English
Because of quickly entering the realm of space, and also in order to bind the five sense consciousnesses, it is also necessary to suppress the mind's discriminations. Because of the cessation of the five senses, the subsequent thoughts also cease. If the main function of the mind ceases, then the direct perception of meditation must also be established as the direct perception of the mind, but this is not the case. All six of these limbs are the completion stage, so it is necessary to apply the key points to both body and mind. If, in the stage of the first two stages, where is the key point applied to the supreme vajra body, the position of the Avadhuti (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning)? In general, it is necessary for the wisdom channel Avadhuti (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) to absorb the wind, but since it is indivisible, it is impossible to say that the key point is applied to a fragment like this. However, if we distinguish from the opposite perspective, then the key point is applied and absorbed into the essence of the wisdom realm of the true wisdom channel. If we consider the conventional substance related to it, then the key point is applied to the space realm of the crown chakra, thus slightly loosening the root knot of the wisdom realm of the secret chakra. Therefore, starting from establishing conventional terms, in general, a small amount of wind stops in all six chakras. Compared to the other four chakras, the wind stops more severely in the crown chakra, and the wind stops even more severely in the secret chakra. Therefore, it is said that applying the key point to the crown chakra touches the secret chakra, because of the key point of combining space and wisdom, method and wisdom. If we further distinguish in detail, then in the stage of the retraction sequence, it is only because of the power of meditating on the crown chakra that the key point is transmitted to the secret chakra, which is the main thing. Day and night also depend on the right Roma channel and the left Jiangma channel. Although there is also a slight combination in the way of stopping from the left and right sides, the five (winds) mainly rely on the wisdom Roma channel, stopping from the four corners and below. The five (winds) that rely on the skillful Jiangma channel stop from the four directions and above. In the stage of the meditation sequence, the slight loosening of the root knot of the secret chakra also becomes a factor that causes the crown chakra to loosen more than before. For this reason, at the end of the retraction sequence, various images are seen depending on the bindu. At the end of the meditation, it is certain in the center of the great bindu.
Chinese
能见到三具足的报身，三界的影像主要是智慧界的清净，具足相好的身主要是虚空界的清净。同样，收摄于指的智慧道，以外内虚空即虚空界本身为主，要点在于触及它，由此生起跃动等安乐觉受的智慧界，以禅定虚空道，要点在于内虚空自明离戏本身显现为空色智慧界，由此能所二取止息，虚空界的体验融入心续，这也是由身心相互增益的力量所致。收摄于指的智慧界和禅定虚空界的清净作用得以究竟的原因也唯有这个。第三，经中说：命勤亦净道，双运入中脉，命极善融入。意思是说，阻止杂染的运行，使命气和下泄气在中脉中合为一体的瑜伽是命勤的次第。续部后篇中也说：以命气之勤作，离兔月与太阳，黑暗中命气流。这样说的，修持如是命勤的方法是：闭口，从两个鼻孔中，将所有外面的气息，以命气的力量弯曲，与无垢的电光相似的下泄气结合。从时间的习练中，月亮太阳在人的中央，杂染变得平等。身体上食物等的饥渴被消除，也给予不死。等等。释论大疏中也说：以出气和，满气和，宝瓶式的结合来恒常亲近。这样清楚地说明了以宝瓶式为主的调气瑜伽。所有这些调气方法，都不超出将气的三种运行方式转化为道路，以及触及杂染、右脉和中脉这三者的要点。气进入体内，阻止右脉的运行是身，向外呼出，阻止左脉的运行是语，安住于内，扩展中脉的运行
English
The Sambhogakaya with three perfections can be seen, the images of the three realms are mainly the purity of the wisdom realm, and the body with marks and signs is mainly the purity of the space realm. Similarly, the path of wisdom gathered at the fingers, with the outer and inner sky, that is, the space realm itself, as the main focus, the point is to touch it, thereby creating a new wisdom realm of joy and experience such as leaping and moving. With the path of meditation in the sky, the point is that the inner sky, self-awareness, and freedom from elaboration itself appear as the wisdom realm of emptiness and form, thereby stopping the duality of subject and object, and the experience of the space realm is integrated into the mind stream, which is also due to the power of mutual enhancement of body and mind. The ultimate reason for the purifying effect of the wisdom realm gathered at the fingers and the space realm of meditation is only this. Third, the tantra says: 'The effort of life-force also purifies the path, the two are brought together and the life-force enters the central channel, becoming extremely well integrated.' This means that the yoga of stopping the movement of impurities and uniting the life-force and downward-clearing air into one in the central channel is the sequence of life-force exertion. The latter part of the tantra also says: 'By the exertion of the life-force, separated from the rabbit-moon and the sun, in the darkness the life-force air flows.' It