Chinese
拙火诀窍四要。马班智达仁钦贝。 拙火诀窍四要。马班智达仁钦贝。 拙火诀窍四要诀窍在此。如甘露、太阳、如意宝般，是众生一切所需所愿生起之吉祥。祈请三世上师及三宝，慈悲摄受，永不分离。在此，瑜伽士欲如法修持，为使身体不至于空耗，应修持拙火诀窍。拙火之类虽多，然此处之外在戒律拙火有二要义：为使生起信心并使地方清净，上师传承之历史，及具传承之诀窍正行。传承之历史有三：胜者意传，持明种姓传，补特伽罗耳传。初者为：法身普贤王如来，赐予报身金刚萨埵，彼赐予化身金刚手菩萨，此乃意传。二者为：金刚手，赐予比丘咕咕ra匝，彼赐予佛密，彼赐予无垢友。此以上乃种姓持明之传承。无垢友赐予嘉纳咕玛ra，彼赐予索波贝吉益西，彼赐予努桑吉益西，彼赐予达吉贝吉扎巴，彼赐予成就者多布巴，彼赐予喇嘛阿弥大，彼赐予大德，彼赐予成就者温仁，彼赐予觉丹索南扎西，彼赐予大德绛曲扎西，彼赐予导师却雄，彼赐予马仁钦贝桑波。又一说，成就者温仁，喇嘛扎鲁巴钦波，彼赐予智贤衮却沃，彼赐予导师索南崩，彼赐予导师却雄，彼赐予马班多。传承之二，具传承之诀窍正行者，乃拙火四义之诀窍，四义为：上师加持之拙火，五大自生之拙火，旃扎里根本之拙火，见修意义之拙火。初者有三：上师加持之拙火入
English
The Four Essential Instructions on Tummo. Ta Pandita Rinchen Pal. The Four Essential Instructions on Tummo. Ta Pandita Rinchen Pal. The Four Essential Instructions on Tummo are present here. Like nectar, the sun, and a precious wish-fulfilling jewel, it is the auspiciousness from which all the needs and desires of beings arise. I pray that the lamas of the three times and the Three Jewels will compassionately hold us and never be separated. Here, those yogis who wish to practice properly, in order to prevent the body from being wasted, should practice the Tummo instructions. Although there are many types of Tummo, here, the external discipline Tummo has two meanings: to generate faith and to purify the place, the history of the lama's lineage, and the actual instructions of the lineage holder. There are three histories of the lineage: the transmission of the Victorious Ones' intention, the transmission of the lineage holders, and the transmission of the individual's ear. The first is: Dharmakaya Samantabhadra gave it to Sambhogakaya Vajrasattva, who gave it to Nirmanakaya Vajrapani. This is the intention transmission. The second is: Vajrapani gave it to the monk Kukkuraja, who gave it to Buddha Secret, who gave it to Vimalamitra. Up to this point is the lineage of lineage holders. Vimalamitra gave it to Nyak Jñana Kumara, who gave it to Sogpo Pelgyi Yeshe, who gave it to Nub Sangye Yeshe, who gave it to Darje Pelgyi Drakpa, who gave it to the Siddha Dombupa, who gave it to Lama Ames Chenpo, who gave it to Dampa Chenpo, who gave it to the Siddha Wön Rin, who gave it to Jöden Sönam Tashi, who gave it to Dampa Jangchub Tashi, who gave it to Lopön Chöshön, who gave it to Ta Rinchen Palzangpo. In another tradition, the Siddha Wön Rin gave it to Lama Zalu Chenpo, who gave it to Khetsün Könchok Ö, who gave it to Lopön Sönam Bum, who gave it to Lopön Chöshön, who gave it to Ta Bendö. The second transmission, the actual instructions of the lineage holder, is called the Tummo of the Four Meanings. The four meanings are: the Tummo of the lama's blessing, the Tummo of the self-arisen elements, the Tummo of the root of Chandali, and the Tummo of the meaning of view and meditation. The first has three: the entry of the Tummo of the lama's blessing, and the Tummo
Chinese
是正行。第一，是在陈设供养的法会时应当知晓。第二，实修的禅修分二：观想上师的清净座垫，以及观想上师的身体具足三法或四法。第一，观想自身头顶的顶髻，以及左右两肩这三处为绿色的“བཾ”（藏文，梵文天城体，vam，水），由其完全转变而成各种颜色的八瓣莲花，东方白色，南方黄色，西方红色，北方绿色，中央的莲心为深蓝色，花瓣之间的颜色鲜艳美丽。其上观想“རཾ”（藏文，梵文天城体，ram，火）完全转变而成三层日轮。其上观想“ཨ”（藏文，梵文天城体，a，无生）完全转变而成三层月轮。每一层都要重叠观想。那么，观想这三重座垫有什么必要呢？右肩的座垫是迎请过去诸位上师安住的关键，象征着他们的安住。因为过去的上师们在过去的时间里，依凭着开示如此殊胜的诀窍，现在的上师们也将会开示如此殊胜的诀窍，为了成为具有这种缘起或善缘的人，所以必须象征过去的上师们安住，他们是这样说的。左肩的座垫是象征未来诸位上师安住的座垫，象征着未来上师们的安住。因为现在的上师们也依凭着开示如此殊胜的诀窍，未来上师们也将在未来开示这种殊胜的诀窍，作为通往菩提道的助伴，为了成为具有这种缘起或善缘的人，所以必须象征未来上师们安住，他们是这样说的。头顶顶髻的座垫，是根本上师及其传承上师们安住的座垫，所以必须非常认真地观想，他们是这样说的。那么，观想三重座垫是有必要的，但三重叠加有什么必要呢？莲花虽然生长在污泥中，却不被污泥所染，同样，上师们虽然安住于轮回中，却不被轮回的过失所染，这象征着莲花的意义。太阳象征着上师们的心续中，以智慧证悟到远离一切戏论边际的空性。月亮象征着上师们
English
is the actual practice. First, it should be understood during the offering of the Dharma. Second, the actual meditation has two parts: contemplating the pure seat of the lama, and contemplating the lama's body as possessing three or four qualities. First, contemplate the crown of your head and your two shoulders, left and right, as three green "BAM" (Tibetan, Devanagari, vam, water). From its complete transformation, contemplate various eight-petaled lotuses: white in the east, yellow in the south, red in the west, green in the north, and the center of the lotus heart is dark blue, with beautiful colors in the intermediate directions. On top of that, contemplate "RAM" (Tibetan, Devanagari, ram, fire) completely transformed into three layers of sun discs. On top of that, contemplate "A" (Tibetan, Devanagari, a, unborn) completely transformed into three layers of moon discs. Meditate