Chinese
其诀窍将在下文阐述。第二十三观修法。提取精华：从智慧眼修法中产生的两种口诀中，第一个是：于督蒂脉中持光明，知无念心之本性，见金刚身之本性，精通密咒之法。如是说，反复习惯于瓶气和空形，空形便在身体内显现。习惯于此，便能使空形随心所欲地在身体内显现。从那时起，脐轮化身轮的中央，在何处有中脉的正前方，仅仅在那里，若空形显现，心一缘专注，暖热腾腾等乐暖之觉受立即生起，便是击中要害。若不生乐暖，空形不清晰，便是要害偏离，因此务必确定中脉的位置后修习。在那之中，若空形显现，便如先前一样修习。之后，以觉受的方式，便会显现中脉和脉轮等各种景象。同样，也与心间等其他脉轮位置结合而修习。由此，大体上大多数粗略脉轮的形象会以觉受的方式显现，之后长期修习，便会现量见到脉、气、明点的状况。第二十四观修法。又如是说：于命勤之门持光明，知流动风之本性，将能见五风之颜色，寂增等事皆自在。如是说，从鼻孔向上十六指之虚空中，心专注在空形显现之上。若对此稳固，便逐渐使其越来越近，越来越近，最终直至心专注在空形显现在鼻孔之中。这是于虚空之风的道路上修习，同样也与其他要素之风结合而修习。最终完全熟练后，心便专注在鼻孔之间的空形显现之上。即使空形伴随着气息而摇曳，也不要追随它，而是要专注于最初安住的心。修习此法，空形便会在鼻孔处恒常安住。从对此一心专注的习惯中，逐渐地，便会对诸风的颜色、形状、大小和流动的数量等形态产生定解。
English
Its key instructions will be explained below. Twenty-third contemplation. Extracting the essence: From the two oral instructions arising from the Wisdom Eye practice, the first is: Hold the clear light within the Dhuti nadi, Know the very nature of the non-conceptual mind, See the very nature of the Vajra body, Become skilled in the Dharma of secret mantras. Thus it is said, By repeatedly familiarizing oneself with vase breathing and emptiness form, the emptiness form will appear within the body. By familiarizing oneself with this, one can make the emptiness form appear within the body as one wishes. From that time on, in the center of the navel emanation wheel, directly in front of where the central channel is, just there, if the emptiness form appears, and one focuses the mind one-pointedly, if experiences of bliss and warmth such as heat and throbbing immediately arise, then the key point has been hit. If bliss and warmth do not arise, and the emptiness form becomes unclear, then the key point has been missed, therefore it is essential to ascertain the position of the central channel and then practice. Within that, if the emptiness form appears, then practice as before. After that, in the manner of experience, various appearances such as the central channel and chakras will appear. Similarly, also combine and practice with other chakra locations such as the heart. By this, the images of most of the coarse chakras will appear in the manner of experience, and after practicing for a long time, the state of the channels, winds, and bindus will be directly seen. Twenty-fourth contemplation. Again, it is said: Hold the clear light at the door of life force, Know the very nature of the moving wind, One will be able to see the colors of the five winds, Subjugate pacifying, increasing, and so on. Thus it is said, From the nostrils, sixteen fingers above in the sky, focus the mind on the appearance of the emptiness form. If this is stable, then gradually bring it closer and closer, until finally focusing the mind on the appearance of the emptiness form within the nostrils. This is practicing on the path of the wind of space, and similarly, also combine and practice with the winds of other elements. Finally, when completely skilled, focus the mind on the appearance of the emptiness form between the nostrils. Even if the emptiness form flickers along with the breath, do not follow it, but focus on the mind that was initially placed. By practicing this, the emptiness form will always abide at the nostrils. From the habit of focusing one-pointedly on this, gradually, one will gain certainty about the colors, shapes, sizes, and the number of movements of the winds.
