English
Since the Doha of the Supreme One has liberated the lineage, relying on the Doha, these Shavaripa's instructions were taught to Vibhuti Chandra. For this close transmission, these four contemplations have been accomplished from the beginning, not artificially compiled. Moreover, this speaks the truth related to the source, not a beautified embellishment that we made in the hope of smooth accomplishment, because there is no need to speak. The reason is that if the incarnation with lineage himself compiles it, even if it is artificially compiled, it can be competent, because there is no need to look for a more excellent source than this. Therefore, these five contemplation sequences will fully possess the characteristics of their respective absorption, and after completely explaining these, it is reasonable to enter the dark guidance of the actual night yoga. However, those four or five contemplations, although it is easy to explain in one session, are difficult for inferior disciples to understand, and it is inconvenient to practice contemplation for a few days, so the initial actual dharma session is explained by oneself. Entering the dark guidance that night, the actual practice is easy, so only give the non-conceptual yoga, and diligently practice for seven days. After that, immediately practice the daytime yoga as well, and only bind the non-conceptual yoga as the place for the daytime yoga, and let it be practiced. After the daytime guidance has passed properly and truthfully, the subsequent contemplations such as focused yoga can be practiced together day and night. Regarding the daytime yoga, however, the difference is that in the "place" chapter, the object of contemplation shows the difference between darkness and the clear blue sky with appearances, so the binding of the way of looking with the eyes also shows a difference. No matter how you look in a dark room, you can only see the pitch-black sky. In the aspect with appearances, if you half-close your eyes, you cannot see the clear blue sky, so you need to open your eyes. Initially, in the dark guidance, uncertain things such as water, trees, mountains, rocks, animals, people, etc. will appear, but in the daytime sky, light and bindus etc. will often appear, and other various uncertain things will mostly not appear. If you are very familiar, they will also appear without difference. Night yoga
Chinese
对于精进者，种种征相大多在七日之内显现。而对于白天的瑜伽，这样显现大多需要三四个月。夜晚的瑜伽则有稳定与不稳定的两种情况。白天的瑜伽一旦显现，自然会变得稳定。在拙火瑜伽的修法中，喇嘛匝弥洛扎瓦曾说：身体如同城市，脉络如同街道，气如同马，心如同骑马的人。如果通过禁行能够关闭脉的门户，就如同关闭了街道的门户，如同人骑马一样，气心就不会外散。如果不能禁行，则与此相反。语教是，斯布扎邬金巴的口诀，金刚三之修法中说：于虚空界，诸星辰皆稳固系缚；于大海中，三脉支分皆积聚。在收摄次第中，也有关于上中下三处宝瓶气的开示。不要裸露腹部和关节。其他一切都按照拙火瑜伽的仪轨进行，这被认为是收摄次第的根本要点。如果按照自宗的观点，将其作为根本要点，则与续部不符。以前被认为是殊胜的修法，后来变得效果不佳。在三瑜伽心髓和时轮耳传中，按照后来拙火瑜伽的说法进行修持。续部中说，强制的修法是拙火瑜伽。这也被认为是脉的强制法，因此与续部相符。如果先前习惯了平缓的观修，然后在某些时候进行猛烈的修法，那么对于相似的法门会感到熟悉，但对于真实的修法却不熟悉，因此效果会大大增加。然而，如果习惯了相似的道路，就会出现基础不稳固的过失，并且会沉迷于猛烈的修法。例如，对于经常服用樟脑的人来说，如果因发热而生病，即使服用樟脑的药物也不会有效。因此，这仅仅是拙火瑜伽。通过眯眼来控制眼睛的气，通过皱鼻子来控制鼻子的气，通过张口卷舌来控制舌头的气，通过捏住鼻子和嘴唇，使耳朵竖起来来控制耳朵的气，以及收缩四个鱼印等方式，来压迫身体感官的气。这些气与命气和下行气二者同为一体。通过腹部膨胀和收缩的修法，能够束缚命气和下行气。
English
For diligent practitioners, various signs and appearances mostly arise within seven days. However, for daytime yoga, it usually takes about three to four months for such signs to appear. Nighttime yoga has both stable and unstable aspects. Once daytime yoga arises, it naturally becomes stable. In the practice of Tummo (inner heat yoga), Lama Tsami Lotsawa said: The body is like a city, the channels are like streets, the wind (prana) is like a horse, and the mind is like the rider. If you can block the gates of the channels through conduct, it is like blocking the gates of the streets. Like a person riding a horse, the wind and mind will not scatter outwards. If you cannot block it, it is the opposite. The oral instruction is: In the mantra of Subza Orgyenpa, the practice of the Three Vajras, it says: 'In the realm of space, all the planets are firmly bound; in the middle of the