English
Ultimately, it does not change. Just as seeing the truth is said to be seeing the Dharmakaya, so too, this is the final sign of seeing the Buddha himself and the Dharmakaya. As it says in "Stainless Light": The first sign is the path of smoke and so on, and the attainment of the unchanging moment of perfecting the six-limbed yoga body. The intermediate sign is the attainment of the first bhumi with one hundred and eighteen most unchanging moments, as well as the five superknowledges, truly seeing the unseen meaning, and attaining worldly accomplishments. The final sign is the attainment of the twelfth bhumi with twenty-one thousand most unchanging moments of bliss exceeding six hundred, and the attainment of the accomplishment of Mahamudra. Thus it is said. In this way, from the six-limbed yoga, one effortlessly attains the small bhumi of Vajradhara, and then again traverses the other noble bhumis, and ultimately perfects the unsurpassed great Vajradhara, becoming the complete Buddha possessing the four kayas and five wisdoms, which can also be quickly attained. Therefore, one should diligently make great effort on this path. Fourth, the meaning of sound relies on words, and for those who are attracted by the proliferation of sound measurements, there is a slight necessity to generate faith. Therefore, it is explained by mixing in a rough establishment of sound. In general, that which possesses the meaning of abandoning essence and distinction is a sign. Giving the cause of establishing essence as a name, when completed, it is called name and sign. That which has already been established as a name, beyond that is a distinction. Thus it is said. That must be given a distinction to establish words, and that also has seven, namely, first essence, second function, third author, fourth purpose, fifth source, sixth relationship, seventh statement of location. Each of these also has three causes of single word, double word, and multiple words. Having determined this, here the Sanskrit word for abbreviation is pratyāhāraḥ (藏文：པྲ་ཏྱཱཧཱ་རཿ，梵文天城體：प्रत्याहार，梵文羅馬擬音：pratyāhāraḥ，漢語字面意思：內攝). Among them, hṛ (藏文：ཧྲྀ，梵文天城體：हृ，梵文羅馬擬音：hṛ，漢語字面意思：奪取) is the root meaning to take away. Giving the cause ghañ (藏文：གྷཉ，梵文天城體：घञ，梵文羅馬擬音：ghañ，漢語字面意思：ghañ), placing the prefix āṅ (藏文：ཨཱང་，梵文天城體：आङ्，梵文羅馬擬音：āṅ，漢語字面意思：近) in front. Both ña (藏文：ཉ，梵文天城體：ञ，梵文羅馬擬音：ña，漢語字面意思：ཉ) and ṅa (藏文：ང་，梵文天城體：ङ，梵文羅馬擬音：ṅa，漢語字面意思：ང་) are suffixes, so they are removed. Gha (藏文：གྷ，梵文天城體：घ，梵文羅馬擬音：gha，漢語字面意思：གྷ) is also a suffix. The power of the cause ña (藏文：ཉ，梵文天城體：ञ，梵文羅馬擬音：ña，漢語字面意思：ཉ) will cause the life ṛ (藏文：རྀ，梵文天城體：ऋ，梵文羅馬擬音：ṛ，漢語字面意思：ṛ) of hṛ (藏文：ཧྲྀ，梵文天城體：हृ，梵文羅馬擬音：hṛ，漢語字面意思：奪取) to increase,
Chinese
所谓收摄，是梵文的ཨཱར་ཡིག་。由于它与ཨ་结合，形成了ཨཱ་ཧཱ་ར་，意为断除、舍弃、收集和食物等。在ཕ་རོལ་ཏུ་པྲ་ཏི་之后加上第一人称单数སི་。将各种词尾 جمع在一起后，将པྲ་ཏི་提前并结合，就形成了པྲ་ཏྱཱཧཱ་ར་。在其后加上第一人称单数སི་，意为将ཨི་的含义与ཕ་和ས་区分开来，从而形成了区分的词语。因此，眼等诸根执取色等对境，是轮回者的食物。舍弃这些食物，就是པྲ་ཏྱཱཧཱ་རཿ，即各自舍弃。或者，ཨཱ་ཧཱ་ར་是收集和食用的意思，如征收赋税和享用食物。པྲ་ཏི་意为向外或各自，即非常享用或在自身位置上享用。此外，对于智慧的五根，以及空性的色等五境，也是反复进入和各自进入的意思。或者，从断除普通眼与色的联系，到断除身与触的联系之间，各自断除联系，因此是各自断除。
