Chinese
水亦能燃，风能令其洁净。风即是空性，空性必显现为十种相，此相即是：转变为一切相，成为无尽至上的安乐，不可摧毁的智慧身。从智慧中，神通与成就得以显现，乃是为我等众生的此生。如是说。所谓显现为十种相，是指虚空融入识之际。所谓转变为一切相，是指识融入光明，从而成就燃相之际。当此支分次第成就之时，《续》中云：魔与烦恼等衰减，将进入十力，以执持之力。如是所说，由十风融入明点的力量，能消除衰老与疾病的痛苦。了知烦恼的自性，故不为烦恼所束缚。《续》中云：必定于金刚种姓者，可作断命之事。如是等等。领会其意而宣说的誓言，能随意用于利他，故能将烦恼转为道用。四魔略微降伏，由十风融入的力量，能成就身语意的殊胜力量。此最初之四次第，若于此等之际修习通常之瑜伽，不欲各自道之支分圆满立即生起，则应修习强力之行。如《续之王》所云：若以各自摄集等，咒师之欲求不成办，则以那达（梵文：Nāda）纯熟故，以强力于莲花中安住，于金刚宝中阻断明点而修持。如是明点的强力瑜伽。又，何种能量从脐轮中央至他处，于十二之边际与分际游走。彼以阻断于脐轮，如无垢闪电般，如杖之形竖立。从轮到轮，必定减损，以嬉戏之行于中脉运行。直至梵穴，以强力触及外皮如针。于彼之中，向下驱散，以至上之强力，策励向上之道。如是风的强力之
English
Water can also burn, and wind can purify it. Wind is emptiness, and emptiness will inevitably manifest as ten aspects. These aspects are: transforming into all aspects, becoming the inexhaustible supreme bliss, the indestructible wisdom body. From wisdom, miraculous powers and accomplishments manifest, for the sake of the lives of beings like us in this very life. Thus it is said. The so-called manifestation as ten aspects refers to the time when space dissolves into consciousness. The so-called transformation into all aspects refers to the time when consciousness dissolves into clear light, thereby accomplishing the burning appearance. When this sequence of limbs is accomplished, the Tantra says: "Demons and afflictions diminish, and one will enter the ten powers, through the power of holding." As it is said, by the power of the ten winds dissolving into bindu, one can eliminate the suffering of aging and disease. By knowing the nature of afflictions, one is not bound by afflictions. The Tantra says: "Certainly, for those of the Vajra lineage, the act of taking life can be done." And so on. The vows spoken with this understanding can be freely used for the benefit of others, thus enabling one to transform afflictions into the path. The four maras are slightly subdued, and by the power of the ten winds dissolving, one can accomplish the extraordinary power of body, speech, and mind. During these first four stages, if one cultivates ordinary yoga and does not wish for the complete limbs of each path to arise immediately, then one should cultivate forceful practices. As the King of Tantras says: "If the desires of the mantra practitioners are not accomplished by means of gathering individually, etc., then through familiarity with Nada (梵文，Nāda，梵文罗马拟音，Nāda，sound)，one should forcefully abide in the lotus, obstruct the bindu in the vajra jewel, and cultivate." Such is the forceful yoga of bindu. Furthermore, whichever energy travels from the center of the navel to other places, to the edge and limit of the twelve. That, with obstruction at the navel, like immaculate lightning, stands like a staff. From chakra to chakra, it certainly diminishes, and moves in the central channel with playful movement. Until the aperture of the crown, it forcefully touches the outer skin like a needle. Within that, dispersing downwards, with supreme force, one should urge the path upwards. Such is the forceful practice of wind.
