Chinese
就像水中的太阳一样，没有遮蔽，色彩缤纷。 圆满一切相，自心与境分离，而非他心。 如是说。直至“能见明点”为止，是十种征相，通过收摄手指而成就。其中心等，是具足三种决定的报身，是禅定圆满的征相。“众多”表示在共同的手印观想中，显现各种影像。黑线也是命勤二者的征相。由于在命勤达到极致时出现，所以主要也作为命勤的征相。当执持达到极致时，就会出现所谓的“一切智之身”，而“圆满一切相”等是忆念和禅定的征相，佛陀的身相也因此圆满显现。这段揭示征相差别的续部之语，揭示了六支的差别之理。这是从成就者寂静藏的口诀，以及印度西部班智达圣者胜生金刚的教言中认真听闻的。一切智三世诸佛的意趣也安住于此。从理证上也能成立，因为黑线本身在手印观想的次第中是无法看见的，它必须显现在智慧的根本中脉上，因此比手印观想的次第更无法看见此脉。如果不与各个次第相结合，那么两次提到佛身就成了重复。并且在手印观想时，无法见到圆满一切相的自性。所谓“与境分离”，是指所取并非外在之物，也不是由分别念的势力所产生，也不是由根识所迷惑的显现。也就是说，前一句“与境分离”已经说明了直至十种征相和禅定的报身为止的空色，但当成就一切智之身，即忆念一切圆满殊胜之身时，它会真实地进行瑜伽士的身体活动，并且也是身体的主体。空色的明妃和欲妙也能真实地进行它和它的伟大事业，因此考虑到可能会产生“它们是跟随有形之物而成就的”这样的疑惑，为了消除这种疑惑
English
Like the sun in water, unclouded, with various colors. Perfect in every aspect, one's own mind is separate from the object, and not another's mind. Thus it is said. Up to "one will see bindus," these are the ten signs, accomplished through the gathering of fingers. In its center, etc., is the Sambhogakaya possessing the three certainties, which is the sign of perfected meditation. "Many" indicates that in the common hand-seal contemplation, various images appear. The black line is also the sign of both life and retention. Since it appears when life-force reaches its ultimate limit, it is also primarily made into a sign of life-force. When holding reaches its ultimate limit, the so-called "Omniscient Body" appears, and "perfect in every aspect," etc., are signs of both recollection and samadhi, and the Buddha's form also appears completely in every aspect. This tantric statement revealing the distinctions of signs, this way of revealing the distinctions of all six branches, is the oral instruction of the Siddha Shiwai Sangpo (Śāntigarbha), and was diligently heard from the words of the holy and supreme Indian Western Pandit, Gange Vajra. The intention of the Omniscient Buddhas of the three times also abides in this alone. It is also established by reasoning, because the black line itself is not seen in the sequence of hand-seal contemplation. It must appear in the wisdom root central channel, therefore, the channel is more invisible than the sequence of hand-seal contemplation. If it is not combined with each sequence, then mentioning the Buddha's body twice would become redundant. And during hand-seal contemplation, one cannot see the nature of being perfect in every aspect. The so-called "separate from object" means that what is grasped is not an external thing, nor is it produced by the power of conceptual thought, nor is it an appearance corrupted by sense consciousness. That is to say, the previous phrase "separate from object" has already explained the emptiness-form up to the ten signs and the Sambhogakaya of meditation, but when the Omniscient Body, that is, the body of recollection, complete in every excellence, is accomplished, it will actually perform the activities of the yogi's physical body, and it is also the main body. The consorts and desirable qualities of emptiness-form can also actually perform its and its great activities, so considering that the doubt may arise that "they are accomplished following the formed thing," in order to eliminate this doubt
Chinese