English
Pratyahara is the Sanskrit word ཨཱར་ཡིག་. Because it is combined with ཨ་, it forms ཨཱ་ཧཱ་ར་, which means to cut off, abandon, collect, and food, etc. After ཕ་རོལ་ཏུ་པྲ་ཏི་, add the first person singular སི་. After collecting the various endings, advance and combine པྲ་ཏི་, which forms པྲ་ཏྱཱཧཱ་ར་. Add the first person singular སི་ after it, meaning to distinguish the meaning of ཨི་ from ཕ་ and ས་, thus forming a word of distinction. Therefore, the senses such as the eyes grasping forms and other objects are the food of those in samsara. Abandoning these foods is པྲ་ཏྱཱཧཱ་རཿ, which is to abandon each separately. Alternatively, ཨཱ་ཧཱ་ར་ means to collect and eat, such as collecting taxes and enjoying food. པྲ་ཏི་ means outward or individually, which is to enjoy very much or to enjoy in one's own position. In addition, for the five senses of wisdom, and the five objects such as emptiness and form, it also means to enter repeatedly and individually. Alternatively, from cutting off the connection between the ordinary eye and form, to cutting off the connection between the body and touch, each connection is cut off separately, so it is to cut off separately.
Chinese
。五支禅定的智慧为般若（藏文，梵文天城体：प्रज्ञा，梵文罗马拟音：prajñā，汉语字面意思：智慧），寻为塔拉卡（藏文，梵文天城体：तर्क，梵文罗马拟音：tarkaḥ，汉语字面意思：寻），伺为毗遮罗（藏文，梵文天城体：विचार，梵文罗马拟音：vicāraḥ，汉语字面意思：伺），喜为拉底（藏文，梵文天城体：रति，梵文罗马拟音：ratiḥ，汉语字面意思：喜），无动之乐为阿扎拉苏康（藏文，梵文天城体：अचलसुखं，梵文罗马拟音：acalasukhaṃ，汉语字面意思：不动乐）。这些之中，有从男女非男性的标志差别的角度，讲解方便智慧结合之法，但似乎难以切中要点，故此处不述。 调息的梵语是普拉纳雅玛（藏文，梵文天城体：प्राणायाम，梵文罗马拟音：prāṇāyāmaḥ，汉语字面意思：调息）。“夏斯”是呼吸。“阿纳”也是。因此，放置“阿纳”，将近词“普拉”放在前面，去掉“斯”。“瓦扎”等都是“阿扎”。给予后缀“阿扎”，连接辅音“普拉”和词根的“阿”，在“纳”的元音中加入后缀的“诶”。“拉ཥ་”、“拉ྀ”等字母中，并非结尾的“纳”变为“ṇ”，因此“纳”变为“ṇ”，从而“普拉纳”，即呼吸的梵语名称成立。 对此，给予第六格的单数词尾。确定为“斯亚”。因此，“普拉纳斯亚”，意思是“呼吸的”。“亚姆”是接近阻止。“近词”阿昂放在前面。词根给予后缀“嘎娘”。去掉昂、乌和娘这些后接成分。“伊纳”、“阿扎”、“阿吒”等中，“阿”的乌帕达变为长音，因此“亚”的元音变长。嘎是后接成分。在“玛”的元音中加入“阿”，从而“阿亚玛”成立。与之前的连接，就是“普拉纳斯亚阿亚玛”。 在那里，应该去掉处格等词尾，因此去掉“斯亚”。在“玛”的末尾进行“斯”的分析，从而“普拉纳雅玛ḥ”成立。 这样就变成了“完全阻止呼吸”，阻止和努力是翻译上的差别，所以是止息或调息。呼吸的意义也是风，因此是完全阻止日月风的能力进入阿瓦杜帝。 还有一些人将“迪尔吉嘎拉纳ḥ”（藏文，梵文天城体：दीर्घीकरण，梵文罗马拟音：dīrghīkaraṇaḥ，汉语字面意思：延长）也翻译成调息的词义来解释，但“迪尔吉嘎拉纳ḥ”在藏语中是“使之变长”的意思。如果翻译成“调息”就变得没有关联了。然而，有说法称“阿亚玛ḥ”的意思是“迪尔吉嘎拉纳ḥ”。这也是因为在表示阻止意义的词根上加上近词“阿”字，使得原本阻止的意义完全颠倒，不但不阻止，反而会增长、扩大和延长。 这是说，词的词根是
English
So. The wisdom of the five branches of meditation is Prajñā (藏文，梵文天城体：प्रज्ञा，梵文罗马拟音：prajñā，汉语字面意思：Wisdom), Tarkaḥ (藏文，梵文天城体：तर्क，梵文罗马拟音：tarkaḥ，汉语字面意思：Investigation) for investigation, Vicāraḥ (藏文，梵文天城体：विचार，梵文罗马拟音：vicāraḥ，汉语字面意思：Discernment) for discernment, Ratiḥ (藏文，梵文天城体：रति，梵文罗马拟音：ratiḥ，汉语字面意思：Joy) for joy, and Acalasukhaṃ (藏文，梵文天城体：अचलसुखं，梵文罗马拟音：acalasukhaṃ，汉语字面意思：Immovable Bliss) for immovable bliss. Among these, there are also explanations of the method of combining skillful means and wisdom from the perspective of