Chinese
以及结合。当左右脉之气停止时，则从顶轮进入殊胜的城市。这是脉的强力控制的结合。如此一来，当心中金刚完全觉醒时，连同处所都将变为在虚空中行进。再次，通过此法，瑜伽士们将转变为五种明智的自性，成为各种各样的母亲。这是所说的三种强力控制结合的利益。所谓“左右脉之气停止”是指，通过脉的结合，强力地阻止左右脉之气。所谓“心中金刚完全觉醒”是指，菩提心不退转，向上提引。所谓“进入殊胜的城市”是指，成就大乐。此时，普遍适用于六个脉轮的执持是，秘密的宝瓶。对于其他的脉轮，通过来往二者中的顶轮的活动来实现。如内部章节所说：“顶轮被刺穿，完全舍弃诸蕴和诸界，将走向死亡。与手印结合，极度衰弱的众生们，在此生中不会得到安乐之果。”这表明，秘密的宝瓶主要依赖于业手印。那么，有人会想，这段经文不是关于命勤的吗？这是在消除寿命障碍的情况下所说的。它属于分为六支的共同命持的范畴。在将六支归纳为禅定、命勤、三摩地三种时，执持也包含在命勤之中。因此，与“应极力进行命勤，于心间”等说法并不矛盾。这段经文清楚地表明，通过秘密地按压要害，可以触及顶轮的要害。在顶轮中指示明点，在此阶段不作阐述，而是在额头明点中注入生命，并在那里稳定地执持的次第，如果将这些最终的阐述与经文的词句相协调，并且也来自于上师们的口诀。现在稍微解释一下忆念的意义。忆念是指再次忆念空性之色，反复忆念，以及非常强烈地忆念。也就是用手指聚集左右
English
and union. When the winds of the left and right channels cease, one will go from the crown chakra to the supreme city. This is the union of forceful control of the channels. In this way, when the vajra in the heart is fully awakened, together with the place, it will become moving in the sky. Again, through this, the yogis will be transformed into the nature of the five wisdoms, becoming various mothers. These are the benefits of the three forceful control unions that are spoken of. The so-called "cessation of the winds of the left and right channels" means that through the union of the channels, the winds of the left and right channels are forcefully blocked. The so-called "vajra in the heart is fully awakened" means that the bodhicitta does not degenerate and is drawn upwards. The so-called "entering the supreme city" means that great bliss is achieved. At this time, the holding that universally applies to the six chakras is the secret vase. For the other chakras, it is accomplished through the activity of coming to the crown chakra among the two, coming and going. As it says in the inner chapter: "The crown chakra is pierced, and the aggregates and elements are completely abandoned, and one will go to death. Those who are associated with mudra, extremely weakened beings, will not receive the fruit of bliss in this life." This shows that the secret vase mainly relies on karma mudra. Then, one might think, isn't this tantric word about prāṇāyāma? This is said in the context of eliminating life obstacles. It belongs to the category of common life-holding divided into six branches. When the six branches are summarized into three: dhyana, prāṇāyāma, and samadhi, holding is also included in prāṇāyāma. Therefore, it is not contradictory to statements such as "prāṇāyāma should be done vigorously, in the heart," and so on. This tantric word clearly shows that by secretly pressing the key point, one can touch the key point of the crown chakra. Indicating the bindu in the crown chakra is not explained at this stage, but if these final explanations of injecting life into the forehead bindu and stably holding it there are coordinated with the words of the tantra, and also come from the oral instructions of the gurus. Now, let me explain a little about the meaning of remembrance. Remembrance means remembering the emptiness-form again, remembering repeatedly, and remembering very intensely. That is, gathering the left and right with the fingers
Chinese
我的脉稍微被束缚。由于在中脉的法中稍微增长，从而新见到了以前未见的空色。通过禅定持续保持那种状态并修习，比之前的拙火更加强烈地被束缚。在中脉的法中也变化剧烈，因此空色也比之前增长了十倍等。在收摄时，除了微小的乐受之外什么也没有。此时，由于空色增长的力量，生起了确立道之基础的喜悦和快乐。自那以后，完全没有拙火运行停止的时候。在每次呼吸的每一天中，每一座中拙火的运行都完全停止。在停止的这段时间里，所有的气都进入了中脉的法中。空色，即成为命色，比之前增长了百倍。命上行下行的乐受喧嚣而起，所有的显现都变得模糊不清。执持使它融入六脉轮的中心。拙火燃烧，生起强烈的随念，以及融乐的体验，所有的显现都像是被遍布一样。在这里，使融乐增长的拙火是业的拙火。然而，之前的命色，即拙火的燃烧显现，转变为清净的坛城。因此，空色比之前增长了百千倍。在那之后，随念是空色反复稳固，特别专注地修习，就叫做那样。又，如果那样持续下去，禅定以上就只会变成随念，心想：是为了反复忆念空色吗？一般来说，解释词语不需要消除不遍和过遍的过失。然而，应该这样理解：因为在六支中都是修习空色，所以禅定的次第等五者都是反复和再次修习那个。即使比随念更加，特别是在三摩地的时候，也是反复习惯空色。但是在执持以下，空色没有完全引生融乐。即使在三摩地的时候那样引生，也不是新获得的。因此在那些时候没有说。因为在这个阶段，依靠空色而新获得了俱生的融乐。所以，道的次第这
English
My pulse is slightly bound. Due to a slight increase in the Dharma of the Central Channel, I newly saw the previously unseen empty form. By maintaining that state through meditation and practicing, the raw fire is bound much more severely than before. The change in the Dharma of the Central Channel is also drastic, so the empty form also increases tenfold, etc., compared to before. During the stage of withdrawal, there is nothing but subtle bliss. At this time, due to the power of the increasing empty form, joy and happiness arise that establish the foundation of the path. Since then, there has never been a time when the flow of raw fire completely stops. In each session of each day of life force, the flow of raw fire completely stops. During the time it stops, all