Chinese
对治寒冷要努力。这能迅速产生热量。如果身体出汗，就脱掉薄衣服，擦拭身体。此外，即使不修习实际的食物修法，长期修习火的空性，也可以修习这个。第八个观想次第。第二，铺设坐垫，这与外在的观想穿衣服相似。尤其要观想自己安住在铁烧的莲花和太阳的坛城上，火焰熊熊燃烧。内在的观想是，将心专注于肚脐正下方的红色རཾ་（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让），它闪耀着光芒。保持呼吸平稳，持续地控制气息。白天上午这样做，临睡前，最好是跏趺坐，中等是蹲坐，最次是把枕头垫高。右侧卧。膝盖贴近胸部。身体蜷缩成三折。在心中专注于肚脐的རཾ་（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）的状态下入睡。这样做的必要性是：修习拙火能把握睡眠的光明，并且白天修习的热量不会在夜晚消失。如果稍微精通火的空性或食物修法中的任何一种，修习这个毫无疑问会带来意义。第九个观想次第。第四，像风一样骑乘。如果长期修习根本的观想和精通气息，就会像“出现与骏马相同的速度”一样，出现征兆和功德。现在，如果想要立即获得，那么初学者在练习了一两个月的调息后修习，就不会因为路上的行走而扰乱脉气，也不会使身体变得污浊，而且行走本身就有锻炼身体的益处。在开始上路之前，先屏息二十一次左右。那时，可以修习实际的观想，或者仅仅修习无分别。实际上，在路上行走时，手结禅定印。平稳地控制气息。观想两位白色和绿色的风天女，她们有翅膀，从腋下抬起你，到达你想去的地方。这里所说的风囊，指的是上面所说的四次呼吸。二十一次就有八十四次呼吸。这似乎是针对那些尚未完成初级宝瓶气的人。
English
Strive to counteract the cold. This quickly generates heat. If the body sweats, remove thin clothing and wipe the body. Furthermore, even without meditating on the actual food practice, one can meditate on this by meditating on the emptiness of fire for a long time. The eighth contemplation sequence. Second, laying down a mat is similar to wearing clothes as an external contemplation. In particular, contemplate yourself dwelling on a lotus of burning iron and a mandala of the sun, with flames blazing fiercely. The inner contemplation is to focus the mind on the red raṃ (藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Let) directly below the navel, which shines with light. Keep the breath steady and continuously control the air. Do this in the morning during the day, and before going to sleep, it is best to sit in the lotus position, the middle is to squat, and the worst is to raise the pillow. Lie on your right side. Bring your knees close to your chest. Curl your body into three folds. Fall asleep while focusing your mind on the raṃ (藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Let) at the navel. The necessity of doing this is that practicing tummo grasps the clear light of sleep, and the heat cultivated during the day does not disappear at night. If you have mastered a little of the emptiness of fire or any of the food practices, there is no doubt that practicing this will bring meaning. The ninth contemplation sequence. Fourth, riding like the wind. If one meditates for a long time on the root contemplation and masters the breath, signs and qualities will appear, such as "the appearance of the same speed as a thoroughbred horse." Now, if you want to obtain it immediately, if a beginner practices after practicing breath control for a month or two, the pulse-energy will not be disturbed by walking on the road, nor will the body become turbid, and the walking itself has the benefit of exercising the body. Before starting on the road, hold your breath about twenty-one times. At that time, you can practice the actual contemplation, or simply practice non-discrimination. In reality, when walking on the road, make the meditation mudra with your hands. Control the breath steadily. Visualize two white and green wind goddesses, who have wings, lifting you from your armpits and taking you to the place you want to go. The wind bag mentioned here refers to the four breaths mentioned above. Twenty-one times there are eighty-four breaths. This seems to be directed at those who have not yet completed the preliminary vase breathing.
