English
If one can bind one, all diseases can be eliminated, and life can be slightly controlled. Also, regarding the degree of mixing of life-energy and downward-voiding energy, the external sign is that downward air comes out of the mouth and nose, which means that downward-voiding energy is mixed with life-energy. If a good smell is inhaled through the mouth and nose, but is discharged from the lower gate without diminishing, it is said that life-energy is mixed with downward-voiding energy. But this is not mixed in the channels, it is only in the body, this mixing of coarse life-energy and downward-voiding energy that runs externally is only a sign of creating confusion and wonder. The internal sign is that if you hold up, it sinks down; if you hold down, it sinks up. Because it is mixed in the channels in various ways, it is better than the former. The secret sign is that burning visions and real bliss-warmth arise, which is the mixing of life-energy and downward-voiding energy in the most supreme central channel. In the latter half of the stage of life-force exertion, a coarse illusory body is formed, and the five external phenomena exist in various ways. Furthermore, from the appearance of the four bindus, all the phenomena of samsara and nirvana appear, namely the views of the four philosophical schools, the four tantras of the non-Buddhists, the four Vedas, the four divisions, the four classes of secret tantras, and so on, the appearance of deities, the appearance of mantras, the wisdom of distinguishing words and meanings, and the immeasurable experiences of the three: view, conduct, and meditation, as well as the appearance of the places, bodies, and enjoyments of animals, humans, gods, hells, and so on, and the differences of feelings such as happiness and suffering and immeasurable afflictions appear. These are what were known as abiding practices to the former masters of oral instructions. In short, because the luminosity of the nature of mind is all-encompassing, everything that can be known appears. Therefore, although the essence of the luminous Sugata-garbha is always, simultaneously, and all-encompassing, it appears when it encounters a certain cause for that particular appearance in the way it is seen by the yogi's mind, and therefore the various appearances appear sequentially. So, what is that cause? It is the aggregation of the inner channels, energies, and bindus. The appearance of mind itself appears as various channels, energies, and bindus, and these various appearances also arise dependent on mind itself appearing as four bindus, therefore the aggregation of channels, energies, and bindus is also included in the all-encompassing, so do not think of them as being other than the door of appearance of the all-encompassing. However,
Chinese
再说，就世俗谛的缘起显现而言，身体的明点位于额头。醒来时的一切粗大显现都由它产生。语的明点位于喉咙。梦境和中阴等一切显现都由它产生。意的明点位于心间。深度睡眠、昏厥和死亡等一切状态都由它产生。第四个明点位于脐间。由它产生双运等贪恋，以及对好、坏、中三种境的贪恋和迷惑。同样，也可以应用于其他的脉轮。这四个明点本身，具有垢染时，是基位时轮的四面；当遮障稍微清净时，是道位时轮的四面；在完全没有遮障的状态下，是果位时轮的四面。续部中说，从时轮的四面幻化出轮回和涅槃的一切，这才是其主要密意。那里所说的四组也必定要产生。与命勤次第相关的内容已经讲完。在摄持时，必须这样了解各个不共征相的差别：征相的因是命气上下混合而获得稳固，因此拙火燃烧，所有脉口都温暖。所有脉和明点都像沸腾一样翻滚，发出声音。所有脉结都被火烧开，明点在各自的位置燃烧并摇动。诸界上下聚集，上下稍微充满。真实的征相是，在中脉中，出现像头发一样细微的黑色线纹，具有那达（梵文：Nāda，नाद，声音）的形状，以及像马尾弯曲成圆形一样的明点的形状，燃烧着无量的光芒。细微的线纹中完整地显现出十种征相，并且出现以圣像等清净和不清净的各种显现所庄严的景象，这些都出现在dhūtī（梵文：धوتي，一种瑜伽洁净术）中拙火燃烧的火焰的中央。拙火燃烧的火焰的颜色也出现各种各样。线纹也以黑色为主，所以才这样说，否则也有各种各样的颜色。因此，除非是有业缘的人，否则很难说在手印收摄时，明点的中央偶尔会出现圣像。此外，即使在第一和第三次第中，也可能出现像黑色线纹一样的景象，但不确定。
English
