English
Uk La! The main point of the throat enjoyment wheel is to focus the mind on the navel chakra. By opening the root mouth of the throat enjoyment wheel, one can spontaneously understand all the Dharma without learning. Whatever is said becomes Dharma, benefiting others. Speech is powerful, so whatever prayers are made will be fulfilled, and whatever commands are given can pacify diseases and evil spirits. These are temporary benefits, and ultimately, it is the key to attaining the state of speech Vajra. Without obstacles or defects arising, qualities will naturally arise. This is a unique characteristic that other methods do not possess. However, although one may practice emptiness for many days according to other methods, in this method, one meditates on union from the beginning. This may lead to the fault of not having practiced emptiness, so one must cultivate the skill of emptiness and generate some understanding from time to time. The emptiness of the outer body, the generation stage of instantaneous completion, the accomplishment of the illusory body, the grasping of the basis of the lineage holder, and the outer Tummo are all of the same meaning. One meditates on one's own body as the deity's body, like erecting a red tent, while the inside is meditated on as being empty like blowing up a balloon. The emptiness of the inner channels, planting the wish-fulfilling tree, and the inner Tummo are all of the same meaning. Other methods have the practice of three-pointed wheels, four or five wheels, the crown wheel, and six wheels, etc. However, in this method, by meditating on the central channel itself, the three channels and five wheels are also included. Therefore, it is sufficient to meditate on the central channel, white on the outside and red on the inside, clear and empty, bright and straight. The secret Tummo, A-thung, Chandali, and the water-moon dance of the drop yoga are all of the same meaning. This is the same as meditating on Raṃ (藏文：རཾཿ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Let) at the navel chakra in the beginning. Afterwards, the burning and dripping of Ah-hum (藏文：ཨ་ཧཾ་，梵文天城体：अहं，梵文罗马拟音：ahaṃ，汉语字面意思：Ah Hum) will also occur. This is like the house of the channels, the drop is like wealth, and the air is like the master. The channels are the body of all Buddhas, the essence of one's own body, and are inseparable from the goddesses and dakinis of the dwelling place. The air is the speech Vajra of all Buddhas, the essence of one's own speech, and is inseparable from the five airs of the five elements and the five Buddha families. The drop is the mind Vajra of all Buddhas, the essence of the indestructible wisdom of one's own mind, and is inseparable from the heroes and Dharma protectors of the twenty-four places.
Chinese
因此，西方邬金（乌仗那）地方和，东方嘎玛汝巴的地方和，南方匝日扎和，北方冈仁波齐大雪山和，诸如此类瞻部洲的所有大圣地也都圆满具足于自身的脉中；脉结字形的形象中安住着那些大圣地中居住的所有空行母；那些脉眼明点的精华中安住着那些地方居住的所有勇士护法；因此，修习气脉明点拙火，那些脉结稍微松缓或解开；脉处明点的精华增上，勇士空行母们便加持，共同和殊胜的成就逐渐产生。因此，胜过在印度和中国等地历经千辛万苦绕拜一百零八大圣地，修习气脉瑜伽并且勤修拙火，能净除业障、获得成就和融入加持百千倍，应当了知。那也是使不清晰变得清晰和，使未把握的得以把握之方法，使不安住的得以安住之方法，对于那一切都需要设置空隙。那也是在观修本尊身量与自身相等之时，观修具有四种特征的中脉如中等粗细的芦苇杆；将本尊身观修得越来越大，如城堡般大小时，中脉如柱子般粗；身如山般、须弥山般以及遍布虚空时，也依此衡量而观修得粗大；时而观修得越来越小，身如芥子般小时，中脉也观想得如将头发劈成百份般的粗细等，修习技艺。那也是修习气时，从观想所有毛孔如筛子般开始，思维气嗡嗡流动，气便持久；用火充满身体时，观想毛孔中火舌赤红燃烧，融为一体而猛烈燃烧，身体在火焰堆中热烘烘，便生暖乐；用明点充满身体时，观想毛孔中发出光芒，变成金刚杵一半的形状，堵住毛孔，这是明点不失坏的关键；又有时为了不出现违缘和守护障碍，与呼气同时，从脐间火的光芒中化现出愤怒罗刹红色，身躯矮小但肢体齐全，不可思议地散发，从毛孔中出来摧毁
