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Say: Whatever thoughts arise in the mind, if it can be introduced that being inseparable from the nature of the mind is equanimity, that is the seventh part of the introduction. The eighth part is: When the mind abides, abide without fabrication, without artificiality; and when the mind moves, do not deliberately suppress the movement, but simply recognize the nature of the movement, and abide in it without fabrication. In this way, eating, speaking, walking, sleeping, sitting, whatever you do, abide without fabrication, without artificiality. For example, when you go to the Isle of Jewels, you find nothing but jewels, no stones. Whatever you do, whether it is the actions of the body, the expressions of speech, the thoughts of the mind, all will become pure practice. This introduction is the eighth part of the introduction. The limbs of the path are removing obstacles and enhancing qualities, that is, removing obstacles and enhancing qualities. The first part includes: removing sinking, removing agitation, and removing the obstacles of continuous conceptual thoughts. The first point is: At your navel, visualize a white, radiant drop of light, gradually moving upwards, finally exiting from the crown of your head, and imagine it reaching higher and higher into the expanse of the sky, looking upwards with your eyes, and focusing your attention. Then imagine it gradually descending, finally returning to your navel. By doing this repeatedly, you will remove the obstacle of sinking. The second point is: At your navel, visualize a drop of light radiating black rays, extending from your anus, and imagine it reaching far underground, pitch black, looking downwards with your eyes, and relaxing your mind. Then imagine that drop of light returning again, reaching your navel. By doing this repeatedly, you will remove the obstacle of agitation. The third point is: Imagine countless storms of wind erupting from the nine apertures of your body, carrying away all the dust and debris outside your body, and finally imagine these dust and storms scattering in all directions. By meditating in this way many times, you will pacify the continuous stream of disturbing conceptual thoughts. The second part is enhancing qualities, including enhancing the three qualities of bliss, clarity, and non-conceptuality. First, enhancing the quality of non-conceptuality: In a quiet place, sit with your body upright, thinking, "I will remember what comes after this conceptual thought," repeat ten
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先忆念十次左右，之后放松于无分别。又于众人之中安住，心想“这个念头之后要忆念这个”，如前一般忆念十次左右，最后安住于无分别。这样多次练习，就能增进无分别的境界。第二，增进明晰的方法是：去往山顶房屋之上等高处，将心专注于各种景象。例如，将心稍微专注于一座山的山顶，又将心短暂专注于山的腰部，又将心短暂专注于山脚下的草地等。这样将心短暂地专注于各种景象，就能在心中获得明晰。第三，增进安乐的方法是：在自己的头顶上方观想一个白色的吽（ཧཱུྃ，hūṃ，hum，吽）字，在秘密处观想一个红色的吽（ཧཱུྃ，hūṃ，hum，吽）字，然后观想头顶的吽（ཧཱུྃ，hūṃ，hum，吽）字下降，秘密处的吽（ཧཱུྃ，hūṃ，hum，吽）字向上升起，两者在心间相遇并猛烈撞击。观想白色和红色的吽（ཧཱུྃ，hūṃ，hum，吽）字相互融合，身体和心灵都被安乐所充满。像这样多次练习，就能增进安乐的境界。༈ 第三，关于拙火的口诀，分为前行和正行两个部分。首先是前行，包括上师瑜伽、脉道修习和脉加持三个方面。首先是上师瑜伽：观想前方虚空中，根本上师以本尊或金刚持的形象显现，其心间观想金刚亥母，右手持钺刀，左手持颅碗，腋下夹着卡章嘎，右腿伸展踩着时轮，左腿弯曲踩着作毁。观想清晰后，以虔诚的信心猛烈祈祷，最后上师化为光芒，金刚亥母也从眉间或头顶融入，融入自己的脐轮拙火之中。第二，包括以风调理脉道、以脉调理脉和以明点调理脉道。首先是以风调理脉道：轻缓地吸气，意念专注于吸气时，身体空虚被气息充满，身体逐渐膨胀，最终变得非常膨大。呼气时