Furthermore, regarding the phenomenal appearances of relative interdependence, the bindu of the body resides in the forehead. All gross appearances during wakefulness are produced by it. The bindu of speech resides in the throat. All appearances such as dreams and the bardo are produced by it. The bindu of mind resides in the heart. All states such as deep sleep, fainting, and death are produced by it. The fourth bindu resides in the navel. It produces attachment such as union, and craving and delusion towards the three objects of good, bad, and neutral. Similarly, it can be applied to other chakras as well. These four bindus themselves, when with impurities, are the four faces of the Wheel of Time at the ground stage; when obscurations are slightly purified, they are the four faces of the Wheel of Time at the path stage; and in the state of complete freedom from obscurations, they are the four faces of the Wheel of Time at the fruition stage. The tantra states that all of samsara and nirvana are emanated from the four faces of the Wheel of Time, and this is its main intention. The four sets mentioned there must also be produced. The contents related to the order of life force exertion have been explained. During the holding, it is necessary to understand the distinctions of the unique signs in this way: The cause of the signs is that the life force is mixed and stability is obtained, so the tummo blazes and all the pulse openings are warm. All the pulses and bindus boil and sound like they are bubbling. All the pulse knots are burned open by the fire, and the bindus blaze and move in their respective places. The elements gather up and down, and the top and bottom are slightly filled. The actual sign is that in the central channel, there appears a black line as fine as a hair, having the form of nāda (梵文：Nāda，नाद，sound), and a bindu in the shape of a horse's tail bent into a circle, blazing with immeasurable rays of light. All ten signs appear completely within the fine line, and a vision adorned with various pure and impure appearances such as holy images arises, which appears in the center of the blazing light of the tummo burning in the dhūtī (梵文：धوتي，a yogic cleansing technique). The color of the flames of the blazing tummo also appears in various ways. The line is mainly black, so it is mentioned, but otherwise there are various colors. Therefore, unless one has karmic connections, it is difficult to say that a holy image will occasionally appear in the center of the bindu during the hand seal gathering. Furthermore, even in the first and third stages, a vision like a black line may appear, but it is not certain.
Chinese
应当知晓这是地的象征。当生起执持的证悟之时，便成就殊胜的命身。也就是说，先前佛的影像变得极为坚固，空身与命索合为一体的风混合，不依赖于心识的测度，首先显现具有神像象征的形象，从一而始，逐渐增多，颜色、形状、相好不定。有些时候，一种形象恒常显现。有些时候，则似乎时时变幻。总的来说，虽然内外一切皆可显现，但在秘密脉（梵文：dhūtī）中显现则如灯火，其他则如灯火之光。这是从命脉中脉的明点融入一次而生起，最终获得稳固，从而成就各种事业。例如，与命混合的空身之神，在心间化为水的坛城和呜（藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：呜）字。神父左手持白莲，神母左手持白乌巴拉花，二者皆右手施予胜施印。观想骑乘于守护大地的象，在所修之宅中开展，行持息增之业，随心所欲而变。当空身也变成那样的形象时，努力于心间的宝瓶气，立即毫不费力地成就息增之身。同样，通过改变脉轮、座、四大坛城、种子字、神的身色、手印和坐骑等，也能成就其他一切事业。同样，据说也能成就灭尽。例如，从脐轮的哩（藏文：ལྀ，梵文天城体：ली，梵文罗马拟音：lī，汉语字面意思：哩）字，开展如桥梁般的地之灭尽。努力于脐轮的宝瓶气，便能在河流或海洋上行走而不沉没等等。此外，还讲述了其他微细的摧毁近害者的方法。在喉咙的火坛城中，由ra（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）字化为狮子。观想狮子驱逐所有的大象。如果做喉咙的宝瓶气，就能遣除大象的侵害，以及其他凶猛的畜生，还能调伏非天和鬼神等。总之，如果不混淆内外之缘起而加以安排，就能成就一切所想。此时，摧毁
English