is said that the method of practicing such life-force exertion is: closing the mouth, from both nostrils, all the external breaths are bent by the power of the life-force and combined with the downward-clearing air, which is similar to immaculate lightning. From the practice of time, the moon and sun are in the center of the person, and the impurities become equal. Hunger and thirst for food, etc., are eliminated from the body, and immortality is also given. And so on. The great commentary also says: 'By the combination of exhaling, filling, and vase-like, one should always be close.' This clearly explains the air yoga with the vase-like as the main focus. All these air practices do not go beyond transforming the three ways of air movement into paths, and touching the points of impurity, the right channel, and the central channel. The air enters the body, and stopping the movement of the right channel is the body; exhaling outward, and stopping the movement of the left channel is speech; abiding within, and expanding the movement of the central channel
Chinese
即是心金刚诵。这样，像宝瓶气一样的所有风的修习，都需要具足金刚诵的特征，这是续部的真实密意。为了暂时使风的修习次第纯熟，将出入住三处与三字观想结合的世俗金刚诵作为前行，在诀窍实修中不相违背，也很好。如续部之王所说：“月亮太阳阿等，以及嘎等之三相，行住身之金刚等，念诵。”此句的密意是，三脉和风的出入住三处的自性，胜义谛的法性是身语意三金刚。这样了解后进行修持，它们的暂时状态，也就是世俗的方面，也会成为获得三金刚的殊胜道。此外，对于获得空色稳固的瑜伽士来说，应该一心专注于宝瓶气的修习。通过将宝瓶气和空色观修成一体，从空色和升降住三处作用的风稍微显现融合之相开始，左右脉十个脉轮的风就开始真正地在中脉中停止。当瑜伽士的心之自显中，无论哪个是命脉之风，都会显现为空色，并且空色本身也显现为风的自性。在入定的时候，体验到色和风无有分别，这被称为成就命色。通过它，能够完全地将左右的肉红脉之风，以及上下命脉之风阻断在中脉中。然而，在没有专注于所缘境的时候，仍然会显现为各自不同的状态。此外，风的自性法性，本来就存在于空色大手印的体性中。然而，在没有成就命色之前，仅仅在分别思念的次第中，虽然能稍微见到空色的部分，却见不到作为风的法性的一面。从成就命色开始，也能稍微见到那一面。然而，这完全取决于瑜伽士自身的智慧力量。
English
That is the Vajra recitation of the mind. Thus, all practices of wind like the vase-like one need to be complete with the characteristics of Vajra recitation, which is the true intent of the tantra. In order to temporarily purify the practices of wind in sequence, it is also good to make the conventional Vajra recitation, which combines the three places of going, coming, and staying with the three letters of visualization, as a preliminary practice that does not contradict the practical instructions. As the king of tantras said: "The three aspects of the moon, sun, A, etc., and Ka, etc., the Vajra of the body, etc., of going and staying, are recited." The meaning of this is that the nature of the three channels and the three places of going, coming, and staying of the wind, the Dharma nature of ultimate truth, is the three Vajras of body, speech, and mind. Having understood this and practiced it, their temporary state, that is, the conventional aspect, will also become the uncommon path to attain the three Vajras. Furthermore, for a yogi who has gained stability in emptiness-form, one should focus single-mindedly on the practice of vase-like breathing. By meditating on vase-like breathing and emptiness-form as one, from the moment when the appearance of the merging of emptiness-form and the wind that performs the three functions of rising, entering, and staying slightly arises, the winds of the ten chakras on the left and right channels begin to actually stop in the central channel. When, in the self-appearance of the yogi's mind, whatever is the life-sustaining wind appears as emptiness-form, and that emptiness-form itself appears as the nature of wind, experiencing the inseparability of form and wind during meditative equipoise is called the accomplishment of life-form. Through this, one is able to completely block the winds of the red and white channels on the left and right, as well as the life-sustaining wind above and below, in the central channel. However, when one is not focused on the object of focus, it still appears as distinct. Furthermore, the nature of wind, the Dharma nature, has been present from the beginning in the essence of emptiness-form, the Great Seal. However, before the accomplishment of life-form, only during the stage of conceptual thought, although one can slightly see the aspect of emptiness-form, one does not see the aspect of being the Dharma nature of wind. From the accomplishment of life-form onwards, one can also slightly see that aspect. However, this completely depends on the power of the yogi's own intelligence.
Chinese
不知空色是风的法性，就会出现错觉，似乎平常的风就是空色。此空色是究竟圆满次第的明咒，所以风咒无别的念诵，其他方面所说的意义也仅限于此。此时，左右二脉日月之风真实融入中脉而安住，但并非融入清净不坏之明点，所以在等持时，十轮之风的延续不会消失，而是安住在中脉之中，可以这样称谓。如果认为智慧中脉和智慧明点在意义上本质相同，融入智慧中脉后不可能不融入明点，那么虽然在究竟实相上是这样认为的，但在瑜伽士的禅修体验中，会体验到与智慧中脉的侧面相混合，而没有体验到与明点的侧面相混合，所以这种区分也不矛盾。也就是说，必须确定命勤等风融入法性究竟的中脉和智慧之风的状态中，就像云彩融入天空一样，称为在中脉中停止，融入明点。究竟的脉风也是心的状态，这与空色无别。此外，例如各种浓厚的黑白云彩逐渐变薄，也能看到天空的各种颜色。就像看到稀薄的油云一样，命勤等风的处所、体性和作用各不相同，当这些风消散后，各自的种姓融入体性和作用相同，变得非常微细，因此自性状态光明之风的自性稍微显现也不受遮蔽地安住，这是获得命勤支分的第一步，或者说是命勤次第的阶段的瑜伽士们的等持现象。在世俗身体的法上，此时左右二脉一般有风运行的作用。然而，在等持中，只有中脉才能控制它们。在二脉中运行的风的主要作用者始终安住在中脉中，左右二脉衰