Chinese
对于能够控制的，不需要那么多数量。引导文里虽然没有明说，但那时只用夹着中阴身的上衣姿势是不行的。要用拳头夹在腋下的上衣姿势，观想风神托起。这是萨迦昆都根本上师所说。第十观想。第三，后续引导里，有祈请有情世间的灌顶和障碍自解脱两种。第一种是，从获得这个口诀之后，修习拙火的最后座间休息时，一定要修习一遍这个。也就是在自己的头顶上，在狮子宝座、白莲花、日月垫上，观想根本上师真身，或者观想金刚持都可以，但观想根本上师本身更为甚深。无论如何，身色白色，光芒四射。要知道那就是皈依处一切总集。供水和鲜花等等的供品，以及豪宅宝座，绫罗绸缎珍宝的宝藏，如意树和满愿牛，七政宝，吉祥天女八尊等等，总之，供养所有方方面面、时时刻刻最好的供品，这是外供。然后，将五肉五甘露等等的誓言物加持成为智慧甘露后供养，这是内供。供养生乐之源的明妃，这是秘密供。要知道所有这些都如幻如梦，这是真如供。这样圆满供养四种供品后，这样说：祈请三世诸佛总集的自性根本上师仁波切，供养外在的鲜花焚香，内在的五肉五甘露，秘密的乐空智慧，以及极秘密的真如供品。祈请接受后赐予我圆满四种灌顶。这样猛烈祈请后，从上师的身中降下白色清澈、体验舒适的智慧甘露之流。从头顶进入，充满眉间以上。获得宝瓶灌顶。赐予身的成就。又以甘露之水充满喉咙以上。获得秘密灌顶。赐予语的成就。又充满心间以上。获得智慧智慧灌顶。赐予意的成就。又以甘露之水
English
For those that can be controlled, that many numbers are not needed. Although it is not clearly stated in the guiding texts, it is not enough at that time to just use the posture of the upper garment holding the intermediate being. With the posture of the upper garment with the fists tucked into the armpits, one should meditate that the wind goddess lifts it up. This is what the root guru of Sangye Kundu said. The tenth contemplation. Third, in the subsequent guidance, there are two: requesting the empowerment of existence and the self-liberation of obstacles. The first is, from the time of obtaining this instruction onwards, at the end of the session of practicing tummo, one must definitely practice this once. That is, on one's own crown, on the seat of the lion throne, white lotus, sun and moon, one should meditate on the root guru himself, or one can meditate on Vajradhara, but meditating on the root guru himself is considered more profound. In any case, the body color is white and radiates light. Know that that is the refuge, the gathering of all. Offering water and flowers and so on, and the enjoyments, and the mansion throne, the treasure of silk robes and precious jewels, the wish-fulfilling tree and the wish-fulfilling cow, the seven royal possessions, the eight auspicious goddesses and so on, in short, offering all the best offerings of all directions and times, this is the outer offering. Then, blessing the five meats and five amritas and so on as wisdom amrita and offering them, this is the inner offering. Offering the consort who generates bliss, this is the secret offering. Knowing that all of that is like illusion and dream, this is the suchness offering. Having offered the four offerings completely in this way, say this: To the precious root guru, the embodiment of all the Buddhas of the three times, I offer the outer flowers and incense, the inner five meats and five amritas, the secret bliss-emptiness wisdom, and the most secret suchness offerings. Please accept them and bestow upon me the complete four empowerments. After praying intensely in this way, a stream of wisdom nectar, white and clear, comfortable and pleasant, descends intensely from the guru's body. It enters from the crown and fills up to the eyebrows. One obtains the vase empowerment. One is granted the accomplishment of the body. Again, the stream of nectar fills up to the throat. One obtains the secret empowerment. One is granted the accomplishment of speech. Again, it fills up to the heart. One obtains the wisdom-wisdom empowerment. One is granted the accomplishment of mind. Again, the water of nectar
Chinese
从命根等处传承。直至脚底，身体内部全部充满。获得第四灌顶。赐予身语意的一切成就。上师自身也如光般闪耀融化，融入自身。安住于上师的身语意和自己的身语意三者无别合一的状态中。之后回向善根，进入座间休息。此观想在未从上师处获得之前到此为止。获得之后，对于按照此诀窍的方式修习的所有拙火观想，在每座的结尾必须修习一次，因此，为了成为拙火观想的后行仪轨，故而收录于后行引导中。一般来说，此法也有不与其他观想结合而单独修习的传统。由于圆满了从上师身中获得四灌顶的一切要点，并且没有繁琐的掺杂，因此加持力极其强大。有时，如果将三日、五日或七日等时间全部用于专门修习此法，那么对于任何禅修来说，都将获得无与伦比的进步。必须在拙火的结尾修习的原因是：为了稳固修习拙火正行时所产生的乐暖体验，以及将上升之气降下，并且对于剧烈用力而损害身体精华的情况，此法能够滋养身体精华，转化为禅定的甘露，并且在座间休息时，能够守护免受邪魔等障碍，主要通过稳固加持来生起智慧。第十一观想引导完毕。第二，障碍自解脱：一般来说，详细的除障方法需要在其他地方了解，但在引导的行文中，有如下内容：修习拙火时，大多数情况下会出现气向上涌，以及下方生殖轮的障碍。其中，有些人会同时出现两种情况，但大多数情况下，会倾向于出现其中一种情况。其他的障碍形式，除了个别情况外，很少发生。其中，消除上部障碍的方法是：在修习拙火的过程中，如果出现上身疼痛、头部刺痛、意识漂浮等情况，在修习完前行之后，观想自身空荡荡的，先进行一两次的放气，哪里
