English
If one does not know that emptiness-form is the nature of wind, one will have the illusion that ordinary wind itself is emptiness-form. This emptiness-form is the ultimate mantra of the completion stage, so the definitive meaning of the recitation of wind and mantra without distinction, as explained in other sources, is only this. At this time, the winds of the right and left channels, sun and moon, actually enter and remain in the central channel, but they do not dissolve into the pure, indestructible bindu. Therefore, even during meditative equipoise, the flow of the ten wheels of wind does not disappear, but remains within the central channel, and this is how it should be termed. If one thinks that the wisdom central channel and the wisdom bindu are essentially the same in meaning, and that it is impossible not to dissolve into the bindu after dissolving into the wisdom central channel, then although this is how it is understood in ultimate reality, in the yogi's meditative experience, one experiences mixing with the aspect of the wisdom central channel, but one does not experience mixing with the aspect of the bindu, so this distinction is not contradictory. That is to say, it is necessary to ascertain that the life-force and other winds dissolve into the nature of the ultimate central channel of reality and the state of the wisdom wind, just as clouds dissolve into the sky, and this is called stopping in the central channel and dissolving into the bindu. The ultimate channel-wind is also the state of mind itself, and it is no different from emptiness-form. Furthermore, for example, various thick black and white clouds gradually become thinner, and one can see the various colors of the sky accordingly. Just as one sees thin oily clouds, the places, nature, and functions of the life-force and other winds are various and different. When these winds dissipate, their respective lineages merge into one nature and function, becoming extremely subtle, so that even the slight manifestation of the self-nature of the naturally abiding clear light wind remains unobscured. This is the meditative appearance of yogis who have attained the first branch of life-force exertion or are in the stage of the life-force exertion sequence. In terms of the phenomena of the conventional body, at this time, the right and left channels generally have the function of wind moving. However, in meditative equipoise, only the central channel controls them. The main agent of the winds moving in the two channels always remains in the central channel, and the right and left channels deca
Chinese
就像幻化的时刻一样，这两者不作不同的行为，物质也混合成一体。行为也做中脉的行为，所以在世俗谛中，显现为中脉有形体一般，物质之风停止的方式也不相违背。因为这是瑜伽士身语意三者的体验显现方式。而且，由于左脉与顶轮相连，使白分的风和明点增减。右脉与脐轮相连，使红分的风和明点增减。这两者控制着物质的脉、风、明点的一切，所以心中产生二元对立和错乱的分别念，身语上显现生老病死的各种痛苦。因此，在不净的身体上束缚世俗谛的左右二脉，物质的脉、风、明点全部都会被束缚，由此二元对立止息，疾病和衰老死亡等痛苦得以遣除，中脉的权势得以增长。世俗谛的物质中脉，也必定会达到最终极的程度，虽然是应断除的突发性的垢染，但暂时是生起一切道之智慧的因。因此，束缚物质的左右脉，能增长物质的中脉。由此道之智慧增长，不净的显现减少，实相法性的显现会越来越增多。因为具有如此确定的要点，所以通过宝瓶气等修法，对不净的身体进行要害的击打，就能见到原始的实相。例如，突发的狂风并不能新创造天空，但吹散突发的云朵，就能见到原始的天空一样。这里，按照身体和意念的区分，虽然有时会将唯一的命气安立为日月二者，也将唯一的下行气安立为日月二者，但在此处，下行气应作为月亮，命气作为太阳之风。在二脉的场合，右脉与红分相连时，与下行气相连，左脉以与白分相连的方式，与命气相连。但以互相帮助的方式，右脉和命气二者要点相同，左脉和下行气要点相同。因此，左右脉的风融入中脉，命气下行气结合成一体，是同时且要点
English
Just like in the moment of illusion, these two do not perform different actions, and the substances also mix into one. The actions also perform the actions of the central channel, so in the conventional truth, it appears as if the central channel has a form, and the way the material winds stop is also not contradictory. This is because it is the manifestation of the experience of the three doors of body, speech, and mind of a yogi. Moreover, because the left channel is connected to the crown chakra, it causes the white element winds and bindus to increase and decrease. The right channel is connected to the navel chakra, causing the red element winds and bindus to increase and decrease. These two control all of the material channels, winds, and bindus, so dualistic appearances and deluded thoughts arise in the mind, and various sufferings of birth, aging, sickness, and death manifest in the body and speech. Therefore, by binding the two conventional left and right channels on the impure body, all of the material channels, winds, and bindus will also be bound, and from this, dualistic appearances cease, and sufferings such as disease, aging, and death are averted, and the power of the central channel increases. That conventional material