Chinese
空色仅仅是非实物。所谓空色的实物，并非是事物和非事物二者区分的事物，而是具有存在、显现和体验的意义。因此，空色的实物和普通的非实物会合为一体。如果认为，显现的事物和微尘聚集的事物不存在，聚集在一个意义之上，因为没有见到其他存在，所以不相信。那么，幻术、梦境和眼花等在世俗谛中也多有如此显现和成立的缘故。又如以水中倒影为例，如果认为有依靠镜子等或者迷惑的基础，即使没有所依的显现，也以幻术、梦境等为例。这样，即使微尘等是不存在事物的法性，显现的法产生，在世间也见到非常多。空色虽然没有事物，但为何不相信真实显现呢？因此，因为超越了事物和非事物，所以见到并体验到远离有无之边的法性。如是说。如果认为，因为没有分别念的运作和没有事物，所以不会产生圆满的功德，即使显现和体验成立也没有意义。如同如意宝虽然没有分别念的努力，也能如实满足众生的愿望一样，空色的瑜伽也能圆满成办无边众生的心愿。通过如实思念而见到空色本身，从凡夫直到成佛之间都是不灭的常性，以及真如、法身、如来藏和佛性。如果它不是如来和法界，而且在那个当下也会毁灭，那么需要观察通过如实思念而见到的空色如何圆满成办一切众生的心愿。以实例说明即使没有事物也能成办事情：修行者的...
English
Emptiness-form is merely non-substantial. The 'substance' of emptiness-form is not the substance that is distinguished from the two, substance and non-substance, but it is the meaning of having existence, clarity, and experience. Therefore, the substance of emptiness-form and ordinary non-substance will merge into one. If you think, 'The appearing substance and the non-existence of aggregated fine particles are gathered on one meaning, and because I have not seen any other existence, I do not believe it,' then, because illusions, dreams, and optical illusions, etc., are also widely known and established in the mundane truth. Moreover, taking the example of a reflection in water, if you think that there is a basis for relying on mirrors, etc., or for delusion, even without the appearance of a support, illusions, dreams, etc., are taken as examples. Thus, even though particles, etc., are characteristics of non-existent things, the arising of the Dharma that appears clearly is seen very much in the world. Although emptiness-form has no substance, why do you not believe in true clarity? Therefore, because it transcends substance and non-substance, one sees and experiences the Dharma nature that is free from the extremes of existence and non-existence. It is said. If you think that because there is no activity of conceptual thought and no substance, no perfect qualities will arise, and even if clarity and experience are established, it is meaningless, just as a wish-fulfilling jewel, without the effort of conceptual thought, can fulfill the desires of beings as it is, so too, this yoga of emptiness-form completely accomplishes the wishes of limitless sentient beings. By seeing emptiness-form itself through actual contemplation, from ordinary beings up to Buddhahood, it is the indestructible permanence, as well as Suchness, Dharmakaya, Tathagatagarbha, and Buddhahood itself. If this is not the Tathagata and the Dharmadhatu, and it also perishes in that very moment, then it is necessary to examine how the emptiness-form seen through actual contemplation completely accomplishes the wishes of all sentient beings. An example showing that even without substance, things can be accomplished: The practitioner's...
