Chinese
修习地收摄次第，主要能止息日之法。又，修习从顶髻到脐间的逆行次第，能使月之法清净。因此，这两个次第中，前者的差别是着重于思维的次第，执持的差别是着重于身体的次第。后来的忆念次第也有两种：以空色大印不能圆满引生四喜的阶段，是主要运用拙火炽燃的阶段，因此是清净月分；从能够圆满引生四喜开始，到主要运用融乐无变的所依菩提心，是清净日分。三摩地次第也有两种：从密处到眉间，五轮中五界止息是清净日分；在顶髻，五蕴等止息是清净月分，五界是智慧，五蕴是方便。这样，后面的这两个支分，前一个是忆念着重于思维的清净方式的差别，三摩地的差别是着重于身体的清净方式。这些差别如果按照道次第在相续中生起的先后顺序来说是这样的，但是瑜伽修习的每一种方式，也必须修习方便智慧双运的方式，所以也可以这样区分。例如，在收摄肢分时，心安住于虚空的安乐是月之法，空色是日之法，二者融合。在禅定时，心离戏论和其显现为空色二者是日月。在命勤时，命气和下泄气压迫要害是日月。在执持时，气融入明点和拙火炽燃是日月。在忆念时，空色的身和融乐无变是日月。在三摩地时，白红明点的运行止息方式与日月之法相合。因此，续部中“阿等”是指月，“嘎等”是指日，这两个要与脉、腐、独、气、日月、界、精液、微尘、境、有境、慧等各种情况相应结合。阿等嘎等，是指五种分类的特征的结合方式。
English
By meditating on the earth retraction sequence, primarily the solar dharmas are stopped. Furthermore, by meditating on the reverse sequence from the crown to the navel, the lunar dharmas become purified. Therefore, in these two sequences, the distinction of the former is a sequence that emphasizes thought, and the distinction of the latter is a sequence that emphasizes the body. The subsequent sequence of recollection also has two aspects: the stage when the four joys cannot be fully drawn forth by the great mudra of emptiness and form is the stage when the blazing of inner heat is primarily employed, therefore it is the purification of the moon. From the point when the four joys can be fully drawn forth onwards, the stage when the unchanging support of bliss is primarily employed, which is the bodhicitta, is the purification of the sun. The sequence of samadhi also has two aspects: the cessation of the five elements in the five chakras from the secret place to the forehead is the purification of the sun, and the cessation of the five aggregates, etc., in the crown is the purification of the moon. The five elements are wisdom, and the five aggregates are skillful means. Thus, in these last two branches as well, the former, recollection, is a distinction of purification methods that emphasizes thought, and the distinction of samadhi is a purification method that emphasizes the body. These distinctions are such if they are considered in terms of the order in which they arise in the continuum through the stages of the path. However, each method of yogic meditation must also be meditated upon as a union of skillful means and wisdom, so it is also acceptable to make such distinctions. For example, in limb retraction, the bliss of the mind abiding in space is the lunar dharma, and emptiness and form are the solar dharma, and the two are united. In contemplation, the mind being free from elaboration and its arising as emptiness and form are both lunar and solar. In vital force exertion, the vital air and the downward-clearing air pressing on the essential points are lunar and solar. In retention, the winds dissolving into bindus and the blazing of inner heat are lunar and solar. In recollection, the body of emptiness and form and the unchanging bliss are lunar and solar. In samadhi, the manner in which the white and red bindus move and cease is applied to the lunar and solar dharmas. Therefore, in the tantras, "A, etc." refers to the moon, and "Ka, etc." refers to the sun. These two must be applied appropriately to the channels, putrefaction, solitary, winds, sun and moon, elements, semen, dust, objects, object-possessors, wisdom, etc. "A, etc., Ka, etc." refers to the manner of combining the characteristics of the fivefold divisions.
