Chinese
像那样滚动。住在里面时，感到非常舒适。当它的光芒照耀时，专注于自己几乎要消失的身体。出去时，伸展开来，从鼻孔出去。再回来时，从顶端滚动。到达肚脐等，像前面一样禅修，心中稍微感到舒适。这是非常微细的快乐拙火。第三是身拙火：主要是为了解开脉结。一般来说，身体锻炼包括三种姿势：坐姿、运动和姿势。在禅修时，只有结合才是重要的。身体的关键是将双手交叉在颈部。其他与一般相同。禅修三脉和四轮，以及五个字。其他如控制气息和燃烧滴漏等，与根本拙火相同。观想从ཀྵ་（藏文，kṣa，kṣa， क्ष， 地）中火焰燃烧，菩提心降临到ཀྵ་（藏文，kṣa，kṣa， क्ष， 地）上。然后，如果进行几次呼吸或舍弃禅修，几天后，观想心间的ཧཱུཾ་（藏文，hūṃ，hūṃ， हूँ， 吽）融化并融入ཀྵ་（藏文，kṣa，kṣa， क्ष， 地）中。观想喉间的ཨོཾ་（藏文，oṃ，oṃ， ॐ， 嗡）和ཀྵ་（藏文，kṣa，kṣa， क्ष， 地）燃烧滴漏。ཨོཾ་（藏文，oṃ，oṃ， ॐ， 嗡）也融化并融入ཀྵ་（藏文，kṣa，kṣa， क्ष， 地）中。观想ཧཾ་（藏文，haṃ，haṃ， हं， 航）和ཀྵ་（藏文，kṣa，kṣa， क्ष， 地）燃烧滴漏。最后，观想从ཧཾ་（藏文，haṃ，haṃ， हं， 航）字到宝珠顶端，充满菩提心的火花。这是将僵硬的气息转化为清晰气息的拙火。然后，在每次禅修的开始时，像这样禅修。之后，舍弃有分别的对境。眼睛和心无动摇地注视前方的天空，以及从下方注视姿势，将觉知注视在肚脐上，这两种方式交替禅修。这样，清晰就会转变为快乐。观想四轮的明点和字形逐渐变得清晰，并在天空中消失。这样，浓厚的快乐体验也会融入法界，从而不再执着于快乐，许多隐藏的事物会突然显现。像这样禅修拙火瑜伽，就会产生三种体验。自性体验，即由快乐引导的巨大昏沉。分别体验，即由清晰引导的强烈烦恼升起等。光明体验，即快乐、清晰和无分别三者平等，且没有执着。最初的体验是有缺陷的，因此必须纠正为无缺陷。如果昏沉，就努力提起觉知。依靠各种事物的甘露来消除。如果
English
Roll it like that. When staying inside, it feels very comfortable. When its light shines, focus on your body that is almost about to disappear. When going out, stretch out and rise from the nostrils. When coming back in, roll from the top end. Meditate as before, reaching the navel, etc., and feel a little comfortable in your mind. This is the very subtle bliss of Tummo. The third is the Tummo of the body: mainly for untying the knots of the channels. In general, physical training includes three postures: sitting, exercise, and posture. When meditating, only the combination is important. The key to the body is to cross both hands at the nape of the neck. The rest is the same as usual. Meditate on the three channels and four chakras, along with the five syllables. Other practices such as holding the breath and burning and dripping are the same as the root Tummo. Visualize fire blazing from Ksha (藏文，kṣa，kṣa， क्ष， Earth) and bodhicitta descending upon Ksha (藏文，kṣa，kṣa， क्ष， Earth). Then, if you do a few breaths or practice abandonment meditation, after a few days, visualize the Hum (藏文，hūṃ，hūṃ， हूँ， 吽) at the heart melting and dissolving into Ksha (藏文，kṣa，kṣa， क्ष， Earth). Visualize Om (藏文，oṃ，oṃ， ॐ， Om) and Ksha (藏文，kṣa，kṣa， क्ष， Earth) burning and dripping at the throat. Om (藏文，oṃ，oṃ， ॐ， Om) also melts and dissolves into Ksha (藏文，kṣa，kṣa， क्ष， Earth). Visualize Ham (藏文，haṃ，haṃ， हं， Hang) and Ksha (藏文，kṣa，kṣa， क्ष， Earth) burning and dripping. Finally, visualize sparks of bodhicitta filling from the syllable Ham (藏文，haṃ，haṃ， हं， Hang) up to the tip of the jewel. This is the Tummo of transforming stiff breath into clear breath. Then, at the beginning of each session, meditate like this. After that, abandon conceptual objects. Steadily gaze with your eyes and mind at the sky in front, and alternately meditate on the posture of looking down, focusing awareness on the navel. This will transform clarity into bliss. Visualize the bindus and letter forms of the four chakras becoming clearer and clearer and dissolving into the sky. In this way, the dense experience of bliss will also dissolve into the expanse, and you will become free from attachment to bliss, and many hidden things will suddenly appear. By meditating on Tummo yoga in this way, three experiences will arise accordingly. The experience of nature, which is a great dullness led by bliss. The experience of conceptuality, which includes the arising of intense afflictions led by clarity. The experience of clear light, which is the equality of bliss, clarity, and non-conceptuality, and is free from grasping and clinging. The initial experience is flawed, so it must be corrected to be flawless. If dull, strive to bring out awareness. Eliminate it by relying on the nectar of various objects. If