central channel will also definitely reach the ultimate extent. Although it is a temporary defilement to be abandoned, it is temporarily the cause for generating all the wisdom of the path. Therefore, by binding the material left and right channels, the material central channel increases. From this, the wisdom of the path increases, impure appearances decrease, and the appearances of reality and dharmata will increasingly increase. Because it has such a definite key point, therefore, through practices such as vase breathing, striking the key points on the impure body will cause the original reality to be seen. For example, a sudden gale does not newly create the sky, but by scattering the sudden clouds, the original sky can be seen. Here, according to the distinction of body and mind, although sometimes the single life force is established as both sun and moon, and the single downward-clearing air is also established as both sun and moon, but in this case, the downward-clearing air should be taken as the moon, and the life force as the wind of the sun. In the case of the two channels, when the right channel is connected to the red element, it is connected to the downward-clearing air, and the left channel is connected to the white element, it is connected to the life force. But in the way of helping each other, the right channel and the life force have the same key point, and the left channel and the downward-clearing air have the same key point. Therefore, the winds of the left and right channels merge into the central channel, and the life force and downward air combine into one, which is simultaneous and essential.
Chinese
一。第四，出自续部：“明点中命融入，断绝二者之行进，一心执持心。”又，出自《后部》：“生起与进入，再次使其减弱，以执持之支分，入于明点。”又，出自《无垢光》：“此处‘明点’是指额头，‘命融入’是指断绝二者之行进，‘断绝往来’，‘一心’是指于额头执持命。”如是说。执持之自性，乃是于命勤之时，安住于中脉之风，从左右脉之十轮，由先前存在之种姓所生。如今合为一体之命下行风，于此时，依靠极为稳固之宝瓶气之修法，进入中脉内之不坏明点，或不摧明点。于彼处，具有往来之相之风融入或消失。彼虽于六轮皆是，然此之究竟处乃是额轮，故此为主要。彼亦如《大疏》所说：“空性之色，将入于所执之心，以执持之力故。”如是说。究竟而言，是空色大印，融入具乐之自性中。如是转变之因，乃是依于世俗物质之力。中脉内五大之精华，合为一体之命下行风等，次第融入，由无有往来而生之智慧故。先前命勤之次第之时，风与空色仅是显现为一味融合而已。此处，彼亦显现为具足安乐体验之相，故以明点之名表示空色。彼亦次第转变为拙火燃烧之景象。此若究竟，则由燃烧之景象所生之本尊坛城，亦将如所知般成就。此后，能与随念相结合，故称彼本尊为执持所引之随念。然先前空色仅是显现乐触之乐，然于此次第之最终阶段，亦由本尊所。
English
One. Fourth, from the Tantra: "Life enters the bindu, cutting off the movement of both, holding the mind one-pointedly." Also, from the Later (Tantra): "Arising and entering, again making it diminish, with the limb of holding, into the bindu." Also, from the Stainless Light: "Here, 'bindu' refers to the forehead, 'life enters' means cutting off the movement of both, 'cutting off coming and going,' 'one-pointedly' means holding life in the forehead." Thus it is said. The nature of holding is that during the time of life exertion, the wind abiding in the central channel, from the ten wheels of the left and right channels, arises from the previously existing lineage. Now, the life-descending wind, which has become one mass, at this time, relying on the extremely stable vase-like practice, enters the indestructible bindu within the central channel, or the indestructible bindu. There, the wind with the characteristic of coming and going dissolves or disappears. Although that is in all six wheels, the ultimate place of this is the forehead wheel, so this is the main thing. That is also as the Great Commentary says: "The form of emptiness will enter the mind that is held, because of the power of holding." Thus it is said. Ultimately, it is the emptiness-form great seal, dissolving into the nature of bliss. The cause of such transformation is due to the power of conventional matter. The essence of the five elements within the central channel, the life-descending winds, etc., which have become one mass, gradually dissolve, and therefore it is the wisdom arising from the absence of coming and going. Previously, during the stage of life exertion, the wind and emptiness-form only appeared to be mixed as one taste. Here, that also appears as having the characteristic of a comfortable experience, so the emptiness-form is indicated by the name bindu. That also gradually transforms into the appearance of blazing tummo. If this is perfected, then the mandala of the deity arising from the blazing appearance will also be accomplished as known. After that, it can be connected with recollection, so that deity is named the recollection drawn by holding. However, previously the emptiness-form was only the bliss of the appearance of bliss-touch, but at the final stage of this sequence, also by the deity.
