English
In short, please grant that a special samadhi of bliss and warmth arises in my body. Please grant that a special samadhi of bliss and emptiness arises in my mind. Thus, pray intensely. Finally, the lama transforms into the essence of nectar, enters from the crown of one's head, and dissolves. One's ordinary, karmic body, speech, and mind become clear and empty, like a rainbow dissolving into the sky. Transforming into the body, speech, and mind of the wisdom deity means: oneself is the Bhagavati Vajravarahi, with a red-colored body. The right hand slightly points downward with a vajra, the left hand holds a skull cup filled with blood at the heart. Naked, adorned with five bone ornaments and a crown of five dry human heads, wearing a necklace of fifty fresh human heads, seated upon a lotus, sun disc, and human corpse with the head facing right, with the right leg extended. Dwelling in the center of blazing flames. Three eyes, hair unbound, etc., in accordance with the general characteristics. In any case, visualize oneself as Vajravarahi, with whatever color, hand implements, and form are clear, as clearly as possible, and hold the mind slightly. This is the external visualization. Then, focus the mind on the inside of the body that is visualized as the deity. Inside the body, there is nothing at all, no flesh, blood, bones, etc., it is completely empty. The outer skin is also extremely thin. The empty interior is filled with red light and the nature of warmth. It is like a red silk tent, or like something sewn with fine cloth. It is said that even the roots of the hair and the roots of the body hair should be visualized as hollow tubes. In any case, the body that appears as Vajravarahi, the inside of that body is empty, from the crown of the head to the soles of the feet, from the soles of the feet to the crown of the head, and to the tips of the fingers and toes, visualize clearly in sequence, and focus the mind on the empty interior. This is the internal visualization. If one is doing self-practice guidance, it is very good to spend a few days practicing each of these two, external and internal. Then, the actual visualization of the fierce fire is: from that time on, the body posture should be the six-jointed fire stove posture. Cross the two legs like eyes and squat. The right shin is inside and the left shin is outside. Cross the hands, right and left, and grasp the opposite elbows. The two elbows should be on the knees, and the spine should be straight. The gaze and other body postures are the same as usual. Then, begin.
Chinese
首先，缓慢而悠长地呼气三次。真正的调气是：之后，适度地吸入上方的气息，压到脐下。下方的气息保持在原位，不需要向上提。观想的位置是自己的肚脐正前方，以及正前方的背部，还有左右两侧的肾脏，这四个位置观想成火球，形状是圆形的，颜色是红色的，触感是热的，火焰不是熊熊燃烧的那种，燃烧的程度像是用微风吹拂的未燃尽的煤炭，或者是像烧红的铁球一样，清晰地观想这四个火球。从气息平稳、屏气的角度，将腹部向右旋转一次，向左旋转一次。这样，四个火球剧烈碰撞，如同用火镰打火一样，红色和青色的火星遍布全身，身体感到热乎乎的。像这样，毫无不适地屏住呼吸，如果感到稍微不适，就先小力地，然后大力地，最后轻松地呼气。这是一次调息。再次像之前一样屏住呼吸，观想也像之前一样。在修法结束时，回向善根。像这样，几天内，每次调息只进行一次观想和左右旋转。然后逐渐地，几天后，每次增加一次左右旋转。数量的最终没有固定的限制，但据说，当左右旋转各达到十二次左右时，就能获得火的力量。在修法间隙，先进行五支瑜伽，尽可能地练习摩擦木和摩擦垫的轮子。这是第六个观想的旋转。第二，关于拙火的实际修法，有将拙火作为食物食用、作为衣服穿着、作为垫子铺设、作为坐骑骑乘四种。第一种是将拙火作为食物食用，这是此法的主要观想，其中又因智慧和信心的差异，有广、中、略三种观想。首先是广的观想：像之前一样，首先进行皈依、发菩提心、上师瑜伽等。像之前一样，将自己观想为本尊，并将身体内部设置为空旷的空间。之后，身体的关键在于双腿以金刚跏趺坐放松地坐着，姿势要宽大，手掌覆盖在膝盖上
English