ocean, the three channels and branches are gathered.' In the stage of absorption, there are also teachings on vase breathing in the upper, lower, and middle parts of the body. Do not expose the abdomen and joints. All other aspects should be done according to the Tummo ritual. This is considered the fundamental point of the absorption stage. If, according to our own tradition, we consider this the fundamental point, it does not accord with the tantras. Practices that were previously considered excellent later became less effective. In the Three Yogas Heart Essence and the Kalachakra Whispered Transmission, practice according to the later Tummo teachings. The tantras say that forceful practices are Tummo. This is also considered a type of forceful channel practice, so it accords with the tantras. If you are accustomed to gentle meditation and then occasionally engage in intense practices, you will become familiar with similar methods, but not with the actual practice, so the effectiveness will greatly increase. However, if you are accustomed to similar paths, there will be the fault of an unstable foundation, and you will become addicted to intense practices. For example, for someone who regularly uses camphor, if they become ill with a fever, even if they take camphor medicine, it will not be effective. Therefore, this is only Tummo. By squinting the eyes, you control the wind of the eyes; by wrinkling the nose, you control the wind of the nose; by opening the mouth and curling the tongue, you control the wind of the tongue; by pinching the nose and lips, you make the ears stand up and control the wind of the ears; and by contracting the four fish mudras, you oppress the winds of the body's senses. These winds are of one taste with the life force and downward-moving wind. Through the practice of expanding and contracting the abdomen, you can bind the life force and downward-moving wind.
Chinese
这些也束缚着。为了将禅修的意义铭记于心，在个别思维的专注之际，经续中说，个别思维的等持是现量。既然承认时轮的经续是现量，如果认为空色是错觉，就会陷入自相矛盾的牢笼。见到错觉的意识怎么可能不迷惑呢？此外，即使暂时按照世俗谛来说，如果认为不净业相不迷惑，道路不错误的禅修之相是错觉，那么错觉与非错觉的区分就颠倒了。而且，空色是风心融入中脉的显现，如果我们一致承认是这样，如果空色是错觉，那么中脉就不是产生智慧的根源，而是变成产生错觉的脉，因为专注其上的显现是错觉的缘故。还有，如果认为空色是颠倒的世俗，那么中脉智慧的脉会产生颠倒的显现，而单纯轮回的脉会产生正确的世俗，这样一来，这些是怎么回事，希望心智清明的人们能够领悟。自己的宗派是，空性的色、声、香、味、触的显现是现量显现的缘故，是根识的现量。心识分别的坐骑风息止息的智慧的缘故，是意识的现量。空色是胜义法性的自性的缘故，是法性见到的意识瑜伽现量。空色和见到它的觉性本体相同的缘故，它见到它就是自证现量。所以，一般来说，虽然四种现量都是，但在个别思维的这个场合，主要说的是根识现量的特征。这样一来，见到空色是正确的量，对此，一切圣者成就者都意见一致。对此，暂时勇士萨拉哈说：愚昧虚空的量，如果知晓能断愚昧众。首先清净虚空上，观看观看见解断。这样说了内外虚空的瑜伽两种。其中，见解断是内部的虚空。它断除分别愚昧的众，会变成产生智慧，就像擦拭镜子一样，影像就会显现。龙
English
These also bind. In order to impress the meaning of meditation on the mind, at the time of individual thought concentration, it is said in the tantras that individual thought concentration is direct perception. Since the Kalachakra tantras are accepted as direct perception, if one considers empty form to be an illusion, one will fall into the prison of self-contradiction. How can the consciousness that sees illusion not be deluded? Furthermore, even if we temporarily consider it according to the conventional truth, if we consider the signs of meditation that are not deluded by impure karma and that the path is not mistaken to be illusions, then the distinction between illusion and non-illusion is reversed. Moreover, empty form is the appearance of wind and mind dissolving into the central channel, and if we agree that this is the case, if empty form is an illusion, then the central channel is not the source of wisdom, but becomes the channel that produces illusion, because the appearance focused on it is an illusion. Also, if one considers empty form to be a distorted conventional truth, then the central channel of wisdom will produce distorted appearances, and the mere channel of samsara will produce correct conventional truth. How are these things? May those whose minds are clear understand. One's own system is that the appearance of empty form, sound, smell, taste, and touch is manifest as direct perception, because it is the direct perception