on each one stacked on top of the other. Now, what is the need to meditate on these three seats? The seat on the right shoulder is the key to inviting the past lamas to reside, symbolizing their residence. Because the past lamas, in the past, relied on teaching such special instructions, the current lamas will also teach such special instructions, in order to become someone with such auspicious connections or good fortune, it is necessary to symbolize the residence of the past lamas, they say. The seat on the left shoulder is the seat symbolizing the residence of the future lamas, symbolizing the residence of the future lamas. Because the current lamas also rely on teaching such special instructions, the future lamas will also teach such special instructions in the future, as a companion on the path to enlightenment, in order to become someone with such auspicious connections or good fortune, it is necessary to symbolize the residence of the future lamas, they say. The seat on the crown of the head is the seat where the root lama and the lineage lamas reside, so it is very important to meditate on it, they say. Now, contemplating the three seats is necessary, but what is the need for the three layers? Just as the lotus grows in the mud but is not stained by its impurities, similarly, although the lamas reside in samsara, they are not stained by its faults, which symbolizes the meaning of the lotus. The sun symbolizes that in the mindstream of the lamas, wisdom realizes emptiness, free from all extremes of elaboration. The moon symbolizes that the lamas
Chinese
这代表上师的意续中具有无碍的大悲。据说，日月重叠象征着方便与智慧的结合。第二，观想上师的身体具有法身三身或四身：在自己头顶的三个堆叠的宝座上，从法身普贤王如来到根本上师及其传承上师们，观想他们的身体具有毗卢遮那佛的七法，心安住于禅定中，身体触感极热，例如烧红的铁；身体重量极大，例如铁的堡垒；身体光芒极大，例如光芒四射的太阳之心。那么，观想上师的身体具有三身或四身有什么必要呢？有必要。观想上师们具有毗卢遮那佛的七法，心安住于禅定中，对于弟子们在观修生起次第拙火瑜伽时，心中生起特殊的禅定证悟有必要或缘起。观想身体触感极热，在修持根本拙火瑜伽时，心中生起特殊的拙火乐暖有缘起或必要。观想身体重量极大，能使生起的禅定乐暖不退失且增长，成为稳固的基础，有缘起或必要。观想身体光芒极大，对于修行者来说，能使内外障碍无法侵扰，有必要或缘起。因此，从法身普贤王如来开始，观想根本上师及其传承上师们具有三身或四身。以强烈的虔诚从内心深处祈祷：具有大悲的根本上师和传承上师们，请加持我生起乐暖、证悟和禅定。如此祈祷三次后，上师们生起慈悲心，普贤王如来化光融入报身金刚萨埵，报身金刚萨埵化光，如阶梯般融入根本上师，上师们各自的禅定和证悟越来越稳固。
English
This represents the great compassion of the guru's mind-stream, which is unceasing. It is said that the overlapping sun and moon symbolize the union of skillful means and wisdom. Second, to visualize the guru's body as possessing the three kayas or four kayas: On the triple-tiered seat on the crown of one's head, from the Dharmakaya Samantabhadra to the root guru and all the lineage gurus, visualize their bodies as possessing the seven attributes of Vairochana, their minds abiding in samadhi, their bodies extremely hot to the touch, like red-hot iron; their bodies extremely heavy, like an iron fortress; their bodies extremely radiant, like the heart of the blazing sun. Now, what is the need to visualize the guru's body as possessing the three kayas or four kayas? There is a need. By visualizing the gurus as possessing the seven attributes of Vairochana and their minds abiding in samadhi, there is a need or connection for students to generate special samadhi realization in their mind-streams during the practice of tummo in the generation stage. By visualizing the body as extremely hot to the touch, there is a connection or need to generate special tummo bliss-warmth in the mind-stream during the practice of the root tummo of Chandali. By visualizing the body as extremely heavy, the special bliss-warmth of samadhi that has arisen will not diminish but will increase, becoming a stable foundation, there is a connection or need. By visualizing the body as extremely radiant, for the practitioner, external and internal obstacles will not be able to intrude, there is a need or connection. Thus, beginning with Dharmakaya Samantabhadra, visualize the root guru and all the lineage gurus as possessing the three kayas or four kayas. With intense devotion, pray from the depths of your heart: Root gurus and lineage gurus, endowed with great compassion, please bless me to generate bliss-warmth, realization, and samadhi in my mind-stream. After praying in this way three times, the gurus generate compassion, Samantabhadra dissolves into light and merges into the Sambhogakaya Vajrasattva, the Sambhogakaya Vajrasattva dissolves into light, and like a ladder, merges into the root guru, and the samadhi and realization of each of the gurus become more and more stable.