Chinese
如果土地被盗贼偷走，为了稳固它，就依靠镜子、宝剑和水等八种抛卦物中的任何一种来抛卦。那时，抛卦的少女没有以前见过，也没有混杂的习气，盗贼的影像就会在镜子等物上显现并清晰地显现出来。听到那个少女说的话后，如果修行者去寻找，即使没有被修行者的近命眼咒加持过，也能亲眼见到那个盗贼，从而得到那些东西。对此，修行者们去了之后，如果加上“被近命者用眼睛看见”这句话，就容易理解了。同样，就像抛卦所见一样，在回忆等情况下，相信所见之物，像修行者行走一样，通过禅定来修行，就能获得成果。当卦象的清晰显现出现时，并不是镜子上显现出影像，而是通过}和镜子等缘起，即使盗贼不在附近，也能见到盗贼本人。如果见到的是真实存在的物体，那么，既然能见到远处的盗贼，为什么见不到近处的自己的脸呢？如果那个盗贼不是，也不是其他，根本没有物体，却能看到形象，那么，兔子角等不可能存在的事物，也会出现能够见到的情况。归纳那些意义。现在归纳那些意义，在空性形象无生法的法界中显示，是其他的等一句颂词。因为空性形象是用眼睛看到的，所以是有形象的。如果认为修习这个就不能成为修习胜义谛，那么，这个不是用眼睛等五根的生处所见的。如果不是用别人的眼睛所见，而是现量成立，自己的眼睛也见不到，似乎与眼睛见色相的见法相违背。远近长短、前后大小等没有差别，空性形象的清晰与否并不随眼睛的清晰与否而变化。一旦影像形成，没有眼睛的人也能经常看到。心中也不会显现，因为无分别非常浓厚。
English
If the land is stolen by a thief, in order to secure it, one relies on any of the eight types of divination objects such as mirrors, swords, and water to cast a divination. At that time, the young girl casting the divination, without having seen it before and without mixed imprints, the image of the thief will appear and be clearly visible in the mirror and other objects. After hearing what that young girl says, if the practitioner goes to search, even if it has not been blessed by the near-life eye mantra of the practitioner, he will be able to see that thief in person and thus obtain those things. In this regard, if the practitioners go and add the phrase "seen by the near-life one with the eyes," it will be easy to understand. Similarly, just as seen by divination, in situations such as recollection, believing in what is seen, practicing through samadhi like a practitioner walking, one will obtain the result. When the clear appearance of the divination arises, it is not that an image appears in the mirror, but through the interdependent origination of } and mirrors, even if the thief is not in the vicinity, one sees the thief himself. If what is seen is a truly existing object, then, since one can see a distant thief, why can't one see one's own face nearby? If that thief is not, nor is it anything else, and there is no object at all, yet one can see an image, then things that cannot exist, such as rabbit horns, would also have the possibility of being seen. Summarizing those meanings. Now, summarizing those meanings, showing the emptiness-form in the dharmadhatu of unborn phenomena is another verse of others, etc. Because the emptiness-form is seen with the eyes, it is with form. If one thinks that practicing this will not become practicing the ultimate truth, then this is not seen by the sense organs of the five aggregates such as the eyes. If it is not seen by the eyes of others, but is established as directly perceived, and one's own eyes also cannot see it, it seems to contradict the way the eyes see forms. There is no difference in distance, length, front, back, size, etc., and the clarity of the emptiness-form does not change with the clarity of the eyes. Once an image is formed, those without eyes can always see it. It also does not appear in the mind, because non-discrimination is very thick.
Chinese
即使是稍微的按压也能清楚地显现。对于其他的意识和心所来说，更加不明显，因此，没有以明亮且无法辨认的方式产生，也就是说，证悟到远离生、住、灭三种状态的法界是明亮的。实际上，虽然没有新产生的事物，但在瑜伽士的显现中，却似乎是立即产生的。就像未生育过的少女在梦中生孩子一样。这些关于金刚身修持的教义，在划分范围时，一些藏族和汉族人将“各种形象光明显现”等内容归为收摄，而将“遮盖”等内容归为禅定。这是不合理的，因为这里没有关于收摄的修法指导，而且也没有理由将空色之疑的断除归为禅定。通过对空色的定义和分类的阐述，并不能仅仅说明收摄，因此，按照通常的方式阐述才是符合词义的。第二，关于语。金刚念诵中，清楚地阐述了命勤支。其余部分阐述了在完成次第中，所修的对境是脉、气、明点的运用。通过执持瑜伽，阐述了成就长寿不死的途径。第一部分是：如果见到影像，从那以后，不间断地进行命勤。对于上下三脉，通过止息身语意来修持。意思是说，见到影像，即在空色上获得稳固之后，不间断地修持道的次第，也就是说，不需要其他的介入，直接修持命勤支。即使在没有获得空色稳固之前，修持宝瓶气等并非不被允许，也不是不能产生相应的功德，但是，由于无法生起完全止息日月运行之道的智慧，因此，这里指的是不能直接进入命勤支。那么，如何修持命勤呢？对于上三脉和下三脉，通过止息身语意的气来修持。也就是说，将向外呼出的气与语，向内吸入的气与身，以及安住的气与意相结合。在命气方面，从左脉的作用产生呼气，从右脉的作用产生吸气。
