Chinese
以及，名为虚空轮者，右边的虚空轮停止，出现蓝色明点的征象。这两个轮都像是虚空界，但左边的是上方的虚空，所以是真正的虚空界；右边的是下方的虚空，所以在此处根据需要安立为智慧界。从那之中，烟的真实征象是，虽然法性清净的风界，但在此处是从地界融入而显现为地界清净的显现，这是以身心二者之心为主的缘故，地界是身地，但心是风。同样，水停止后，清净的火界显现为阳焰；火停止后，清净的水界显现为空显；风停止后，清净的地界显现为不动的酥油灯，这些也是以心为主的缘故。烟等四者是风、火、水、地的清净之故，在生起次第时，出现烟为黑母，阳焰为红母，空显为白母，酥油灯为黄母。收摄次第时的生起次第是，无论左右的哪种情况，都需要收摄次第，所以必须从地开始依次停止。因此，左边的地界停止，显现黄色燃烧是地界的清净；水停止，显现白色燃烧是水；火停止，显现红色燃烧是火；风停止，显现黑色燃烧是风的清净，这是以身为主的缘故。此处殊胜的部分也是虚空的清净，蓝色明点也是智慧的清净，所以身心二者中以身为主。此外，若玛是太阳的法，或白天的法，被夜晚的瑜伽束缚；惹玛是月亮的法，或夜晚的法，被白天的瑜伽束缚，这也是身心方便智慧结合的缘故。如是说：白天是薄伽梵勇士，夜晚说是瑜伽母。意思是夜晚的瑜伽束缚智慧若玛，白天的瑜伽束缚勇士惹玛。第二是从《集经之王后续经》中说，心通过坚固的禅定，也能从外境中完全舍弃事物。
English
And, the so-called sphere of space, when the right sphere of space ceases, the sign of a blue bindu appears. These two spheres are similar in that they are the realm of space, but the one on the left is the space above, so it is the actual realm of space; the one on the right is the space below, so here it is established as the realm of wisdom according to need. From that, the actual sign of smoke is that, although the wind element of the purity of dharmata, here it appears as the manifestation of the purity of the earth element from the absorption of the earth element, which is due to the mind being the main one of body and mind, the earth element is the earth of the body, but the mind is wind. Similarly, when water ceases, the pure fire element appears as a mirage; when fire ceases, the pure water element appears as a sky-like appearance; when wind ceases, the pure earth element appears as a still butter lamp, these are also due to the mind being the main one. The reason why the four, smoke, etc., are the purity of wind, fire, water, and earth is that during the generation stage, smoke appears as the black mother, mirage as the red mother, sky-like appearance as the white mother, and butter lamp as the yellow mother. The order of arising during the stage of gathering back is that, in any situation, whether left or right, only the order of gathering back is needed, so it must cease sequentially from the earth. Therefore, when the earth element on the left ceases, the appearance of yellow burning is the purity of the earth element; when water ceases, the appearance of white burning is water; when fire ceases, the appearance of red burning is fire; when wind ceases, the appearance of black burning is the purity of wind, which is due to the body being the main one. Here, the supreme part is also the purity of space, and the blue bindu is also the purity of wisdom, so the body is considered the main one of body and mind. Furthermore, Roma is the dharma of the sun, or the dharma of the day, bound by the yoga of the night; and Kyangma is the dharma of the moon, or the dharma of the night, bound by the yoga of the day, which is also due to the combination of body, mind, method, and wisdom. Thus it is said: The day is the Bhagavan hero, the night is said to be the yogini. This means that the yoga of the night binds the wisdom Roma, and the yoga of the day binds the hero Kyangma. Secondly, from the subsequent tantra of the King of Compendious Tantras, it says that the mind, through steadfast meditation, can also completely abandon things from external objects.