Chinese
在那之后，如果与宝瓶气一起修习，六个月等时间就能获得稳固。之后，只需随着气息的流动而转变意愿，就能毫不费力地成就息增等八大事业。这只是举例说明，此外，拙火、事业手印和强力行法等许多方法，都可作为命勤的补充。第二十五个观修引导。此时，通过命勤本身来遣除障碍，并且由于班禅的五金刚句的延续而被阻碍，如果下门被强力阻塞，也必须知道依靠上方的行法来解脱。此外，如果修习命勤后，感觉头盖骨要裂开，或者头和心口疼痛，或者肚脐刺痛，或者感觉像针扎在头顶的皮肤上，或者感觉像木头塞进腹中一样，光芒之轮在体内剧烈旋转，即使需要通过行法将其导入中脉，但如果无法做到，暂时放松修习命勤的努力，进行身体按摩，食用好的食物，多做降的转轮、哈吹和呼气，就能消除。一般来说，在遣除障碍时，对于小的障碍，消除的方法也应是平和的；对于中等的障碍，用中等的方法；对于大的障碍，则需要强力的方法。反之，小的会变成大的，大的则变得难以治疗。如果日复一日地增长智慧的体验，那么通过自然而然地保持这种状态，就能消除大部分的障碍。否则，也必须精通遣除障碍的诀窍，并努力进行身体锻炼。正如这些的文字分别存在一样，必须结合有经验者的指导来了解。第二，将修习的要点铭记于心，包括：命勤的名称含义、修习的时间、修习方法的支分、修习的征兆和程度、净化对象和净化方法的区分、修习后获得的果报，共六个方面。第一方面是：在印度语中，“ᱯྲཱཎ་（藏文，梵文天城体，prāṇa，命）”的意思是命，“ཨཱ་ཡ་མ་（藏文，梵文天城体，āyāma，控制）”的意思是阻止、努力或延长。因此，将它们组合起来，“པྲཱཎཱ་ཡ་མ་（藏文，梵文天城体，prāṇāyāma，命勤）”就是命勤或阻止命的意思。其中，命是气息的名称，阻止或努力就是
English
After that, if you meditate together with Kumbhaka, you will gain stability in six months or so. After that, just by changing your intention according to the flow of the breath, you will effortlessly accomplish the eight great activities such as pacifying and increasing. This is just an example. In addition, many methods such as Tummo, Karma Mudra, and forceful practices can be used as supplements to Prana control. The twenty-fifth contemplation guide. At this time, obstacles are removed through Prana control itself, and because of the continuation of the five vajra words of Panchen, if the lower gate is forcibly blocked, it is also necessary to know how to liberate it by relying on the practice above. In addition, if after practicing Prana control, you feel that the skull is about to crack, or your head and chest hurt, or your navel is stinging, or you feel like a needle is stuck in the skin of the crown of your head, or if the wheel of light is spinning violently inside your body like a piece of wood is inserted into your abdomen, even if you need to introduce it into the central channel through practice, but if you cannot do it, temporarily relax the effort of practicing Prana control, get a body massage, eat good food, and do a lot of lowering trulkhor, ha breathing, and exhalation, then it will be eliminated. In general, when removing obstacles, for small obstacles, the method of elimination should also be peaceful; for medium obstacles, use medium methods; for large obstacles, strong methods are important. Conversely, small ones will become large, and large ones will become difficult to treat. If the experience of wisdom increases day by day, then by naturally maintaining this state, most obstacles will be eliminated. Otherwise, you must also be proficient in the key points of removing obstacles and strive to exercise your body. Just as the texts of these exist separately, you must understand them in conjunction with the guidance of an experienced person. Second, to impress the essentials of meditation on the mind, including: the meaning of the name of Prana control, the time of meditation, the branches of the method of meditation, the signs and extent of meditation, the distinction between the object of purification and the method of purification, and the fruit obtained after meditation, a total of six aspects. The first aspect is: In the Indian language, "प्राण (藏文，梵文天城体，prāṇa，Prana)" means life, and "आयाम (藏文，梵文天城体，āyāma，Ayama)" means to stop, strive, or lengthen. Therefore, combining them, "प्राणायाम (藏文，梵文天城体，prāṇāyāma，Pranayama)" is Prana control or stopping life. Among them, life is the name of breath, and stopping or striving is
