Chinese
等等生起，因此，像那样对内部的气进行加持，生起拙火的乐暖。生起暖后，胆汁等等沸腾。那沸腾后，血肉和骨头等等被煮熟并变得粘稠。那煮熟并变得粘稠后，使脉和明点菩提心增长。那增长后，以拙火的乐暖和三摩地的证悟在相续中生起。像那样知晓后，实际的修习是：自己的身体是红色水晶的，三层阶梯的佛塔，从外面看里面清晰，从里面看外面清晰，本体是火，形象是红色水晶的佛塔，内外全部充满光和热，专注在上面，然后进行七次合气。像那样修习后，即使依靠中等根器，也能生起巨大的拙火乐暖，并且具有稳固于地的作用。因此，据说生起的乐暖不会消失并且会变得稳固。诸自生之拙火。 ཨྀཊི྅྅྅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 总义第三，拙火根本之陈陀梨有三：内自利之拙火，外他利之拙火。第一是，自利之拙火有三转：内火舌中脉之拙火，中空二火室之拙火，外日月嘎乌盒合之拙火。第一有二：中脉实际和，障碍消除。第一中脉有十五种专注，但通过三种要点的方式依次引导，即安住身体的要点，吹气的要点，专注火的要点。第一是脚呈火炉形，手呈火交叉形，头呈母音阿形，称为九肘三指的坛城身体要点。据说仅仅依靠这个身体要点，也有生起拙火乐暖的缘起。第二，吹气的要点是吹三次气，第一次吹气时，观想从无始以来积累的所有罪业，都以红色液体的形式，从鼻子等孔和毛孔中流出，从而清净所有的罪障。第二次，观想通过力量，肚脐和命勤等等全部变成佛而流出。第三次，通过力量，身体的血肉和
English
Etc., which cause to arise. Therefore, in that way, by empowering the inner winds, the bliss-warmth of tummo arises. When warmth arises, bile and so forth boil. When that boils, flesh and bones and so forth are cooked and become viscous. When that is cooked and becomes viscous, it causes the channels and bindus, the bodhicitta, to increase. When that increases, the bliss-warmth of tummo and the realization of samadhi arise in the continuum. Having understood it in that way, the actual meditation is: one's own body is a three-tiered red crystal stupa, clear inside when viewed from the outside, clear outside when viewed from the inside, its essence is fire, its form is a red crystal stupa, the entire inside and outside filled with light and warmth, focusing on that, one should then perform seven kumbhaka breaths. By meditating in that way, even relying on a middling faculty, great bliss-warmth of tummo arises, and because there is the function of being stable on the ground, it is said that the bliss-warmth that has arisen does not diminish and becomes stable. The tummo of the self-arisen elements. ཨྀཊི྅྅྅ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) The third general topic, the root tummo of Candali, has three: the inner self-benefit tummo and the outer other-benefit tummo. The first is: the self-benefit tummo has three rounds: the inner fire-tongue central channel tummo, the intermediate space two fire-chamber tummo, and the outer sun-moon gau box joining tummo. The first has two: the actual central channel and obstacle clearing. The first central channel has fifteen focuses, but they are guided sequentially through the three key points: the key point of settling the body, the key point of blowing the wind, and the key point of focusing on the fire. The first is that the feet are in the shape of a fire hearth, the hands are crossed like fire, the head is in the shape of the vowel A, which is called the body key point of the mandala of nine cubits and three fingers. It is said that even by looking at this body key point, there is a connection for the arising of the bliss-warmth of tummo. The second, the key point of blowing the wind, is to blow the wind three times. The first time blowing, one visualizes that all the sins accumulated from beginningless samsara, in the form of red liquid, flow out from the nostrils and other openings and pores, thereby purifying all sins and obscurations. The second time, one visualizes that through power, all the navel and life-sustaining forces, etc., become Buddhas and flow out. The third time, through power, the flesh and
Chinese