Chinese
之间进行。还有，《无垢光经》中也说：“对境和有境这十者合一的多种形象进行禅定。”这样说，所谓“心稳固”的“这”是指追求获得对空色的稳固，因此“多种形象”是指十相圆满，显现三界多种影像的名称。如《权导论》中也说：“多种影像，光明灿烂。”就像这样，像这样的空色，一心专注地安住是禅定的体性。了知境与有境这十者合一，是指空性的色、声、香、味、触这五者，以及见这些的识，就其状态而言，本来就是一体的，但在收摄次第的阶段，看到的是差别二元对立的显现。在此，当禅定的支分，真实的基础的体验证悟生起时，二元对立的障碍稍微减弱，因此在禅定次第的等持阶段，会生起空色与觉性融为一体的体验。在此，从总体上来说，并不是舍弃了空色和觉性上的二元对立的显现。因此，存在二元对立的显现，以及以体验一体的方式证悟，这两者并不矛盾。像这样，修习禅定的作用是完全舍弃外境，也是生起由体验空色没有外在实义所引发的定解。不仅如此，而且依靠它，也获得了对业相三界一切在外境中没有成立的信任。并且，通过诀窍在显现上执持光明，凭借空色显现的力量，也能屡屡遮止不净的显现，这也清楚地表明了。因此，在收摄的阶段，是使以前没有见过的，具有十相和三界影像的完整景象得以见到。而在此禅定的阶段，是对已经见到的景象一心专注地安住，因此会越来越增上。这两个支分，都是从不分别的对立面进行修习为主，总的来说，后面的支分也都是自性不分别的道路，只是气
English
in between. Also, it is said in the Vimalaprabha Sutra, "Meditating on the various forms of the ten objects and object-holders as one." Thus, the "this" in "mind is stable" refers to striving to gain stability in emptiness-form, therefore "various forms" refers to the name of the complete ten signs, appearing as various images of the three realms. As it is also said in the Empowerment Introduction, "Various images, bright and clear." Like this, to single-pointedly settle the mind on such emptiness-form is the nature of meditation. Knowing the ten objects and object-holders as one means that the five emptinesses of form, sound, smell, taste, and touch, and the consciousnesses that see them, are originally one in nature, but in the stage of the gathering sequence, they are seen as distinct dualistic appearances. Here, when the experience and realization of the actual basis of the limb of meditation arises, the obscuration of dualistic appearance is slightly weakened, so in the stage of equipoise in the meditation sequence, the experience of emptiness-form and awareness merging into one taste arises. Here, in general, it is not that the manifestation of dualistic appearance on emptiness-form and awareness is abandoned. Therefore, the existence of dualistic appearance and the realization through experiencing the manner of one taste are not contradictory. Like this, the function of meditating on meditation is to completely abandon external objects, and it is also the arising of definite understanding brought about by experiencing that emptiness-form has no external meaning. Moreover, relying on it, one also gains confidence that all the karmic appearances of the three realms are not established externally. And, through the key point of holding luminosity on appearances, by the power of the appearance of emptiness-form, one can also repeatedly prevent impure appearances, which is also clearly shown by this. Therefore, in the stage of gathering, it is to make visible a complete scene with the ten signs and the images of the three realms that has not been seen before. And in this stage of meditation, it is to single-pointedly settle on the scene that has already been seen, so it will increase more and more. In both of these limbs, meditation is mainly practiced from the opposite side of non-discrimination, and in general, the later limbs are also the path of non-discrimination in their own nature, only the wind
Chinese
而且着重于从明点瑜伽的反面进行修习等。最初二者从不作意的反面安住，与平等相比，收摄是：主要修习心的自性是远离戏论的空性。禅定是：主要安住于色与心无别一体的自性中。以这两个支分所获得的空色大印，是真实义的本尊，如《吉祥密集》中所说：“色声等诸咒士，恒时观想为本尊，或者于彼修习者，应以种性之方式合。”因此，圆满次第的瑜伽士应修习空性之色声香味触之本尊。如若不能如此，则初学者应以生起次第等信解作意的其他方便来修习。如是。有些说，在收摄时，系缚五根的作用，从而见到空色；在禅定中，系缚意的作用，从而使之清晰且粗大，因此见到圆满的自生本尊，是身金刚圆满之道，但并非如实。因为生起禅定支分的修行者，其相续中也有收摄和禅定的支分。若说由此身金刚圆满，则尚可，但那是从二者合一而来，不能有收摄未圆满，禅定圆满的区分。而且，五根和意的作用次第系缚之理，在此处也不适用。若在收摄的支分仅在相续中生起，以及禅定的支分最初生起之时运用，则见到圆满的自生本尊，以及圆满为身金刚之法，是不应理的，因为如同金刚一般同时圆满之故。身已圆满而语未圆满等是不允许的。同样，最初获得禅定道的时候，称为禅定次第。此时也不应系缚意的作用，若认为系缚意的部分作用，那么，收摄的时候也是系缚，因为意有觉知，不