Chinese
因此，通过阐述二类和五类的区分，就能自然而然地理解。第二，五类的区分是：如果从指摄的角度来区分，有五种：仅仅是烟雾的显现，安住于此的指摄瑜伽；同样，安住于如阳焰、虚空显现、灯火不摇、无云晴空等显现的指摄瑜伽。禅定也有五种：从明点中央显现各种烟雾，到显现无云晴空之间，共有五种。智慧等五支在此不作讨论，因为那是区分十类时才用的。而且，将五支与五大元素按顺序结合的合理理由也不明显。命勤也有五种：上下左右合为一体，从地风束缚于中脉，到虚空风束缚于中脉之间。执持也有五种：从诸风融入地界的精华明点，到融入空界的精华明点之间。忆念也有五种：通过生起五相自性的空色大手印的寂静与圆满的区分。三摩地也有五种：通过地等五大转变的区分。在此，秘密轮的两个地，可以放在前行中。其余的五个轮，则结合地、水、火、风、空转变。这主要是从主要方面来说的，要知道在各个部分中，一切都存在于一切之中。所有这些五类的区分，虽然都是以五轮为主，但并没有分别计算左右，而是将同类的相互结合而成为五类，或者将五蕴的坛城包含在空界之中，可以根据情况进行结合。第三，十类的区分是：指摄等前后生起十种不同的道之证悟次第，以及禅定的十种区分，如从所缘和能缘的角度进行区分等，存在各种不同的结合方式，应通过理智进行分析理解。其中，指摄有十种：从最初显现如烟雾般的相，到显现大明点的相之间，通过十相的区分，共有十种形态。禅定的区分
English
Therefore, by explaining the distinctions of the two and five categories, one can naturally understand. Second, the distinction of the five categories is: If distinguished from the perspective of finger-retraction, there are five types: merely the appearance of smoke, the yoga of finger-retraction that abides in this; similarly, the yoga of finger-retraction that abides in appearances such as mirages, the appearance of space, unwavering lamplight, and cloudless clear sky. There are also five types of meditation: from the appearance of various smokes in the center of the bindu, to the appearance of cloudless clear sky, there are five types in total. The five limbs such as wisdom are not discussed here, because that is used when distinguishing the ten categories. Moreover, the reasonable reason for combining the five limbs with the five elements in order is also not obvious. There are also five types of life-force exertion: combining above, below, left, and right into one, from the earth-wind bound to the central channel, to the space-wind bound to the central channel. There are also five types of holding: from the winds dissolving into the essence-bindu of the earth element, to dissolving into the essence-bindu of the space element. There are also five types of recollection: through the distinction of generating the peace and perfection of the Great Seal, the empty form of the nature of the five signs. There are also five types of samadhi: through the distinction of the transformation of the five elements such as earth. Here, the two earths of the secret wheel can be placed in the preliminaries. The remaining five wheels are combined with the transformation of earth, water, fire, wind, and space. This is mainly from the perspective of the main aspects, and it should be known that in each part, everything exists in everything. All these distinctions of the five categories, although all are based on the five wheels, do not separately calculate left and right, but combine similar types with each other to become five categories, or include the mandala of the five aggregates in the space element, which can be combined according to the situation. Third, the distinction of the ten categories is: the order of the arising of ten different realizations of the path, such as finger-retraction, etc., before and after, and the ten distinctions of meditation, such as distinguishing from the perspective of object and subject, etc., there are various different ways of combining, which should be analyzed and understood through reason. Among them, there are ten types of finger-retraction: from the initial appearance of signs like smoke, to the appearance of the great bindu sign, through the distinction of the ten signs, there are ten forms in total. The distinction of meditation
Chinese
