English
It is necessary to enter the blessings of the supreme Lama, which is the Vajra descending dependent on other conditions. Due to this condition, the deities residing in one's own continuum are pleased, and thus the wisdom Vajra descends. From the beginning of the absorption phase to the ultimate completion of Samadhi, the blessings of the Vajra's descent increase. In this way, the Vajra's descent, the bliss and emptiness arising from the subtle winds dissolving into the Dharmadhatu, and the complete purification of actions and bonds, these three combined greatly enhance the wisdom channels, purify the channels after the conventional, loosen the knots of the channels, and even the winds that hold the essence dissolve from their parts into the central channel. The actual wisdom of the completion stage is born in the continuum. Meditating on the channels, letters, seed syllables (藏文：འབྲུ་，梵文天城体：बीज，梵文罗马拟音：bīja，汉语字面意思：种子), bindus, etc., conceived by conceptual thoughts, on this ordinary, near-death body, it is possible to touch the essential points of the coarse material channels. After a long time, it may even lead to the wisdom of the completion stage. However, to regard that as the ultimate true meaning and profound path is simply revealing the ultimate small-mindedness of those filled with arrogance who appear to have great wisdom, like some fools mistaking the Jambira fruit for a jewel. Furthermore, the deity in one's own continuum is the Tathagatagarbha Dharmadhatu. Since it is all-pervasive knowledge, how can it descend upon the body, speech, and mind of a single practitioner? Although the pervasive deity is all-pervasive, the sentient beings pervaded are not all-pervasive, so it is not contradictory that it descends upon one and not another. Moreover, when the blessings of the Lama enter the body, speech, and mind of that practitioner through pleasing the teacher, etc., the obscurations of their three doors are slightly thinned. From that moment on, a slight manifestation of the light or appearance of the all-pervasive deity arises, which is the Vajra's descent of the ultimate deity. In reality, although it is so, for great yogis, in the appearance of the field of experience of their own or someone else's Samadhi, the deity of Dharmata abides in the body, speech, and mind of the practitioner themselves, and through practicing the path, its power becomes stronger and stronger.
Chinese
变成像牛一样之后，也会生起被加持的显现。那么，对于成就无上不变的智慧，认为依靠上师的加持而解脱的观点，难道不是被遮止了吗？如果认为依靠加持的力量，风如何能止息于中脉呢？那是因为没有任何三印的修持等，仅仅认为依靠上师的祈愿或加持就能解脱的观点是被遮止的。首先，加持进入而引导道路，然后，加持的力量迅速地行进道路，这不仅不遮止，而且还极大地赞叹，宣说了具足三种信，并且这样说：对于殊胜的弟子们来说，道路是依靠殊胜上师的恩德而产生的。等等，广为宣说，详细内容也可以从《真实义亲近法》中查看。因此，像这样不仅在此处，而且是金刚乘共同的规矩，不仅在所有的密咒乘中需要，而且大小乘都需要。因为外道和下乘中也有不分别的成分，虽然那不会成为过失，但是，那不会变成成就佛陀的近路。在此，变成成就佛陀的近路、快速道、特殊道的关键是，上面所说的三个关键点在此处全部具备，而那些（外道和下乘）大多数都不具备三个关键点，有些虽然只有作意束缚，但其他都不具备。此外，关于这些虽然有很多可以展开，但现在过度展开就足够了。这样，这个各自收摄，是般若波罗蜜多道的经部宗的诀窍要点全部具备，并且以密咒的不共般若波罗蜜多来庄严，因此，要知道这个宗派是所有道路的根本。对于这样的收摄，如果进行分类，如上所示，以五种征相的分类有五种，从无云晴空的征相来分，有六种白天征相和各种影像，为了依次见到那些，以征相的分类有十一种，最初，那些显现的基础，安住于内在虚空仅仅是难以忍受的黑暗般的体验，也有高低的分类十二种，又如果按照简略的方面来说，有夜晚瑜伽和
English
After becoming like a cow, the appearance of being blessed will also arise. So, isn't the view that one is liberated by the blessing of the guru, in order to accomplish the supreme, unchanging wisdom, blocked? If one thinks, how can the winds be stopped in the central channel by the power of blessing? That is because without any practice of the three seals, etc., the view that one can be liberated solely by the guru's prayer or blessing is blocked. First, the blessing enters and guides the path, and then, the power of the blessing swiftly travels the path, which is not only not blocked, but also greatly praised. It explains the possession of the three faiths, and says: For the