Chinese
总是观想像芥子那么大的东西。期间，不加修饰地放松觉知。如果配合经文念诵会更好。如果观想无我，就观想莲花花蕊尖端的明点。由此生起乐受。然后将明点引到脐轮观想。在那里也生起乐受的话，就到心间，在那里也生起的话，就到喉间，在那里也生起的话，就到头顶，在那里也生起的话，就在眉间观想一个法源三角形中的明点。然后观想鼻尖。然后从鼻尖到四指，然后观想八指的虚空。然后观想像水瓶一样的上面有一个明点。然后将所有的心念活动和明点的形象混合起来观想。所有的显现都会成为喜乐燃烧的助伴。这实际上是喜金刚法的圆满次第，但因为是生起次第的一部分，所以称为生起次第的微细明点。这里出现了十二个观想的要点。还有一种被称为微细口诀“吽”字口传的，那是真正的圆满次第，因为它与九道轮回有关，所以这里不讲。第三，无论此时的微细明点生起体验，还是依赖其他圆满次第而生起乐空体验，都要先进行上师仪轨，在修持四无量心和空性的时候，要能显现出之前修习的乐的体验。它的显现逐渐生起为文字、法器、佛像等，观想乐本身就是佛像，佛像本身就是乐。对于这个，最好是从学习开始就显现双运。如果没有显现，就依靠微细明点等来生起乐受。在乐受没有消失的状态下，只是忆念佛像，主要专注于佛像。如果觉得乐受要消失，就要在不失去佛像形象的情况下，重复以前生起乐受的方法来修习。然后如果佛像又不清晰了，就认为那个乐受直接变成了佛像。像这样反复观想，就能变成双运。嗔恨与生起次第相混合，贪欲与权势相混合，愚痴与光明相混合，需要这样讲解，以及生起次第是幻身的因。
Chinese
因为聪明所以收集混合。第二是圆满次第，有拙火、幻身和光明的圆满次第三种。第一种是依靠自身方便，另一种是依靠他身智慧。第一种是，调伏风心的口诀和修习拙火正行两种。第一种是，在心仪的地方铺设舒适的坐垫，身体姿势端正。以皈依发心为先导，对上师生起虔诚的敬仰。在自身观为本尊的眉间，观想风心混合的明点，白色而圆，油润光亮，圆滚滚的，发光，如果观想大的容易就观想大的，如果观想小的容易就观想小的。也有说观想如鸟蛋般大小的，如果大小对舒适度没有太大影响，那么通常观想如豆粒般大小。观想时而收紧，时而反复清晰地观想。时而清晰观想一次之后，长时间放松地观想。舍弃其他目标的散乱，这样修习，就能获得触觉和视觉的明显征兆。否则，也会感觉到眉间有聚集感，或者有搏动感，或者有热乎乎的感觉。这是第一轮观想。然后，额头的明点向上滚动，像小山一样滚动，到达头顶梵穴的位置。稍微停留，感觉轻盈。心中感到喜悦。然后又回来，到达眉间。然后立即像之前一样上去，观想到达头顶。像这样反复观想。这是第二轮观想。然后，在身体的中央，观想中脉阿瓦都帝，颜色红色，空心，如中等箭杆般粗细，上端到达鼻孔梵穴，从梵穴到脐下直而挺拔，然后弯曲，到达金刚宝的顶端。这是第三轮观想。再次，像之前一样观想中脉和眉间的明点。明点向上滚动，到达梵穴处中脉的上方。在那里稍微停留，感觉轻盈舒适。然后，观想明点从阿瓦都帝脉中向下坠落，发出叮叮当当的声音，或者嗡嗡的声音，或者哗啦哗啦的声音，声音很大。然后，专注于明点在宝珠内部轻盈地停留。过一会儿，明点进入中脉之中
English
Because of intelligence, they are collected and mixed. Secondly, there are three stages of completion: tummo, illusory body, and clear light. The first is based on one's own skillful body, and the other is based on the wisdom of another's body. The first includes the mantra of subduing the wind-mind and the actual practice of tummo. The first is to prepare a comfortable seat in a pleasant place, with the body in a good posture. Preceded by refuge and bodhicitta, generate devotion and reverence for the lama. In the eyebrow center of oneself visualized as the deity, visualize a white and round bindu, mixed with wind and mind, oily and shiny, round and radiant. If it is easier to visualize a large one, visualize a large one; if it is easier to visualize a small one, visualize a small one. It is also said to visualize it as the size of a bird's egg. If the size does not make much difference in comfort, then usually visualize it as the size of a bean. Sometimes tighten and repeatedly clarify the visualization. Sometimes, after clarifying the visualization once, relax and visualize for a long time. Abandoning other distractions, practice in this way, and you will obtain clear signs of touch and sight. Otherwise, you may also feel a sense of gathering in the eyebrow center, or a throbbing sensation, or a warm sensation. This is the first round of visualization. Then, the bindu on the forehead rolls upward, rolling like a small hill, reaching the position of the brahmarandra at the crown of the head. Pause for a moment, feeling light. Feel joy in the mind. Then it comes back, reaching the eyebrow center. Then immediately go up again as before, visualizing reaching the crown of the head. Visualize repeatedly in this way. This is the second round of visualization. Then, in the center of the body, visualize the central channel, Avadhuti, red in color, hollow, about the size of a medium arrow shaft, with its upper end reaching the nostril brahmarandra, straight and upright from the brahmarandra to below the navel, then curving, reaching the tip of the vajra jewel. This is the third round of visualization. Again, visualize the central channel and the bindu in the eyebrow center as before. The bindu rolls upward, reaching the top of the central channel at the brahmarandra. There, pause for a moment, feeling light and comfortable. Then, visualize the bindu falling down from within the Avadhuti channel, making a tinkling sound, or a buzzing sound, or a rustling sound, a loud sound. Then, focus on the bindu lightly resting inside the jewel. After a while, the bindu enters the central channel.