Chinese
若能断除疑惑，则于法界中生善。若能知晓烦恼等一切皆为心之显现与体验，则能从禅修的束缚中自然解脱。第二，关于穿插意义的教言是：如此禅修会产生各种梦境体验，对于这些，不应有取舍、否定肯定、喜好厌恶等，而应知其唯是心而已。若在梦中有觉知，则从那时起以意念相连，今晚要认出梦境。在那里也要修持次第二道。要反复专注于此，并习惯于二次第瑜伽，如此则能知梦是梦，且能在梦中修持二次第。其中，最初稍微习惯二次第后，因脉、气、明点的力量，会扰乱寻常的梦境，在那时各种梦境体验生起之际，如此修持则效果更佳。若梦境的显现执着仍处于寻常状态，如地漏、尘漏般，即使单独修持梦境的教言，也难以令根本稳固，如是说。然而，根据脉轮的次第，也并非完全确定。梦境的教言完毕。同样，在白天修习拙火等瑜伽的间隙，有安乐、光明、无分别的状态相伴随，认识到它的自性是无根的，从而安住于此。在入睡前，也要修持在身体要处按压的圆满次第，并交替修持两者。如此修持，或许会无梦，而在深沉睡眠中出现光明。若非凭借偶然的机缘，最初要获得自在稍有困难。在梦中忆念拙火及其体验的光明而修持，以此为缘，则能清醒梦境。能随心所欲地调伏无边无际的深沉睡眠之光明，此事若发生一次，则多半能随心所欲地获得自在。从此之后，认为修持深沉睡眠之光明效果更佳。深沉睡眠之光明的教言完毕。如是，在醒来时、梦中、深沉睡眠这三种状态中，若能不间断地修持二次第瑜伽，则不久便能获得暖相，之后通过修持三种行，此生便能获得殊胜的大手印。
English
By severing doubts, goodness arises in the expanse. If one knows that all afflictions and so forth are appearances and experiences of the mind, one will be liberated naturally from the bondage of meditation. Secondly, the instruction on the interspersed meaning is: By meditating in this way, various dream experiences will arise. Towards these, there should be no acceptance or rejection, affirmation or negation, liking or disliking; rather, one should know them as mere mind. If there is awareness during the dream, then from that point, connect with intention, and tonight, recognize the dream. There, too, one should practice the two stages of the path. By repeatedly focusing intention and familiarizing oneself with the yoga of the two stages, one will know the dream as a dream, and the practice of the two stages will occur in the dream. Among these, after initially becoming somewhat familiar with the two stages, the ordinary dream is disturbed by the power of the channels, winds, and bindus. At that time, when various dream experiences arise, meditating in this way is more effective. If the clinging to appearances in the dream is still in an ordinary state, like earth leaking or dust leaking, even if one meditates on separate instructions for dreaming, it is difficult for the root to be stabilized, it is said. However, depending on the order of the chakras, it is not entirely certain. The instruction on dreaming is complete. Similarly, in the intervals between practicing tummo and other yogas during the day, there is a state of bliss, clarity, and non-thought co-occurring. By recognizing its nature as rootless, one should remain in equipoise. Before going to sleep, one should also practice the completion stage of pressing on the essential points of the body, alternating between the two. By meditating in this way, one might have no dreams, and clear light might arise in deep sleep. Unless one invokes coincidental opportunities, it is somewhat difficult to gain control initially. In the dream, remembering tummo and the clear light of its experience and meditating, this becomes the condition for awakening the dream. One will be able to control the clear light of deep sleep, without beginning or end, as one wishes. If this happens once, one will mostly gain freedom to do as one pleases. From this point, it is considered that meditating on the clear light of deep sleep is more effective. The instruction on the clear light of deep sleep is complete. Thus, if one can continuously practice the yoga of the two stages during waking, dreaming, and deep sleep, one will soon gain warmth. Then, by practicing the three conducts, one will attain the supreme Mahamudra in this very life.
