Chinese
以地字开始的左旋方式收摄，想来是与五大消融的次第相合的。之后，（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字也逐渐变细变细而消失，稍微安住于无任何可思之中。如此反复修习。对此，上师们使用了“字后消融”的术语。这倒没什么不妥。但依靠这个词，后世有些人说之前的佛塔宝瓶是“执持”，而这个是“后消融”，这实在是显示了他们连“执持”、“后消融”是什么都不知道的愚蠢，却还自诩为他人所不具备的博学而说。同样，关于四足，说成是“四个膝盖”，也是因为古老的文本有脱漏之处而被抄写了。看看第二行，哪里有四个膝盖？这真是心不在焉的胡言乱语。与佛塔宝瓶相关的这两种观想，依凭心轮或脐轮都可以。其他诀窍中说，心轮朝下，脐轮朝上，是结合铃杵或宝瓶的形状。心轮的脉轮上书写头部朝下的字，并以脐轮（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的光芒来收摄它们；或者在脐轮上书写头部朝上的字，并用心轮（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的光芒来收摄它们。因为脐轮的坛城广大，而心轮的坛城狭小，所以呈现铃杵的形状。印度的许多佛塔的宝瓶部分也呈现铃杵的形状。因此，有一个与佛塔宝瓶的名称和意义相符的极好诀窍，但这里不作展开。对于这四种遍行，后来的一些自以为是的聪明人，将“佛塔宝瓶是智慧的座垫，牛蹄是方便的座垫，乳房是双运结合的座垫，水树鲜花是本性秘密的座垫”作为章节划分，但讲解时，却没有任何理由能将这些座垫与各自的意义、解释和相似之处联系起来，而且也不清楚这四个座垫的本质应该安立于何处。并且，也没有任何理由将它们分别安立为方便、智慧、双运和本性。
English
When gathering by circling to the left, starting with the earth element, it seems to be in accordance with the order of the dissolution of the elements. Then, the syllable Hūṃ (藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) gradually becomes thinner and thinner and disappears, and one rests slightly in a state where nothing can be thought of. This is meditated on again and again. The previous lamas used the term 'letter subsequent dissolution' for this. That much is not contradictory. However, relying on just that word, some later people say that the previous stupa vase is 'holding' and this is 'subsequent dissolution,' which really shows their foolishness in not knowing what 'holding' and 'subsequent dissolution' even mean, yet they boast of being learned in a way that others are not. Similarly, regarding the four legs, saying that they are 'four knees' is also because the old texts were copied with omissions. Look at the second line, where are there four knees? That is the kind of careless talk that comes from not having a calm mind. These two visualizations related to the stupa vase, it is fine to rely on either the heart chakra or the navel chakra. In other instructions, it says that the heart chakra faces downwards and the navel chakra faces upwards, in the shape of a union bell or vase. On the heart chakra's channels, the letters are arranged with their heads facing downwards, and they are gathered by the light of the Hūṃ (藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) of the navel chakra; or on the navel chakra, the letters are arranged with their heads facing upwards, and they are gathered by the light of the Hūṃ (藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) of the heart chakra. Because the mandala at the navel is large and the heart chakra is small, it appears in the shape of a bell. Many stupas in India also have the vase part in the shape of a bell. Therefore, there is an excellent instruction that matches the name and meaning of the stupa vase, but it is not elaborated on here. Regarding these four pervasive aspects, some later self-proclaimed intellectuals divide them into chapters, saying, 'The stupa vase is the seat of wisdom, the cow's hoof is the seat of skillful means, the breasts are the seat of union of the two, water, trees, and flowers are the seat of the secret of suchness,' but when explaining them, there is no reason to connect these seats with their respective meanings, explanations, and similarities, and it is not clear where the essence of these four seats should be placed. Furthermore, there is no reason to establish them separately as skillful means, wisdom, union of the two, and suchness.