再说，怎么能看成有形之物呢？也不是识的显现，而是心性法身的显现啊！为了说明这个道理，才说了后面一句“与境无别”的话。否则，如果说“与境无别”，重复说了两次，就成了赘述。明点中央的佛是禅定的佛，对于线条中央的佛，用无处可用的伪装做什么呢？又有些人认为佛的形和具有一切相的形，仅仅从收摄中就能圆满。他们也这样说：这些必须在收摄中圆满，因为不是他人的心。在对“不是他人的心”的注释中，说因为没有知他人心的现量，所以能见到。又说如果获得禅定，就会产生现量，这是思辨者的光芒。因为密宗的税收很高，所以也没有上师口耳相传的诀窍。也没有见到重要之处的智慧，只是把僧袍放在心里，低着头看书，把文字的错误理解，说成是别人不理解的理解方式的专长。它的意思是，如果那些空形是自己的心，就要做成是或不是一样，而不是在没有获得知他人心的现量之前，因为见到无边无际的空形，就说是自己的心。这也是没有区分识和智慧，而是按照瑜伽士的显现来说的。如果一定要分析，自己和他人的心都不是识。如果从法性的心来说，那么自己和他人都是，即使法性与法相结合，也是自己的自性，而不是认为是他人。法性的心和心性，以及阿赖耶识和如来藏的自性，和圣洁的自性，都是一个意思，只是名称不同而已。/ /关于命勤。所谓从班禅释迦师利传承下来，班禅是法王萨迦班智达请的。萨迦班智达也因为对父法的执着，只向别人炫耀和赞美道果，但他自己的修行的核心是六合。在宗鲁姆寺的图书馆下面，萨迦班智达的禅房也是一间暗室。瓶
English
Furthermore, how can it be seen as something with form? It is also not a manifestation of consciousness, but rather a manifestation of the mind itself as the Dharmakaya! To explain this meaning, the latter phrase "undifferentiated from the object" was spoken. Otherwise, if it is said "undifferentiated from the object," saying it twice would be redundant. The Buddha in the center of the bindu is the Buddha of meditation; what is the point of using a disguise that has no place to be applied to the Buddha in the center of the line? Also, some people think that the form of the Buddha and the form that possesses all aspects can be perfected only from the collection alone. They also say this: These must be perfected in the collection, because it is not the mind of others. In the commentary on "not the mind of others," it is said that because there is no direct perception of knowing the minds of others, it is seen. It is also said that if meditation is attained, direct perception will arise, which is the light of the debaters. Because the tax of the secret mantra is high, there is also no oral tradition of the guru's instructions. Without the wisdom to see the important points, only putting the monastic robe in the heart, bowing the head and looking at the books, the wrong understanding of the writing is said to be the specialty of the way of understanding that others do not understand. Its meaning is that if those empty forms are one's own mind, then one must make them the same whether they are or are not, rather than saying that they are one's own mind because one sees infinite empty forms before obtaining the direct perception of knowing the minds of others. This is also said in accordance with the appearance of the yogi without distinguishing between consciousness and wisdom. If one must analyze, the consciousness of both oneself and others is not consciousness. If one considers the mind of the Dharma nature, then it is both oneself and others, but even if the Dharma nature is combined with Dharma, it is one's own nature and is not considered to be others. The mind of Dharma nature and the mind itself, as well as the alaya consciousness and the self of Suchness, and the sacred self, are all the same meaning, just different names. / / About life force exertion. Regarding the saying that it is transmitted from Panchen Shakya Shri, Panchen was asked by Dharma Lord Sakya Pandita. Sakya Pandita also, because of his attachment to the Father Dharma, only showed off and praised the Lamdre to others, but his own core practice was the Six Unions. Below the Zongrum Library, Sakya Pandita's meditation room is also a dark room. Vase
Chinese
依靠“ཅན་”字，束缚“ཏེ་ཏེ་”，以及成就甘露舌交等，六种结合之风方面也产生功德。像那样，后来的修行者是否能胜任，我就不知道了。饶益派的六种结合，诀窍少而精，但没有出现好的修行僧团。在解释为何要修习命勤时，经中说：首先，一切胜者的身体，作为成就之因，应被咒士们如实守护。若无身体，则无成就，在此生中，不可能获得殊胜成就。因此，为了身体的意义，在每日的集合中，应修习脉的结合。身体若成就，则其他的成就，在三有之地，咒语融入其中，将变得极其殊胜。如是说。从空性中，烟等上师道的决定之力的影像，应在静处修习。之后，在脉的轮中，命气和下泄气也应使其稳固。从外部，必须像行星一样阻挡月亮，瑜伽士应如此修持菩提心。之后，任何稍微 желающий 的人，都能在此生中获得。如是说。闭上嘴，从两个鼻孔中，将所有外面的气息，用命气的力量弯曲，与无垢的闪电相似的下泄气结合。从时间的习惯性结合中，月亮太阳在火的中央，味道将变得平等。夺走身体的食物等饥渴，并赐予不死。如是说。阻挡月亮太阳，在相等和不相等运行中，进入中脉火中。命气和下泄气二者，第一天过去后，能欺骗非时之死。用手和脚的大拇指关节和指甲末端，命气完全充满。在六个轮上，瑜伽士应修持佛、天女、无畏、手持莲花。如是说。任何能量，在观看的中央位置，到达其他位置的十二个末端和十六个末端。那与肚脐的阻挡一起，像无垢的闪电一样，棍棒形状竖立起来，也是轮