First, exhale slowly and long three times. The actual air practice is: After that, moderately inhale the upper air and press it below the navel. The lower air remains in its place and does not need to be pulled up. The object of visualization is directly in front of your navel, and the back directly in front of it, as well as the left and right kidneys. In these four places, visualize balls of fire, round in shape, red in color, hot to the touch, and the flames are not blazing, but burning to the extent that they are blown by a breeze of unburned coal, or like red-hot iron balls. Clearly visualize these four fireballs. From the perspective of smooth breathing and breath-holding, rotate the abdomen to the right once and to the left once. In this way, the four fireballs collide violently, like striking fire with a flint, and red and cyan sparks spread throughout the body, making the body feel warm. Like this, hold your breath without any discomfort. If you feel a little uncomfortable, exhale first with little force, then with great force, and finally easily. This is one breath practice. Again, hold your breath as before, and visualize as before. At the end of the session, dedicate the merit. In this way, for a few days, practice only one visualization and one left and right rotation for each breath practice. Then gradually, after a few days, add one left and right rotation each time. There is no fixed limit to the final number, but it is said that when the left and right rotations reach about twelve times each, the power of fire will be obtained. During the breaks between sessions, first perform the five-limb yoga, and practice the wheel of rubbing wood and rubbing mat as much as possible. This is the sixth visualization rotation. Second, regarding the actual practice of Tummo, there are four types: eating Tummo as food, wearing it as clothing, laying it as a mat, and riding it as a mount. The first is to eat Tummo as food, which is the main visualization of this Dharma, and there are three types of visualization: extensive, medium, and concise, depending on the difference in wisdom and faith. First, the extensive visualization: As before, first perform refuge, generating Bodhicitta, Guru Yoga, etc. As before, visualize yourself as the deity and set the inside of the body as an empty space. After that, the key to the body is to sit with the legs in a relaxed vajra posture, with the posture wide, and the palms covering the knees.
Chinese
伸直手臂。其余与通常的姿势相同。在这个修法的开头，要进行九次驱风：首先，缓慢而悠长地三次；中间，强烈而短促地三次；最后，扭转上身并呼气三次。这些通过观察实践就能明白。然后，在自己的身体上清晰地观想三脉和四个脉轮以及两个字。也就是，身体的左右要正直，不要歪斜。如果从前后来说，稍微靠近后方。观想中脉阿瓦都帝（藏文：ཨ་ཝ་དྷུ་དྷི་，梵文天城体：अवाधूत，梵文罗马拟音：Avadhūti，汉语字面意思：离垢者）具备四种特质，像水边的树木一样笔直，没有倾斜、摇晃、弯曲。像芝麻油灯一样明亮，能发出自己的光芒。像茜草的汁液一样红润，像用茜草染过的颜色。像莲花的茎一样纤细，非常薄。整体的外形粗细如中等箭杆。据说中脉的上端插入头顶梵穴。但实际上并不观想骨头的梵穴本身，而是从梵穴的位置，从头顶的上方往下量两指宽的地方。观想下端插入肚脐下方四指宽的地方。中脉是空心的，上端有两个切口。在其右侧是红色的若玛脉，左侧是白色的江玛脉，两者都只有中脉的四分之一粗细，或者像麦秆一样，无论怎么观想都可以。这两条脉从头顶到肚脐下方四指宽的地方，与中脉并排而立。上下两端，若玛和江玛比中脉长，下面若玛和江玛比中脉长四指宽，这两条脉的末端向上翻转，稍微插入中脉的下端内部。两个上端到达中脉上端后方拇指宽的位置。从那里开始，两条脉并排覆盖在中脉的上端，然后弯曲向前，若玛脉的末端插入右鼻孔，江玛脉的末端插入左鼻孔。这样，若玛、江玛、中脉三条脉并排而立，在肚脐的位置、心间的位置、喉咙的粗大处、以及头顶中脉上端往下量两指宽的位置，这四个位置是脉轮的
English
