Chinese
那是自性喜乐之因，是对最细微之细微的真实供养。这是金刚界自在母根本结合之法。第三，关于这一点，也会出现明点、风和拙火瑜伽等各种情况。这些也只有在能够点燃脐轮拙火之前才停止。各种续部的口诀中，也显现出可以随意发挥所有这些或每一个的作用。如《朵哈》等发挥无分别的作用，《时轮》中发挥断行等的作用， Dombi Lhanchik Kyedrub 等发挥拙火的作用，耶谢扎廓等发挥细微明点的作用，集密圣众轮发挥金刚念诵的作用，灌顶功德次第等从一开始就发挥手印的作用等等。如果划分拙火，有瑜伽拙火、事业拙火、俱生拙火三种。第一种是依靠自身的所有瑜伽，此处是火观的拙火。第二种是事业拙火，是依靠事业手印而燃烧的拙火，也可以将誓言手印归于同一类。第三种是乐空自性引生乐空，以及有相大印等，几乎所有的圆满次第都包含在这三种之中。第二，关于正文内容，有风融入脐轮的征相，然后是拙火燃烧的方式，加持的观想的差别，咒语次第的智慧认知，以及补充的修行证悟生起的方式的阐述。第一点是（《ཛཾ》（藏文，梵文天城体：जं，梵文罗马拟音：jaṃ，汉语字面意思：藏文种子字）+二风等），《奥拉巴提》中说：“通过搅拌者和被搅拌者的真实结合，智慧之火被业之风点燃，在脐轮中，以烟雾弥漫、燃烧、安住和明亮等来表示。”因此，搅拌者和被搅拌者是如如和如量的二风，通过这二者的止息结合，业之风增长，脐轮拙火燃烧，在脐轮中经历入、住、融三次，最后出现烟雾等四种征相，这是二风融入后拙火燃烧稳固的征相。第二点是，红色精华是拙火，逐渐地首先从罗玛开始燃烧，拙火力量微弱，脉结紧密，无法在中脉中燃烧。
English
That is the cause of spontaneous joy, a true offering to the most subtle of the subtle. This is the root union of the Vajradhatu's powerful mother. Thirdly, in this, various yogas of bindu, wind, and tummo arise as appropriate. These are also stopped only after being able to ignite the navel chakra's tummo. In the instructions of various tantras, it also appears that all of these or each one can be utilized as appropriate. For example, the Dohas utilize non-conceptualization, Kalachakra utilizes the severed one, Dombi Lhanchik Kyedrub utilizes tummo, Yeshe Zhapkor utilizes subtle bindu, the assembled holy wheel utilizes vajra recitation, and the empowerment qualities sequence utilizes mudra from the beginning. If tummo is divided, there are three types: yoga tummo, action tummo, and innate tummo. The first is all yogas based on one's own body, and in this case, it is the tummo of fire visualization. The second is action tummo, which is the tummo that burns based on action mudra, and the samaya mudra can also be included in the same category. The third is the bliss-emptiness nature that draws bliss-emptiness, and also the forms of Mahamudra, etc. Almost all of the completion stage is included in these three. Secondly, regarding the meaning of the text, there are the signs of wind dissolving into the navel, then the way tummo burns, the distinction of the blessed visualization, the wisdom recognition of the mantra sequence, and the explanation of how supplementary experiences and realizations arise. The first point is ((ཛཾ) (Tibetan, Devanagari: जं, Romanized Sanskrit: jaṃ, Literal Chinese meaning: Tibetan seed syllable) + two winds, etc.), the Olapati says, "Through the true union of the stirrer and the stirred, the fire of wisdom is ignited by the wind of karma, and in the navel chakra, it is indicated by smoke billowing, burning, abiding, and illuminating." Therefore, the stirrer and the stirred are the two winds of ro and kyang, and through the union of the cessation of these two, the wind of karma increases, the navel tummo burns, and after experiencing entering, abiding, and dissolving three times in the navel, the four signs such as smoke appear, which is the sign of the stable burning of tummo after the two winds dissolve. The second point is that the red essence is tummo, which gradually burns first from Roma, and the tummo is weak, and the tight knot of the channel cannot burn in the central channel.
