English
Liberating in its own place, merit will increase. Those are both individually gathered and common. Generally speaking, for those superiors who come from experience and the increase of merit, all of these will also appear. The occurrences during individual gathering have already been explained. Then, through meditating on concentration, within the last bindu of the ten signs, the other nine signs also appear one by one, gradually from two-fold to nine-fold, and up to ten-fold, that bindu that possesses all ten signs is called the appearance of the Great Bindu. Furthermore, through meditating on concentration, the causes of the appearance of signs at the time of individual gathering will become endowed with the five dharmas, and the things that were definitely coarse will become extremely subtle. Therefore, in most cases, the initial appearance of signs, whether subtle or coarse, is slightly unclear, in the middle it is coarse and clear, and finally it is subtle and clear. However, for some, the previous coarse appearance of signs disappears when it becomes subtle through meditating on concentration, and there is a possibility of losing concentration, so for this, mix a little of the yoga of the mind-seal mentioned in recollection and vase breathing, and meditate on the three immovables, and the appearance of signs will reappear. If there is a slight appearance of signs in the previous cause, then meditate as if the accumulation of concentration is sufficient, and it will be restored. In most cases, from that point on, a subtle, clear, and stable appearance of signs will occur. In the appearance of the bindu, if the mind is focused on the center, it will become small, and if it is focused on the edge, it will become large, and this is the same principle for other empty forms, and it is possible to do so until stability is obtained in the coarse. Furthermore, by becoming accustomed to resting in equanimity on the clear part of the empty form and the absence of elaboration, wherever the mind abides, the empty form abides, wherever the mind moves, the empty form moves, and when the mind abides, the appearance of the seen and the seer as different phenomena ceases, this is the measure of the arising of the limb of wisdom in the continuum. At that time, wherever the mind is focused, a corresponding empty form will appear. By resting in equanimity on the Great Bindu, in the midst of a clear and bright state where two colors such as red and yellow are mixed, initially only parts of the body such as the head and hands will appear, and then it will gradually become clearer, and finally it will be perfected into the complete form of the deity.
Chinese
降雨。 另外，如果禅定非常稳固而达到圆满，那么佛陀圆满报身之形，其处所是确定的，即在明点的中央；时间是确定的，即一切等持和后得；相状是确定的，即具足一切相好。据说，会具有这三种确定。 之后，有些上师说，还会见到黑线。 而我自己的分别念是：在禅定中，仅仅是在等持中见到佛的形象；在一切等持和后得中显现，是在圆满生起次第之后，生命力显现的时候才会发生。因此，理解为菩萨们在那里供养等等是有原因的。 还有些人这样认为：那么，一切相具足的自心，是与境和分别分离的。 在这种情况下，注释中说：不是他心，因为没有知晓他心的能力。 也就是说，即使见到了黑线的征兆，也没有知晓他心的神通。 如果禅定达到圆满，就会获得五种神通，因此所有这些征兆，要么是在收摄次第，要么是在禅定的中间阶段圆满的。 如果这样认为，那不是这样的。 这个普遍的空色是自心，因为即使没有知晓他心的神通，也能知晓和体验。 也就是说，从普遍的角度来说，空色是物质和无而显现的，这种观点已经在其他地方被否定了。 因此，从证明是知觉的角度来说，是从知觉之中，证明不是他心，而是自心的显现。 并不是说，见到佛的形象和黑线的时候，就没有神通。 另外，一般来说，一切征兆的显现，都包含在十种征兆之中，正如六种瑜伽的大成就者们所认为的那样，这是符合实际情况的。 其中，我们的一些印度上师这样说：例如，在空色中见到像摩揭陀国的景象。 那个景象片刻不会移动。 之后，如果缓慢移动，就像云一样，那是烟相的粗大征兆。 如果山、森林、城市等粗大的部分移动，并且像生灭一样显现，那是烟相的真实征兆。 如果细微的部分移动，那是阳焰的征兆。 如果带有光芒移动，并且反复生灭
