English
Therefore, it is also said that enlightenment can be attained through the empty form of the father's essence, hence this explanation. There are also ten aspects of life force exertion, namely, dwelling in the pulse petals of the navel chakra, and among the five elements of air that circulate throughout the body, from the six pulse petals on the right side, five elements descend individually, and the six earth elements are summarized into one, starting from the earth mandala, and are called water, fire, wind, and space mandalas. On the six pulse petals on the left side, the five aggregates manifest, and they are also summarized in the same way as before, and are called the ten right and left mandalas. Here, mainly in the case of mixing life force and downward-clearing air, the two upper channels must be blocked in the central channel. At that time, the five mandalas on the right side will gradually stop, and thus the life force and downward-clearing air will be mixed about halfway. Having proceeded in this way, when mixing downward-clearing air with life force, the left and right conch-shaped channels below must be blocked. Thus, the life force and downward-clearing air located above and below the central channel are completely mixed and become one. In this stage of mixing downward-clearing air with life force, the five mandalas on the left side will gradually stop. Thus, in the first half of the life force exertion, when only the earth mandala on the right side stops, there are five stages until earth, water, fire, wind, and space stop. In the latter half, when only the consciousness mandala on the left side stops, there are five stages until the formations, feelings, perceptions, and form mandalas stop. Adding the former and latter together, there are ten stages. In the Stainless Light Sutra, it says, "These are also the ten aspects arising from blocking the ten mandalas." Similarly, there are also ten divisions of grasping. In the Great Commentary, it says, "The grasping of life force, through the distinction of going and coming on the lotus of the navel chakra, heart center, throat, forehead, and crown, has ten aspects." This means that the material air of life force and downward-clearing air, which is united as one and has not abandoned the characteristics of karma air, is the stage of dissolving the essence of the five elements, mainly the earth element, into the bindu in the navel chakra; then, in sequence, dissolving water into the heart center, fire into the throat, wind into the forehead, and between the material airs of dissolving the essence of the five elements, mainly the space element, into the bindu in the crown chakra, there are five stages; again
Chinese
为了使我如此融入之后更加稳固和增长，再次在顶髻、头顶、喉咙、心、脐等处依次修习五种，总共是十种。或者，有些人认为可以省略两次顶髻，在前面修习顶髻，在后面的五种中加上修习秘密轮。他们认为这种行持方式中，秘密轮是普遍适用的，而且由于顶髻实际上此时无法稳固，因此通过秘密地修习顶髻，实际上可以稳固，所以用它来代替。在十种分类中，有两种关于行持方式的观点。从某个角度来看，也认为两者之间没有矛盾。对于忆念也有十种分类。就像《续部之王》中所说：思维和欲望以及身体的次第，口干莲花以及对于食物完全不投入，颤抖和疯狂以及完全的迷惑，心识完全错乱和剧烈昏厥。金刚持的烟等十种极明亮之相，在众生身体的世界中。完全明亮和确定的那些，是谁认为在意识空隙的时刻昏厥的呢？如是说。对于那些成为平凡人，成为性爱欲望的奴隶的人来说，存在与欲望的十种状态相关的贪执。这十种状态是：心中思念贪恋的对象，渴望性行为，身体产生热量，以及口干等变化，对于食物等其他事物不专心，身体颤抖且心神不宁，行为不自然且混乱，像疯了一样，因为被贪欲所控制，所以不知道该做什么不该做什么，变得迷惑，即使是月光和声音等其他因素，也会使贪恋动摇，即错乱，最后在进行性行为时，完全被射精的快感所控制，因此失去了记忆、正念和辨别能力，即昏厥。这十种状态中的每一种，在各自的时刻都具有射精快感的一部分，以及体验它的不同贪欲念头。这些是此时需要净化的，并且以它们为例子，与它们形式相同的融乐无变
English
In order to make me stable and grow after being so absorbed, again practice the five in order at the crown of the head, the top of the head, the throat, the heart, and the navel, for a total of ten. Or, some think that the crown of the head can be omitted twice, practicing the crown of the head in the former, and adding the practice of the secret wheel in the latter five. They think that in this way of practice, the secret wheel is universally applicable, and because the crown of the head cannot actually be stabilized at this time, it can actually be stabilized by secretly practicing the crown of the head, so it is used to replace it. Among the ten classifications, there are two views on the way of practice. From one point of view, it is also considered that there is no contradiction between the two. There are also ten classifications for remembrance. Just like what is said in the King of Tantras: Thinking and desire and the order of the body, dry mouth lotus and completely not investing in food, trembling and madness and complete bewilderment, the mind is completely confused and violently fainted. The ten extremely bright aspects of Vajradhara's smoke, etc., in the world of sentient beings' bodies. Those who are completely bright and certain, who is it that thinks they faint at the moment of consciousness gap? It is said. For those who become ordinary people and become slaves to sexual desire, there is attachment related to the ten states of desire. These ten states are: thinking about the object of greed in the heart, craving for sexual intercourse, the body generating heat, and