Chinese
從羅瑪稍微燃燒的那一點，逐漸逐漸地升高升高，到達心間。心間法輪依次充滿，又從羅瑪升起，充滿喉間，又從羅瑪升起，直到頂輪。在這些過程中，伴隨著溫暖，也會產生各種脈輪位置的明點融化的喜悅。然而，由於火焰的力量強大，火焰到達的地方會產生劇烈的灼痛。拙火燃燒時，拙火遍布的所有脈都變成紅色，並且光芒非常明亮，所以在觀想時也要這樣做。然後，拙火的火焰到達頂輪，這將使清淨菩提心的主要成分逐漸在頂輪中實現，並從外部降下。由於脈結緊密，無法從中脈降下，因為它是菩提心之脈，所以從左脈降下。同樣，依次充滿喉輪和心輪，之前的灼痛平息，產生特殊的樂暖體驗。最後到達臍輪時，臍輪的拙火變得非常明亮且充滿力量，開始在中脈中燃燒。從最初羅瑪燃燒到現在，並非瞬間就能完成，而是需要經過數年累月的努力才能逐漸產生。一旦臍輪的燃滴相遇，中脈中會稍微燃燒，但暫時會產生羅瑪和江瑪的燃滴。即使是非常微細的拙火也能打開中脈，但在未通過中脈之路到達頂輪之前，羅瑪的燃燒不會停止，並且在明點未通過中脈之路到達臍輪之前，也無法阻止江瑪的產生。一旦所有的燃滴都在中脈中圓滿，羅江中的燃滴流動就會停止。當燃滴完全產生時，無論是在羅江還是中脈中，都會產生完整的四喜。第三個是，如來甘露加持。意思是對如來之續進行來往。雖然巴丹塔巴和梅察林巴等人對此有其他的解釋，但由於如來們具有加持的特殊要點，因此諸佛自己能夠
English
That slight burning from Roma gradually, gradually increased and reached the heart. The heart chakra is filled in sequence, and again it rises from Roma, filling the throat, and again it rises from Roma, going up to the crown chakra. In between these, along with some warmth, there will also come the bliss of the melting of bindus in various nadi locations. However, due to the great power of the fire, wherever the fire reaches, it creates intense burning pain. When Tummo blazes, all the nadis pervaded by Tummo become red in color and extremely bright with light, so one should do the same when visualizing. Then, the fire of Tummo reaching the crown will cause the main components of pure bodhicitta to gradually be accomplished in the crown, and it will descend from the outside. Because of the tight knot of the nadi, it cannot descend from the central channel, because it is the nadi of bodhicitta, so it descends from the left channel. Also, gradually filling the throat and heart chakras, the previous burning pain subsides, and a special experience of bliss and warmth arises. Finally, when it reaches the navel, the Tummo of the navel becomes very clear and powerful, and it begins the aspect of burning within the central channel. From the initial burning of Roma until now, it is not accomplished in an instant, but it gradually arises through effort over years and months. Once the burning and dripping meet at the navel, there will be a slight burning in the central channel, but for a while, the burning and dripping of Roma and Kyangma will occur. Even the very subtle Tummo can open the central channel, but until it reaches the crown through the path of the central channel, the burning of Roma will not cease, and until the bindu reaches the navel through the path of the central channel, the arising from Kyangma cannot be stopped. Once all the burning and dripping are perfected in the central channel, the flow of burning and dripping in Roma and Kyangma will stop. When the burning and dripping are completely produced, whether in Roma and Kyangma or in the central channel, the complete Four Joys will arise. The third is: Blessed by the nectar of the Sugatas. This means going back and forth on the continuum of the Tathagatas. Although Bhadantapa and Mecha Lingpa and others explain this in other ways, because the Tathagatas have a special key point of blessing, the Buddhas themselves are able to
Chinese
說是激發脈輪。如是說。這是加持進入的特別要點。修習拙火瑜伽者應當重視。第四是臍間等，從臍間拙火燃燒開始，臍間會生起滴露灑落的安樂。主要是從中脈內燃燒滴降，精液融化後到達臍間，精液與豬母（金剛亥母）交合的俱生樂智慧。精滴也僅在此次第中重要。一般來說，如前所述，雖然密咒次第有多種類別，但出現眾多燃滴差別的，顯然只有火觀拙火。比起精滴和金剛念誦等，這種燃滴的修法最快，在單獨的左脈右脈中燃滴沒有困難，如果能做到，在中脈內燃滴也很容易，因為各個脈輪都已通過燃滴得到很好的鍛鍊。因此，在中脈中自然燃滴是很困難的，但通過極其容易的左右脈燃滴，也能毫不費力地成就，這是甚深的要點。古汝南方尊者說：這些有為的圓滿次第中，金剛念誦、精滴等瑜伽，以及拙火次第和手印瑜伽，在表示樂空方面，後者比前者更快。有些人說，在沒有見到五相之前，不能修習火觀，這是因為沒有區分所修之法和在相續中生起的方式，是自作主張。左右脈燃滴在任何續部或經論中都沒有提到。說是不了解不共的拙火體系，這更是自己不了解。自己所追隨的上師，也將勝樂金剛的密意按照曼殊室利友的觀點，在火供的定義中，說左脈是使頂輪精滴流出的傾瀉器，右脈是使精滴下降的充滿器，如果從左脈拙火不燃燒，那它怎麼能成為傾瀉器呢？如果從右脈頂輪菩提心不下降，那它又怎麼能成為下降器呢？這明顯是矛盾的。
