English
The navel is like a round, hollow ball. The three channels, left, right, and central, are like the central life force. It is as if it is wrapped around the waist like a belt. From such a navel, the petals of the channels arise in the form of channel tubes, like the ribs of an umbrella. The navel is the wheel of emanation, with sixty-four petals like the ribs of an umbrella lying on their back. The heart is the wheel of dharma, with eight petals also like the ribs of an umbrella. At the throat is the wheel of enjoyment, with sixteen petals supporting it like an umbrella handle. At the crown is the wheel of great bliss, with thirty-two petals, like the ribs of an umbrella. All four wheels have no distinction between outer and inner layers. Those numbers are just indicative. All are red in color. Meditate on them as shining red like red-hot iron. In the direction of the upper end of the central channel, meditate on the white letter Hūṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, literal meaning: Hūṃ) with its head pointing downwards. Meditate on the nature of the bindu as comfortable, cool, and about to melt. At the lower end of the central channel, where the three channels converge. Meditate on the red letter Raṃ (Tibetan: རཾ, Devanagari: रं, Romanized Sanskrit: raṃ, literal meaning: Raṃ) with its head pointing upwards. Its nature is extremely hot. From the lower end of the central channel, measure about four fingers' breadth, in the direction of the anus, there is a blue crescent-shaped wind mandala, its nature is to move, as a cushion. Meditate on the cut surface facing forward. Having clearly established the basis of visualization in this way. Again, slowly exhale a breath. Then the upper air rises, inhale and press down forcefully towards the lower abdomen. At the same time, contract the lower air. Hold it in conjunction with the navel. If you feel slightly uncomfortable, you should relax. That is, without releasing even a little of the previously held breath, inhale again as much as possible in short breaths. At the navel, stretch and press to the left, right, and center, and hold your breath as much as possible. If you feel uncomfortable again. First practice with slight force, then with greater force, and finally release suddenly. Immediately after that, inhale again and meditate as before. Before becoming skilled, if you feel tired, you can rest between four breaths, or eight, twelve, sixteen, twenty, twenty-four, twenty-eight, or thirty-two breaths. It is not permissible to stop arbitrarily. The visualization is: the breaths enter through the nostrils. Passing through the path of the left and right channels. Reaching the three channels below the navel.
Chinese
母续速道。下风收缩，从肛门风之轮，一股极其纤细的蓝色风如标枪般竖立，进入中脉下端。如此，上行气、持命气和下泄气这三种风，合一后吹向（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字，从（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字中，拙火智慧之火猛烈燃烧。犹如燃烧的蜡烛，其顶端极其纤细锐利，如红色毛发般。纤细、明亮、闪耀，越来越长地燃烧。几次呼吸后，感觉头顶的（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）字在融化。然后逐渐地，从（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）字融化中，菩提心的细流如拉伸的白色丝线般降下，越来越长地融入脐轮的（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字中。总的来说，拙火有三种观想方式：只观想火，观想明点，观想燃烧和滴落，这是后一种。在那之中，也有逃逸追逐、头发缠绕、红色粉末散布等各种方式，这是中间的一种。那是指在中脉中，燃烧和滴落两者持续不断。而且，相对于将中脉的中心作为基础，据说应该观想前方燃烧的火焰和后方降下的菩提心。拙火燃烧的火焰到达之处，身体内部会感到灼热；菩提心降下的光芒出现时，要相信整个身体会感到舒适，这两种感觉要交替在心中进行。座间休息时，将善根回向菩提。这样就是广大的观想，即第七种观想次第。对于根器迟钝者，如果将此作为断除和修持，那么对三脉、四轮、字和风的结合、燃烧和滴落等，每次都进行一座的修持也是可以的。将拙火作为食物来食用的中等观想，是舍弃了四轮（脐轮等）和类似腰带缠绕的部分，只观想剩余的部分，如前所述。简略的观想是，在那之上也舍弃了上行气和持命气。这其中不同的特点是，从鼻孔吸入的两股气，从中脉的左右两侧向下如标枪般进入。到达脐下六指或八指左右的位置时，与下风向上收缩的风相遇，就像撞击一样，也是向上的一种方法。