观想所有这些都从佛的意义上变成了仅仅是空性能的身体。然后，取一口气，观想它比白色更薄，没有黑色杂质，就像用白色棉布覆盖的空壳。关于第三个观想，火的关键点是：在空壳的两个腿部之间的黑洞中，观想字母“让”（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）是彩色的，颜色是红色，像朱砂一样。专注于它的触感是热的，像末劫之火。通过风来控制它，从这个火中抓住风的本质。像以前一样修习大约七次，这是修习空壳女性生殖器中种子字的拙火瑜伽。同样，身体姿势与之前相同。要知道，上面的观想会被下面的观想所损害。再次，通过呼吸和修习，由于无法忍受“让”（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）的火焰，从“让”（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）的顶端出现具有四种特征的火焰，颜色是红色，像朱砂一样，触感非常热，触感令人无法忍受，即使看也看不到，像劫末之火。它的本质很细，像荞麦秸秆的喉咙一样，内部是空的，顶端摇曳，像风中摇曳的灯火一样。观想具有四种特征的火焰自然地充满了空壳的内部。这是学习将火焰直接指向阴道的拙火瑜伽。然后，再次观想火焰向上升起，光和热变得更大，所有人都应该知道这一点。再次，通过呼吸来控制它，火焰到达空壳大腿粗细的交界处。像这样修习，火焰向上升起，到达空壳的膝盖。同样，火焰到达大腿粗细的交界处，火焰看到空壳的腹部，火焰相距四指左右，火焰的顶端相遇的拙火瑜伽，这些都要依次修习。如根本续中所说：“身体如何安住，次第而行。”因此，要知道所有上下都要知道。此时需要提问关于消除障碍的口诀。转移观想。消除障碍的方法要从上师那里学习。再次，像以前一样通过呼吸来控制它并修习，观想两股火焰合二为一。观想红色的“让”（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）字，颜色鲜艳，顶端是火焰，大约一寸长，并且在摇曳。
English
Imagine that all of these have become a mere empty-capable body from the meaning of Buddha. Then, take a single breath, and imagine it to be whiter and thinner, without any black impurities, like an empty white cotton cloth spread out. The key point of the fire for the third contemplation is: In the two black holes between the legs of the empty shell, visualize the letter "Ram" (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Ram) in full color, with a red color like vermilion. Focus on its touch being hot, like the fire of the end of time. By controlling it with the wind, grasp the essence of the wind from this fire. Practice about seven times as before, this is the Tummo yoga of contemplating the seed syllable in the empty shell's female genitalia. Again, the body posture is the same as before. It should be understood that the upper contemplation is harmed by the lower contemplation. Again, by breathing and practicing, unable to bear the flame of "Ram" (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Ram), from the tip of "Ram" (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Ram) arises a flame with four characteristics, the color is red like vermilion, the touch is extremely hot, the touch is unbearable to touch, even looking at it is invisible, like the fire of the end of the kalpa. Its essence is thin, like the throat of a buckwheat stalk, the inside is empty, the tip is swaying, like a candle flame moving in the wind. Contemplate that the flame with four characteristics naturally fills the inside of the empty shell. This is the Tummo yoga of learning to direct the flame directly towards the vagina. Then, again, contemplate that the flame rises upwards, and the light and heat become greater, everyone should know this. Again, by controlling it with breath, the flame reaches the junction of the thick and thin parts of the empty shell's thighs. Practicing like this, the flame rises upwards and reaches the knees of the empty shell. Similarly, the flame reaches the junction of the thick and thin parts of the thighs, the flame sees the abdomen of the empty shell, the flame is about four fingers apart, the Tummo yoga where the tips of the flames meet, these should be practiced in sequence. As it is said in the root text: "How the body abides, proceed in order." Therefore, know that all above and below should be known. At this time, it is necessary to ask about the oral instructions for eliminating obstacles. Transfer the contemplation. The methods for eliminating obstacles should be learned from the guru. Again, control it with breath as before and practice, contemplate that the two flames become one. Contemplate the red letter "Ram" (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Ram), in full color, with a flame at the tip, about an inch long, and swaying.