English
Therefore, the western country of Oddiyana, the eastern place of Kamarupa, the southern Tsari Tra, and the northern great snowy mountain of Kailash, and all the great sacred places of Jambudvipa are complete in one's own body's channels. In the form of the channel knots of letters, all the dakinis residing in those great sacred places reside. In the bindus of those channel eyes, all the heroes and dharma protectors residing in those places reside. Therefore, by practicing the winds and trulkhor, those channel knots slightly loosen or unravel. As the essence of the channel places and bindus increases, those heroes and dakinis bless, and common and supreme siddhis gradually arise. Therefore, even more than circumambulating the hundred and eight great sacred places with great difficulty in India and China, by meditating on the yoga of channels and winds and practicing trulkhor, obscurations are purified, siddhis are attained, and blessings are received a hundred thousand times more. That is also the method to make the unclear clear, to grasp what has not been grasped, and to stabilize what is not stable. For all of that, it is necessary to create space. That is also when meditating on the deity's body being the same size as one's own body, meditate on the central channel with four characteristics as being the size of a medium-sized reed. Meditate on the deity's body becoming larger and larger, and when it is the size of a castle, the central channel is the size of a pillar. When the body is the size of a mountain, Mount Meru, and pervades the sky, meditate on it as being large in proportion to that. Sometimes meditate on it becoming smaller and smaller, and when the body is the size of a mustard seed, meditate on the central channel as being as thin as a hundredth of a hair, etc., practicing the skill. That is also when meditating on the wind, starting from meditating on all the pores as being like sieves, thinking that the wind is flowing with a buzzing sound, the wind will last long. When filling the body with fire, meditate on the flames of fire burning red from the pores, merging into one and burning fiercely, the body is hot in the midst of a fire, and warmth arises. When filling the body with bindus, meditate on light emerging from the pores, transforming into half of a golden vajra, blocking the pores, this is the key to not losing the bindu. Also, sometimes in order to prevent obstacles from arising and to protect against hindrances, simultaneously with exhaling, from the light rays of the fire at the navel, emanate countless wrathful red Rakshasas, small in body but with complete limbs, emerging from the pores and destroying
Chinese
从普遍之处生起如黑云被风摧毁般摧毁一切损害之物。吸气的同时，观想所有毛孔中显现容颜，毫无间断地观想成盔甲一般。像这样修习拙火时，身要也很重要：安坐在舒适的坐垫上，双腿如眼睛般交叠，右腿在外，左腿在内，这样能生起乐暖。双手在脐下四指处，以等持印的方式稍稍按压。双肘向下笔直伸展，能迅速生起运动之暖。脊柱挺直，颈部稍稍弯曲，舌抵上颚，这样气便入于要处。双肩展开，身体各部分都要绷紧，这样脐下的所有气都会聚集，生起乐暖。眼睛注视鼻尖，能使觉性清晰，抓住目标。以这样的身要进行持气，在观想清晰的同时，根据情况做适当的转轮。真正的观想是：经文中说：‘那是修习三天后，从རཾཿ（藏文，梵文天城体ram，梵文罗马拟音ram，火）中也生出རཾཿ（藏文，梵文天城体ram，梵文罗马拟音ram，火），观想带着光芒而去。’然后持气，以气吹动，火比那更猛烈地燃烧，中脉到达喉咙的位置，观想火比那更大。以气吹动，中脉充满，那是修习三天的征兆，会出现厚衣服也能感到温暖。’所说的意思是，自身观为本尊莲花嘿汝嘎观世音，清晰显现。从脐下到心间的上方，充满智慧脉中脉的拙火之火。火的精华在脐和心间以红色的རཾཿ（藏文，梵文天城体ram，梵文罗马拟音ram，火）字标示。从心间的རཾཿ（藏文，梵文天城体ram，梵文罗马拟音ram，火）中脱落出一个红色的རཾཿ（藏文，梵文天城体ram，梵文罗马拟音ram，火），与心间火焰的顶端相合的同时，中脉也向上生长，到达喉咙上方。持气时，从脐下进入中脉之中。脐、心间和喉咙下方的明点充满，中脉充满火焰。特别是，火焰比上面的རཾཿ（藏文，梵文天城体ram，梵文罗马拟音ram，火）字燃烧得更猛烈，喉咙的中脉充满火焰。像这样，脐、心间和喉咙处的脉都充满智慧之火，观想身体的腰部、胸部和喉咙等处都强烈地燃烧着乐暖，并进行持气。像这样，根据情况，分成三天等时间段进行修习，其征兆是即使只穿一件厚衣服