English
It is said to stimulate the channels. As it is said. This is a particularly important point for the entry of blessings. Those who practice Tummo yoga should pay attention to it. The fourth is at the navel, etc. Starting from the burning of Tummo at the navel, a bliss arises as drops of essence reach the navel. The main thing is that the essence melts and goes to the navel through the burning and dripping from within the central channel, the co-emergent wisdom of bliss from the union of essence and Vajravarahi. The essence drop is also important only in this sequence. In general, as mentioned above, although there are many different types of mantra sequences, the many differences in burning and dripping that occur are clearly only the fire-visualization Tummo. Compared to essence drops and Vajra recitation, this method of achieving burning and dripping is the fastest. There is no difficulty in burning and dripping in the individual left and right channels, and if it can be done, it is also very easy to burn and drip in the central channel, because each chakra has been well trained by burning and dripping. Therefore, it is difficult to naturally burn and drip in the central channel, but it can also be achieved effortlessly through the extremely easy left and right channel burning and dripping, which is a profound key point. Guru Southern said: Among these contrived completion stages, the yogas of Vajra recitation, essence drops, etc., as well as the Tummo sequence and mudra yoga, the latter is faster than the former in representing bliss and emptiness. Some say that one should not practice fire visualization until the five signs have been seen, because they have not distinguished between the object of meditation and the way it arises in the continuum, which is self-made. Burning and dripping in the left and right channels is not mentioned in any tantra or scripture. To say that one does not understand the uncommon Tummo system is even more a sign of one's own lack of understanding. The lama whom one follows also interprets the meaning of the Sampurna according to the view of Manjushrikirti, saying that in the definition of fire offering, the left channel is the pouring vessel that causes the essence drops of the crown chakra to flow out, and the right channel is the filling vessel that causes the essence drops to descend. If Tummo does not burn from the left channel, how can it be a pouring vessel? If bodhicitta does not descend from the crown chakra from the right channel, how can it be a descending vessel? This is clearly contradictory.
Chinese
之故。不仅违背了续部经典，而且也与自宗相违。有些早期追随者也将燃烧次第和滴漏智慧次第相结合。在未获得佛果之前，如果燃烧滴漏只发生一次，那是真实的。因此，奥拉帕蒂（藏文：ཨོ་ལ་པ་ཏི་）中也像之前一样，将“焚烧誓言轮”理解为实际发生，而不是作为观想。其他续部经典中也同样出现这种情况，因此这些观点未经考察。拙火融入时，拙火使热嘎（藏文：རེ་ག་）变凉，这里所说的“凉”并非指温度降低，而是指生起安乐，远离痛苦。当脉轮中拙火燃烧稳定时，光芒从毛孔中发出，使天神和非天神都感到恐惧，这是因为他们那样看待修行者。第五，是关于明咒次第的体性、界限和道相的分类。第一，是对燃烧滴漏具有特殊稳定性的乐暖之智慧。第二，是四大脉轮的脉结完全解开，能够引出四分之四的四喜，达到极限，此后就是智慧次第。第三，是总的阐述进入、住留、融入三种，以及详细解释征兆显现。第一，当将心专注于目标时，如果确定地让它在平等之路上流动，那就是进入中脉，也就是下降。即使拙火稍微燃烧，也总是存在于此。即使专注于目标，但平等之路被阻断，再次向旁边下降，那就是因为要点错误等原因，燃烧中断。鼻孔的流动停止，脉不再动，感觉身体充满，这就是住留，也就是停留在中脉。消失就是融入，此时如果出现特殊的乐暖，那就是要点正确，一般来说，仅仅出现乐暖，并不能确定是停留在中脉，而且暖也不一定伴随乐，暖有粗细、快慢、内外等多种不同类型。在进入和住留的时候，会出现各种各样的征兆显现，融入的时候，会出现五种征兆，如果燃烧滴漏良好结合，并且没有放弃精进，那么每次修法结束时都会出现五种征兆。