English
Wanting to expel, fire and earth mix, causing fever in all sentient beings. Wanting intense suffering, fire and wisdom mix, causing them to descend everywhere. Wanting wisdom to descend, wanting to move the body through jumping. Similarly, because there is no purity or impurity, one also wants to eat leftovers. Wind and fire mix, which is to attract sentient beings. Wanting to attract, fire and emptiness mix, descending in order in an instant. Wanting to make them emaciated, wind and emptiness mix, sentient beings will be killed. Wanting to wage war, earth and water mix, sentient beings will increase. Wanting to increase, as it says, "The letter of emptiness moves poisons," water and space mix, pacifying the poison of anger, the cause of harsh words, wanting to speak softly. Wanting to be stiff, the purity of earth makes it stiff. Earth and emptiness mix, sentient beings will fall. Wanting snakes and others to fall, wanting to bind and so on, because one wants those and so on, one should also know how to infer the analogy for the descent of other desires. In short, the yogi, by practicing the path, stimulates the mind-stream of all the deities of the mandala of ultimate truth, residing within oneself as the essence of the Sugata-garbha, thereby blessing oneself, which is the appearance of the descent of wisdom. Therefore, the wisdom-being who blesses is mainly those of one's own mind-stream, and the power of the teacher's samadhi, as well as the deities of the mandala of other mind-streams, also act as contributing factors. Thus, for all these experiences of the descent of wisdom, because there is no experience and lineage of oral instructions, they appear like madness, appear like victors, appear like sickness and suffering, and so on, so many arise, and therefore some people cling to them as obstacles to channels, winds, and bindus, and harm from demons, and so on. If one clings to that, it becomes an obstacle due to the fault of conceptual thought, but if one recognizes those as wisdom and lets them develop naturally, the knots of the channels are released, and the channel-places are filled with bodhicitta, and the experience of bliss and emptiness becomes like an ocean.
Chinese
，沒有困難。修習六種結合後，如果體驗的智慧恆常到來，就能從所有先前的障礙中解脫，並且不會產生新的障礙，功德如同上弦月般增長。因此，所謂的六結合的體驗爆發和體驗到來，也是所有現象中的一部分，與空色本質相同。如果體驗到來得猛烈，空色也會清晰而眾多，顯現出許多空色。對於好的脈，體驗會恆常到來，甚至立即在心中，來去都是一體的。這些是關於降伏金剛的體驗的介紹，是介紹的第十部分。現在將要講述一些剩餘的細微要點。此外，對於所有的空性之色，都加上金剛之色；對於所有的空性之聲，都加上金剛之聲等術語，將其與空色和所有業相結合。因為金剛的意義是空性，所以顯現和空性是無二的。然而，兩種諦（勝義諦和世俗諦）有兩種空性的方式和兩種顯現的方式，如前面第六個介紹中所述。同樣，對於四種狀態的顯現，稱之為粗糙的光或顯現的光明。對於大樂，稱之為自性光明。對於空色，有時也會加上真如的光明。此外，在將光明執持在顯現之上時，應這樣說：通過修習道，不淨的顯現在法界中淨化，將基的本來面目顯現出來作為果的要點是，通過努力使空色達到平等，通過道使不淨的業相顯現，將其融入光明空色中，業相止息，唯有空色顯現。並且，當看到空色時，如果外境看起來像被隔斷一樣，閉上眼睛或用手遮擋等方式，如果外境的色相因此而形成，那麼這些東西就必須遮擋它，但因為它沒有阻礙，所以是心的顯現。並且，禪定的喜樂支分在相應的相續中生起時，也有將空色和大樂雙運作為例子的介紹。如果徵相不明顯，樂的成分就少；如果徵相明顯，喜樂的成分就多。這是喜樂和徵相本質相同的徵兆。具足一切殊勝的
English
, there is no difficulty. After meditating on the six unions, if the wisdom of experience constantly arrives, one will be liberated from all previous obstacles, and no new obstacles will arise, and merits will increase like the waxing moon. Therefore, the so-called outburst of experience and the arrival of experience of the six unions are also a part of all phenomena, and are of the same essence as emptiness-form. If the arrival of experience is intense, emptiness-form will also be clear and numerous, and many emptiness-forms will appear. For good channels, experience will always come, and even immediately in the mind, coming and going are one. These are the introductions to the experience of subduing the vajra, which is the tenth part of the introduction. Now I will explain some remaining subtle points. Furthermore, to all forms of