English
And it is emphasized to practice from the opposite aspect of Bindu Yoga and so on. The first two, abiding from the opposite aspect of non-conceptualization, compared to equality, gathering is: mainly meditating on the nature of mind, which is emptiness devoid of elaboration. Samadhi is: mainly abiding in the nature of the inseparability of form and mind as one taste. The void-form great seal obtained through these two limbs is the deity of definitive meaning, as it is said in the Glorious Guhyasamaja: "Mantra practitioners of form, sound, etc., should always meditate as the deity itself, or those who practice it should be combined in the manner of lineage." Therefore, the yogi of the completion stage should meditate on the deities of form, sound, smell, taste, and touch of emptiness. If they cannot do so, then beginners should practice with other methods of faith and attention, such as the generation stage. Thus. Some say that in gathering, the function of the five senses is bound, so void-form is seen; in meditation, the function of mind is bound, so it becomes clear and coarse, so seeing the complete self-born deity is the path of completing the body vajra, but it is not as it is. Because the practitioner who has generated the limb of samadhi also has the limbs of gathering and meditation in their continuum. If it is said that the body vajra is completed from this, it is still acceptable, but it comes from the combination of the two, and there cannot be a distinction between gathering not being complete and meditation being complete. Moreover, the method of sequentially binding the functions of the five senses and the mind is also not applicable here. If it is applied when only the limb of gathering has arisen in the continuum, and when the limb of meditation first arises, then seeing the complete self-born deity, and completing it as the dharma of the body vajra, is not reasonable, because it is completed simultaneously like a vajra. It is not permissible for the body to be complete and the speech not to be complete, etc. Similarly, when the path of meditation is first obtained, it is called the stage of meditation. At this time, it is also not appropriate to bind the function of the mind, if one thinks of binding partial functions of the mind, then the time of gathering is also binding, because the mind has awareness, not
Chinese
因为迅速进入虚空之界，并且为了束缚五根识，也必须遮止意念的分别。由于五根的止息，随之而来的意念也止息。如果意念的主要作用止息，那么禅定的现量也必须安立为意念的现量，但事实并非如此。这六个支分全部都是圆满次第，因此必须将要点施加于身心二者之上。如果在前两个次第的阶段，金刚身之顶——阿瓦都提（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的位置，要点施加于何处呢？一般来说，需要智慧脉阿瓦都提（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）融入气，但由于它是无分的，所以无法说要点施加于像这样的部分片段。然而，如果从反面的角度来区分，那么要点施加并融入于真实智慧脉的智慧界之精华部分。如果从与之相关的世俗物质的角度来看，那么要点施加于顶轮的虚空界，从而秘密轮的智慧界脉结稍微解开。因此，从安立世俗名言的角度出发，一般来说，六个脉轮中都有少许气停止。与其他四个脉轮相比，顶轮的气停止程度更严重，而秘密轮的气停止程度甚至更严重。因此，据说要点施加于顶轮，就能触及秘密轮，这是因为虚空与智慧、方便与智慧相结合的要点。如果进一步详细区分，那么在收摄次第的阶段，仅仅是由于在顶轮修习的力量，要点才传递到秘密轮，这才是主要的。白天和夜晚也依赖于右边的罗玛脉和左边的江玛脉。虽然从左右两边停止的方式也有少许结合，但主要依赖于智慧罗玛脉的五个（气），从四个角落和下方停止。依赖于方便江玛脉的五个（气），从四个方向和上方停止。在禅定次第的阶段，秘密轮的脉结稍微解开，这也成为顶轮比之前解开程度更严重的因素。因为这个原因，在收摄次第的最后，依赖于明点而见到各种影像。在禅定的最后，确定于大明点的中央。