Chinese
说。收摄时，这是风心被抓住的征兆。所说的地、水、火、风之风，抓住的要点是什么，抓住的本身是什么，进入中脉和那有什么区别？这里叙述，一般来说，向外境奔跑的风，接近于返回，稍微返回，进入中脉，安住和融入，这五种状态中，也有融入次第的，所有征兆由大到小依次显现，这是曼巴（Smanzhap）等藏汉大学者，如经部意所说，这里应掌握。融入等一切也有多种次第，暂时融入和彻底融入，暂时融入也有无量种类。即使一座禅修之间也有五种状态和升起，所以状态非常多。在收摄和思维两种状态时，风稍微返回，我是这样认为的。对此施加抓住的名称即可。要点是风心进入督脉上端，稍微进入中脉也是如此。如果左右脉流动停止，就叫做进入。对于很多临时施加的名称，不应争论，如果思考意义就很好。如果注重词句，那么此时没有指示天空之风的直接或间接含义，这是缺失的过失。所谓“进入”是城市人的用语，说是土地的真实基础的过失。如是说。提问：如果脉清净，除了中脉之外的，分类在续部中没有见到，全知者啊！因为不承认轮回转变成涅槃，左右轮回的脉等去了哪里？回答：您自己的宗派里，清净指的是什么？我们这些人认为，其他脉的功能，像中脉一样，产生智慧，就叫做清净，各自的论点相违背，谁来调解？解释诸佛和菩萨的意旨。然而嘉那（Jonang）全知者不承认轮回和涅槃的转变，理由是什么？将瑜伽行宗作为宗派的核心，从轮回八识的转变中，承认涅槃四智等一切。当无误地认识到轮回是错觉时，三界显现全部止息时，对左右脉进行分别思考是愚蠢的。知道从城市用语变成了灰烬，还问门闩去了哪里，这是思考。
English
Said. During the retraction, this is a sign that the wind-mind is being grasped. The wind of earth, water, fire, and wind that are spoken of, what is the key point of grasping, what is the grasping itself, and what is the difference between entering the central channel and that? Here it is narrated, generally speaking, the wind that runs towards external objects, is close to returning, slightly returning, entering the central channel, abiding and dissolving, in these five states, there is also a gradual dissolution, all signs appear in order from large to small, this is what Smanzhap and other Tibetan and Chinese scholars said according to the intention of the tantras, this should be grasped here. In all dissolutions, etc., many stages are seen. Temporary dissolution and complete dissolution, and there are endless kinds of temporary dissolution. Even between one session of meditation, there are five states and arising, so there are very many states. During the two states of retraction and contemplation, the winds slightly return, this is what I think. To this, the term "grasping" can be applied. The key is that the wind-mind enters the upper end of the Sushumna, and slightly entering the central channel is also like this. If the flow of the left and right channels stops, it is called entering. For many temporarily applied terms, one should not argue, it is good to contemplate the meaning. If one focuses on the words, then at this time there is no indication of the direct or indirect meaning of the wind of the sky, this is the fault of omission. The so-called "entering" is a term used by city people, saying that it is the fault of speaking of the real basis of the earth. Thus it is said. Question: When the channels are purified, other than the central channel, the classification is not seen in the tantras, all-knowing one! Because you do not accept the transformation of samsara into nirvana, where have the left and right channels of samsara, etc., gone? Answer: In your own system, what does purification refer to? We people think that the function of other channels, like the central channel, produces wisdom, and that is called purification, who will reconcile the conflicting tenets of each teacher? Explaining the intentions of the Buddhas and great Bodhisattvas. However, what is the reason why the Jonang all-knowing one does not accept the transformation of samsara and nirvana at all? He makes the Yogachara school the essence of his tenets, and from the transformation of the eight consciousnesses of samsara, he accepts all the four wisdoms of nirvana, etc. When one realizes without error that samsara is an illusion, when all the appearances of the three realms cease, it is foolish to think separately about the left and right channels. Knowing that it has turned to ashes from the city's language, and asking where the door bolt has gone, this is thinking.