excellent disciples, the paths arise from the kindness of the excellent guru. And so on, it is widely spoken, and the details can also be seen in the "Reality Proximity Law." Therefore, such is not only here, but is the general rule of the Vajrayana, and is needed not only in all the mantra vehicles, but also in all the great and small vehicles. Because there is also an element of non-discrimination in the heretics and lower vehicles, although that will not become a fault, it will not become a shortcut to achieving Buddhahood. Here, the key to becoming a shortcut to achieving Buddhahood, a fast path, a special path, is that the three key points mentioned above are all present here, and most of those (heretics and lower vehicles) do not have all three key points, and some only have intentional binding, but others do not have them. In addition, although there is much to expand on these, now it is enough to expand too much. Thus, this individual collection is complete with all the key points of the Prajnaparamita path Sutra school's instructions, and is adorned with the uncommon Prajnaparamita of mantra, so know that this school is the root of all paths. If such a collection is classified, as shown above, there are five classifications by the five signs, and from the sign of the cloudless sky, there are six daytime signs and various images, in order to see those in sequence, there are eleven classifications by signs, and initially, the basis of those appearances, abiding in the inner space is merely an unbearable darkness-like experience, and there are also twelve classifications of high and low, and if we consider it in a condensed way, there is night yoga and
Chinese
白天的瑜伽产生的原因是，仅仅这条道路也显示了方便和智慧两个部分，以及束缚单一味道的根，一日有白天和夜晚，一月有白分和黑分，一年有南行和北行等等，净化外在世界和将它们应用于内在身体的污垢，主要是为了净化生与死的习气。暂时来说，夜晚的瑜伽容易成就空色，成就之后，白天的瑜伽是为了毫无偏颇地修习技艺。像这样，获得收摄（Sorsum）的阶段性果实是，也如是说：通过各自收摄，瑜伽士从境和相中解脱，所有咒语都加持他。说是成就真实语。现在是分别确定禅定的支分，在《灌顶引导的释论·精义撮要》中说：色是多种色，应当修习的是以禅定的支分来稳固。所说的意思是，以收摄见到空色，用禅定来稳固它。如果有人这样认为，那么稳固的意义取决于对什么进行稳固。这里有些人认为，空色的显现不衰退就是稳固，但这是收摄本身已经成就的，所以在此处没有必要重复讲解。因此，稳固的意义是，空色不会消失的意思，因为了悟色与心无别，只要心性存在，空色也存在。总之，此处的观修对象主要是空色，在自己的心识中将它与心性融为一体，最初获得融入的状态，是获得禅定次第或禅定第一支分的时候，也就是收摄时内部的虚空显现为空色，那个空色被称为至高虚空。如果对那样的禅定进行分类，有各种各样的形象，以及在明点中央出现烟相的时候，以及同样从阳焰到再次出现第二个明点相之间有十个次第，十个相同时具足，各种各样
English
The reason for the arising of daytime yoga is that this very path also shows the two aspects of skillful means and wisdom, as well as binding the root of a single taste. One day has day and night, one month has the white and black fortnights, one year has the southern and northern courses, and so on. It purifies the defilements of the outer world and applying them to the inner body, mainly to purify the imprints of birth and death. Temporarily, it is easier to accomplish the empty form with the yoga of the night, and after that is accomplished, the daytime yoga is for practicing skills without partiality. Thus, the temporary fruit of attaining Sorsum is, as it is said: "By individually gathering, the yogi is separated from objects and aspects, and all mantras bless him." It is said to accomplish the true word. Now, the determination of the limbs of meditation: In the commentary on the Empowerment Guide, "Essence of Meaning," it says: "Form is various forms, and what should be meditated upon should be stabilized by the limbs of meditation." The meaning of what is said is that seeing the empty form through Sorsum, one stabilizes it with meditation. If one thinks so, then the meaning of stability depends on what one is stabilizing. Here, some people think that the appearance of the empty form not diminishing is stability, but that is accomplished by Sorsum itself, so there is no need to repeat the explanation here. Therefore, the meaning of stability is that the empty form will not