Chinese
观想顶端到达脐轮。仅此就能生起智慧。所缘少而要点多。实践只做这个所缘。名目上有拙火之火的观想方式的不同，如带火星者，如针，如三焰，如火焰到达心间等选择，以及观想满月之明点。也有用明点灰蒙蒙代替火的观想。也有说观想无分别之义，而将所缘分开的，但在实践中与短阿（藏文：ཨ་ཐུང་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）结合观想，那也是以前的拙火短阿（藏文：ཨ་ཐུང་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），用一个月左右的时间努力观想。这是一个观想循环。由此生起名为大贪欲之三摩地，以观想之力必定生起安乐。从那之后，每次呼吸四次左右观想拙火短阿（藏文：ཨ་ཐུང་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）本身。之后，心想气融入中脉，呼吸四次左右什么也不想地放下。如果身体不好，就在傍晚和清晨的座次中不做气功，而是交替观想拙火的所缘和无分别。这是第二个观想循环。这样观想，就会依次出现烟等五种征兆。在后得的所有显现中，也逐渐生起乐空无别的体验。最终，当海市蜃楼等第五个征兆圆满时，后得中外境显现如幻。在入定中，外境显现自然消退。在每个座次之间，乐空的体验没有明暗变化。从食物衣服的依赖中解脱。毒药和武器无法伤害。出现八功德的利益。身的九门关闭。语的四门摧毁。意的二门打开。从心间和眉间，有所有脉汇聚的脉端，那个张开，功德就会无偏地显现。之后，因为得到了暖相，如果出现授记，就要行持智慧的禁行，将近因与果结合。续部的密意仅此而已。此派的上师们，行持三个月，实修七天。如果没有成就，就将神的关键抛弃，不再重复实修。他们这样说。如是说完，从观修无分别的拙火开始，功德生起的方式等
English
Meditate on the tip reaching the navel chakra. Through this alone, wisdom arises. The object of focus is few but the key points are many. In practice, focus only on this object. There are different ways to focus on the fire of tummo, such as those with sparks, like a needle, like three flames, and like flames reaching the heart, etc., as well as focusing on the full moon bindu. There are also those who meditate on a hazy bindu instead of fire. There are also those who say to meditate on the meaning of non-conceptualization and separate the object of focus, but in practice, meditate in conjunction with the short A (Tibetan: ཨ་ཐུང་, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: A). That is also the previous tummo short A (Tibetan: ཨ་ཐུང་, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: A), meditate diligently for about a month. That is one cycle of focus. From this arises the samadhi called great desire, and through the power of meditation, bliss will surely arise. From then on, meditate on the tummo short A (Tibetan: ཨ་ཐུང་, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: A) itself for about four breaths each time. After that, thinking that the wind and mind have entered the central channel, leave it without thinking of anything for about four breaths. If the body is not well, do not do pranayama during the evening and morning sessions, but alternate between focusing on the object of tummo and non-conceptualization. This is the second cycle of focus. By meditating in this way, the five signs such as smoke will gradually appear. In all subsequent appearances, the experience of bliss and emptiness inseparable will gradually arise. Finally, when the fifth sign, such as mirages, is complete, external appearances in the post-meditation state will appear like illusions. In meditative equipoise, external appearances naturally subside. In all intervals between sessions, the experience of bliss and emptiness has no waxing or waning. Liberation from dependence on food and clothing. Poison and weapons cannot harm. The benefits of the eight qualities arise. The nine doors of the body close. The four doors of speech are destroyed. The two doors of mind open. From the heart and between the eyebrows, there is a root of all the veins converging, and when that opens, qualities will appear impartially. After that, because warmth has been obtained, if a prophecy occurs, one should practice the conduct of vidyadhara and connect the near cause with the result. The intent of the tantra is only that much. The previous lamas of this tradition practice for three months and meditate for seven days. If they do not succeed, they abandon the key point of the deity and do not repeat the practice. That's what they say. Having said that, starting from meditating on non-conceptual tummo, the way in which qualities arise, etc.