Chinese
因为无有名称的缘故，以及对于方便、智慧和双运三者，以及如是四者的列举方式，任何地方都没有讲述过的缘故。说那样话的人，只不过是为了让愚人感到惊奇，而展示了只言片语的写法而已。第二，关于道的支分，有牛蹄诀窍的零散支分若干，其一；巴努诀窍的支分火之业，其二；水树穗的支分向上转移及其随行，其三；佛塔宝瓶的支分幻化三传承，其四。第一，在自己的面前，于八瓣莲花的中心，观想一个具有如牛蹄般外壳的东西。在其内部，稍微偏右观想黑色的यं（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬），左边观想红色的हूं（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从यं（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）中风摇动，从हूं（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中火燃烧。那火的根部与风混合而呈蓝色，腰部红色，顶端白色。像这样反复清晰地观想，并长期修习后，然后观想一个同样的在自己的脐中，并修习持瓶气。仅仅在身体之外观想这个，意义非常小。首先为了使目标清晰，所以在外面观想，清晰之后在脐中观想。最初在外面观想的必要是为了不畏惧障碍。这似乎是一个意义之轮的拙火。又，在身体的中央，于阿瓦都帝脉，在心间观想开放的八瓣莲花。于中脉之内，观想如牛蹄般的脉结。在其中心，观想一个风心混合的明点。右边是黑色的हूं（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽），左边是红色的हूं（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从黑色中风摇动，从红色中火燃烧。通过中脉的道路，到达头顶。头顶的明点融化菩提心，融入心间的风心混合的明点。这是第二个轮的拙火。如果绒巴的诀窍文字较多，说是内部水树穗的教导，那也与此要点相同。如果认为是水树花的教导，那么在中脉的左侧，以树枝的形式，观想心水树的花朵朝下，然后向上竖起。在开放的花蕊上，于如镜子般的白色明点中央，观想 हूं（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的影像。在其左右两边是红色的हूं
English
Because there is no name, and because there is no mention anywhere of such a fourfold enumeration of means, wisdom, and union, and suchness. Those who speak in that way are merely showing the writing of single words in order to create wonder for fools. Second, regarding the branches of the path, there are some scattered branches of the bull's hoof instructions, one; the branch of the Banu instructions, the work of fire, two; the branch of the water tree spike, moving upwards with its followers, three; the branch of the stupa vase, the three lineages of illusion, four. First, in front of oneself, at the center of an eight-petaled lotus, meditate on something that has a shell like a bull's hoof. Inside it, slightly to the right, visualize a black yaṃ (藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yang), and to the left, a red hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). From yaṃ (藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yang) the wind moves, from hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) the fire blazes. The root of that fire is mixed with wind and is blue, the waist is red, and the tip is white. Meditate clearly in this way again and again, and after meditating for many nights, then meditate on something similar in one's own navel, and train in vase breathing. Meditating on this only outside the body has very little meaning. First, in order to clarify the object, meditate outside, and when it is clear, meditate in the navel. The need to meditate outside at first is to not fear obstacles. This seems to be the tummo of a wheel of meaning. Also, in the center of the body, in the Avadhuti nadi, at the heart, visualize an open eight-petaled lotus. Inside the central channel, visualize a nadi knot like a bull's hoof. In its center, think of a bindu mixed with wind and mind. To the right is a black hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), and to the left is a red hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). From the black, the wind moves, from the red, the fire blazes. Through the path of the central channel, reach the crown of the head. The bindu of the crown of the head melts bodhicitta and dissolves into the bindu mixed with wind and mind in the heart. This is the tummo of the second wheel. If the Rongpa's instructions have many letters, saying that it is the inner instruction of the water tree spike, that is also the same point. If it is considered to be the instruction of the water tree flower, then on the left side of the central channel, in the form of a branch, visualize the heart water tree flower facing downwards, and then raise it upwards. On the open stamen, in the center of the mirror-like white bindu, visualize the image of hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). On its right and left are red hūṃ
Chinese
