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也会变成那样。此外，对于初学者来说，除了睡觉的时间之外，努力修行非常重要，身体姿势要端正，在禅定的各种体验稳定之后，在中午和下午的间隙，仅仅通过简短的瑜伽来保持，就不会有障碍，而且效果会很好，他们这样说。第三，各个收摄的自性是具备不分别、不动摇这三者的，具有将风收摄于中脉的能力。日间瑜伽和夜间瑜伽是：外器世界有成住二相，内情众生有生灭二相，年有运行<南行和北行>二相，月有分<白分和黑分>二相，日有日夜二相，界<白红>转移有左右二相，时运和风的转移也有<右>平等和不<左>平等二相等等，通过方便智慧的区分，日间瑜伽和夜间瑜伽是必须的。就像《后部续》中所说的那样：<夜晚，在黑暗的夜空中，清楚地看到烟等四种夜间征兆的夜晚，必须修习瑜伽。>夜晚烟等瑜伽，再次白天在天空中<清楚地看到火焰等六种日间征兆的白天的瑜伽要修习>火焰等也是。正如《般若波罗蜜多经》中所说的那样：乔尸迦，凡是对般若波罗蜜多作瑜伽者，他对虚空也应作瑜伽。乔尸迦，凡是对般若波罗蜜多作瑜伽者，他对无所遮盖也应学习瑜伽。因此，对于通达实相的方法，需要具备日间瑜伽和夜间瑜伽两者，这是显宗和密宗共同的观点。然而，通过身体的要害等其他特殊方便，密宗显得尤为殊胜。特别地，这里的要点是：通过夜间瑜伽，将右脉的五个脉轮，以及通过日间瑜伽，将左脉的五个脉轮都收摄于中脉，从而显现夜间的确定征兆，即十种征兆等等。这是就主要方面而言的。第四，各个收摄的禅定之境，即十种征兆，续部中说：
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it will also become like that. Furthermore, for beginners, it is very important to practice diligently except for sleeping time, the body posture should be correct, and after the various experiences of Samadhi are stable, maintaining it through brief yoga sessions during midday and afternoon breaks will prevent obstacles and be very effective, they say. Third, the nature of individual retraction is that it possesses the three qualities of non-discrimination and immovability, and has the ability to retract the winds into the central channel. The two yogas of day and night are: the outer world has two aspects of formation and destruction, the inner sentient beings have two aspects of birth and death, the year has two aspects of movement <southward and northward>, the month has two aspects of division <white division and black division>, the day has two aspects of day and night, the element <white and red> transfer has two aspects of left and right, and the movement of time and wind also has two aspects of <right> equality and non-<left> equality, etc. Through the distinction of skillful means and wisdom, the two yogas of day and night are necessary. As it is said in the Subsequent Tantra: <At night, in the dark night sky, one must practice yoga in the night when the four night signs such as smoke are clearly visible.> Night yoga with smoke etc., again during the day in the sky <one must practice the yoga of the day when the six day signs such as flames are clearly visible> flames etc. also. As it is said in the Prajnaparamita Sutra: Kausika, whoever practices yoga on the Prajnaparamita, he should also practice yoga on the sky. Kausika, whoever practices yoga on the Prajnaparamita, he should also learn yoga on the un遮盖. Therefore, for the method of realizing the true nature, it is necessary to have both day yoga and night yoga, which is the common view of both Sutra and Tantra. However, through other special means such as pressing on the vital points of the body, the Secret Mantra is particularly superior. In particular, the key point here is: through night yoga, the five chakras of the right channel, and through day yoga, the five chakras of the left channel are all retracted into the central channel, thereby manifesting the definite signs of the night, that is, the ten signs etc. This is in terms of the main aspect. Fourth, the object of Samadhi of individual retraction, that is, the ten signs, the Tantra says:
