English
I think like this: all the chakras are burned inside and out by the light of the vajra flame, becoming completely red, and steam is rising from all directions. Meditate that all places are filled with light and heat, unbearable, and only making a buzzing sound. After meditating like this, great bliss-warmth of Tummo arises, and it is said that through the power of experience, all stomach diseases such as cold diseases and epilepsy will also disappear. This is what the accomplished Wön Rin said. This is also known as forceful Tummo. The third is the sun box Tummo, which has four types: upper and lower sun box Tummo, four-directional sun box Tummo, continuously focusing on the target of gathering and dispersing light Tummo, and the blessing of the three Dharma garments of Tummo. The first is the upper and lower Tummo: Meditate on the red seed syllable ram (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Chinese literal meaning: ram) in the upper and lower places, and then hold the breath with the root air. From the state of completely becoming ram (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Chinese literal meaning: ram), remove two suns like blisters. The second is the four-directional box: In each direction about an arrow's distance away, meditate on a red seed syllable ram (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Chinese literal meaning: ram) as before. Then hold the breath with the root air, and let the state of completely becoming ram (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Chinese literal meaning: ram) become four suns. In this way, the upper and lower two, plus the four directions, are heated by six suns. Since the fire heats from the inside, meditate that all the inside and outside of the empty space and all places are filled with light and heat, unbearable. The third is the Tummo of continuously and uninterruptedly focusing on the gathering and dispersing light: From the root air of the inner fire, rays of light like the heat of fire radiate, hitting the outer sun. Light radiates from the sun and hits the root air. Similarly, due to the back and forth radiation of light, meditate that everything between the root air and the sun becomes people and light, and everything is clearly visible. The so-called continuous means continuously meditating in the depths of the completion stage. It is said that in the depths of practicing other targets once a day, only this is continuously practiced. The fourth is the blessing of the three Dharma garments, which is divided into two types: blessing the Sambhogakaya Dharma garment at night and blessing the Nirmanakaya Dharma garment during the day. First is the blessing of the Sambhogakaya Dharma garment:
Chinese
加持之物是：大象的粪便，老虎皮的裙子，人皮的护身符。二是化身的法衣：上身穿唐嘎，下身穿裙子，坐垫舒适。这些都应如上师口述的加持一般。总义二，利他之拙火：自己一个人拥有拙火的乐暖是不够的，要让所有其他众生也都拥有拙火的乐暖，并且要让他们堪能成为大乘的法器。因此，抓住风息斯玛及其伴随物，斯玛上燃烧着智慧之火，充满所有空隙，然后逐渐地，从空隙的内外远近，直到房屋的内外，以及整个赡部洲和三千世界，都充满拙火智慧之火，三界所有众生的寒病都被智慧之火温暖，热病都被智慧之火冷却，所有众生都脱离痛苦，拥有特殊的拙火乐暖，观想他们都成为大乘种姓。如果这样观修，那么恶劣的脉轮也不会产生巨大的拙火乐暖。旃扎丽根本拙火。阿塔。总义四，见修行果之拙火有二：真实见修行和，选择并交付。第一有三：见、修、行。见是自性离戏、任运成就，显现如幻任运成就，体性自明任运成就。以这三个不混杂而又圆满的体性来认识见。无造作的放松，以身语意三金刚来修持见。行有三：与智慧相应的行，与方便相应的行，三轮常转的行。第一，以法性之状态，不执着任何事物而行。第二，方便之行：在方便未停止时，不离断舍、取舍、遮止和成办而行。三门常转之行：如果为了利益众生，那么也不要扩展十种法行。正如那里面所说：也不要过于显现。特别是此拙火之行：舍弃所有变成明点之境的女性等，火和太阳的温暖，疲劳的工作和寒
English
The blessed objects are: elephant dung, a tiger skin skirt, and a human skin amulet. Second, the Dharma garments of the incarnate body are: a Thangka for the upper body, a skirt for the lower body, and a comfortable cushion. All these should be done as the blessing from the Guru's words. Second general meaning: The Tummo for the benefit of others: It is not enough for oneself alone to have the bliss-warmth of Tummo. All others must also have the bliss-warmth of Tummo and must be made capable of becoming vessels of the Great Vehicle. Therefore, by holding the life force wind, together with the stem, the fire of wisdom blazes on the stem, filling all the space. Then, gradually, from the inside and outside of the space, near and far, up to the inside and outside of the house, and the entire Jambudvipa and the three thousand worlds, are filled with the fire of Tummo wisdom. All the cold diseases of all sentient beings in the three realms are warmed by the fire of wisdom, and all the hot diseases are cooled by the fire of wisdom. All sentient beings are free from suffering, possess the special bliss-warmth of Tummo, and are visualized as being of the Great Vehicle lineage. If you meditate in this way, then the bad root places will not produce great Tummo bliss-warmth. Chandali, the root Tummo. Atha. Fourth general meaning: The Tummo of view, meditation, and action has two aspects: the actual view, meditation, and action, and the selection and