differentiating the characteristics of male, female, and neuter genders, but it seems difficult to hit the point, so it will not be discussed here. The Sanskrit word for breath control is Prāṇāyāmaḥ (藏文，梵文天城体：प्राणायाम，梵文罗马拟音：prāṇāyāmaḥ，汉语字面意思：Breath Control). "Śvāsa" means breath. "Ana" also means. Therefore, "Ana" is placed, the prefix "Pra" is placed in front, and "Si" is removed. "Vaca" and so on are all "Aca". The suffix "Aca" is given, connecting the consonant "Pra" and the root's "A", and the suffix "E" is added to the vowel of "Na". Among the letters "Ra Ṣa", "Ra Ṛ", the "Na" that is not the end becomes "Ṇ", so "Na" becomes "Ṇ", thus "Prāṇa", the Sanskrit name for breath, is established. To this, give the sixth case singular ending. It is determined as "Sya". Therefore, "Prāṇasya" means "of breath". "Yamu" means to closely prevent. The prefix "Āṅ" is placed in front. The root is given the suffix "Ghañ". Remove Aṅ, U, and Ña, which are suffixes. Among "Ina", "Aca", "Aṭa", the Upadhā of "A" becomes long, so the vowel of "Ya" becomes long. Gha is a suffix. Add "A" to the vowel of "Ma", thus "Āyāma" is established. Connecting with the previous one, it is "Prāṇasyāyāma". There, the locative case endings should be removed, so "Sya" is removed. Analyzing "Si" at the end of "Ma", thus "Prāṇāyāmaḥ" is established. In this way, it translates to "completely preventing breath", and preventing and striving are differences in translation, so it is breath control or breath exertion. The meaning of breath is also wind, so it is the meaning of completely preventing the power of the sun and moon wind from entering the Avadhūti. Some also translate and explain "Dīrghīkaraṇaḥ" (藏文，梵文天城体：दीर्घीकरण，梵文罗马拟音：dīrghīkaraṇaḥ，汉语字面意思：Lengthening) as the meaning of breath control, but "Dīrghīkaraṇaḥ" in Tibetan means "to make it long". If translated as "breath control", it becomes irrelevant. However, there is a saying that the meaning of "Āyāmaḥ" is "Dīrghīkaraṇaḥ". This is also because by adding the prefix "Ā" to the root that means to prevent, the original meaning of preventing is completely reversed, and not only does it not prevent, but it also increases, expands, and lengthens. This is to say that the root of the word is
Chinese
威力强大也，近为转变压伏变，如是说。那是声的成就方式相同而意义不同的两种解说，或者成就方式不同，在呀（藏文）之前不加近转变，而是加上否定的阿（藏文），是远离阻碍而长久的意思。与布拉那（藏文，梵文天城体：प्राण，梵文罗马拟音：prāṇa，汉语字面意思：命）结合第六格的nga（藏文），变为布拉那呀玛（藏文），意为使生命长久，因此诸风在阿瓦度提（藏文）中长久安住之意。有些藏族大学者认为，迪尔吉卡拉那（藏文，梵文天城体：दीर्घीकरण，梵文罗马拟音：dīrghīkaraṇa，汉语字面意思：延长）是命勤的术语的异名。我所见到的无垢光、明晰阐释、无畏的论著注释和口诀穗的印度范本中，除了讲解命勤意义的时候，没有见到命勤的术语和名称中有这个词。也没有直接听到印度学者这样说。外道的派别，数论的论著和阿笈摩的论著中也看到了和听到了很多关于命勤的术语意义的解说，但没有见到那样解说。执持的术语是达拉那（藏文，梵文天城体：धारणा，梵文罗马拟音：dhāraṇā，汉语字面意思：执持），即来自词根“持”。tu（藏文）和nya（藏文）是后缀。给予词缀nyut（藏文），na（藏文）和ta（藏文）是后缀。na（藏文）作为后缀，像i ca（藏文）一样变化，因此dhi（藏文）增长变为dha ra（藏文）。词缀的yu（藏文）变为a na（藏文），na（藏文）是na（藏文）字，因此达拉那（藏文）对于女性来说，从a（藏文）变为a wa ti（藏文）。给予a（藏文）并结合，因此na（藏文）变长。给予si（藏文）并去除，因此达拉那（藏文），意为执持。那也是以中脉为主宰的日月之风的物质延续，也在明点的中央抓住而不动摇的意思。关于执持的意义，有些人认为在命勤的时候，阻止左右的运行，阻止上方的左右，风住在中央，阻止下方的左右，风住在中央，上下命下二风在那执持的时候必须混合，很多论著注释口诀中也这样出现，因此将上下二风执持为一个整体。是这样的意思。然而并非如此