Chinese
观想触觉越来越热，身体越来越重，身体光辉越来越大。也以极大的虔诚祈请根本上师：根本上师具大慈悲者，祈请加持我生起殊胜的乐暖和三摩地证悟。如是祈请三次。根本上师生起慈悲，化为光融入自己的顶轮。观想身体内外一切都充满红色火焰，本质是火，形象是光，感到热乎乎的。就像模具里倒入液体一样思维。然后，将注意力集中在火焰上，进行七次宝瓶气。除了法轮和脐间脉之外，不要屏气太多。因为这个诀窍的规矩不是以气为主，而是以专注为主。因此，据说持续修习专注非常重要。如果修习专注感到厌烦，那么刺激脐间脉就是风的作用，所以屏气七次左右即可，不要屏气太多，只修习专注。所有下面的修法也都要这样理解。这样修习，对于上根器者，依靠上师加持的拙火，会生起加持的巨大乐暖。上师加持的拙火。ཨྀཊི྅྅྅。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 第二，生起自拙火：观想五种元素及其特性。地坚硬而凝固，水潮湿而润泽，火热烈而燃烧，风轻盈而流动，虚空开启一切空间。共同的特性是：无常，痛苦，空性，无我。这五种元素不仅存在于外部，也存在于内部自己的身体中。如经中所说：如其安住于身。因此，肉和骨头是地，血液和淋巴液是水，体温是火，呼吸是风，内部的房间是虚空。因为它们从一开始就存在于自己的身体中，所以被称为自生元素。修习其拙火，就是将五种元素的缘起联系起来进行修习。如果将外部的缘起联系起来，那么用风箱等吹风，炉灶里的火就会燃烧。火燃烧，锅里的水沸腾，坚硬的地界肉和骨头上
English
Meditate that the sense of touch becomes hotter, the body becomes heavier, and the body's radiance increases greatly. Also, pray to the root guru with great devotion: Root Guru, possessor of great compassion, please bless me to generate the special realization of bliss-warmth and samadhi in my being. Pray like this three times. The root gurus generate compassion, dissolve into light, and absorb into the crown of your head. Meditate that everything inside and outside the body is filled with red fire, its essence is fire, its form is light, and it feels hot. Think of it like pouring liquid into a mold. Then, focus your attention on the fire and hold the kumbhaka (vase breath) seven times. Except for the wheel and the navel pulse, do not hold your breath too much. Because the rule of this instruction is not to focus on the breath, but to focus on the object of meditation. Therefore, it is said that it is very important to constantly practice meditation. If you get tired of meditating on the object, then stimulating the navel pulse is the function of wind, so hold your breath about seven times, do not hold your breath too much, just meditate on the object. All the following practices should be understood in the same way. By meditating in this way, for those with sharp faculties, relying on the tummo of the guru's blessing, a great bliss-warmth of blessing will arise. The guru's blessing of tummo. ཨྀཊི྅྅྅. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Second, arising self-tummo: Meditate on the five elements and their characteristics. Earth is hard and solid, water is moist and wet, fire is hot and burning, wind is light and moving, and space opens all spaces. The common characteristics are: impermanence, suffering, emptiness, and selflessness. These five elements not only exist externally, but also exist internally in one's own body. As it is said in the root text: As they abide in the body. Therefore, flesh and bones are earth, blood and lymph are water, body temperature is fire, breath is wind, and the inner room is space. Because they have existed in one's own body from the beginning, they are called self-arisen elements. Meditating on its tummo is to connect the interdependent origination of the five elements and meditate on them. If the external interdependent origination is connected, then blowing wind with bellows, etc., the fire in the stove will burn. The fire burns, the water in the pot boils, and the solid earth element, flesh and bones, on