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First, remember it about ten times, and then relax into non-conceptualization. Also, sit in the midst of many people, thinking, "After this thought, I will remember this," and as before, remember it about ten times, and finally rest in non-conceptualization. By doing this often, the state of non-conceptualization will be enhanced. Second, enhancing clarity: Go to a high place, such as the top of a mountain house, and focus your mind on various appearances of the environment. For example, focus your mind slightly on the peak of a mountain, then focus your mind briefly on the waist of the mountain, and then focus your mind briefly on a meadow at the foot of the mountain, and so on. By focusing your mind briefly on various objects, you will gain clarity in your mind. Third, enhancing bliss: Visualize a white Hūṃ (ཧཱུྃ，hūṃ，hum，吽) at the crown of your head, and a red Hūṃ (ཧཱུྃ，hūṃ，hum，吽) at your secret place. Then visualize the Hūṃ (ཧཱུྃ，hūṃ，hum，吽) at the crown of your head descending, and the Hūṃ (ཧཱུྃ，hūṃ，hum，吽) at your secret place rising up. Visualize the two colliding and fiercely striking each other at the level of your heart. By believing that the white and red Hūṃs (ཧཱུྃ，hūṃ，hum，吽) are merging into one, imagine that your entire body and mind are pervaded by bliss. By doing this many times, the state of bliss will be enhanced. ༈ Third, regarding the instructions on Tummo, there are two parts: preliminary practices and the main practice. First, the preliminary practices include Guru Yoga, practice of the channels, and blessing the channels. First is Guru Yoga: Visualize in the space in front of you the root guru in the form of a yidam or Vajradhara. At his heart, visualize Vajravarahi, holding a curved knife in her right hand and a skull cup in her left hand, with a khatvanga in her armpit. Visualize her with her right leg extended, stepping on the wheel of time, and her left leg bent, pressing down on the destroyer. After visualizing clearly, make fervent prayers with devotion and respect. Finally, the guru dissolves into light, and Vajravarahi also enters from the eyebrow or crown of your head, dissolving into the Tummo at your navel. Second, it includes purifying the channels with wind, purifying the channels with channels, and purifying the channels with bindus. The first is purifying the channels with wind: Hold the breath gently, and with your mind focused, when you hold your breath, imagine that the empty body is filled with wind, and the body becomes increasingly swollen, until it becomes extremely swollen. When exhaling,
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之时，观想身体空荡荡，身体也变得纤细。第二是，在自身的中脉中观想中脉清晰。又，当屏住呼吸时，观想中脉变得粗大，由于它的力量，身体也逐渐变得粗大。又，当呼气时，观想中脉也变得纤细，身体也变得纤细。第三是，在自己的中脉内的脐部或心间的位置，观想拙火的自性阿夏德（藏文：ཨ་ཤད་，梵文天城体：अश，梵文罗马拟音：aśa，汉语字面意思：阿夏德）或者红色的昂（藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂），当气息进入体内时，观想从昂（藏文：ཨཾ་，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）或者阿夏德（藏文：ཨ་ཤད་，梵文天城体：अश，梵文罗马拟音：aśa，汉语字面意思：阿夏德）发出无数红色光芒，因此，其上方的中脉膨胀变大，身体也变得粗大。又，当气息呼出时，观想光芒融入拙火，中脉和身体都变得纤细。第三，加持脉：在自己的身体中央，观想三脉与通常一样清晰，观想三脉的上端切口平齐地插入梵穴。在自己的梵穴处，观想根本上师、本尊父母双运的形象，或者金刚持佛父母双运的形象。对其强烈地虔诚和祈祷，于是，从佛母的交合处流出红色菩提心，进入罗玛脉，观想罗玛脉内充满红色菩提心。从佛父的交合处流出白色菩提心，进入江玛脉，观想其内充满白色菩提心。又，从二者的交合处流出红白菩提心混合的菩提心，进入中脉，观想中脉内充满菩提心。最后，观想上师也化为光，融入三脉。第二，正行，分为修习气、修习拙火火观、修习明点瑜伽和修习金刚念诵。第一，修习气有四种：具有尘垢边际者，清除浊气，吸气入内，当吸气圆满时，缓慢呼出，眼睛注视鼻尖，当呼气圆满时，观想身体空荡荡。第二，具有胀满者，呼气时发出“桑”的声音，吸气入内时缓慢吸入，当吸气圆满时，气息在腹部略微用力。第三，
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At that time, contemplate that the body is empty and that the body becomes slender. Second, visualize the central channel clearly in the center of your body. Also, when holding your breath, visualize that the central channel becomes thicker, and through its power, the body gradually becomes thicker. Also, when exhaling, visualize that the central channel also becomes slender and the body also becomes slender. Third, in the navel or heart area within your central channel, visualize the nature of inner heat as A-SHA (Tibetan: ཨ་ཤད་, Devanagari: अश, Romanized Sanskrit: aśa, Literal meaning: A-SHA) or a red AUM (Tibetan: ཨཾ་, Devanagari: अं, Romanized Sanskrit: aṃ, Literal meaning: AUM). When the breath stays inside, visualize that countless red rays of light radiate from AUM (Tibetan: ཨཾ་, Devanagari: अं, Romanized Sanskrit: aṃ, Literal meaning: AUM) or A-SHA (Tibetan: ཨ་ཤད་, Devanagari: अश, Romanized Sanskrit: aśa, Literal meaning: A-SHA), so the central channel above it expands and becomes larger, and the body also becomes thicker. Also, when the breath goes out, visualize that the rays of light dissolve into the inner heat, and both the central channel and the body become slender. Third, blessing the channels: In the center of your body, visualize the three channels clearly as usual, and visualize that the cut ends of the upper ends of all three channels are aligned and inserted into the crown aperture. At your crown aperture, visualize the root guru as the form of a union of father and mother deities, or as Vajradhara with a consort. With strong devotion and supplication to them, a stream of red bodhicitta arises from the union of the mother, enters the Roma channel, and visualize that the Roma channel is filled with red bodhicitta. A stream of white bodhicitta arises from the union of the father, enters the Kyangma channel, and visualize that it is filled with white bodhicitta. Also, a stream of mixed red and white bodhicitta arises from the union of both, enters the central channel, and visualize that the central channel is filled with bodhicitta. Finally, visualize that the guru also dissolves into light and dissolves into the three channels. Second, the main practice, which includes training in breath, training in inner heat fire visualization, training in bindu yoga, and training in vajra recitation. First, there are four types of breath training: The one with dusty edges eliminates stale air, inhales air, and when the inhalation is complete, exhales slowly, focusing the eyes on the tip of the nose, and when the exhalation is complete, contemplates that the body is empty. Second, the one with fullness: exhales with the sound "Sang", and when inhaling, inhales slowly, and when the inhalation is complete, slightly tighten the breath in the abdomen. Third,
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拥抱式：猛烈地从鼻孔吸入空气，然后收紧下部空气，将两种空气混合在腹部。吞下口中的空气，并尽可能地屏住呼吸。如果感到不适，可以稍微放松，最后慢慢呼出。第四种是僵硬式：尽可能地呼出空气并屏住呼吸。第二，学习火的观想，有拙火的简略法、中等法、广法和逆转法四种。首先，在脐轮处修习拙火，在脐下修习梵天之火。首先，完成所有前行修法后，仅将自己观想为本尊，在身体内部空旷的脐轮处，观想一朵八瓣莲花，在八个花瓣上分别写上ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，无）、ཀ་（藏文，梵文天城体：क，梵文罗马拟音：ka，ka）、ཙ་（藏文，梵文天城体：च，梵文罗马拟音：ca，ca）、ཊ་（藏文，梵文天城体：ट，梵文罗马拟音：ṭa，ta）、ཏ་（藏文，梵文天城体：त，梵文罗马拟音：ta，ta）、པ་（藏文，梵文天城体：प，梵文罗马拟音：pa，pa）、ཡ་（藏文，梵文天城体：य，梵文罗马拟音：ya，ya）、ཤ་（藏文，梵文天城体：श，梵文罗马拟音：śa，夏）八个字母。或者不写字母，只观想花瓣。在莲花的中心，观想一个像拇指大小的法生，根部朝下。在法生中，观想一个用顶髻装饰的ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，无）字，或者一个用顶髻装饰的短ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，无）字，颜色是红色的，专注于此，并一心不乱地投入其中。第二种方法是，在身体的中央，观想中脉，粗细如箭杆，上端插入顶轮，下端插入脐下。从脐轮向下量两指宽的地方，脐下的中脉，外形像金刚橛的尖端，呈三角形。在内部空虚的中心，观想一个红黑色的ཀྵ་（藏文，梵文天城体：क्ष，梵文罗马拟音：kṣa，卡夏）字或ཀྵུཾ་（藏文，梵文天城体：क्षुं，梵文罗马拟音：kṣuṃ，卡休木）字，并一心不乱地投入其中。这两种方法都需要配合宝瓶气。第二种，中等法，分为根本和支分两种。首先，在心轮和脐下之间，观想中脉，粗细如箭杆。心轮是八瓣脉轮，颜色是蓝色，花瓣朝下。在心轮的中心，观想ཧཱུཾ་（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，吽）字。脐轮有六十四个脉瓣，颜色是红黄色，花瓣朝上。在脐轮的中心，观想一个红黄色的ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，昂）字，具有火的性质。通过收摄空气，当ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，昂）字燃烧拙火时，它会触及心轮的ཧཱུཾ་（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，吽）字。观想从ཧཱུཾ་（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，吽）字滴下菩提心甘露，并一心专注于燃烧和滴落。第二种是，顶轮有三十二个脉瓣，颜色是白色，头部朝下，在中心观想ཧཾ་（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，航）字。喉轮有十六个脉瓣，颜色是红色，在中心观想ཨོཾ་（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，嗡）字，具有火的性质。