emptiness, add the form of vajra; to all sounds of emptiness, add the sound of vajra, etc., and combine them with emptiness-form and all karmic appearances. Because the meaning of vajra is emptiness, appearance and emptiness are inseparable. However, the two truths (ultimate truth and conventional truth) have two ways of emptiness and two ways of appearance, as explained in the sixth introduction above. Similarly, the appearance of the four states is called coarse light or the clear light of appearance. Great bliss is called self-nature clear light. Sometimes, the clear light of suchness is also added to emptiness-form. Furthermore, when holding clear light on appearance, one should say this: By practicing the path, impure appearance is purified in the realm of reality, and the key to manifesting the original state of the ground as the result is that by striving to equalize emptiness-form, and by the path, impure karmic appearance is manifested, and by absorbing it into the clear light emptiness-form, karmic appearance ceases, and only emptiness-form appears. And, when seeing emptiness-form, if the external environment appears to be cut off, closing the eyes or covering with hands, etc., if the appearance of the external environment is formed as a result, then these things must block it, but because it has no obstruction, it is the appearance of the mind. And, when the limb of joy and bliss of meditation arises in the corresponding continuum, there is also an introduction that uses the union of emptiness-form and great bliss as an example. If the signs are not clear, the component of bliss is small; if the signs are clear, the component of joy and bliss is large. This is a sign that joy and bliss and signs are of the same essence. Possessing all the supreme
English
Emptiness and immutable bliss are also like this: the nature of the primordial nature of inseparable union. Like that, relying on various methods of expression to introduce is the practice of the predecessors. Those do not have fixed seats and numbers, nor do they have an order of introduction. If they are summarized into one unit, then it is good to establish it as the eleventh chapter. Thus, the emptiness great seal that possesses all kinds of excellence, and the union of immutable great bliss, are the Prajnaparamita, the Chakrasamvara, the Hevajra, the Guhyasamaja, the Kalachakra, the Evam union, the Ten Powers, the union of the Sun and Moon, the Bindu residing in Dharmadhatu, the truly infallible, the free from elaboration, the Sugata, the indivisible universal conduct, the non-discriminating Vajrasattva, the pervasive lord and the holy lord, and the all-pervading great bliss. This is the introduction to the profound path of Vajra Yoga, which is the ultimate secret meaning of all the profound and vast sacred Dharma, which is the inner unsurpassed and special. This was very clearly stated by Gyal Khampa Taranatha, at the solitary place of Nakjay, glorious Jonang (Monastery). This letter of introduction is the uncommon, very profound and secret intention of the omniscient Three Buddhas, the great Jonangpa master Dolpopa Sherab Gyaltsen. It may be slightly difficult for those who do not understand the doctrine, but it is common for the profound meaning to be difficult to understand. Those who are content with ordinary sects mostly find it difficult to accommodate in their minds. Therefore, except for those who have obtained the experiential guidance of this Dharma from this lineage, the seal is placed on others. May virtue and goodness increase. May the proofreading be auspicious. The text of the signs and measurements of the six branches of yoga. Namo Guruve. The signs and measurements of the profound path of Vajra Yoga are discussed, and then the rough classification of signs will be explained. These roots are also clearly explained in the Tantra commentary, and the predecessors have completely accomplished these through experience. Even now, if the first branch is made the main practice and the others are made to conform to it, then experience