还有十种。在《大疏》中说： “像这样，以所取和能取的差别，有十种三摩地。” 就是说，以“能取”的词语，指有境，即五种三摩地支；以“所取”的词语，指境，即那五种三摩地支本身所见的行境，也就是空色。从新获得智慧支的境的空色，到不动安乐支之间的境的空色，共有五种。像这样，以五种有境和五种境的差别，就是十种三摩地。这也要确定，因为空色是法性离戏的缘故，并且是无分、周遍、遍布的缘故，没有方位的差别和时间的差别，所以五种三摩地支各自的时间差别不会产生，但是修行者自己的心中显现的方式，五支的体验次第产生时，空色也像越来越殊胜一样显现的缘故，就这样安立。其他的支分都安立了先后次第的十种差别，而这个支分只有先后次第的五种，将境和有境同时分为二二各别的十种的理由是什么呢？一般来说，就事物的实情而言，所修的空色对于自己体验的心之自性，恒常没有差别，是安住于它的体性中的。但是就修行者显现的方式来说，仅仅在收摄次第的场合，空色显现为外在遥远的，所以没有将十种境空色安立为能证悟道的差别。而在这个三摩地次第的场合，因为有知道空色是心性的体性的缘故，所以空色本身也说是三摩地的道。这样一来，这里说空色是道，所以也理解为下面的那些也知道空色是心性的体性。并且也显示了在没有获得三摩地之前，没有这样知道。因此，对这个支分这样说了差别。详细来说，空色本身，虽然是三摩地的瑜伽，但并不是以道所摄的三摩地支，而是考虑到空色本身显现为新获得，以及显现为增长的部分，是道三摩地支。修行
English
There are also ten types. In the Great Commentary, it says: "Thus, with the distinction of what is grasped and what grasps, there are ten aspects of samadhi." That is to say, the term "grasping" refers to the subject, which is the five limbs of samadhi; the term "grasped" refers to the object, which is the empty form that becomes the object of experience seen by those five limbs of samadhi themselves. From the empty form of the object of newly acquired wisdom limb, to the empty form that becomes the object between the immovable bliss limb, there are five. Thus, with the distinction of five subjects and five objects, there are ten samadhis. This must also be certain, because empty form is the nature of reality, free from elaboration, and because it is indivisible, all-pervading, and pervasive, there is no distinction of direction and no distinction of time, so the temporal distinctions of the five samadhi limbs do not arise separately, but when the practitioner's own mind appears in the way that the experience of the five limbs arises sequentially, the empty form also appears as if it is becoming more and more excellent, so it is established in this way. The other limbs are distinguished by ten sequential distinctions, but why is this limb only distinguished by five sequential distinctions, dividing the object and subject simultaneously into two separate tens? In general, in terms of the reality of things, the empty form to be meditated upon is always inseparable from the nature of one's own mind, which is experienced, and abides in its essence. However, in terms of the way it appears to the practitioner, only in the case of the stage of reabsorption, the empty form appears as external and distant, so the ten object empty forms are not established as distinctions of the path of realization. But in this stage of samadhi, because there is knowledge that the empty form is the nature of mind, the empty form itself is also said to be the path of samadhi. In this way, here it is said that empty form is the path, so it is also understood that the following ones also know that empty form is the nature of mind. And it is also shown that before obtaining samadhi, there is no such knowledge. Therefore, this distinction is spoken of for this limb. In detail, the empty form itself, although it is the yoga of samadhi, is not a limb of samadhi included in the path, but it is considered that the part of the empty form itself that appears as newly acquired and appears as increasing is the limb of the path samadhi. Practitioner
Chinese
因此，也有人认为，通过父精的空性之身也能证悟道，所以这样说。命勤也有十种相，即安住于脐轮的时轮脉瓣上，在身体的所有部位运行的五大之气中，从右侧的六个脉瓣上，各自降下五种元素，将六个地元素归总为地轮开始，称为水、火、风、空之轮。左侧的六个脉瓣上显现五蕴，也和前面一样归总，称为左右之轮十个。这里主要就命气与下泄气混合的情况来说，必须阻断上方的两条脉道于中脉之中。那时，右侧的五个轮依次停止，由此命气与下泄气混合一半左右。像这样先进行，将下泄气与命气混合时，必须阻断下方的左右海螺脉。由此，位于中央脉上下的命气和下泄气完全混合，成为一体。在下泄气与命气混合的这个阶段，左侧的五个轮依次停止。这样，在命勤的前半部分，右侧的地轮停止时，地、水、火、风、空依次停止，有五个阶段。在后半部分，左侧的识轮停止时，行、受、想、色之轮停止，有五个阶段。前后加起来共有十个阶段。《无垢光经》中说：“这也是从阻断十轮中产生的十种相。”同样，执持也有十种分类。《大疏》中说：“命气的执持，通过脐轮、心间、喉咙、额头和顶轮的莲花上的出入之分，有十种相。”意思是说，合为一体且没有舍弃业气特征的命气下泄气物质之气，在脐轮中，将以地界为主的五大精华融入明点中的阶段；然后依次在心间融入水，在喉咙融入火，在额头融入风，在顶轮融入以空界为主的五大精华融入明点中的物质之气之间，有五个阶段；再次