of the senses. Because the wisdom of the mind's conceptual mount, the wind, is stopped, it is the direct perception of the mind. Because empty form is the self-nature of ultimate reality, it is the yoga direct perception of the consciousness that sees reality. Because empty form and the awareness that sees it are of the same essence, it sees it as self-awareness direct perception. So, in general, although all four direct perceptions are present, in this case of individual thought, the characteristic of sense direct perception is mainly spoken of. In this way, seeing empty form is a correct measure, and all noble and accomplished beings agree on this. In this regard, the warrior Sarahas said: The measure of ignorance is the sky, if you know it, you can cut off the assembly of ignorance. First, in the pure sky, looking and looking, seeing ceases. Thus, he spoke of the two yogas of outer and inner sky. In this, the cessation of seeing is the inner sky. It cuts off the assembly of conceptual ignorance, and will become the generation of wisdom, just as when a mirror is wiped, an image will appear. Nāga
Chinese
修持者也说： “那些心识没有所依，超越有和无，以甚深无缘者，修持相的意义。” 这说的是，心识没有所依，是指觉性安住在虚空界中，无思无念。超越有无，是指没有对它的分别念。如云：“见到无生，犹如童女之子。” 这样的话，相的意义就是空色，以无缘的心修持那个空色。因为出现“相的意义”，也能理解为仅仅是错觉，实际上是存在的。又如云：“前所未有春生虚空花果，手不能触及萨ra哈，不眨眼地看，不思，风停止，这是上师所说。” 这是依靠三个不动摇，风停止，心安住，产生快乐，这是前所未有的春天。那时，从虚空，也就是心空性的状态中，显现出如花和果实般的众多空色。其原因是眼睛不眨地看，以及心无思的瑜伽使风停止。这里说眼睛、心和风是鼻尖三者合一的窍诀，也非常好地说明了本论的意义。又说：“虚空中，意、风和眼，若能同时确定结合，珍宝胜者的功德必定生起，这些都是如来所说。不离种种分别念，不思，若向虚空看，是否十方世界都是如此？瑜伽自在一切由此获得。” 这也显示了鼻尖三者合一，只有这个瑜伽才能产生一切佛的功德。因此，一切如来都宣说了这六支瑜伽的道。这里，如果改为“一切如来都说了这些”，就更容易理解了。佛的功德如何产生呢？不以各种分别念的思辨来思考，修持空色，最终会…
English
Practitioners also say: "Those whose minds are free from support, Transcending existence and non-existence, With profound non-objectification, Meditate on the meaning of signs." This means that the mind being free from support is the meaning of awareness resting without thought in the realm of space. Transcending existence and non-existence means not having any conceptualization of it. As it is said: "Seeing the unborn is like the son of a virgin." In this way, the meaning of signs is empty form, and with a non-objectifying mind, one meditates on that empty form. Because the phrase "meaning of signs" appears, it can also be understood as merely an illusion, but actually existing. Again, as it is said: "Unprecedented spring arising, sky flower fruit, Cannot be touched by hand, Saraha, Not blinking the eyes, not thinking, And the wind ceasing, said the noble guru." This is based on the three unmoving states. The arising of bliss from the wind ceasing and the mind abiding is an unprecedented spring. At that time, from the sky, that is, the state of emptiness of mind, various empty forms like flowers and fruits arise. The cause of this is the binding action of looking without blinking the eyes, and the cessation of wind from the yoga of the mind being without thought. Here, the explanation that the eyes, mind, and wind are the secret instruction of uniting the three points of the nose is also very good in explaining the meaning of this treatise. It is also said: "In space, mind, wind, and eye, If they are definitely combined at the same time, The qualities of the precious victorious ones will surely arise, All these were spoken by the Thus-Gone Ones. Without various conceptual thoughts, and without thinking, If one looks at the sky, Does one think that all the ten directions of the world are like that? All the power of yoga is obtained from this." This also shows the uniting of the three points of the nose, and only from this yoga do all the qualities of the Buddha arise. Therefore, all the Thus-Gone Ones have spoken of these paths of the six-limbed yoga. Here, it would be easier to understand if it were changed to "All the Thus-Gone Ones have spoken of these." How do the qualities of the Buddha arise? Without thinking through the speculation of various conceptual thoughts, meditating on empty form will eventually...