Chinese
思维消散于虚空之中。当充满体内时，观想所有气息从上方通过身体，向下落并消散于下方。交替进行呼气、屏气和吸气。凝视眼睛上方的天空。有时也在无念的状态下进行。这能消除所有气息的障碍和昏沉、掉举，并能暂时生起轻安等众多功德。第二，修习无念也有三种，首先是依靠有念而修习无念：强烈地专注于白色脉中的白色明点，观想它上下滚动、来回移动。然后，以休息的方式，放松地放下觉知。反复修习，不久便能自然而然地生起无念的禅定，或者说是无生之境。第二，驱散念头：不必特意专注于念头，而是觉知所有生起的念头。然后，反复观察念头从何处、何时生起，现在如何生起，以及将如何生起，这样反复观察念头从何处生起，到何处消失，念头就会疲惫，自然而然地转为无念。第三，强行修习无念：将心专注于任何显现的事物，如木棍、石子等。有时收紧，有时放松。大多数时候，既不收紧也不放松，就这样专注。如果生起分别念，要知道生起的念头是错觉。所有这些，在座间休息时，都要觉知任何显现的事物，然后放松，这一点非常重要。第三，关于明点诀窍的要点也有三个，首先是学习颜色：将手置于膝盖上。在秘密处的顶端，观想月亮上的（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。在中脉上方，观想风轮。其上观想明点，具有水银的形状。通过屏气，（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的明光摇动气息，明点从中脉中向下滴落。专注于中脉中闪烁的明点。第二，学习形状：在心间，观想日月的嘎乌盒中，有一根红色的单尖金刚杵。在其中心或下端，观想一个白色的明点。呼气时，气息从月亮的孔洞中出去。吸气时，也从那里进入。安住时，观想融入明点。第三，学习放射和收回：
English
Think of dissolving into the sky. When filling the body, imagine all the winds passing through the body from above, descending and dissolving below. Alternate between exhaling, holding, and inhaling. Gaze at the sky above the eyes. Sometimes do it even in a non-conceptual state. This eliminates all wind obstacles and dullness, agitation, and generates many temporary qualities such as lightness and buoyancy. Second, there are also three ways to meditate on non-conceptuality. First, meditating on non-conceptuality based on conceptuality: Intensely focus on a white bindu within the white nadi, visualizing it rolling up and down, moving back and forth. Then, in a resting manner, loosely release awareness. By repeatedly meditating on this, before long, a non-conceptual samadhi, or a state of no origination, will naturally arise. Second, expelling thoughts: Without needing to intentionally focus on thoughts, recognize all the thoughts that arise. Then, repeatedly observe from where and when the thoughts arose in the past, how they are arising now, and how they will arise in the future. By repeatedly observing where the thoughts arise from and where they disappear to, the thoughts will become exhausted and naturally transform into non-conceptuality. Third, forcibly meditating on non-conceptuality: Focus the mind on any appearing object, such as a stick or a pebble. Sometimes tighten, sometimes loosen. Most of the time, neither tighten nor loosen, just focus. If conceptual thoughts arise, know that the arising thoughts are illusions. For all of these, during session breaks, it is important to recognize awareness of whatever appears and then relax. Third, regarding the key points of the bindu instructions, there are also three. First, learning about color: Place the hands in the posture of embracing the knees. At the tip of the secret place, on the moon, visualize （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum）. Above the central channel, visualize a wind mandala. Above that, visualize a bindu with the form of mercury. By holding the breath, the light of （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum） shakes the wind, and the bindu drips down from within the central channel. Focus on the shimmering bindu of light within the central channel. Second, learning about shape: In the heart, within a sun and moon gau box, visualize a red, single-pointed vajra. At its center or lower tip, visualize a white bindu. When exhaling, the breath goes out through the moon's hole. When inhaling, it also enters from there. When abiding, think of dissolving into the bindu. Third, learning about projecting and retracting:
Chinese
