用。这两种靠后的观想不需要从单味道中生起燃烧滴漏的观想。如果初学者修习这些观想，从已完成的程度来看，全部都成了续部的次第观想，但后三种次第的显现成了道用和信解修习，也会生起各自和后续相应的证悟。因此，对于此，仅仅依靠拙火就圆满了四种次第的道，因此，有些地方也称作拙火道圆满，拙火道具足。如果将拙火这个词语广泛使用，那么是圆满次第的总称，但如果将词语狭隘使用，将总名安立在别名上，那么是指内在的非观想，而它的主要也是这第四轮，因为在誓言生起，金刚空行，合修明点等中，都说得非常清楚和详细。 再次，如果对此广作断行修习，那么三根本五坛城和
English
Having applied it thus, from the jewel to the navel, dividing it into four parts, generate the four joys of the first. From the navel to the heart, generate the four supreme joys. From the heart to the throat, generate the four special joys. From the throat to the crown of the head, generate the four innate joys, and believe in this way. This is the yoga of bindus, and it is the fourth contemplation. Furthermore, in the Tantra of the Tathagata, meditate on the coming and going as before. The burning of Tummo in the Brahma-hole is also continuous. The descent of Bodhicitta to the jewel is also continuous. The return from the jewel upwards to the Brahma-hole is also continuous, and focus the mind slightly on this. The white and red rays of Bodhicitta pervade your own body and all appearances, becoming its nature. All of these, like blowing on a mirror, gather in the center and then dissolve, merging into the luminous, boundless state. In that state, remain for a long time, free from fabrication. Again, like a fish leaping from the water, the deity's form, luminous and empty, the root letters, and the rays of Bodhicitta pervade, and rise as before. Rest slightly in the appearance of the Union Heruka. This is meditating on the aftermath based on Tummo, and it is the fifth contemplation. These two are the appearance of the resultant stage as the path. These two later contemplations do not require the contemplation of burning and dripping from the path of single taste. If a beginner meditates on these contemplations, from the extent of completion, all become the sequential contemplations of the Tantra, but the appearance of the last three stages becomes the path and the practice of belief, and individual and subsequent corresponding realizations will also arise. Therefore, for this, since all four stages of the path are completed by relying solely on Tummo, it is also called Tummo Path Completion and Tummo Path Fulfillment in some places. If the word Tummo is used broadly, then it is the general name for the Completion Stage, but if the word is used narrowly, applying the general name to the specific, then it refers to the inner non-contemplation, and its main part is also this fourth chakra, because it is said to be very clear and detailed in the arising of vows, Vajra Dakini, and Union Bindu. Furthermore, if this is practiced extensively as abandonment and meditation, then the three roots, five mandalas, and
Chinese
五字与诸根叶，以及单音节等字母，共有八个类别，总计起来，是修习风息的出入。二十三是第一个目标。ཀྵ་字燃烧及单音节，从通道中出入，四个脉轮各有一个。同样，中脉的燃烧滴漏，八个即十七个中的两个。第三个是上下四次，第四个是下稳十六次，燃烧滴漏下稳，光芒放射融入。光明化为天身而起，共七次。总计六十九。这是修习指导中的实修。一般来说，止观的次第，随个人的根器而定，没有定规。但前代圣者的传承，广说如是。略修时，则此四种目标，各为一次修习。第二，目标的支分，认为是口诀的十二要点：风口诀的三个要点，不觉知的口诀三个要点，明点口诀的三个要点，拙火口诀的三个要点。第一项有三点，其中修习猛烈法：与三脉总的相同，在脐下有红色的ཨ་（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字。上方之气猛烈压下，下方之气三次猛烈提起，在脐间怒目而视并紧 पकड़。此ཨ་（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字如煤火被吹燃一般，观想红色炽热稍微燃烧，专注其上。以小口吸气三次。若有胸闷等现象，则想成是遣除障碍。稍作放松，观想火焰燃烧，进入中脉，中脉颤抖。以此，猛烈之气会稍微平息。第二，修习寂静法：轻柔地屏住呼吸。脐间有红色的ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：吽）字。在鼻尖正对的头顶中央有黑色的ཧཱུཾ་（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。头顶有白色的ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：航）字。呼气时，触及ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：航）字，吸气时，触及ཧཱུཾ་（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，屏住呼吸时，触及脐间的ཨཾ་（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：吽）字，观想每个字母各自发出如敲击锣鼓般的声音。有时，在鼻孔、喉咙、空腔等内部，观想充满如烟雾般的气体。以此，气息会变得舒适。第三，修习充满和排出：观想自身如空心的无底容器。呼气时，观想下方所有的气息，从容器的开口处向上升起
English
The five letters, the roots and leaves, and the single syllables, etc., have eight categories in total, which, when summed up, are the practice of the coming and going of the winds. Twenty-three is the first goal. The letter ཀྵ་ (Ksha) burning and the single syllables, going and coming from the channels, each of the four chakras has one. Similarly, the burning and dripping of the central channel, eight, that is, two of the seventeen. The third is four times up and down, the fourth is sixteen times down and stable, burning and dripping down and stable, light radiating and dissolving. Light arises as a divine body, seven times in total. The total is sixty-nine. This is the practice in the practice instructions. In general, the order of the goals of calming and insight meditation depends on the individual's capacity and is not fixed. However, the tradition of the former saints is extensive in this way. In brief practice, these four goals are each a single session of practice. Secondly, the branches of the goals are considered to be twelve key points of the oral instructions: three key points of the wind oral instructions, three key points of the non-awareness oral instructions, three key points of the bindu oral instructions, and three key points of the tummo oral instructions. The first item has three points, among which is the practice of the fierce method: similar to the general three channels, below the navel is a red ཨ་ (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) letter. The upper air is fiercely pressed down, and the lower air is fiercely raised three times, glaring and holding tightly in the navel. This ཨ་ (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) letter is like coal fire being blown, visualize the red heat slightly burning, and focus on it. Take small breaths three times. If there are symptoms such as chest tightness, think of it as dispelling obstacles. Relax a little, visualize the flame burning, entering the central channel, the central channel trembling. By this, the fierce air will calm down a little. Secondly, the practice of the peaceful method: gently hold the breath. In the navel is a red ཨཾ་ (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, Literal meaning: Ang) letter. In the center of the head, directly above the tip of the nose, is a black ཧཱུཾ་ (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) letter. On the crown of the head is a white ཧཾ་ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Ham) letter. When exhaling, touch the ཧཾ་ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Ham) letter, when inhaling, touch the ཧཱུཾ་ (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) letter, when holding the breath, touch the ཨཾ་ (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, Literal meaning: Ang) letter in the navel, and visualize each letter emitting its own sound like striking a gong and drum. Sometimes, inside the nostrils, throat, empty cavity, etc., visualize filling with gas like smoke. By this, the breath will become comfortable. Thirdly, the practice of filling and expelling: visualize your body as an empty, bottomless vessel. When exhaling, visualize all the air from below rising upwards from the opening of the vessel