It should be known that this is the symbol of earth. When the realization of grasping arises, the special life-form is accomplished. That is, the image of the previous Buddha becomes extremely stable, and the air mixed with the empty form and the life-thread becomes one, and without relying on the measurement of the mind, the first appearance of the deity with symbolic images appears, starting from one and gradually increasing, the color, shape, and characteristics are uncertain. Sometimes, the same form always appears. Sometimes, it seems to change from time to time. In general, although everything inside and outside can appear, the appearance in the dhūtī is like a lamp, and the others are like the light of a lamp. This arises from the one-time absorption of the bindu of the life-force central channel, and finally attains stability, thereby accomplishing various activities. For example, the deity of the empty form mixed with life transforms into a water mandala and the letter u (Tibetan: ཨུ, Devanagari: उ, Romanized Sanskrit: u, literal Chinese meaning: u) in the heart. The father deity holds a white lotus in his left hand, and the mother deity holds a white utpala flower in her left hand, and both make the supreme giving mudra with their right hands. By visualizing riding on the elephant that protects the earth, expanding in the house to be cultivated, and performing the activities of pacifying and increasing, it will change according to whatever the mind transforms. When the empty form also becomes such a form, by striving for the vase breathing in the heart, the body of pacifying and increasing is immediately accomplished without hindrance. Similarly, by changing the chakras, seats, four great mandalas, seed syllables, the color of the deity's body, hand implements, and mounts, all other activities can also be accomplished. Similarly, it is said that exhaustion can also be accomplished. For example, from the lī (Tibetan: ལྀ, Devanagari: ली, Romanized Sanskrit: lī, literal Chinese meaning: lī) syllable of the navel chakra, expand the exhaustion of the earth like a bridge. By striving for the vase breathing in the navel chakra, one can walk on rivers or oceans without sinking, and so on. Furthermore, other subtle methods of destroying harmful influences are also explained. In the fire mandala of the throat, the syllable ra (Tibetan: ར, Devanagari: र, Romanized Sanskrit: ra, literal Chinese meaning: ra) transforms into a lion. By visualizing the lion driving away all the elephants, if one does the vase breathing of the throat, one can avert the harm of elephants, as well as other ferocious animals, and also subdue asuras and spirits, etc. In short, if the interdependent origination of inner and outer is arranged without confusion, all wishes will be accomplished. At this time, destroying
Chinese
无声的那达之声也将出现。起初，如果中脉（dhaMtuatii）中只出现空的声音，那么它会逐渐增强，变成像雷鸣般的强烈的声音，周围环绕着各种细微的声音。不久之后，在同一时间，会从一个声音中产生各种生物的声音、各种元素的声音、各种谈话和各种佛法语言。初学者在修习与命勤（srog 'dzin）相应的法门时，如果火候过大，会出现明点滴落的景象，身体发热，像出汗一样。会感觉到从小舌头滴落明点等现象。如果有些人因滴漏受阻和出汗过多而失去体力，就要进行导引和散布，以及不损失身体精华的教导。有些人虽然有乐空明的体验，但风脉却升起，身体发冷，头痛，这是因为无法消化明点。有些人虽然有良好的视觉体验，但身体却变得青紫、干燥，容易失去快乐的体验。如果其他人与上述情况相似，那就是无法使明点增长。这类问题可以通过性行为来增加快乐来解决。在执持（'dzin pa）的这个阶段，虽然有时会因为拙火的燃烧景象打开脉轮之门，从而出现吸收生命力的转移的轻微障碍，但由于对风和心有适当的控制，所以不需要依赖普通的障碍消除教导，修行者自己就会明白。当生命力修习圆满后，就能从大多数障碍中解脱出来。当执持的前半部分圆满后，就连修行的障碍之名也不存在了。关于执持的次第和相关内容已经讲述完毕。在忆念的时候，必须这样确定：一般来说，在《桑布扎》（saM pu Ti）和《四座续》（gdan bzhi）等众多续部中都提到，第一是灯的征兆，第二是闪电或天空景象的征兆，第三是白色微粒或白色光的征兆，第四是欲天享用的征兆，第五是天神形象的征兆，第六是无色智慧的征兆，第七是法界（chos kyi dbyings）的征兆，第八是自身成为佛陀的征兆。对于圆满次第来说，这八个征兆就是这些。对于这些，有不同的解释方法。