Straighten your arms. The rest is the same as the usual posture. At the beginning of this practice, perform nine expulsions of wind: first, slowly and long three times; in the middle, strongly and briefly three times; and finally, twist the upper body and exhale three times. These will become clear by observing the practice. Then, clearly visualize the three channels and four chakras, along with the two syllables, in your own body. That is, the body should be upright, not crooked, to either the left or right. If considering front and back, it should be slightly closer to the back. Visualize the central channel, Avadhūti (Tibetan: ཨ་ཝ་དྷུ་དྷི་, Sanskrit Devanagari: अवाधूत, Sanskrit Roman transliteration: Avadhūti, literal Chinese meaning: Defiled One), possessing four qualities, straight like a tree by the water, without leaning, swaying, or bending. Bright like a sesame oil lamp, radiating its own light. Red like madder juice, like the color dyed with madder. Thin like a lotus stem, very slender. The overall shape is about the thickness of a medium arrow shaft. It is said that the upper end of the central channel pierces the brahmarandhra at the crown of the head. However, do not actually visualize the brahmarandhra of the bone itself, but rather from the position of the brahmarandhra, measure two finger-widths down from the top of the head. Visualize the lower end piercing four finger-widths below the navel. The central channel is hollow, with two cut ends at the upper end. To its right is the red Rasanā channel, and to its left is the white Lalanā channel, both only about a quarter the thickness of the central channel, or like a straw, you can visualize it however you like. These two channels run side by side with the central channel from the crown of the head to four finger-widths below the navel. At the upper and lower ends, the Rasanā and Lalanā are longer than the central channel. Below, the Rasanā and Lalanā are four finger-widths longer than the central channel. The ends of these two channels are turned upwards, slightly inserted into the inside of the lower end of the central channel. The two upper ends reach the position of a thumb-width behind the upper end of the central channel. From there, the two channels run side by side, covering the upper end of the central channel, and then bend forward, with the end of the Rasanā channel inserted into the right nostril, and the end of the Lalanā channel inserted into the left nostril. Thus, the three channels, Rasanā, Lalanā, and the central channel, stand side by side, at the position of the navel, the position of the heart, the thick part of the throat, and the position two finger-widths down from the upper end of the central channel at the crown of the head, these four positions are the
Chinese
脐如圆形空心球。三脉左右中犹如中央的命脉。它像腰带一样缠绕着。从这样的脐中，脉瓣以脉管的形式，如伞的伞骨般生出。脐是化身轮，六十四脉瓣如伞骨般仰卧。心间是法轮，八脉瓣也如伞骨一般。喉间是受用轮，十六脉瓣如伞柄般支撑。顶轮是大乐轮，三十二脉瓣，如伞的伞骨。四个轮都没有外层内层的区别。那些数字是虚指。所有轮都呈红色。观想如烧红的铁般闪耀红光。于中脉上端的方向，观想白色的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字头朝下。观想明点自性舒适凉爽，似融未融。于中脉下端，三脉汇集处。观想红色让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字头朝上。其自性极热。从中脉下端量起四指处，在肛门的方向，有蓝色的半月形风轮，其自性为动摇，作为垫子。观想切口朝前。如此清晰地确定观想的基础后。再次缓慢地呼出一口气。然后上气上升，吸气并用力压向下腹。与此同时，收缩下气。使其与脐相合。如果感到稍微不适，就应该放松。也就是说，在先前屏住呼吸的基础上，一点也不要放气，再次尽可能地进行短促的吸气。在脐的部位，向左、向右、向中三个方向拉伸和按压，并尽可能地屏住呼吸。如果又感到不适。首先练习轻微用力，中间用力，最后突然放开。之后立即再次吸气，如前一样观想。在未熟练之前，如果感到疲倦，可以在四次呼吸之间，或者八次、十二次、十六次、二十次、二十四次、二十八次或三十二次呼吸之间休息。不能随意停止。观想是：气息从鼻孔进入。经过左右脉的路径。到达脐下三脉