English
From the universal, generate the destruction of all harmful things like black clouds being destroyed by the wind. While inhaling, visualize faces appearing from all the pores, and continuously meditate on them as armor. When practicing Tummo like this, the body posture is also important: Sit comfortably on a cushion, with the legs crossed like eyes, the right leg outside and the left leg inside, which generates bliss and warmth. Place the hands four fingers below the navel in the posture of equipoise, pressing down slightly. Extend the elbows straight downwards, which quickly generates the heat of movement. Straighten the spine, bend the neck slightly, and press the tongue against the palate, so that the air enters the essential point. Spread the shoulders and tighten each part of the body, so that all the air below the navel gathers and generates bliss and warmth. Fix the eyes on the tip of the nose, which clarifies awareness and grasps the object. With such a body posture, hold the breath, and while the visualization is clear, perform whatever is appropriate or a round of Tsa Lung exercises. The actual visualization is: As it says in the text: 'After practicing that for three days, from རཾཿ (Tibetan, Devanagari ram, Romanized Sanskrit ram, meaning fire) also emanates རཾཿ (Tibetan, Devanagari ram, Romanized Sanskrit ram, meaning fire), visualize it going forth with light.' Then hold the breath, and by blowing with the breath, the fire blazes even more fiercely, the central channel reaches the position of the throat, visualize the fire being even greater than that. By blowing with the breath, the central channel is filled, that is the sign of practicing for three days, warmth arises even with thick clothes.' The meaning of what is said is that one's own body is visualized as the deity Padma Heruka Avalokiteshvara, clearly appearing. From below the navel to the upper part of the heart, the wisdom channel, the central channel, is filled with the fire of Tummo. The essence of fire is marked by the red letter རཾཿ (Tibetan, Devanagari ram, Romanized Sanskrit ram, meaning fire) at the navel and heart. From the རཾཿ (Tibetan, Devanagari ram, Romanized Sanskrit ram, meaning fire) at the heart, one red རཾཿ (Tibetan, Devanagari ram, Romanized Sanskrit ram, meaning fire) falls off, and at the same time that it enters the tip of the flame at the heart, the central channel also grows upwards and reaches just above the throat. When holding the breath, it enters the central channel from below the navel. The drops at the navel, heart, and below the throat fill the central channel with fire. In particular, the fire blazes more fiercely than the upper རཾཿ (Tibetan, Devanagari ram, Romanized Sanskrit ram, meaning fire), the central channel of the throat is filled with fire. Like that, the central channel at the navel, heart, and throat is filled with the fire of wisdom, and one meditates on the waist, chest, and throat of the body burning intensely with bliss and warmth, and holds the breath. Like that, depending on the situation, one practices in sessions divided into three days, etc., and the sign of that is even if wearing only one thick