心间的日月交融的中央，有一个芥子大小的白色明点。观想它从其上的月亮中向上升起，从梵穴中出来，到达梵天世界。又向下返回，从顶门等原来的路径进入，到达心间的日月交融之中。同样地，也施用于九窍和所有十方。第四，关于拙火的口诀要点，分为前行、正行四种、以及后续口诀三部分。第一部分包括防护轮、积聚资粮、以及三种身锻炼。第一是，在自己的心间观想月亮上的红色金刚杵。通过呼气，从心间的金刚杵中放射出无数金刚杵，从鼻孔中出来。观想整个虚空如同被沙尘暴充满一样，被金刚杵充满。观想这些金刚杵在外部上下四方，都以微尘的形式形成。观想这些微尘的一半变成金刚杵的地面和帐篷。稍微屏住呼吸。通过吸气，将虚空中存在的一半金刚杵微尘从鼻孔吸入，进入身体内部。随着气息进入，观想从头顶到脚底的内外都被金刚杵网无间隙地填满。就这样反复观修。也有用黑汝嘎（藏文：ཧེ་རུ་ཀ，梵文天城体：हेरुक，梵文罗马拟音：Heruka，汉语字面意思：黑汝嘎）俱生忿怒尊代替吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字来观修的。第二是，在自己的心间观想本体是上师，形象是胜乐金刚俱生尊。对其生起虔诚和爱慕。在呼气的时候，观想其从自己的鼻孔中出来，在顶门上方稍高的空中，坐在金刚交杵之上。在吸气的时候，从鼻孔进入，到达心间。在屏气（呼气和吸气）的时候，进行意供，并生起虔诚和祈祷。第三是，采取毗卢七支坐法。猛烈地进行一次风息结合。之后，压制上行气，在下行气束缚于原位的状态下，进行手部如射箭般的滑动，以及双脚交替抖动和滑动。躯干左右扭转搅动。头部向四方转动抛掷。腹部旋转收缩和扩张。从口中发出声音并呼气。以上就是尽力进行的身体锻炼。这些都是口头教导方面的内容。
English
In the center of the union of the sun and moon in the heart, there is a white drop the size of a mustard seed. Visualize it rising from the moon above it, exiting from the Brahma aperture, and reaching the realm of Brahma. Then, returning downwards, it enters through the crown of the head and other previous paths, arriving at the union of the sun and moon in the heart. Similarly, apply it to the nine apertures and all ten directions. Fourth, regarding the key points of the Tummo instructions, there are three parts: preliminaries, the four main practices, and subsequent instructions. The first part includes the protection wheel, accumulating merit, and three body exercises. The first is to visualize a reddish vajra on the moon in one's heart. By exhaling, countless vajras emanate from the vajra in the heart, emerging from the nostrils. Visualize the entire space filled with vajras, as if filled with a dust storm. Visualize these vajras forming like dust particles in all directions, above, below, and around. Visualize half of these particles transforming into a vajra ground and tent. Hold the breath slightly. By inhaling, draw in half of the vajra particles present in the space through the nostrils, entering the body. As the breath enters, visualize the entire inside and outside from the crown of the head to the soles of the feet being filled with a vajra net without any gaps. Meditate on this repeatedly. There is also the practice of meditating on the wrathful Heruka (藏文：ཧེ་རུ་ཀ，梵文天城体：हेरुक，梵文罗马拟音：Heruka，汉语字面意思：黑汝嘎) Born-Together deity instead of the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). The second is to visualize the essence of the guru, in the form of the Hevajra Born-Together deity, in one's heart. Generate devotion and longing for it. During exhalation, visualize it emerging from one's nostrils, sitting on a crossed vajra in the sky slightly above the crown of the head. During inhalation, it enters through the nostrils and arrives in the heart. During breath retention (both exhaling and inhaling), make mental offerings and generate devotion and prayers. The third is to assume the seven-point posture of Vairochana. Perform a forceful union of winds once. Afterwards, suppress the upward-moving wind, and while binding the downward-moving wind in its place, perform hand movements like shooting arrows, and alternate shaking and sliding the legs. Twist and churn the torso left and right. Rotate and toss the head in all four directions. Rotate, contract, and expand the abdomen. Exhale air from the mouth with sound. The above is the body exercise to be performed as much as possible. These are all aspects of oral instructions.