Chinese
在虚空（瑜伽士自性的空旷虚空）中，有烟（和）海市蜃楼（和）极清净无垢的虚空景象（即流星和），以及灯火，这是夜晚瑜伽的四种征兆。还有燃烧（即时节之火）和月亮（和），太阳（和），金刚（即）罗睺星等，以及殊胜之分（即闪电）和明点（蓝色）将会显现。这是白天瑜伽的六种征兆。这十种征兆是确定的征兆。虽然这十种都属于任何一种，但非确定的征兆是无限的。这被称为见到各种各样的影像。这是因为法性胜义智慧安住于自身，通过修道使其显现，因此是生起信心的原因，所以称为征兆。不仅仅是世俗错觉的征兆。如此，见到这些征兆的意识是量。如经部所说：诸天之所缘，现量（ प्रमाण ）与比量（པའི་ཚད་མ་）二种生。现量即是，彼之结合故，如虚空星辰般，众多圆满报身。如是所说，生起次第的量是比量，而瑜伽六支的量全部是现量。现量也从体性的角度有四种（根现量，意现量，自证现量，瑜伽现量），从本体的角度（瑜伽现量现）是一个现量。因此，六支各自的现量都具备四种现量的部分特征，但此处以根现量的特征为主。因此，根也是五眼（肉眼，天眼，法眼，慧眼，佛眼）中的肉眼。如是，《无垢光》中说：此处首先（在未达到禅定顶峰之前），初业者的瑜伽（在相续中未成就神通），因此没有神通，而是用肉眼看到各种各样的东西。眼睛的声音，从称为ཨཀྵ་的词中引申而来，也适用于所有感官，因此仅仅是见到色相的所依。
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In the void (the empty expanse of the yogi's own nature), there are smoke (and) mirages (and) the very clear and stainless sky appearance (i.e., meteors and), and lamps, which are the four signs of night yoga. There are also burning (i.e., seasonal fire) and the moon (and), the sun (and), vajras (i.e.,) Rahu and the like, and the supreme part (i.e., lightning) and bindus (blue) will appear. These are the six signs of day yoga. These ten signs are definite signs. Although these ten belong to any one of them, the indefinite signs are limitless. This is called seeing various images. This is because the wisdom of the ultimate nature of reality abides in itself, and through cultivating the path, it becomes manifest, therefore it is a cause for generating faith, so it is called a sign. It is not merely a sign of worldly illusion. Thus, the consciousness that sees these signs is valid cognition. As it is said in the tantra: Whatever is the object of the deities, manifest cognition (pramāṇa) and inference (pའི་ཚད་མ་) arise as two types. Manifest cognition is, by the union of that, like stars in the sky, many complete enjoyment bodies. As it is said, the valid cognition of the generation stage is inference, and all the valid cognitions of the six limbs of yoga are manifest cognition. Manifest cognition also has four types from the perspective of characteristics (sense manifest cognition, mental manifest cognition, self-awareness manifest cognition, yoga manifest cognition), and from the perspective of essence (yoga manifest cognition manifest) is one manifest cognition. Therefore, all the manifest cognitions in the context of each of the six limbs possess a partial characteristic of the four manifest cognitions, but here the characteristic of sense manifest cognition is the most important. Therefore, the sense organ is also the physical eye among the five eyes (physical eye, divine eye, dharma eye, wisdom eye, buddha eye). Thus, in the Vimalaprabha it says: Here, at first (before reaching the peak of meditation), the yoga of the beginner (in the continuum where clairvoyance is not accomplished), therefore there is no clairvoyance, but various things are seen with the physical eye. The sound of the eye, derived from the word called akṣa, also applies to all sense organs, therefore it is only the basis for seeing the aspects of form.