Chinese
如同彼（指前文所说）。如果问，轮回到了何处？末端之脉极其微细，中央之脉极其粗大等等。因为如此说，所以非常赞同清净于中脉。提问：仅仅通过手印解脱的补特伽罗，以何种脉结解开？以及白红明点的迁转，十二真谛之地，从何种因缘产生？请明确说明。回答：没有生起其他道的证悟的相续，仅仅通过手印解脱是不存在的。仅仅通过手印解脱的补特伽罗，没有符合名言量，这有什么用？所谓“极者最初证悟”，所谓“极者”，是指通过两次次第的努力，显示前世修习的补特伽罗。如同此生依止上师一样，以修习手印的因缘，气停止后，明点的次第融化达到究竟，生起忆念和，禅定等的证悟。如果存在前世串习的忆念的证悟，那么就会出现。仅仅是手印的良好见解，见到安立为东方解脱的名词。对于仅仅是名词，我们有什么可争论的呢？因为上师没有开示禅定利益的口诀，所以说是最初的证悟。脉结的解开在后面的四个支分中，白红明点的融化方式在禅定的时候出现。提问：在命勤时，从外面吸入的气，进入中脉的位置是哪个脉轮？如果它不进入中脉的道，那么吸入并充满内部有什么必要？回答：命勤时的进入位置和融化这三者，主要是在脐轮进行。从这个提问来看，难道您认为命勤时，仅仅是进入中脉吗？提问：已经说了诸气向外移动的过失，又在这里将俱生迁转作为所要成办的来显示。其他则是说那是罗睺星的死亡征兆。像这样没有矛盾的道理是什么？回答：稍微观察一下，所谓“从其他”，这指的是什么？如果是时轮，那么“其他”这个词不合理。如果是其他的续部，那么就不是当下的谈话，难道不是衰损吗？有智慧的人们请思考。对于这个头晕的回答是：在获得地界极度串习的安乐之前，会出现头脑沉重和压迫。其他地方有头痛。
English
Like that (referring to what was said earlier). If asked, where has samsara gone? The end veins are extremely subtle, and the central vein is extremely thick, etc. Because it is said so, it is highly approved to purify in the central channel. Question: By what vein knot is the individual liberated solely through hand mudras untied? And from what causes and conditions do the migrations of white and red bindus and the ground of the twelve truths arise? Please explain clearly. Answer: There is no liberation solely through hand mudras without the realization of other paths arising in the continuum. What is the use of a person liberated solely through hand mudras not having valid conventional measurements? The so-called "utmost first realization" refers to the individual who has cultivated in previous lives through the effort of two stages. It is said that in this life, due to the condition of practicing hand mudras as one relies on a guru, after the wind stops, the sequence of dissolution of the elements reaches its end, and realizations such as recollection and samadhi arise. If there is a realization of recollection from previous lives, then it will occur. Merely the good view of hand mudras is seen as giving the name of liberation in the east. What do we have to argue about with just a name? Because the guru has not shown the oral instructions for the benefit of meditation, it is said to be the first realization. The untying of the vein knots occurs in the latter four limbs, and the manner of dissolution of the white and red bindus occurs during samadhi. Question: During life-sustaining efforts, which chakra is the place where the wind inhaled from outside enters the central channel? If it does not enter the path of the central channel, then what is the need to inhale and fill the inside? Answer: The place of entry and the three dissolutions during life-sustaining efforts mainly take place in the navel chakra. From this question, do you think that during life-sustaining efforts, it is only entering the central channel? Question: Having spoken of the fault of the winds moving outward, here again the co-emergent transference is shown as something to be accomplished. Others say that it is a sign of death from Rahu. What is the reason for showing such non-contradiction? Answer: Let's examine what is meant by "from others" for a moment. If it is the Kalachakra, then the word "others" is not appropriate. If it is another tantra, then it is not the current topic, is it not a decline? Wise people, please consider. The answer to this dizziness is: Before the bliss of extreme familiarity with the earth element arises, heaviness and pressure of the brain will occur. Elsewhere, there is a headache.