Chinese
仅仅是因为方便的缘故，才在此处这样说。这三种前行，可以结合到前面拙火广法时的前行中，或者一开始就结合也非常好。第二，正行有三种。心之拙火，主要是将心转化为乐空。身体要诀是六火炉和地基。观想肚脐处的红色和黑色“ཀྵ”（藏文，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥），猛烈地压制气息。观想从肚脐发出红色的火焰，并且它的光芒遍布全身。生起暖乐是誓言的拙火。中脉肚脐处有红色“ཀྵ”（藏文，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥）。从头顶到眉间弯曲处有白色明点。让明点在眉间和头顶之间来回滚动六七次，然后再次从头顶经由中脉向下落。就像用棍子敲打装满水的罐子一样，发出钟声，接触到肚脐的“ཀྵ”（藏文，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥）时，灯芯融化，发出“奇里里”的声音。再次向上滚动，刚一离开“ཀྵ”（藏文，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥）就变成灰白色，到达头顶。像这样多次观想。生起安乐是法印的拙火。然后，眼睛一动不动地看着虚空，从眉间开始，大约一肘的距离。心时而收紧，时而放松。由此会产生烟雾等征兆。将安乐转化为无分别，这是大印的拙火。第二，语之拙火，主要是净化气息，与三脉总的相同。在肚脐的正前方，中脉中观想红色“ཨཾ་དཾ་བཾ”（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。观想单乌杖的两端稍微进入中脉。做宝瓶气。左右转动腹部，搅动中脉。观想从“བཾ”（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）中生出火焰。如果出现胸闷等障碍，就消除它们。像这样观想，各种无分别自然而然地产生。这是触觉暖乐的拙火。在中脉中，从头顶到肚脐之间，观想菩提心如同拉长的白色线，闪闪发光。气息呼出吸入时，感觉舒适而挺拔。专注于明点的光芒照亮身体内部。这是微细光明的拙火。气息在体内时，观想明点线的两端断裂，在肚脐处相遇。
English
It is only for the sake of convenience that this is said here. These three preliminaries can be combined with the preliminaries of the extensive Tummo practice mentioned earlier, or it is very good to combine them from the beginning. Secondly, there are three main practices. The Tummo of the Mind mainly transforms the mind into bliss and emptiness. The essential body posture involves the six fireplaces with their bases. Focus on the red and black "ཀྵ" (Tibetan, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal Chinese meaning: ksha) at the navel, and forcefully restrain the breath. Visualize red flames emanating from the navel, and their light pervading the entire body. Generating heat is the Tummo of Samaya. In the central channel, at the navel, visualize a red "ཀྵ" (Tibetan, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal Chinese meaning: ksha). A white bindu (drop) extends from the crown of the head to the curve between the eyebrows. Let the bindu roll back and forth between the eyebrows and the crown of the head six or seven times, and then let it descend again from the crown through the central channel. Just as striking a water-filled pot with a stick produces a ringing sound, when it touches the "ཀྵ" (Tibetan, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal Chinese meaning: ksha) at the navel, the wick melts, making a "chili-li" sound. Rolling upwards again, as soon as it separates from the "ཀྵ" (Tibetan, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal Chinese meaning: ksha), it turns grayish and reaches the crown of the head. Meditate in this way many times. Generating bliss is the Tummo of Dharma Mudra. Then, with eyes unwavering, gaze into empty space, about an arm's length from the eyebrows. Sometimes tighten the mind, sometimes relax it. From this, signs such as smoke will arise. Transforming bliss into non-conceptuality is the Tummo of Mahamudra. Secondly, the Tummo of Speech mainly purifies the breath, which is generally the same as the three channels. Directly in front of the navel, in the central channel, visualize the red letters "ཨཾ་དཾ་བཾ" (Tibetan, Devanagari:, Romanized Sanskrit:, Literal Chinese meaning:). Visualize the two ends of the single-pronged vajra slightly entering the central channel. Perform vase breathing (Kumbhaka). Stir the central channel by rotating the abdomen left and right. Visualize fire arising from "བཾ" (Tibetan, Devanagari:, Romanized Sanskrit:, Literal Chinese meaning:). If obstacles such as chest tightness occur, eliminate them. By meditating in this way, various non-conceptual states will arise spontaneously. This is the Tummo of tactile heat. In the central channel, from the crown of the head to the navel, visualize the bodhicitta as a stretched white thread, shimmering. As breath goes out and comes in, feel comfortable and upright. Focus the mind on the light of the bindu illuminating the inside of the body. This is the Tummo of subtle clarity. When the breath is inside, visualize the two ends of the bindu thread breaking off and meeting at the navel.