Chinese
然后快速向上，观想它像以前一样位于梵穴处中脉的上方。再次观想它落入中脉中等等，反复修习。这是第四个观想回合。稍微熟悉观想后，最好结合前行时的气脉修习来修习。这是第五个观想回合。这里有一种观想方式，有人说观想明点降下，充满中脉的下端，或者几乎充满整个中脉，或者观想明点像线一样悬挂在中脉中。但实践中只有前者。通过修习这个，一定会产生乐空的体验。但是，如果没有很大的技巧，第一座修习眉间的明点，第二座修习梵穴的明点，第三座修习脉阿瓦都帝，第四座像以前一样修习顶轮明点降下等等。几天后，就会有所进步。如果这样还不行，那么像以前一样，修习眉间明点下降几天。在各种不同的观想中，有一种是说观想这个明点在一个骨骼的法生中，但不是真的观想骨骼，而是观想白色的意思。然后，反复观想眉间的明点向上滚动，到达顶轮。不要从顶轮回到眉间。这样修习一到两座。然后，观想脉阿瓦都帝像羊肠一样，柔软而有褶皱，修习一到两座。然后，当明点落入中脉中时，明点到达的地方，就像肠子被吹胀一样，膨胀起来，产生舒适的感觉。观想从中脉的下端到金刚宝的顶端，呈现白色。再次向上等等，像以前一样。通过这个，不可能不产生快乐和无分别的特殊体验。这样，有两种增长的方法。即使产生了乐空的体验，也需要为了获得稳定而修习。如果稳定了，就与显现混合，就像细微明点的阶段一样。第二是根本的口诀和各种口诀，修习快乐。第一是阿通的口诀，以及学习收摄明点和学习扩展明点，共有三种。第一种是，首先进行宝瓶气
English
Then quickly go up, and visualize it as before, located above the central channel at the Brahma aperture. Again, visualize it falling into the central channel, etc., and practice repeatedly. This is the fourth round of visualization. After becoming slightly familiar with the visualization, it is best to practice in conjunction with the wind exercises during the preliminary practice. This is the fifth round of visualization. Here, there is one type of visualization where it is said to visualize the bindu descending and filling the lower end of the central channel, or almost filling the entire central channel, or visualizing the bindu hanging like a thread in the central channel. However, in practice, only the former is used. By practicing this, a feeling of bliss and emptiness will definitely arise. However, if there is not much skill, in the first session, meditate on the bindu at the eyebrow center; in the second session, meditate on the bindu at the Brahma aperture; in the third session, meditate on the nadi Avadhuti; in the fourth session, meditate as before on the bindu descending from the crown chakra, etc. After a few days, some progress will be made. If that doesn't work, then as before, meditate on the bindu at the eyebrow center descending for a few days. Among the various types of visualization, one says to visualize this bindu within a bone's dharmadhatu, but it is not really visualizing the bone, but visualizing the meaning of white. Then, repeatedly visualize the bindu at the eyebrow center rolling upwards and reaching the crown chakra. Do not return from the crown chakra to the eyebrow center. Practice like that for one or two sessions. Then, visualize the nadi Avadhuti like a sheep's intestine, soft and wrinkled, and practice for one or two sessions. Then, when the bindu falls into the central channel, the place where the bindu reaches, like an intestine being inflated, swells up, creating a comfortable feeling. Visualize it from the lower end of the central channel to the top of the vajra jewel, appearing white. Again, go up, etc., as before. Through this, it is impossible not to generate a special experience of bliss and non-conceptuality. Thus, there are two methods of increasing. Even after the experience of bliss and emptiness has arisen, it needs to be practiced in order to gain stability. If it is stable, then mix it with appearance, just like the stage of subtle bindus. The second is the root mantra and various mantras, practicing bliss. The first is the instruction of A-thung, and learning to gather and expand the bindu, there are three in total. The first is, first perform vase breathing.