Chinese
不能生起，所以在相续中生起随念支是不可能的。第五是，经中说：在拙火的显现中，无论出现什么，都一定会随念身体和虚空。以及，在后续的经文中也说：通过随念，就像月亮在空中一样，巨大的光芒一定会流遍自己的身体。莲花金刚的尊者也说：所谓的随念，就是见到自己想要的神，并且远离对形象的分别。从那之中，会放射出无数光芒的自性光之坛城。从那之中，会放射出多种形象的三界喜悦，被称为随念支。如上所说，随念支的体性是：空色大印成为修行者身体的替代品。空色的本尊佛父佛母双运，修行者粗大的身体依靠白红明点的燃烧和滴落，反复修习四喜的顺生逆转圆满。每一次这样的修习，不仅会增长快乐，而且空色的坛城也会增长。也就是，自己显现为所欲之神，即轮之主佛父佛母，并且从那之中放射出的光之坛城遍布内外一切，并且在那遍布的范围内，会显现出无边三界之影像。这三种空色显现的次第，在上面引用的赞释中已经阐明。身体，指的是自己想要的神，根本的空色。虚空，指的是支分的空色，后面的两种。空色本身是法性，所以根本和支分没有区别。但是，正因为处于此时的次第的瑜伽士的心中会显现出那样的次第，所以经中也说：通过随念，可以很好地清净，无垢的光之坛城也是从智慧身中产生的。经中说从智慧身中产生光之坛城，坛城这个词也暗示了胜义三有的一切。因为是从身中放射出来的，所以会认为只是修行者显现中的身体之外吗？自己想要的神
English
It is impossible to generate, so it is impossible for the limb of mindfulness to arise in the continuum. The fifth is, it is said in the tantra: Whatever arises in the appearance of inner heat, one will definitely remember the body and the sky. And, in the subsequent scriptures it is also said: Through mindfulness, just like the moon in the sky, great rays of light will definitely flow through one's own body. The venerable Vajrapani also said: What is called mindfulness is seeing the deity one desires, and being free from the discrimination of images. From that, the mandala of light, the nature of which radiates countless rays of light. From that, the joy of the three realms, which radiates various forms, is called the limb of mindfulness. As it is said above, the nature of the limb of mindfulness is: The great mudra of emptiness and form becomes a substitute for the body of the practitioner. The deities of emptiness and form, the father and mother in union, the coarse body of the practitioner relies on the burning and dripping of white and red bindus, and repeatedly meditates on the complete arising and reversing of the four joys. Each such practice not only increases happiness, but also increases the mandala of emptiness and form. That is, oneself appears as the desired deity, that is, the lord of the wheel, the father and mother, and the mandala of light radiating from that pervades everything inside and outside, and within that pervading range, infinite images of the three realms will appear. These three stages of the appearance of emptiness and form have been clarified in the praise and commentary quoted above. Body refers to the deity one desires, the fundamental emptiness and form. Sky refers to the branch emptiness and form, the latter two. Emptiness and form themselves are the nature of reality, so there is no difference between the root and the branch. However, precisely because the mind of the yogi who is in the order of this time will appear in that way, it is also said in the tantra: Through mindfulness, one can purify well, and the immaculate mandala of light also arises from the wisdom body. It is said in the tantra that the mandala of light arises from the wisdom body, and the word mandala also implies all of the ultimate three existences. Because it radiates from the body, one might think that it is only outside the body in the appearance of the practitioner? The deity one desires