English
The Mother Tantra Quick Path. By contracting the lower wind, from the wind wheel of the anus, a very thin blue wind rises like a spear and enters the lower end of the central channel. Thus, the three winds of upward-moving air, life-sustaining air, and downward-voiding air, when combined and blown onto the syllable (Tibetan: རཾ, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Meaning: Ram), from the syllable (Tibetan: རཾ, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Meaning: Ram), the fire of the wisdom of inner heat blazes intensely. Like a burning candle, its tip is extremely thin and sharp, like a red hair. Thin, clear, and radiant, it burns longer and longer. After a few breaths, one should feel the syllable (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Meaning: Ham) at the crown of the head melting. Then, gradually, from the melting of the syllable (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Meaning: Ham), the stream of bodhicitta descends like a stretched white thread, becoming longer and longer, and dissolving into the syllable (Tibetan: རཾ, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Meaning: Ram) at the navel center. In general, there are three ways to contemplate inner heat: focusing only on the fire, focusing on the bindu, and focusing on the burning and dripping. This is the latter. Among them, there are various methods such as chasing and fleeing, tangled hair, and scattering red powder, but this is the middle one. That is to say, in the central channel, both burning and dripping are continuous. Moreover, rather than taking the center of the central channel as the basis, it is said that one should contemplate the fire burning in front and the bodhicitta descending behind. Wherever the flame of the burning inner heat reaches, one will feel hot inside the body; when the light of the descending bodhicitta appears, one should believe that the whole body will feel comfortable, and these two feelings should be alternated in the mind. During breaks, dedicate the merit to enlightenment. In this way, it is an extensive contemplation, that is, the seventh stage of contemplation. For those with dull faculties, if they practice this as abandonment and cultivation, then it is also possible to practice each session on the three channels, the four wheels, the syllables, the combination of winds, and the burning and dripping. The intermediate contemplation of eating inner heat as food is to abandon the parts of the four wheels (navel wheel, etc.) and the part resembling a waistband, and only contemplate the remaining parts as before. The condensed contemplation is to abandon the upward-moving air and the life-sustaining air on top of that. The different characteristic here is that the two breaths inhaled through the nostrils enter downwards like spears from the left and right sides of the central channel. When it reaches about six or eight finger-widths below the navel, it meets the wind contracted upwards from below, and like a collision, it is also a method of going upwards.
Chinese