cease, because one realizes that form and mind are inseparable, and as long as the nature of mind exists, the empty form also exists. In short, the main object of focus here is the empty form, and one is blending it with the nature of mind in one's own mind, and the state of having initially attained the state of being blended is when one attains the stage of the stages of meditation or the first limb of meditation, which is when the inner space during Sorsum appears as the empty form, and that empty form is called the supreme space. If one were to classify such meditation, there are various images and the time when the smoke sign appears in the center of the bindu, and similarly, there are ten stages from the mirage to the reappearance of the second bindu sign, and the ten signs are complete at the same time, and various
Chinese
以影像庄严的大明点，在盈亏之时，以及彼处报身显现之时，还有黑线次第显现之时，会出现高低的十二个次第。这些也都是在分析的支分于自续中生起之后才出现的，所以有十三种相的差别，以及最初的胜观和分别两种，即使算作十五种也可以。如果归纳，则可归为五支，也就是智慧支分的次第，分别支分的次第，分析支分的次第，欢喜支分的次第，以及无动安乐支分的次第，共有五支和五个次第。如经部中说：“禅定清净，亦是智慧分别与分析，欢喜与无动安乐，一心而思。”如此宣说。对于它们的认识，《大疏》中说：“如是，智慧即是彼形色本身，名为见。分别名为执著事物。分析名为确定其意义。欢喜名为贪著形色。无动安乐名为与形色一起一心。”如此宣说。因此，智慧是对光明相十法一心而思。在分别之时，将空色以事物的名称来命名，执著是了知之义，因为它的体性是了知，所以分别的支分是了知空色即是自己的心。分别只是了知是心而已，在这个分别的次第中，并没有最终确定它完全不是心以外的他物，而分析则说那也是通过了知来确定意义。分析是了悟到那个空色只是心性本身，除此之外没有能所、没有所取能取、没有所分别和能分别的差别。就像烟的显现中没有烟，白色燃烧中没有白色等等，是脱离所取的证悟方式。并且，了知的自性，有分别和无分别的各种各样也都不存在，只是体验到心性唯一，这是脱离执著的证悟方式。即使稍微出现一些不同的二元显现，对于那个空色，二取显现的当下也会立即消失。因此，分析的支分是，
English
When the great bindu adorned with images waxes and wanes, and when the enjoyment body appears there, and when the successive black lines appear, there arise twelve stages of high and low. These also arise after the limb of analysis has arisen in the continuum, so there are thirteen divisions of signs, and the two initial vipashyana and vikalpa. It is also acceptable to consider them as fifteen. If summarized, they are included in five limbs, namely the stages of the limb of wisdom, the limb of vikalpa, the limb of analysis, the limb of joy, and the limb of unwavering bliss. There are five limbs and five stages. As it is said in the tantra: "Even pure dhyana is wisdom, vikalpa, and analysis, joy and unwavering bliss, thinking with one-pointedness." Thus it is said. Regarding the identification of these, the Great Commentary says: "Likewise, wisdom is called seeing in that form itself. Vikalpa is called grasping at objects. Analysis is called ascertaining its meaning. Joy is called attachment to form. Unwavering bliss is called making the mind one with form." Thus it is said. Therefore, wisdom is to think single-pointedly on the ten signs of clear light. During vikalpa, the empty form is labeled with the name of an object, and grasping is the meaning of knowing. Since its characteristic is knowing, the limb of vikalpa is knowing that empty form as one's own mind. Vikalpa is merely knowing it as mind, but in this stage of vikalpa, there is no final determination that it is completely other than mind. Analysis, however, says that it also ascertains the meaning through knowing. Analysis realizes that that empty form is only the nature of mind itself, and that there is no difference between object and subject, grasper and grasped, or object of thought and thinker. Just as there is no smoke in the appearance of smoke, and no white in the burning white, etc., it is a way of realization that is free from grasping. Furthermore, the nature of knowing, with various kinds of vikalpa and non-vikalpa, also does not exist, but only experiencing the single nature of mind is the way of realization that is free from grasping. Even if some different dualistic appearances arise slightly, the moment dualistic grasping manifests towards that empty form, it immediately disappears. Therefore, the limb of analysis is...