entrustment. The first has three aspects: view, meditation, and action. The view is the nature of non-proliferation, spontaneous accomplishment, appearance as illusion, spontaneous accomplishment. The characteristic is self-awareness, spontaneous accomplishment. The view is recognized by these three characteristics that are unmixed and complete. Unfabricated relaxation, practice the view with the three vajras of body, speech, and mind. Action has three aspects: action in accordance with wisdom, action in accordance with skillful means, and the continuous action of the three wheels. The first is to act without focusing on anything in the state of Dharma nature. The second, the action of skillful means, is to act without abandoning, adopting, negating, or accomplishing when skillful means have not ceased. The continuous action of the three doors is that if it is for the benefit of sentient beings, then even the proliferation of the ten Dharma practices will not increase. As it says there: Do not manifest too much. In particular, the practice of this Tummo is to abandon all women and others who become the state of Bindu, the warmth of fire and sun, tiring work, and cool
Chinese
应断除粗糙寒冷的食物，散乱心神的事务，沉重温暖的衣物等一切。应当时常精进生起出离心，努力修持四法诀窍的观想。应食用有营养的食物，穿柔软轻便的丝绸衣物，处于阴凉之处，应当时常穿着日衣和夜衣。这两者是，夜晚睡觉时，吸气并连带根本气，共四次，这是夜衣。早晨起床时，吸气并连带根本气，共四次，这是日衣。应观想这二者不执着，这样说。第二，关于口耳传承的印封有二，即交付和不衰败的教诲。第一是，从法身普贤王如来的意中流出，交付给报身金刚萨埵，他交付给化身金刚手菩萨，然后依次传递，直至马奔仁钦贝桑波，没有错误地交付。关于不衰败的教诲是，这个口耳传承的诀窍，不要让它腐烂，要修持！不要让它泄漏！不要让它执着！不要让它增多！这样说了之后交付。此外，不要将这个殊胜的口耳传承诀窍给予没有法器的人。应将这个口耳传承诀窍传给具有法器的人，这样说，上师们有这样的印封。如果像这样如法地修持见、修、行三者，就会与三摩地的饮食衣服相遇，身体的饥饿寒冷就会断除，所以见修实际上就是拙火。像这样殊胜的诀窍，应以加行、正行、后行三者来修持。加行以皈依和菩提心来摄持，正行将方便和智慧融为一体，后行以不执着三轮的方式回向无上菩提。口耳传承的诀窍。中部马以文字图画的方式写成，完毕。上师的诀窍甘露之水流，应善巧地倾入具有信心和智慧的容器中，以具有三摩地经验的甘露来庄严，从马奔仁钦的心之宝瓶中，流向追随者的意热。
English
One should abandon all things such as coarse and cold food, activities that distract the mind, and heavy and warm clothing. One should constantly cultivate the diligence of renunciation and strive to meditate on the instructions of the four key points. One should eat nutritious food, wear soft and light silk clothes, stay in the shade and coolness, and constantly wear day clothes and night clothes. These two are: when going to bed at night, hold the root wind together with the air, four times, that is the night clothes. When getting up in the morning, hold the root wind together with the air, four times, that is the day clothes. It is said that one should meditate on these two without attachment. Secondly, regarding the seal of entrustment of oral transmission, there are two: the entrustment and the instruction not to decline. The first is: from the mind of Dharmakaya Samantabhadra, it flows to the Sambhogakaya Vajrasattva, who entrusts it to the Nirmanakaya Vajrapani, and then it is transmitted in sequence, until Tāvan Ratna Palsangpo, without error. The instruction not to decline is: this oral transmission instruction, do not let it rot, practice it! Do not let it leak! Do not let it become attached! Do not let it increase! Having said this, he entrusts it. Furthermore, do not give this special oral transmission instruction to someone who does not have the capacity. This oral transmission instruction should be given to someone who has the capacity, it is said that the previous lamas have such a seal. If one practices the three, view, meditation, and action, in this way, one will encounter the food and clothing of samadhi, and the hunger and cold of the body will be cut off, so view and meditation are actually Tummo. This kind of special instruction should be practiced with the three: preliminary, main, and concluding practices. The preliminary practice is taken up with refuge and the mind of enlightenment, the main practice is to unite skillful means and wisdom, and the concluding practice is to dedicate to unsurpassed enlightenment without attachment to the three spheres. The instruction of oral transmission. Written in the form of letters and drawings by Dupa Ta, completed. This stream of nectar of the guru's instructions, skillfully pour it into the vessel of faith and intelligence, adorn it with the nectar of samadhi experience, from the vase of Tāvan Ratna's mind, flowing to the heat of the follower's interest.
Chinese
愿消除愚昧。与具缘者相遇，愿不与无缘者相遇。此猛厉火四义口诀，是热译师仁钦贝，对如法修持的喇嘛荣波瓦·曲吉云努之语所作的笔记，完毕。非常深奥，以经验成就，愿来世与此相遇。
English
May it dispel ignorance. May it meet with those who have karma, and may it not meet with those who are without fortune. This instruction on the four meanings of Tummo was written down by Rinchen Pal, the translator of Rta, based on the words of Lama Rompowa Chokyi Jungnu, who practiced the Dharma properly. It is complete. Because it is very profound, because it is accomplished through experience, may I meet with this in future lives.