二者。之后生火等，甘露之流融入明点，观想明点和吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）二者光彩增盛。文中说这样修习后生起心障，由于甘露从脉中滴落不适，所以要像用花朵数水滴一样观修。本来这是牛蹄印，不是水稻穗，所以不需要生起心障。又，于中脉内，心间红色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。喉间红色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。眉间正前方白色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。梵穴处白色航（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：航）。从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生火。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和白色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）融化，触及航（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：航）而降下明点之流。白色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）充满，观想融入心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这是依靠心、喉、眉间、顶髻，不包括脐轮的四轮拙火。另外，观想心内空空荡荡，头部如烟房般空空荡荡，以及所谓的明点之路，即眉间之内空空荡荡，明点和光团旋转，以及吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字等，也能生起真实的智慧。第二，出自《秘密座二品》中，从“之后是火之业”等句开始阐述，即所谓的五火供养。于密处轮之上，红色三角法源（梵文：Dharmodaya）伴随黄色克休姆（藏文：ཀྵུཾ，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，汉语字面意思：克休姆）字。在脐轮正下方，盘绕的龙王。上方有拙火阿夏（藏文：ཨ་ཤད，梵文天城体：，梵文罗马拟音：，汉语字面意思：阿夏）。其上，在脐轮正前方，八瓣红色莲花中央和四方有日轮座。中央是智慧自在母，为空界自性。东方是金刚空行母，为水界自性。北方是忿怒空行母，为火界自性。西方是罗浪空行母，为风界自性。南方是拙火空行母，为土界自性。这些空行母的身色按照修法各自不同，或者全部观想为被拙火之火加持的红色也可以。双手持有卡杖嘎和颅碗血。在五个日轮坛城之上，各自位于五火堆之中。这在古老的手抄本口诀中有小字写道：主尊面向自己的脊椎方向。因此，东方也是背后的方向。
English
The two. Then, kindling fire and so on. As the stream of nectar dissolves into the bindu, contemplate that both the bindu and Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) become radiant and full of splendor. It is said that practicing like this will cause heart obstacles to arise. Because the nectar drips from above within the central channel, it is uncomfortable, so one should contemplate as if counting water droplets with flowers. Actually, this is a cow's hoof print, not a rice stalk, so there is no need for that obstacle to arise. Also, within the central channel, a red Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) in the heart. A red A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) in the throat. A white Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) directly in front of the eyebrow center. A white Haṃ (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Haṃ) at the aperture of Brahma. Fire arises from Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ). The A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) and white Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) melt, touching Haṃ (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Haṃ), and the stream of bindu descends. The white Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) and A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) are filled, contemplate them dissolving into the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) in the heart. This is Tummo based on the four chakras of heart, throat, forehead, and crown, not including the navel chakra. Furthermore, contemplate the inside of the heart as empty, the head as empty like the inside of a smokehouse, and the path of the bindu, which is the emptiness inside the eyebrow center, with the bindu and spheres of light revolving, and the letter Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), etc., it is considered that perfect wisdom will arise. The second is from the Second Chapter of the Guhyasana, beginning with "Then the activities of fire," etc., which teaches the offering of the five fires. Above the wheel of the secret place, a red triangular Dharmodaya accompanied by a yellow Kṣuṃ (Tibetan: ཀྵུཾ, Sanskrit Devanagari: क्षुं, Sanskrit Romanization: kṣuṃ, Chinese literal meaning: Kṣuṃ) letter. Directly below the navel, the coiled Naga King. Above that, Tummo Ashad (Tibetan: ཨ་ཤད, Sanskrit Devanagari:, Sanskrit Romanization:, Chinese literal meaning: Ashad). Above that, directly in front of the navel, a red lotus with eight petals, with sun seats in the center and in the four directions. In the center is Yeshe Wangchukma, the nature of the space element. In the east is Dorje Khandroma, the nature of the water element. In the north is Drakmo Khandroma, the nature of the fire element. In the west is Rolang Khandroma, the nature of the wind element. In the south is Tummo Khandroma, the nature of the earth element. The body colors of these Khandromas are different according to the sadhana, or all can be contemplated as red, blessed by the fire of Tummo. The two hands hold a khatvanga and a skull cup of blood. On top of the five sun mandalas, each resides in the center of the five fire piles. In the small writing of the old manuscript instructions, it says: The main deity faces the direction of one's own spine. Therefore, the east is also the direction behind.