English
Rain. Furthermore, if meditation is extremely stable and reaches perfection, then the form of the Buddha's complete enjoyment body, its place is definite, that is, in the center of the bindu; the time is definite, that is, all samatha and vipassana; the appearance is definite, that is, complete with all marks and signs. It is said that it will have these three certainties. After that, some lamas say that they will also see the black line. And my own discernment is: in meditation, it is only in samatha that the image of the Buddha is seen; appearing in all samatha and vipassana occurs when the life force manifests after the completion of the arising stage. Therefore, it is understood that there is a reason for the bodhisattvas to make offerings there, etc. Some people also think this way: then, the self-mind that is complete with all aspects is separated from the object and the distinction. In this case, the commentary says: It is not another mind, because there is no ability to know another mind. That is to say, even if the sign of the black line is seen, there is no clairvoyance to know the minds of others. If meditation reaches perfection, one will obtain all five clairvoyances, so all these signs are either in the stage of dissolution or are completed in the middle stage of meditation. If you think so, it is not like that. This general empty form is one's own mind, because even without the clairvoyance to know the minds of others, one can know and experience it. That is to say, from a general point of view, the empty form is matter and appears as non-existent, this view has already been denied elsewhere. Therefore, from the point of view of proving that it is perception, it is from within perception that it is proved that it is not another mind, but the appearance of one's own mind. It does not mean that there is no clairvoyance when seeing the image of the Buddha and the black line. In addition, in general, the appearance of all signs is included in the ten signs, as all the great accomplished masters of the six yogas believe, which is in accordance with the actual situation. Among them, some of our Indian masters say this: for example, seeing a landscape like the country of Magadha in the empty form. That landscape does not move for a moment. After that, if it moves slowly, like a cloud, that is the coarse sign of smoke. If the coarse parts such as mountains, forests, and cities move, and appear like birth and death, that is the real sign of smoke. If the subtle parts move, that is the sign of mirage. If it moves with light and repeatedly arises and ceases
Chinese
是火的标志。如果带着光而不动，则是蜡烛的标志。如果将这些视为互相成就，那么互不遮掩，清澈透明，则归纳为天空的标志。据说，这也会与其他事物相似。如此，最初生起善妙引导的体验，那个人就真正获得了义谛宝瓶灌顶。同样，中间的善妙获得秘密灌顶，后来的忆念获得智慧灌顶，禅定获得义谛第四灌顶，这样说也是从名相的角度而言。总的来说，仅仅生起收摄于脉结的体验，也能在相续中生起各种不共的第四灌顶智慧。圆满同类则是禅定达到究竟之时。禅定的次第和关联已经讲述完毕。最初生起殊胜的善妙体验，对于一些根器好的人来说，即使没有特别修习命勤，也能使气融入中脉，从而生起无碍圆满的功德。即使没有特意修习宝瓶气，也能自然而然地成就宝瓶气。由于气和心汇聚于顶轮，也能获得生起金刚的特殊乐受。仅仅是气融入中脉和生起金刚的体验相似，也可能会变成命勤转移的障碍和漏失的障碍。对于中等根器以下的人来说，仅仅是意念收摄就不会发生这些情况。如果意念收摄之后修习命勤，那么脐间会生起暖乐，眉间会有安乐的刺痛感，头顶会有瘙痒等感觉，修习各种气脉瑜伽，这是拙火稍微燃起的标志。如果火的能量小，明点的能量大，那么头和眼眶会不舒服，脸色会改变，站起来会头晕。如果火的能量大，有些人可能会有漏失的危险，需要用气脉瑜伽来消除。如果气接近融入中脉，那么会出现各种征兆，比如从感官进入，或者从毛孔进入等等。如果火的能量小，气向上升，这是顶轮明点寒冷的标志，征兆多为在空中旋转和向上升，身体会变得不好。如果火的能量大，顶轮的明点融化
English