changes such as dry mouth, not concentrating on other things such as food, the body trembling and the mind being disturbed, behavior being unnatural and chaotic, being like crazy, because being controlled by greed, so not knowing what to do and what not to do, becoming bewildered, even other factors such as moonlight and sound will shake the greed that is not in place, that is, confusion, and finally when engaging in sexual intercourse, being completely controlled by the pleasure of ejaculation, thus losing memory, mindfulness, and discernment, that is, fainting. Each of these ten states has a part of the pleasure of ejaculation at its respective moment, and a different thought of greed to experience it. These are what need to be purified at this time, and taking them as examples, the unchanging bliss that is the same in form as them
Chinese
十个次第生起，即是忆念的十种分类。 也就是说，即使在与业和智慧手印相关的忆念之时，也会次第产生与十种欲望状态相应的十种安乐，但在仅凭空色无法完全引导融乐之前，尚未达到忆念的正行，仅仅是将忆念的修持或加行称为忆念而已。 因此，在忆念正行之时，当杜（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字相的明妃完全生起融乐时，便修习思维的状态，并且从那与此状态相同的融乐遍布一切显现般生起，到中间的八种也依次配合，最终当明点相的明妃完全生起融乐时，便修习昏厥的状态，并且从那与此状态相同的融乐无变的安乐与虚空相等般生起之间，共有十种。 其他支分的十种分类，并非完全只作正行的分类，而忆念的这个阶段如此配合，是因为十个一组在数量上相等。 或者上师说，虽然三种状态各自以十个一组的方式存在，并且体性各异，但也可以将同类的归纳在一起，归纳为十种。 三摩地的次第也有十种，如《大疏》中所说：“这也是因为没有命等而有十种。” 如是说，在下面的五个轮脉中，从根本气五种开始，依次停止产生，成为不生的法性，并且在顶轮，龙等支分气五种也依次停止的分类，共有十种。 一般来说，下泄气、智慧界等是将十种气与各自的界配合，但详细来说，下泄气也包含五种界等，并非那种气就完全被那种界所遍及，而且命勤等十种气也永远不会遍及蕴界的十种气，因此，一般五大的气停止的方式，以及特别是命勤等气停止的方式，这两种情况在此处出现的次第不同，但并不矛盾。 第二，同类归纳的方式是，瑜伽之歌中说：“啊热（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）啊（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）呵（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，
English
The ten stages that arise are the ten categories of recollection. That is, even in the case of recollection related to karma and wisdom mudra, although ten kinds of bliss corresponding to the ten states of desire arise in sequence, until the complete melting bliss cannot be guided by emptiness form alone, the actual practice of recollection has not been reached, and only the preliminary practice or application of recollection is merely labeled as recollection. Therefore, in the actual practice of recollection, when the consort with the sign of Dhu (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) completely generates melting bliss, the state of thought is cultivated, and from that, the melting bliss, which is the same in appearance, appears to pervade all phenomena, and the eight intermediate stages are also applied in sequence. Finally, when the consort with the sign of Bindu completely generates melting bliss, the state of fainting is cultivated, and from that, the unchanging bliss of melting bliss, which is the same in appearance, arises as equal to space, there are ten kinds. The ten kinds of divisions of other limbs do not exclusively make the division of the main body, but the reason for applying it in this way in the case of recollection is that the numbers are equal in tens. Alternatively, the lama said that although each of the three states exists as a set of ten with different entities, it is also permissible to combine similar types and reduce them to ten. The stages of samadhi are also ten kinds, as stated in the Great Commentary: "This is also because there are ten kinds due to the absence of life and so on." As it is said, in the five lower chakras, from the five root winds onwards, they gradually cease to arise, becoming the nature of non-arising, and in the crown, the five branch winds such as the Naga also cease in sequence, with ten kinds of divisions. Generally, the downward-clearing wind, the realm of wisdom, etc., are the ten winds that are applied to each realm, but in detail, the downward-clearing wind also includes all five realms, etc., and that wind is not completely pervaded by that realm, and the ten winds such as life-sustaining never pervade the ten winds of the aggregate realm. Therefore, in general, the way the winds of the five elements cease, and in particular, the way the winds such as life-sustaining cease, although two different sequences occur in this case, they are not contradictory. Secondly, the way to collect similar types is, as the song of yoga says: "Ah Re (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) Ah (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) Ho (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning)",
Chinese
听着，孩子们，听着！心是急迫的，显现获得，安住以及止息和燃烧，为了安乐的缘故有三十六。（这是）所说的，并且在被称为时轮耳传的口诀书中也说：一切也应知为六。就像这样，如果分别区分各自收摄的支分，从内部分六支圆满，到禅定的支分也收摄等六支圆满之间，六六三十六。其中，收摄的自性是心僵硬，也就是不分别。禅定的自性是心安住在空色的显现上。命勤的自性是业气不向外流动。执持的自性是气止息于空性中。忆念的自性是拙火燃烧的大贪欲。禅定的自性是不变的明点的安乐。因此，将这些意义的要点铭记于心，并分别应用。在各自收摄的支分次第的场合，安立于不动的具有三者之上的收摄次第的收摄。见空色是收摄的禅定。气稍微止息，流动变得微弱是收摄的命勤。内部，也从十轮的气的组成部分中稍微消失是收摄的执持。身上业的拙火稍微燃烧，稍微生起贪欲的智慧是收摄的忆念。明点稍微稳固，存在微小安乐是收摄次第的禅定。像这样应用，从禅定次第中分离出的六支也如下：收摄是相同的。将色心视为一体而平等安住是禅定次第的禅定。剩余的都和上面相同，只是力量变得更大而更加殊胜。命勤的支分也有六个，最初两个和禅定次第的场合相同。左右命根之气止息的智慧是命勤次第的命勤。剩余三个也比之前力量更大。同样，在执持的支分次第中，它的最初三个和之前相同。