the winds enter the Dharma of the Central Channel. The empty form, that is, becoming the life form, increases a hundredfold compared to before. The bliss of the mingling of life upward and downward rushes forth, and all appearances become blurred. Grasping causes it to dissolve into the center of the six chakras. The fierce fire blazes, giving rise to intense after-desire, and the experience of melting bliss, and all appearances seem to be pervaded. Here, the fierce fire that increases melting bliss is the fierce fire of action. However, the previous life form, that is, the blazing appearance of the fierce fire, transforms into a pure mandala. Therefore, the empty form increases a hundred thousandfold compared to before. After that, recollection is the repeated stabilization of the empty form. By practicing with special focus, it is called that. Also, if that continues for a long time, everything above meditation will become just recollection, thinking: Is it to repeatedly remember the empty form? In general, explaining words does not require eliminating the faults of non-pervasion and over-pervasion. However, it should be understood in this way: Because in all six limbs, one is practicing the empty form, therefore all five, such as the stages of meditation, are repeatedly and again practicing that. Even more than recollection, especially during the state of samadhi, one repeatedly becomes accustomed to the empty form. But below grasping, the empty form does not completely draw forth melting bliss. Even if it draws forth in that way during samadhi, it is not newly obtained. Therefore, it is not mentioned at those times. Because in this stage, relying on the empty form, one newly obtains co-emergent melting bliss. Therefore, this stage of the path
Chinese
也因此命名为随念。一般来说，在获得三摩地的次第时，具有随念的支分。因此，这六个支分都只是支分，了解它们的次第差别非常重要。如果对这样的随念进行分类，有依赖于事业手印的随念，有不依赖于事业手印而依赖于智慧手印的随念，以及仅仅是大手印的随念。根本的分类有三种。正如根本续中所说：事业手印的等入，智慧手印的所缘，大手印的一合修，不变增上即生起。如此等等。第一个，由于融化的明点稳固，道的贪欲智慧增长，次第获得与十种欲乐状态相应的十种安乐三摩地的差别。因此，这其中的差别有十种。同样，第二个也从十种完全清净的欲乐状态的安乐中，不依赖于手印而次第获得十种增长。第三个，仅仅由大手印所生起，也次第生起十种完全清净的欲乐状态的十个安乐三摩地。因此，总的来说，随念可以分为道的高低次第的三十种。这些低劣等等的差别，使得各种主尊的修法转变为三种。以上是从总体上归纳了所有六个支分，如前所述。然而，这三个状态实际上也是暗示，需要依靠根本续等其他教证来了解。其中，前两个状态是由于随念的独特特征力量较弱，因此是进入或结合随念。第三个状态是真正的随念清净，因此应将其视为主要意义。其中，作为所依的融乐明点，如世俗的现在，越是变得清澈，就越是变得坚硬，因此被称为变得浓稠。越是变得浓稠坚硬，就越容易被贪欲融化，并且容易抓住。
English
It is therefore named 'Remembrance'. Generally, when the stages of Samadhi are attained, there is a limb of Remembrance. Therefore, it is important to know that all these six limbs are just limbs, and their sequential differences. If such Remembrance is classified, there is Remembrance that relies on Karma Mudra, Remembrance that does not rely on Karma Mudra but relies on Wisdom Mudra, and Remembrance that is solely Maha Mudra. There are three fundamental classifications. As it is said in the Root Tantra: 'The absorption of Karma Mudra, the object of Wisdom Mudra, the union of Maha Mudra, the immutable increases.' And so on. In the first, because the melting Bindu is stable, the wisdom of desire for the path increases, and the ten distinctions of bliss Samadhi corresponding to the ten states of desire are gradually attained. Therefore, there are ten distinctions within this. Similarly, in the second, from the bliss of the ten completely purified states of desire, ten gradual increases are attained without relying on Mudra. In the third, which is generated solely by Maha Mudra, ten decades of bliss Samadhi of the ten completely purified states of desire are gradually generated. Therefore, in general, Remembrance can be divided into thirty stages of high and low paths. These distinctions of inferiority, etc., transform the methods of accomplishing various principal deities into three types. The above is a general summary of all six limbs, as mentioned earlier. However, these three states themselves are actually implied, and need to be understood by relying on other scriptures such as the Root Tantra. Among them, the first two states are the entry into or combination of Remembrance because the unique characteristic power of Remembrance is weak. The third state is the actual purification of Remembrance, so it should be regarded as the main meaning. Among them, the supporting melting bliss Bindu, like the conventional present, the more it becomes clear, the more it becomes hard, so it is termed 'becoming thick'. The more it becomes thick and hard, the easier it is to melt with desire, and it is easy to grasp.