It is a sign of fire. If it stays still with light, it is a sign of a candle. If these are considered to accomplish each other, then if they are clear and transparent without obscuring each other, they are summarized as a sign of the sky. It is said that this is also similar to other things. In this way, when the experience of the initial virtue of guidance arises in the mind, that person truly obtains the actual vase empowerment of ultimate meaning. Similarly, the intermediate virtue obtains the secret empowerment, the subsequent recollection obtains the wisdom empowerment, and the samadhi obtains the actual fourth empowerment of ultimate meaning. This is also said to be the case from the perspective of nomenclature. In general, merely generating the experience of collecting at the knot of the channel also generates various uncommon wisdoms of the fourth empowerment in the mind. Completing the similar kind is when samadhi reaches its end. The order and connection of meditation have been explained. Because of the special experience of the initial virtue, even if some people with good roots do not specifically practice life force, the wind enters the central channel and unobstructed and perfect qualities arise. Even if the vase is not specifically practiced, the vase is naturally accomplished. Because wind and mind are combined at the crown, special bliss of raising the vajra is also obtained. Merely the union of wind in the central channel and the experience of raising the vajra are similar, and it may become an obstacle to the transference of life force and an obstacle to leakage. For those of medium ability and below, these do not occur with mere thought of collection. If life force is cultivated after thought of collection, then heat arises in the navel. There is a pleasant tingling between the eyebrows, and itching on the crown of the head, etc. By cultivating various wind exercises, it is a sign that the heat is slightly blazing. If the fire power is small and the bindu power is large, then the head and eye sockets are uncomfortable. The complexion changes. If you stand up, you will be dizzy. If the fire power is strong, some people may have the danger of leakage, so it must be eliminated by wind practice. If the wind is close to entering the central channel, then the signs and appearances arise from the senses, and enter from the pores, etc. If the fire power is small, the wind goes upwards, which is a sign that the bindu of the crown is cold. The signs and appearances are mostly rotating and going upwards in the sky, and the elements become bad. If the fire power is strong, the bindu of the crown melts.
Chinese
而且气稍微向下逆转，所以征兆也内外向下走，身体会变好，乐触也会增长。如果征兆景象天空飘浮太过分，有从顶髻的门孔移动的危险，所以要降下来。特别是一定的情况下，金刚念诵和柔风结合，会觉得心热头痛，眉间收缩挤压。心融入明空光明。伴随光环的征兆景象靠近自己的身体旋转。睡眠都自然清醒。稍微能看到气的运行和形态。如果眼睛里出现顶髻发痒等如上所说的情况，就能让气进入中脉。现在是无法束缚的确定征兆。如果努力猛烈地修持，疼痛会比以前更厉害。眉间以上麻木，觉得没有了。之后光环会出现在自己的身体里旋转。一般来说，光环从低处升起，猛烈地向上旋转，那是很好的。在那之前，如果用宝瓶气将气放入中脉，即使不做降等，也不会成为迁识的障碍，他们这样说。或者行为束缚颠倒，或者更加过分，征兆景象清明，最初的意识消失，产生类似于四无色和顺缘的禅定。这个时候，最初慢慢地多降几次，最后猛烈地降下来，就能消除夺命的障碍。如果比那稍微过分，像昏厥一样，就只用猛烈的降法来降。最后出现抽搐、摇动、颤抖、抖动、疯狂、癫痫等长久的现象，最终会消除。迁识的障碍下面出现的那些，也和这个过程完全一样，所以要掌握好分寸并消除。金刚念诵时，气柔和、细微而悠长，运行无法察觉，意识清晰。梦境变得柔和安稳。空色清晰、闪耀、细微流动，那就是功德显现。在柔风和金刚念诵同时运行的时候，呼气越来越短，保持越来越长。在柔风没有纯熟之前，如果太猛烈，乳房会肿胀，如果轻轻按压发出声音，头和上半身也可能会疼痛。柔风时，肚脐会发出“咕咕”的声音。头顶发麻。前额会鼓起来。头顶可能会出现通透的孔。要放松。