Chinese
就像火焰到达脐轮一样，这是拙火。根本续中说：在狭窄的地方要细，在宽阔的地方要稍微粗。因此，观想火焰的根部和火焰稍微粗一些。根本续中说：不变的“得玛”非常重要。所谓“得玛”是三倍的。将火藏在海的深处，将火焰点燃在须弥山的侧面。啊，呜，张开小口。这是中脉顶端相接的口诀。再次，观想与风“得玛”一起，火焰到达心间，火焰到达胸膛，火焰带着声音，不需要学习，火焰到达喉咙的位置，观想火焰到达头顶。观想直到空界内外全部充满光和热，变得无法忍受。观想附近的所有地方也变得热乎乎的。这样就完全完成了上部的讲述。第二，观想空火家的拙火有两种：烟雾阴影的拙火和金刚火轮的拙火。第一种是：像之前一样观想，热得连空界都无法忍受。空界内外全部出现巨大的烟雾，蓬蓬蓬地冒出来，击中上方。所有上方也变得热乎乎的。从上方返回到下方，空界内外全部变成巨大的烟雾团。所有“得拉姆”的方向也变得热乎乎的，变成烟雾团，观想得什么也看不见。像这样观想三座，如果去到有邪魔等的地方，邪魔等也无法靠近。成就者沃仁说：通过经验和量度来成就，这是守护的阴影和伟大的轮。第二种是金刚火轮的拙火：在中脉上观想金刚火焰轮，带着十二个金刚十字尖端，本体是火，形象是金刚。尖端带着非常摇曳的火焰。观想其热力如同焚烧劫末之火。抓住带着风“得玛”的，由于“得玛”的光芒，金刚向上旋转。由于头顶火焰的热力，金刚向下旋转。中脉金刚尖端的光芒将内外全部烧焦，变得通红。
English
Like the flame reaching the navel chakra, this is Tummo. The root text says: In narrow places, it should be thin; in wide places, it should be slightly thick. Therefore, visualize the root of the flame and the flame slightly thicker. The root text says: The unchanging 'Tema' is very important. The so-called 'Tema' is threefold. Hide the fire in the depths of the sea, ignite the flame on the side of Mount Sumeru. Ah, Um, open the small mouth. This is the instruction for the central channel connecting at the top. Again, visualize with the wind 'Tema', the flame reaching the heart, the flame reaching the chest, the flame with sound, no need to learn, the flame reaching the throat, visualize the flame reaching the crown of the head. Visualize until the entire outer and inner space is filled with light and heat, becoming unbearable. Visualize that all the places nearby also become hot. Thus, the upper part of the teaching is completely finished. Second, there are two types of Tummo for visualizing the empty fire family: the Tummo of smoke and shadow, and the Tummo of the Vajra Fire Wheel. The first is: Visualize as before, so hot that even the empty space cannot bear it. The entire outer and inner space of the empty space appears with huge smoke, puffing out, hitting the top. All the top also becomes hot. Returning from the top to the bottom, the entire outer and inner space of the empty space becomes a huge cloud of smoke. All directions of 'Delam' also become hot, turning into smoke clouds, visualize that nothing can be seen. Visualize like this for three sessions, even if you go to places with evil spirits, etc., the evil spirits, etc., cannot approach. Accomplished Woren said: Accomplished through experience and measurement, this is the shadow of protection and the great wheel. The second is the Tummo of the Vajra Fire Wheel: on the central channel, visualize the Vajra Flame Wheel, with twelve Vajra cross tips, the essence is fire, the form is Vajra. The tips are with very swaying flames. Visualize its heat as the fire that burns at the end of the kalpa. Grasping the wind with 'Tema', due to the light of 'Tema', the Vajra rotates upwards. Due to the heat of the flame on the crown of the head, the Vajra rotates downwards. The light of the Vajra tip of the central channel burns everything inside and outside, turning it completely red.
Chinese
我这样想：所有脉轮都因金刚火焰的光芒而内外燃烧，变得通红，四面八方蒸汽腾腾。观想所有地方都充满光和热，无法忍受，只能发出嗡嗡的声音。这样观想后，生起拙火的巨大乐暖，据说通过体验的力量，寒病和癫痫等所有胃病也都会消失。这是成就者沃仁所说。这也被称为强力拙火。第三个是太阳盒式拙火，有四种：上下太阳盒式拙火，四方太阳盒式拙火，持续专注于目标的聚散光芒拙火，以及拙火的三种法衣加持。第一个是上下拙火：观想上下两个地方有红色的种子字让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让），然后屏住带根本气的气息。从完全变成让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）的状态中，去除两个像水泡一样的太阳。第二个是四方盒式：在每个方向大约一箭之遥的地方，像以前一样观想一个红色的种子字让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）。然后屏住带根本气的气息，让完全变成让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）的状态变成四个太阳。这样，上下两个，加上四个方向，用六个太阳来加热。由于火焰从内部加热，观想空旷处的所有内外以及所有地方都充满光和热，无法忍受。第三个是持续不间断地专注于聚散光芒的拙火：从内部火焰的根本气中发出像火的热度一样的光芒，照射到外部的太阳上。光芒从太阳照射到根本气上。同样，由于光芒的来回照射，观想根本气和太阳之间的一切都变成人和光芒，一切都清晰可见。所谓持续不断，是指在修习圆满的深处，持续不断地观想。据说在每天修习其他目标一次的深处，持续不断地只修习这个。第四个是加持三种法衣，分为两种：晚上加持报身法衣，白天加持化身法衣。首先是加持报身法衣：