回转，全部进入中脉的下部。 必须想着激发让（藏文，梵文天城体：ram，梵文罗马拟音：raṃ，汉语字面意思：让）。 其他相同。 这样的话，中等和简略两种观想，因为包含在广大的观想中，所以不单独列举。 包含在第七观想次第中。 其中的理由是，广大、中等、简略三种都从上师处获得后，因为要按照自己的意愿修持其中任何一种。 观想次第虽然是一个，但在讲解时，分别做为法会课时，这并不矛盾。 在这里，在贤哲戒胜所造等的旧传承引导文中，前行火的空隙中双腿跏趺坐，正行拙火食吃时，说要做六火炉约束，但因为要看上师的口诀，所以是搅乱口诀而说的。 实际修持必须按照前面所说的去做。 拙火作为食物吃，这是拙火的正行。 经文中说：自身具方便，三脉四轮，以阿（藏文，梵文天城体：a，梵文罗马拟音：a，汉语字面意思：阿）杭（藏文，梵文天城体：haṃ，梵文罗马拟音：haṃ，汉语字面意思：杭）燃滴刹那四喜庄严。 所说的就是真实的教义。 修持让（藏文，梵文天城体：ram，梵文罗马拟音：raṃ，汉语字面意思：让）字，就包含了修持脐间短阿（藏文，梵文天城体：a，梵文罗马拟音：a，汉语字面意思：阿）的意义。 虽然中等和简略两种观想没有实际修持四轮，但因为修持了全部的中脉。 中脉本身就是四轮之上的脐间，所以意义上包含了全部四轮。 第二，拙火作为衣服穿，是在观想的根本拙火作为食物吃稍微习惯后进行。 对此，外在的观想不要在意寒冷。 观想住所是金刚自性，或者用烧红的铁做地面。 观想帐篷燃烧着熊熊的火焰。 自己是本尊身，装饰五手印，衣服是虎皮人皮。 观想全部都燃烧着火焰。 在内在的观想中，观想在脐下四指处，从让（藏文，梵文天城体：ram，梵文罗马拟音：raṃ，汉语字面意思：让）字燃烧的火焰充满身体内部。 虽然说身体姿势是蹲着，两手从膝盖外侧环抱，气息进入肉间，这是隐藏的口诀。 两手在内交叉，右手掌盖住左肾，左手掌盖住右肾。 外内用膝盖环抱来合拢。 气息的关键。 挤压两次或者三次，根据身体的力量来做。 课间摩擦和摩擦垫子。
English
Turning back, everything enters the lower part of the central channel. One must think of stimulating Raṃ (藏文，梵文天城体：ram，梵文罗马拟音：raṃ，汉语字面意思：Let). Others are the same. In this way, the two medium and concise visualizations, because they are included in the extensive visualization, are not listed separately. Included in the seventh visualization sequence. The reason for this is that all three of the extensive, medium, and concise are obtained from the Lama, and because one should practice only one of them according to one's own preference. Although the visualization sequence is one, it is not contradictory to do separate Dharma sessions when explaining it. Here, in the old transmission guide texts made by scholars and monks such as Gyaltsen Bum, it is said that in the preliminary fire void, the legs are in the lotus position, and in the main practice of consuming Tummo as food, six fire hearth constraints are made, but because one must look to the Lama's oral instructions, it is said to be a jumbled instruction. The actual practice must be done as described above. Consuming Tummo as food is the main practice of Tummo. In the scriptures it says: One's own body is endowed with skillful means, the three channels and four wheels, adorned with the four joys of A (藏文，梵文天城体：a，梵文罗马拟音：a，汉语字面意思：A) and Haṃ (藏文，梵文天城体：haṃ，梵文罗马拟音：haṃ，汉语字面意思：Hang) burning and dripping in an instant. What is said is the true meaning of the teaching. Meditating on the letter Raṃ (藏文，梵文天城体：ram，梵文罗马拟音：raṃ，汉语字面意思：Let) includes the meaning of meditating on the short A (藏文，梵文天城体：a，梵文罗马拟音：a，汉语字面意思：A) at the navel. Although the two medium and concise visualizations do not actually meditate on the four wheels, because one meditates on the entire central channel. The central channel itself is the navel above the four wheels, so in meaning it includes all four wheels. Second, Tummo as clothing is done after one is slightly accustomed to the root of the visualization, Tummo as food. For this, in the external visualization, do not mind the cold. Visualize the dwelling as being of the nature of Vajra, or the ground made of red-hot iron. Visualize the tent burning with a roaring fire. One's own deity body, adorned with the five hand seals, the clothes are tiger skin and human skin. Visualize that all are burning with flames. In the inner visualization, visualize that at four fingers below the navel, the fire burning from the letter Raṃ (藏文，梵文天城体：ram，梵文罗马拟音：raṃ，汉语字面意思：Let) fills the entire body. Although it is said that the body posture is squatting, the two hands embrace from the outside of the knees, and the breath enters the flesh, this is a hidden instruction. The two hands are crossed inside, the right palm covers the left kidney, and the left palm covers the right kidney. The outside and inside are closed by embracing the knees. The key to the breath. Squeeze twice or three times, according to the strength of the body. Rub and rub the cushion during breaks.