English
Relying on the syllable "ཅན་", binding "ཏེ་ཏེ་", and accomplishing nectar tongue union, etc., virtues also arise in the wind aspect of the six unions. Whether later practitioners can handle it, I don't know. The six unions of the Ra tradition have few and sharp instructions, but no good practice community has emerged. In the context of explaining why one should meditate on life force exertion, the tantra says: First, the body of all victors should be truly protected by mantra practitioners as the cause of accomplishment. If there is no body, there is no accomplishment, and in this life, it is impossible to attain supreme accomplishment. Therefore, for the sake of the body's meaning, in each daily gathering, one should meditate on the union of the channels. If the body is accomplished, then other accomplishments, in the three realms, mantras entering into it, will become extremely excellent. Thus it says. From emptiness, smoke, etc., the image of the guru's definitive power should be meditated on in seclusion. Then, in the wheels of the channels, the life force and downward-clearing wind should also be made stable. From the outside, one must definitely block the moon like a planet, and the yogi should cultivate bodhichitta in this way. Then, anyone who desires even a little will attain it in this life in a few days. Thus it says. Closing the mouth, from both nostrils, all the external breaths, bending them with the force of the life force, combining them with the downward-clearing wind, which is like immaculate lightning. From the habitual union of time, the taste of the moon and sun in the center of the fire will become equal. It takes away hunger and thirst from the body, food, etc., and also bestows immortality. Thus it says. Blocking the moon and sun, in equal and unequal movement, entering into the central channel fire. The two, life force and downward-clearing wind, after the first day has passed, deceive untimely death. With hands and the joints of the big toes and the ends of the nails, the life force completely fills. On the six wheels, the yogi should meditate on Buddha, goddess, fearless, lotus in hand. Thus it says. Whatever energy, in the central position of viewing, goes to the twelve ends and sixteen ends of other positions. That, together with the blocking of the navel, like immaculate lightning, the shape of a stick standing up, is also the wheel.
Chinese
从年轮到轮间，必定衰减，以嬉戏的行进方式趋向中脉。只要头顶梵穴处，以强力紧贴外面的皮肤，如同针刺一般。在那时，向下排除，以至上的强力，催促向上之路。当双风停止时，便从头顶梵穴前往至上之城市。心中金刚完全觉醒，连同处所，完全变为于空中飞行。如是说。应极力进行命勤，心脏亦如是，头部亦如是，直至被火焚烧。由此向上，便能在美好的莲花上获得胜利，不被束缚或凭借力量。头顶梵穴穿透，舍弃诸蕴和界，便会走向死亡。与手印相伴，极度衰弱的士夫们，在此生中不会给予安乐之果。如果通过各自的收摄等，咒师们未能成就所欲。应通过习惯那达，以强力在莲花处，将明点禁锢于金刚宝中而修持。如是所说。这些话中，包含了命勤和执持修习的所有要点。对于所缘，引导文的文句和意义已在别处阐述完毕。此处的清净对治六蕴界是：行蕴、风界、鼻根、触觉处、语根、排泄物。究竟果位之时，六尊空行母是：义成佛母、誓言度母、虚空藏触金刚母、除障母、极精进母。同样，对于执持，也有六种需要清净对治的是：受蕴、火界、眼根、味觉处、手根、行为走动。果位六尊火空行母是：宝生佛母、白衣母、地藏母、味金刚母、智慧究竟母、昏昧母。在随念引导之时，于风的清净对治中，有 ཛཿ（藏文，梵文天城体，jaḥ，生）ཧཱུཾ་（藏文，梵文天城体，hūṃ，吽）བཾ་（藏文，梵文天城体，vaṃ，വം，种子字）ཧོཿ（藏文，梵文天城体，hoḥ，吼）ཧི་等，以及ལཱྀ་ཨཱུ་རཱྀ་ཨཱྀ་ཨཿ的结合。上师们的引导文中，有将ལ་ཝ་ར་ཡ་ཧ་ལ་等各自的元音结合的各种念诵方式。出自《智慧品》。