Chinese
是標誌的說明。 像這樣顯示不矛盾的理由是什麼？ 智慧怙主瑪哈嘎拉，三眼四臂的成就法源於經典。 另有自在天被說成三眼四臂。 也請你問那樣不矛盾的理由。 真實的回答是：死亡的重要精華收集和分離向下流動，伴隨而來的風給予非時之死。 凡是流入中脈，向外流動的，唯有伴隨而來的風，給予不死。 同樣，在死亡的徵兆中，中脈的門，雖然廣闊地崩塌，伴隨而來的風會產生，但以瑜伽的力量束縛於中脈，相似的疑惑的基礎又在哪裡存在呢？ 提問：以命勤之力阻斷諸風，以執持將六道眾生束縛於頂端，在那之後，又說在那個三摩地中需要阻斷兩萬一千六百次，這是為什麼呢？ 回答：在命勤之時，雖然能以勤奮束縛，但在那裡根本沒有停止流動。 在三摩地之時，諸風從根本上，從此以後就沒有流動了。 修持慈愛能反轉喜悅和嗔恨，就像見到空性就能徹底反轉一樣。 按照你的說法，風融入的瑜伽士，會恆常停止呼吸的流動。 風的融入方式比命勤更甚，為什麼從憶念之時起就不存在呢？ 然而，說的是融入方式產生的最初，和徹底融入的兩個時間。 提問：在那個三摩地中，說脈結解開，以及滴樂清淨，而不是在之前那些（三摩地）中說。 在這條道上有什麼額外的特點呢？ 如果沒有，那在這個時候說的原因是什麼？ 回答：在這個三摩地之時，有大手印引導的，融樂代表自性樂。 那個使明點不滴不移，在自身位置不動地束縛的安樂得以成就。 以不變的安樂，脈結徹底摧毀。 在滴樂的支配下，那是不變的。 所謂的清淨，稍微地壓制，摧毀種子，捨棄惡趣，為了隨其應地領會這三者，請謹慎。 與其說增長事業滴樂佈施，不如說想要清淨的滴樂是一還是多？ 我要問你，我說是多。 提問：僅僅一個身體就能成就智慧身
English
are explained as signs. What is the reason for showing such non-contradiction? The Wisdom Protector Mahakala, the means of accomplishment with three eyes and four arms, originates from scripture. Elsewhere, Ishvara is said to have three eyes and four arms. Please ask you also for the reason for such non-contradiction. The actual answer is: The great essence of death, gathering and separating, flows downward, and the accompanying wind gives untimely death. Whatever flows into the central channel and flows outward, only the accompanying flow gives immortality. Likewise, in the omens of death, the door of the central channel, although widely destroyed, the accompanying flow may arise, but with the power of yoga bound to the central channel, where is the basis for similar doubts? Question: By the effort of life force, the winds are blocked, and by holding, the six realms are bound to the summit, and again, why is it said that twenty-one thousand six hundred cessations are necessary in that samadhi? Answer: At the time of life force retention, it is possible to bind by effort, but there is no cessation of movement there at all. At the time of samadhi, the winds from the root, from now on, are made without movement. Cultivating loving-kindness reverses joy and hatred, just as seeing emptiness completely reverses them. According to you, the yogi who dissolves the winds will always cease the movement of breath. The way of dissolving the winds is more than life retention, why is it not present from the time of remembrance? However, it speaks of the beginning of the way of dissolving and the two times of complete dissolving. Question: In that samadhi, it is said that the knots of the channels are loosened, and the bliss of dripping is purified, but not in the previous ones. What extra qualities are there on this path? If not, what is the reason for saying it at this time? Answer: At this time of samadhi, there is the bliss of melting representing the nature of bliss, led by the Great Seal. That which makes the bindu not drip and not move, the bliss of binding immovably in its own place is accomplished. With immutable bliss, the knots of the channels are completely destroyed. Under the control of dripping bliss, that is immutable. The so-called purification is a slight suppression, destroying the seeds, abandoning evil destinies, please be mindful to understand these three accordingly. Is the dripping bliss that is said to increase activity and give, one or different from the dripping bliss to be purified? I ask you, I say it is different. Question: Can one body alone accomplish the wisdom body?