English
Also powerful. Near to transform, subdue becomes. Thus it is said. That is two explanations of the same sound accomplishment method with different meanings, or the accomplishment method is different, without placing the near transformation before ya (Tibetan), but placing the negation a (Tibetan) is the meaning of being far from obstruction and lasting long. Combining prāṇa (Tibetan, Devanagari: प्राण, Romanized Sanskrit: prāṇa, literal meaning: life) with the sixth case ending nga (Tibetan), it becomes prāṇāyāma (Tibetan), meaning to make life long, therefore it means that all winds abide long in avadhūtī (Tibetan). Some great Tibetan scholars consider dīrghīkaraṇa (Tibetan, Devanagari: दीर्घीकरण, Romanized Sanskrit: dīrghīkaraṇa, literal meaning: lengthening) to be a synonym for the term "life exertion." In the Indian manuscripts of Immaculate Light, Clear Explanation, Fearless Treatise Commentary, and Nectar Spikes that I have seen, except when explaining the meaning of life exertion, I have not seen this word in the terms and names of life exertion. I have also not directly heard Indian scholars say this. In external schools, treatises on Samkhya, and treatises on Agama, I have also seen and heard many explanations of the meaning of the term "life exertion," but I have not seen it explained in that way. The term for holding is dhāraṇā (Tibetan, Devanagari: धारणा, Romanized Sanskrit: dhāraṇā, literal meaning: holding), which comes from the root "to hold." tu (Tibetan) and nya (Tibetan) are suffixes. Giving the suffix nyut (Tibetan), na (Tibetan) and ta (Tibetan) are suffixes. na (Tibetan) as a suffix changes like i ca (Tibetan), therefore dhi (Tibetan) increases and becomes dha ra (Tibetan). The suffix yu (Tibetan) changes to a na (Tibetan), na (Tibetan) is the letter na (Tibetan), therefore dhāraṇā (Tibetan) for women, from a (Tibetan) becomes a wa ti (Tibetan). Giving a (Tibetan) and combining, therefore na (Tibetan) becomes long. Giving si (Tibetan) and removing, therefore dhāraṇā (Tibetan), meaning to hold. That is also the material continuation of the sun and moon winds dominated by the central channel, also holding in the center of the bindu without wavering. Regarding the meaning of holding, some people think that during life exertion, the movement of the left and right is blocked, the left and right above are blocked, the wind stays in the center, the left and right below are blocked, the wind stays in the center, the upper and lower life descending two winds must be mixed at the time of that holding, and this also appears in many treatise commentaries and oral instructions, therefore the upper and lower two winds are held as one whole. That is the meaning. However, it is not so.