Chinese
确实会获得成就。然而，如果没有实践三种行为，并且二次第第的证悟不稳固就死亡的话，就要进行向上转移的瑜伽。这有广略两种，广的出自金刚空行母、合修和座四的真实教导。因为广为人知，所以在别处了解其广义。这里因为是转移目标的基础，所以简单提一下。观想自己为转移所需要的本尊，或者任何本尊。知道九个孔有六个门，以及三个秘密门，这三个转移之门，通过金刚空行母等八位女神的种子字来遮止。修持任何适合的宝瓶气瑜伽。如果之前已经精通了拙火瑜伽，那就足够了。如果不是那样，就稍微修持一下转移前行中所说的第二拙火轮。然后学习所谓的“承载”和“携带”，即适当地练习充满和排空的风。然后，在正行中，在心间布置字，有广的七个字，中的五个字，略的三个字，以及极略的一个字。伴随着“ഹി”（藏文，梵文天城体，hi，汉语字面意思）和“ཊ”（藏文，梵文天城体，ṭa，汉语字面意思）的声音，通过脐轮的拙火来推动转移，并且通过“ཀ་”（藏文，梵文天城体，ka，汉语字面意思）和“ཧི”（藏文，梵文天城体，hi，汉语字面意思）的声音在心间休息，要非常熟悉。如果按照续部所说的那样，修习并精通这种瑜伽，各自的征兆出现，那么就能成就殊胜的向上转移。在此基础上，如果生起次第稳固，那么咒语就能产生力量。自己本尊咒语的加持和威严不会减弱，如果通过获得所欲本尊的显现来修持，那么也能成就进入他人的身体。即使各自的征兆没有完全出现，稍微稍微地进行分座修习，也能成就普通的向上转移。第二，简略的转移目标是：身体保持姿势，在脐轮观想地，在心间观想水，在喉咙观想火，在头顶观想风的坛城。这些的中央被中脉贯穿。在中脉的上方，观想一个白色明点，如鸟蛋般大小，控制风，闭气。猛烈地收紧下风，地融入水，水融入火，火融入风，风融入明点。中脉长短
English
Indeed, accomplishments will be attained. However, if one does not practice the three conducts, and if the realization of the two stages is not stable and one dies, then the yoga of transference upwards should be performed. This has two versions, extensive and concise. The extensive one originates from the explicit teachings of Vajra Dakini, Union, and the Four Seats. Because it is well-known, its extensive meaning should be understood elsewhere. Here, because it is the basis of the transference target, I will mention it briefly. Meditate on yourself as the deity needed for transference, or any chosen deity. Knowing that the nine orifices have six doors, and the three secret doors, these three doors of transference, block them with the seed syllables of the eight goddesses such as Vajra Dakini. Practice whatever kind of vase breathing yoga is appropriate. If you have previously mastered tummo yoga, that is sufficient. If not, then slightly practice the second tummo wheel mentioned in the preliminary practices of transference. Then, learn what is called "carrying" and "conveying," that is, appropriately practice the filling and emptying winds. Then, in the main practice, arrange syllables in the heart. There is the extensive version with seven syllables, the medium with five syllables, the concise with three syllables, and the extremely concise with one syllable. Accompanied by the sound of "ഹി"（藏文，梵文天城体，hi，汉语字面意思）and "ཊ"（藏文，梵文天城体，ṭa，汉语字面意思）, propel the transference with the tummo of the navel, and become very familiar with resting in the heart with the sound of "ཀ་"（藏文，梵文天城体，ka，汉语字面意思）and "ཧི"（藏文，梵文天城体，hi，汉语字面意思）. If you practice and master this yoga as explained in the tantras, and the respective signs appear, then the supreme transference upwards will be accomplished. On top of that, if the generation stage is stable, then the mantra will have power. The blessing and majesty of your own deity's mantra will not diminish, and if you practice by obtaining the appearance of the desired deity, then you can also accomplish entering the body of another. Even if the respective signs do not fully appear, by doing a little bit of session meditation, an ordinary transference upwards will be accomplished. Second, the concise transference target is: with the body in posture, visualize earth at the navel, water at the heart, fire at the throat, and a mandala of wind at the head. The central channel penetrates through the center of these. Above the central channel, visualize a white bindu, the size of a bird's egg, control the wind, and hold your breath. Forcefully tighten the lower wind, earth dissolves into water, water dissolves into fire, fire dissolves into wind, and wind dissolves into the bindu. The central channel is short and long.