Chinese
练习几天后就和普通一样了。之后在学习风瑜伽的过程中，练习五支，或者六轮，或者其他任何的身体练习都可以，半个月或者一个月等，要更加努力地学习身体练习。这样风和身体成熟后，在实际修习目标的时候，在修法的时间里，身体要摆好姿势，观想和宝瓶气结合起来。在修法间隙，如果能完成各种身体练习是最好的。如果太多了，就会变得疲劳，也可能会损害实际的修法，所以要适量。在修拙火的时候，需要具备时间的关键、地点的关键、身体的关键、心专注的地方、观想方式的关键这四个条件。第一个是，风融入中脉的时候，据说那个征兆是从鼻孔流出平等气。然而对于先前已经练习过风的人来说，几次强烈的宝瓶气后，也会变成平等气。如果必须要等待自然产生的平等气，那么修法的时间就无法到来。因此，如果身体好，就在傍晚、黎明、早晨、中午四个时间段修习。如果身体不好，就在早晨和下午两个时间段修习。身体的关键是：像篱笆一样交错，像中国结一样捆绑，像箭一样伸直，像铁钩一样弯曲，像李子树一样扭曲。但是，如果血和胆汁过多，那么盘腿坐是最好的。如果寒气过多，就要蹲着，在禅修垫上放臀部。脚底朝向禅修垫的前方，然后像篱笆一样交错双腿，用膝盖环抱捆绑。双手结禅定印放在肚脐下方，脊椎伸直，脖子弯曲，收紧四个部位。地点的关键是：对于身体的三脉四轮等有了确定的理解后，在各自适合的地方，观想专注的地方不能出错。观想方式的关键是各自的观想不能出错，对于阿字短音的这个阶段，前行是皈依、发心、虔诚三个。正行是身体观想为本尊，呼出废气，屏住宝瓶气，在具足四法的中央脉内，肚脐下方四指处，观想拙火的火苗，呈现为阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字短音的形状，像一个容器，火焰熊熊燃烧，火焰的
English
After practicing for a few days, it becomes like normal. Then, while learning wind yoga, practice the five limbs, or the six chakras, or any other physical exercises, for half a month or a month, etc., and put more effort into learning physical exercises. In this way, after the wind and body are mature, when actually practicing the target, during the practice session, the body should be in the correct posture, and the visualization and vase breathing should be combined. During the breaks between practice sessions, it is best to complete various physical exercises. If there are too many, it will become tiring and may also harm the actual practice, so it should be done in moderation. During these times of practicing Tummo, it is considered necessary to have four key points: the key of time, the key of place, the key of body, the place of mind's focus, and the key of the method of visualization. The first is, the time when the wind enters the central channel, it is said that the sign of that is the flow of equalizing air from the nostrils. However, for a person who has previously practiced wind, after several strong vase breaths, it will also become equalizing air. If one must wait for the naturally occurring equalizing air, then the time for practice will not come. Therefore, if the body is good, practice in four sessions in the evening, at dawn, in the morning, and at noon. If the body is not good, practice in two sessions in the morning and afternoon. The key of the body is: cross like a fence, bind like a Chinese knot, straighten like an arrow, bend like an iron hook, twist like a plum tree. However, if there is too much blood and bile, then sitting in the lotus position is the best. If there is too much cold wind, then squat, and place the buttocks on a meditation cushion. Bring the soles of the feet to the front of the cushion, and then cross the legs like a fence, and bind them with a knee embrace. Place the hands in the meditation mudra below the navel, straighten the spine, bend the neck, and tighten the four points. The key of the place is: after having a definite understanding of the three channels and four chakras of the body, in the place that is appropriate for each, the place where the visualization is focused must not be mistaken. The key of the method of visualization is that each visualization must not be mistaken. For this stage of the short A, the preliminaries are the three of refuge, bodhicitta, and devotion. The main practice is to visualize the body as the deity, exhale waste air, hold the vase breath, and within the central channel that possesses the four qualities, four fingers below the navel, visualize the flame of Tummo, appearing in the shape of a short A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), like a container, with the flames burning brightly, the flames of