English
Even a slight press makes it clear. For other consciousnesses and mental factors, it is even less obvious. Therefore, there is no arising in a way that is bright and unrecognizable. That is, realizing that the Dharmadhatu, which is free from the three states of arising, abiding, and ceasing, is bright. In reality, although there is nothing newly produced, it appears to arise immediately in the yogi's appearance. It's like a young woman who has never given birth giving birth to a child in a dream. These teachings on the practice of the Vajra Body, in dividing the scope, some Tibetans and Chinese attribute "various images of light manifestation" and so on to gathering, while attributing "covering" and so on to meditation. This is unreasonable because there is no instruction on the method of gathering here, and there is no reason to attribute the elimination of doubts about emptiness and form to meditation alone. By explaining the definition and classification of emptiness and form, it does not only explain gathering. Therefore, explaining in the usual way is in accordance with the meaning of the words. Second, regarding speech. In Vajra recitation, the limb of life force is clearly explained. The remaining part explains that in the completion stage, the object of meditation is the use of channels, winds, and bindus. Through the yoga of holding, the way to achieve longevity and immortality is explained. The first part is: If you see the image, from then on, practice life force without interruption. For the three upper and lower channels, practice by stopping the body, speech, and mind. It means that seeing the image, that is, after gaining stability on emptiness and form, practice the stages of the path without interruption, that is, without the need for other intervention, directly practice the limb of life force. Even before gaining stability on emptiness and form, practicing vase breathing and so on is not forbidden, nor is it impossible to generate corresponding qualities, but because it is impossible to generate the wisdom that completely stops the path of the sun and moon, therefore, it refers to not directly entering the limb of life force. So, how to practice life force? For the three upper and three lower channels, practice by stopping the breath of body, speech, and mind. That is, combine the exhaled breath with speech, the inhaled breath with body, and the abiding breath with mind. In terms of life breath, exhalation arises from the function of the left channel, and inhalation arises from the function of the right channel.
Chinese
，并且安住于中脉的作用中。向下排泄方面，去小便和来大便，以及安住于精液之脉的风，全部都在运用。像这样，两根三脉和来往安住的三者，在通常的时候，以罗让（藏文：རོ་རྐྱང་，阴阳）的力量来控制。当以瑜伽的力量来阻止，而由中脉控制时，左右的运行停止，上下命根和下泄也能混合为一，因为下泄由让玛（藏文：རྐྱང་མ་，阳）控制，命根由罗玛（藏文：རོ་མ་，阴）控制。对此，风瑜伽的主要就是宝瓶气，金刚诵也圆满于宝瓶气中，其他所有束缚风的作用都是宝瓶气的支分。仅仅风的结合不会成为命勤的支分，当具足一切殊胜的空色大印显现于督提脉时，以无所缘的方式安住，并且由罗让的风力阻止而产生的，中脉的风和空色混合的等持，就是命勤的支分。第二，是从如是所说的上下之脉引申出来的道理，也就是从“月日罗睺粪尿与”开始，到“为了五轮降临故”之间，有四十一颂。其中有实际行为和引申意义，即死亡之风运行的方式两种。第一种有简略指示和详细解说。第一是：“月日罗睺粪尿与，精液降临的道路中，水火虚空土风与，智慧界于诸族中。”也就是，从脐以上，左边是月亮脉，右边是太阳脉，中间是罗睺脉，这三条脉。脐下，从密轮以下，从中间向后是大便脉，左前方是小便脉，右前方或前方中间是精液降临之路的脉，在这些脉中，六界的风和明点降临的方式是，月亮脉是水界，太阳脉是火界，罗睺脉是空性，也就是虚空界，大便脉是土界，小便脉是风界，精液脉是智慧的