Chinese
也有完全相同的情况发生。有些仅仅因为所依之处相同，但形态稍微不同，也会反复忆起。有时会想，现在是不是生不起禅定了？有时又想，如果做其他的事情会不会更好？这是因为以前没有禅修的时候，虽然妄念很多，但心向外看，所以没有真正认识到。现在因为心向内看，所以仅仅是对念头生起有所觉察而已，并不是妄念比以前更多了。另外，那个时候大多因为身体姿势不正确，所以身体也很疼痛，会出现呼吸不畅和颤抖的情况。心也会感到烦躁，想要去其他地方，或者感到压抑。如果以前有旧病，会觉得复发了。这是稍微抓住心念的果实，是名为“动摇”的体验，比如像峡谷的流水一样。第二阶段是，对那些好坏、喜不喜欢都不在意，继续禅修，像之前一样，许多妄念稍微平息下来，身体和呼吸也感到舒适。之后，像以前一样，妄念又生起，身体和呼吸又不舒服。这是名为“获得”的体验，比如像小鸟，或者狭窄洞穴的流水一样。第三个阶段是，继续禅修，会感到头和上半身沉重。感觉妄念比以前更细微，力量也更小，而且很快就自行消失，像火星升到空中一样。有时会阻止妄念的产生。有时妄念不会改变，而是突然变得昏暗，没有清晰、明亮和力量，身体也会变得僵硬。这个时候，努力专注地禅修非常重要。这样，觉知就会自然而然地安住在清晰明亮的状态中。之后，妄念会突然产生，这样交替出现，身体和语言的体验比以前更加柔和舒适，这是进入“习惯”的体验，比如像老年人的行为举止，或者像山脚下的水池，或者青蛙跳跃一样。第四个阶段是，继续延长禅修时间，妄念会单个产生，或者两个、三个连续产生，或者突然产生。大多时候，心会平静、放松、清晰地安住。身体的体验大多是舒适的，气息也大多是柔和舒适的。
English
There are also cases where exactly the same things happen. Some, just because the place of reliance is the same, but the forms are slightly different, are repeatedly remembered. Sometimes you might think, 'Am I not generating meditation now?' And sometimes you might think, 'Would it be better to do something else?' This is because when you haven't meditated before, although there are many thoughts, the mind looks outward, so you don't really recognize them. Now, because the mind looks inward, it's just that you're becoming more aware of the arising of thoughts, not that there are more thoughts than before. Also, at that time, mostly because the body posture is not correct, the body is also very painful, and there will be shortness of breath and trembling. The mind will also feel irritable, wanting to go somewhere else, or feeling oppressed. If there is an old illness, you might think it has relapsed. This is the fruit of slightly grasping the mind, it is the experience called 'wavering,' like the flowing water of a gorge. The second stage is, without looking at those good or bad, likes or dislikes, you meditate, and like before, many thoughts are slightly calmed down, and the body and breath also feel comfortable. After that, like before, thoughts arise again, and the body and breath become uncomfortable again. This is the experience called 'attainment,' like a small bird, or the flowing water of a narrow cave. The third stage is, if you continue to meditate, you will feel your head and upper body heavy. It feels like the thoughts are more subtle than before, and the power is also smaller, and they disappear on their own quickly, like a spark rising into the sky. Sometimes you will stop the arising of thoughts. Sometimes the thoughts will not change, but will suddenly become dim, without clarity, brightness, or strength, and the body will become stiff. At that time, it is very important to meditate with effort and focus. In this way, awareness will naturally abide in a clear and bright state. After that, thoughts will suddenly arise, and this will happen alternately, and the experience of body and speech will become more gentle and comfortable than before, this is entering the experience of 'habituation,' like the behavior of an old person, or like a pond at the foot of a mountain, or a frog jumping. The fourth stage is, if you continue to extend the meditation time, thoughts will arise singly, or two or three will arise in succession, or they will arise suddenly. Most of the time, the mind will abide peacefully, relaxed, and clearly. The experience of the body is mostly comfortable, and the breath is also mostly gentle and comfortable.