English
It is transmitted from the life force center and so on. From the soles of the feet upwards, the entire inside of the body is filled. The fourth empowerment is obtained. All the accomplishments of body, speech, and mind are bestowed. The lama himself also shines and melts into light, dissolving into oneself. One rests in the state where the lama's body, speech, and mind, and one's own body, speech, and mind are inseparable and one. After that, one dedicates the merit and enters the session break. This visualization ends here before it is obtained from the lama. After obtaining it, for all the types of tummo visualization practiced according to this instruction, it is necessary to practice this once at the end of each session. Therefore, in order to become like a subsequent ritual for tummo visualization, it is included in the subsequent instructions. In general, there is also a tradition of practicing this separately without combining it with other visualizations. Since it is complete with all the essential points of receiving the four empowerments from the lama's body, and there is no elaborate mixing, the power of blessing is extremely great. Sometimes, if one devotes three, five, or seven days, etc., entirely to practicing this alone, then for any meditation, one will achieve unparalleled progress. The reason why it is necessary to practice at the end of tummo is: to stabilize the experience of bliss and warmth that arises from practicing the actual tummo, and to bring down the air that rises upwards, and for situations where violent exertion harms the body's essence, this can nourish the body's essence, transforming it into the nectar of samadhi, and during session breaks, it can protect against obstacles such as spirits, and mainly, it generates wisdom through stabilizing the blessing. The eleventh visualization instruction is complete. Second, self-liberation of obstacles: In general, detailed methods for removing obstacles need to be learned elsewhere, but in the context of the instructions, this much is mentioned: When practicing tummo, in most cases, there will be an upward surge of air and an obstacle of kundali below. Some people may experience both, but in most cases, one or the other is more likely to occur. Other forms of obstacles rarely occur except for individual cases. Among these, the method for removing upper obstacles is: During the practice of tummo, if one experiences upper body pain, sharp pain in the head, or a floating sensation of consciousness, etc., after completing the preliminary practices, one visualizes one's own body as empty and clear, and first performs one or two exhalations. Where
Chinese
观想圆形小孔，如三颗宝石般的三眼清晰显现。双手握拳向前伸展，然后拳头的背面放在乳房上方，手腕贴着肋骨两侧，同时口中发出短促而强烈的“哈”声。观想疾病从孔中以烟雾或旋风的形式涌出，向远处飘散，身体内部变得空荡荡。观想整个身体如同筛子般布满孔洞尤为重要。如果身体的某个部位出现疼痛、漂浮等无法确定的感觉，那就是心风在作祟，据说在心脉黑白交界处观想孔洞效果很好。这是第十二个观想引导。消除下部昆达里的障碍：最好是用超越是非对错的智慧来消除；其次是用灌顶和会供轮来消除；最次是用观想和幻轮来消除。如果障碍是由贪欲和习气引起的，就用超越是非对错的方法来消除。如果是晦气和破誓言引起的，就用灌顶和会供轮来消除。如果是遗精和疾病引起的，就用观想和幻轮来消除。这里本应加入守护精液的明妃观想，但因为不是明妃法，所以在众人集会中不宜宣讲，只稍微提及一下就可以了。至于是否进行一次练习，则要根据自己的智慧来决定。此外，如果对少数重要的弟子传授这个观想，要知道这就会变成第十三个观想引导。另外，按照通常的说法，拙火有七种依据经文的观想。即使根本经文没有明确提及，但作为拙火的生起法，或者说是能够特别提升乐暖的加持上师拙火，会这样介绍说：现在宣讲加持上师拙火，也要分别了解它的观想。这样，以上那些就是对自身修持方便的拙火的详细阐述。作为它的分支，拙火的经文引导中的诀窍和幻轮等，在实践中运用也极为重要。关于其他身体智慧的拙火方面，虽然有尖锐而深奥的诀窍，但暂时不作讨论。 智者成就者香巴尊者说： 殊胜香巴噶举传承是印度的金刚座。