Chinese
所有以“མ”字为目标的要点，都仅以此进行解释。这是拙火观的第一个目标，称为“阿吞引导”。第二个是拙火燃烧滴降的简略法：其他所有行为方式都与之前相同，只是身体的中央是中脉，颜色为红色。上端插入顶轮，下端插入脐下四指处。上端有白色顶轮，八个脉瓣的中心是中脉的上端孔。其上有白色ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：హం），头部朝下。ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：హం）的头部恰好位于中脉的上端。观想其周围和脉瓣上，菩提心如水滴般附着，呈现灰蒙蒙的状态。又说，如果目标非常微小，则可以只观想顶轮的ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：హం）和中脉，而不观想脉轮。在脐下四指处，在一个红色明点的垫子上，观想拙火之火，如同一盏好油灯，火焰的顶端恰好位于中脉之中，红色闪烁燃烧，并稍微摇曳。然后进行宝瓶气，当上下之气混合在脐下时，受到推动，火焰的顶端会从中脉中向上燃烧，如同一根细小的马尾。变得越来越长，几乎触及顶轮的ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：హం）。然后，从ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：హం）中滴下如液体般的明点，呈现灰白色。燃烧的细小火焰会融化。当明点滴入脐下的火焰中时，观想产生清明的喜悦。重复观想三四次呼吸。在每次禅修中，至少观想二十一次，这样就能迅速产生体验。如果通过一次观想循环没有产生体验，则如前观想细小火焰触及ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：హం）。当ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：హం）中滴下白色明点时，细小火焰变得越来越短，融入脐部的火焰中，明点也悄无声息地融入火焰中。观想产生喜悦，当一两次呼吸过去后，从脐下火焰的中心，产生一股强风，伴随着声音。明点的流向上升，每一个灰色的明点都向上移动，融入顶轮的ཧཾ་（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：హం）中。用一次呼吸的时间专注于此。再次观想火焰倒转，明点如前滴落。通过这种方式，喜
English
All the main points aimed at with the letter "ma," are explained only by this. This is the first target of Tummo practice, called "A-thung Guidance." The second is the condensed method of Tummo burning and dripping: All other methods of action are the same as before, except that in the center of the body is the central channel, which is red in color. The upper end is inserted into the crown chakra, and the lower end is inserted four fingers below the navel. At the upper end is the white crown chakra, the center of the eight petals of the channel is the upper end hole of the central channel. On top of that is a white Haṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning:హం) with its head facing down. The head of the Haṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning:హం) is just inside the upper end of the central channel. Around it and on the channel petals, visualize the bodhicitta as if it were water droplets attached, appearing gray. Again, it is said that if the target is very small, one can visualize only the Haṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning:హం) and the central channel at the crown chakra, without visualizing the chakras. Four fingers below the navel, on a cushion of a red bindu, visualize the Tummo fire, like a good butter lamp, with the tip of the flame just inside the central channel, burning red and flickering slightly. Then, hold the vase breath. When the upper and lower breaths mix below the navel, they are stimulated, and a small flame, about the size of a horse's tail, burns upward from the tip of the flame inside the central channel. It becomes longer and longer, almost touching the Haṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning:హం) at the crown chakra. Then, from the Haṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning:హం), bindus like liquid are dripped down, appearing gray-white. The small burning flame melts. When the bindus drip into the fire below the navel, visualize that clear bliss arises. Repeat the visualization for three or four breaths. In each session, visualize at least twenty-one times, so that experience will arise quickly. If experience does not arise through one cycle of visualization, then visualize as before, with the small flame touching the Haṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning:హం). When white bindus drip down from the Haṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning:హం), the small flame becomes shorter and shorter, merging into the fire at the navel, and the bindus also silently dissolve into the fire. Visualize that bliss arises, and after one or two breaths have passed, from the center of the fire below the navel, a small flame with a strong wind and sound arises. The stream of bindus reverses upward, and each gray bindu moves upward, dissolving into the Haṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning:హం) at the crown chakra. Focus on this for a moment with one breath. Again, visualize the flame reversing and the bindus dripping down as before. Through this method, bli
English
It can alleviate the experience of emptiness and eliminate dullness. Thus, one month etc. are the two ways of meditation and contemplation. The way of mixing with non-discrimination is the same as above. Third, learning to increase burning and dripping: The center of the body is the same as the three channels. The four chakras are: white crown chakra, red throat chakra, blue heart chakra, and red or multi-colored navel chakra. At four fingers below the navel, practice Tummo as before. Visualize the central channel within the navel chakra, with the tip of the flame from below the navel reaching there. On the eight petals are A ka ca ṭa ta pa ya śa. In the center of the heart chakra is Hūṃ. (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) On the four petals of the four directions are bruṃ aṃ jriṃ khaṃ. In the center of the throat chakra is Oṃ. (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) On the four petals of the four directions are laṃ māṃ pāṃ tāṃ, or you can meditate on moṃ deṃ maṃ raṃ. Meditate on the crown chakra and the letter Haṃ as before. Do vase breathing, engage in union. From the fire below the navel, a flame like a horse's tail blazes. All the chakras of the heart and throat are covered with the light of the flame. When the flame touches the Haṃ at the crown, from the Haṃ, nectar drips like a white horse's tail, or drips like ejaculation, which is appropriate. When the nectar drips, the small flame recedes downwards. The nectar dissolves into the short A at the navel, etc., as mentioned before. According to the tradition of this lineage, the flame does not penetrate the Hūṃ of the heart chakra and the Oṃ of the throat chakra, etc. Second, the categories of generating bliss are: descending with the knotted Haṃ, descending with the sixteen Haṃs, descending with the subtle, descending with the wind-heat bindu, descending by striking with victory banners and weapons, descending with Vajrasattva, etc. The first is: On one's own navel, above the sun mandala is the red A. From the Haṃ at the crown, a white Haṃ detaches, like a thread attached to the end of a bindu. Every five or six fingers, due to the rotation of the Haṃ, a knot appears on the thread, or something like entanglement. If about seven such knots appear, they gently touch the A at the navel, causing the body to feel comfortable. Then, turning upwards again, the Haṃ rotates, one knot disappears, descending slightly downwards, the thread becomes shorter and moves upwards. Again, one knot disappears, after descending slightly downwards, the thread becomes shorter and moves upwards, etc., focus on this. When all seven knots are gone, it dissolves into the Haṃ at the crown. Meditate on this repeatedly. The second