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不执著于色，一切执著于空性的色声香味触都包括在内。下面的也用这个类推。第五，用全部六支来清净垢染的基础，仅仅是法性如来藏，所以没有差别。如果对所净分差别，一般有三十六蕴界处，其中，各自收摄的本分的所净为智慧蕴，<智慧之界，意根，声之生处，殊胜之根，小便，即智慧之界者六等，智慧之界者六>等，这智慧之界者六为一组。如果对能净分收摄差别，则有十种，由于十种相依次显现的力量，有证悟高低的差别十种。第六，暂时的果是成就谛语，以及成就咒果，<经中说>各自收摄，瑜伽士是<色声香味触五，以及执著这五境的五入识的关联生起的脉，风停止，与境和相分离>，即谛语<以一切咒加持，是成就谛语之义>。如是说。究竟的果是，何时获得圆满正等觉的果位时，金刚萨埵有<种种母，普贤，声金刚母，损美王，极青母，即天智慧界者六>等，天智慧界者六为一组的无量坛城生起。如是把各自收摄的修法要点记在心里，如果简略，则在一座中完成。如果详细，则可讲多座，要在确定上坚定不移。这样各自收摄的引导就结束了。如果仅此就满足，那么下面将要讲的后续引导就在此时讲，暂时作为引导圆满的方式。如果又想从此时开始宣讲禅定的引导，那么在各自收摄的修法要点记在心里之后，紧接着就依次加上禅定的引导。第二，宣讲禅定的引导，有修持所缘的要点，以及修法要点记在心里。第一，禅定真实和
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Not clinging to form, all clinging to form, sound, smell, taste, and touch of emptiness are included. The following are also inferred by this. Fifth, the basis for purifying defilements with all six branches is only the Dharmata Tathagatagarbha, so there is no difference. If the purified is differentiated, there are generally thirty-six aggregates, realms, and sources. Among them, the purified of the respective collection of the inherent share is the aggregate of wisdom, <the realm of wisdom, the root of mind, the source of sound, the supreme root, urine, that is, the six of the realm of wisdom, etc., the six of the realm of wisdom>, etc., these six of the realm of wisdom are one group. If the purifying is differentiated by collection, there are ten types. Due to the power of the ten signs appearing in sequence, there are ten types of differences in the height and depth of realization. Sixth, the temporary result is the accomplishment of truthful speech and the accomplishment of mantra results. <It is said in the Tantra> that by collecting separately, the yogi is <the five forms, sounds, smells, tastes, and touches, and the veins in which the connection of the five entering consciousnesses that grasp these five objects arise, the wind stops, and is separated from the object and appearance>, that is, truthful speech <blesses with all mantras, which is the meaning of accomplishing truthful speech>. Thus it is said. The ultimate result is that when the state of complete perfect enlightenment is attained, Vajrasattva has <various mothers, Samantabhadra, Sound Vajra Mother, Harm Beauty King, Extremely Blue Mother, that is, the six of the heavenly wisdom realm>, etc., the immeasurable mandala of the six of the heavenly wisdom realm as a group arises. Thus, putting the key points of the practice of collecting separately in mind, if brief, it is completed in one session. If detailed, it can be explained in many sessions, and one must be firm in certainty. Thus, the guidance of collecting separately is completed. If one is satisfied with just this, then the subsequent guidance that will be explained below is explained at this time, temporarily as a way of completing the guidance. If one wants to start teaching the guidance of meditation from this time, then after the key points of the practice of collecting separately have been put in mind, the guidance of meditation is added sequentially. Second, to teach the guidance of meditation, there are the key points of the practice of the object of meditation, and putting the key points of the practice in mind. First, the actual meditation and
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包括猛厉禁锢和释放，共有两种。第一种是：主要在夜晚的瑜伽状态中修习，通常在白天和夜晚的两种瑜伽状态中都修习。身要和语要这两个，与之前的收摄阶段相同。心要也几乎相同，如保持不动等。但略有不同的是：在之前的收摄阶段，不要说没有见到空形，即使见到时，也不将心专注于空形，而是专注于虚空。而这里则是以专注于空形来代替专注于虚空，即在见到空形的那一刻，觉性要紧紧地专注于空形，不要进行“这是什么，那不是什么”之类的分析和分别念。仅仅是观者自己的觉性，要知道仅仅是觉性在观看自身。这是在获得空形稳固之后进行的修习，所以在修习时，空形消失的情况不会经常发生。如果出现稍微消失的情况，就如收摄一样修习。如果空形向左右上下等方向摇曳，也不要让眼睛和心识跟随它，而是要将观看方式和觉性专注于最初设定的位置。这样做了，心识专注的位置，空形会逐渐聚集。如果观看方式和心识跟随它的摇动，就会因为禁锢和专注的要点出现错误，空形自身也会变得不稳定。即使没有变得不稳定，也因为没有获得专注要点的稳固，所以暂时将观看方式和心识专注的位置保持不动非常重要。第九次专注引导。第二种包括：猛厉禁锢和释放两种。第一种是：如《时轮耳传》中所说：“猛烈修习禅定空形。”因此，像收摄的猛厉禁锢一样，进行强烈的强制性练习，并且专注也是强烈地逼迫心识进入空形的一个微小部分中心。第十次专注引导。第二种包括：与白天的瑜伽相关联，以及与睡眠的光明相关联。第一种是：如《智慧眼成就法》中所说：“于显现之上持光明，依靠微细之光则……