Chinese
是进入的意思。 第二，关于命勤支分，真实的命勤是生起禅定第五支分后修习，随顺的是初学者也可以修习，特别是首先对任何一种善的作意稍有体验后修习就非常好。第三，关于修习方法的支分，有五点，第一，命勤所针对的对境是：总的来说，金刚身的脉、气、明点全部都是，其中主要的是脐以上有左右中三脉，脐以下有排泄、小便、精液三脉，共六脉，以及命气和下泄气二者。如果愿意，此时详细讲述脉、气、明点的情况是很好的。 第二点，修习命勤的必要是，经中说：<为了成就无变大乐，从系缚气心于中脉而产生的空色大手印之身>因此，为了身体的意义之因，在每天的各个时段都要修习脉的结合。又如时轮足的口诀中也说：为了生起不变的安乐，应当修习命勤支分。如是，不变安乐的因缘聚合的一方是空色大手印，从作意时也已经成办了。另一方是获得完全胜过气的力量，并且系缚于阿瓦都底，使金刚身完全清净而获得不死，以及能自在明点，这就是命勤的必要。 第三点，修习命勤的时间是多久呢？直到瑜伽修习时，所有气都仅仅从中脉流出为止。由此就能获得对粗分菩提心的执持和止息的自在。有说利根者六个月就能成就，经中说：六个月<对于具足利根、律仪和精进的人来说，比世间男女交合的触乐还要低劣，也就是与此分离的粗分菩提心执持和止息获得自在，由此安乐全部增长，无与伦比，这本身就是乐空双运的道>具足律仪精进的人，触乐低劣的安乐平等成为道之心。如是说。第四点
English
It means to enter. Second, regarding the limb of life force exertion, the actual life force exertion is to cultivate after the fifth limb of meditation has arisen in the mindstream, and the corresponding one is that even beginners can cultivate it. In particular, it is very good to cultivate after first gaining some experience in any kind of virtuous attention. Third, regarding the limb of the method of cultivation, there are five points. First, the object of what life force exertion is directed towards is: generally speaking, all the channels, winds, and bindus of the Vajra body are the objects. The main ones are the three channels of the left, right, and central channel above the navel. Below the navel, there are the three channels of excretion, urine, and semen, making six channels in total, as well as the life wind and the downward-clearing wind. If desired, it would be good to explain the situation of the channels, winds, and bindus in detail at this time. The second point, the necessity of cultivating life force exertion is, as stated in the tantra: <In order to accomplish the unchanging great bliss, the body of the empty form Mahamudra arising from binding the wind and mind in the central channel> Therefore, as the cause of the meaning of the body, one should cultivate the union of the channels at every moment of each day. Also, as stated in the oral instructions of Kalachakrapada: In order to generate unchanging bliss, one should cultivate the limb of life force exertion. Thus, one aspect of the collection of causes for unchanging bliss is the empty form Mahamudra, which has already been accomplished from the time of attention. The other aspect is gaining complete victory over the winds and being bound in the Avadhuti, causing the Vajra body to become completely purified and attain immortality, and being able to control the bindus. This is the necessity of life force exertion. The third point, how long should one cultivate life force exertion? Until all the winds flow only from the central channel during the time of yoga practice. By this, one will gain control over grasping and stopping the coarse Bodhicitta. It is said that those with sharp faculties can accomplish this in six months. As stated in the tantra: In six months, <For those with sharp faculties, discipline, and diligence, the pleasure of touch from worldly sexual union is inferior, that is, being separated from such, one gains control over grasping and stopping the coarse Bodhicitta, thereby all happiness increases, being incomparable, that itself is the path of bliss and emptiness united> For those with discipline and diligence, the equal pleasure of inferior touch becomes the mind of the path. Thus it is said. The fourth point