Chinese
教义说：也阐述了因和随念，像这样共有六种。其中，个别收摄是指：断绝普通感官与对境的联系，从而个别断绝；或者，眼肉等其他五种感官意识空无，而取受色、声、香、味、触五种对境，这就是个别收摄，如同征税称为收税一样。本体是：安住于不分别的自性中，从而现量见到空色之智慧。分类是：烟、阳焰、萤火虫、燃烧的酥油灯、燃烧的黄色火焰、月亮、太阳、罗睺、闪电、明点，即以十种相的分类而有十种相。这是五眼中的肉眼，以及六种姓中的金刚萨埵道。禅定的本体是：在个别收摄时，仅仅是遮止了普通感官对对境的执着；而在此处，则是在意念意识之上，遮止了空色和意识二者的二取显现，从而修持为一味。分类是：智慧、觉、伺、喜、乐，即五支。其对境是五种空色，即共有十种。有些则说是以肉眼等五根和五境的分类而有十种。这是天眼和不动之道。其中，智慧是指仅仅见到空色，就以不分别的方式安住，从而成为未生起任何戏论之本体的明空。从那之中，内外显现之门未曾止息，见到明亮之显现是觉，那些显现显现为自心，并且也见到那是不可言说的本体，这是伺，像那样了知所引发的意喜是喜，身心极其调柔的安乐是无动摇之乐。虽然对前三者有诸多不同的阐释，但至尊上师的口诀就是这个，是心解脱三篇的究竟密意。后两者是空色的成就之因，因此说是身金刚瑜伽和念诵，以及最初的善。四种现量中是根现量。命勤是指将下行气和命气束缚于中脉，通过盈满、释放、宝瓶等方式束缚它，从而在成为中脉气时的空色显现。
English
The teachings state: The cause and recollection are also taught, thus there are six. Among them, individual withdrawal is: cutting off the connection between ordinary sense faculties and objects, thereby individually cutting off; or, the five sense consciousnesses such as the flesh eye are empty, while taking the five objects of form, sound, smell, taste, and touch, this is individual withdrawal, just as collecting taxes is called taxation. The essence is: abiding in the non-conceptual nature, thereby directly seeing the wisdom of empty form. The divisions are: smoke, mirage, firefly, burning butter lamp, burning yellow flame, moon, sun, Rahu, lightning, bindu, which are ten aspects through the division of ten signs. This is the flesh eye among the five eyes, and the path of Vajrasattva among the six lineages. The essence of meditation is: in the case of individual withdrawal, it is merely blocking the engagement of ordinary sense faculties with objects; but here, on top of mind consciousness, the dualistic appearance of empty form and consciousness is blocked, thereby meditating as one taste. The divisions are: wisdom, conception, analysis, joy, bliss, which are five branches. Their object is the five empty forms, thus there are ten. Some say that there are ten through the division of the five faculties such as the flesh eye and the five objects. This is the divine eye and the immovable path. Among them, wisdom is merely seeing the empty form, and abiding in that itself in a non-conceptual manner, thereby it is the clear emptiness that has not given rise to the essence of any elaboration. From that, the appearances of the outer and inner arising doors are not obstructed, seeing the clear appearance is conception, those appearances appear clearly as one's own mind, and also seeing that it is the inexpressible essence is analysis, the mental joy induced by knowing in that way is joy, and the bliss of body and mind being extremely tamed is unwavering bliss. Although many different explanations are given for the first three, the oral instruction of the venerable lama is this, it is the ultimate definitive meaning of the three sections of mind liberation. These latter two are the cause of accomplishing empty form, therefore it is said to be body vajra yoga and recitation, and initially virtuous. Among the four direct perceptions, it is sense direct perception. Life force exertion is the binding of the downward-moving air and life air into the central channel, by binding it with filling, releasing, vase-like, etc., thereby seeing the empty form at the time of making it the central channel air.
Chinese
对于显现的认知。分类是，应遮止的右侧五大之风，左侧五蕴之风的分类，共有十种。这是成办事业之道。执持的自性，唯从中脉降下的风，也依次在脐、心、喉、额、顶等处的中脉处阻断，从而见到明点消融之景象的显现。分类是，在五轮中往返的分类，共有十种。这是宝生之道。这二者是清净风，因此是语金刚瑜伽，以及近成就，中间是善，以及佛眼，和意的显现。忆念是，命气下行气混合消融的力量，使拙火燃烧的景象中，三界之景象生起，以及见到自己意愿之本尊的显现。获得此，便能获得吽（ཧཾ，ham，ham，种子字）字融化成为珍宝的殊胜喜乐。如果世间欲望成为所求，则对贪恋之境心生向往，想要与之相遇，由此业之拙火稍微燃烧，身体发热，由此口干舌燥，喉咙无法进食，与贪恋之境相遇后，心无有稳定而动摇，行为不自然而疯狂，对于应做和不应做之事感到迷惑，心识陷入滴漏之乐的掌控而迷乱，如昏厥般迷惑，即是十种状态。与十种状态相似的安乐智慧，按照次第以十种征相引导，十种相依次消融的分类，共有十种。这些消融后，便能成就烟色母等十位明妃。这是成办彼之支分，以及心金刚，和智慧之眼，以及无量光，和智慧之身，顺应一致而成就，因此是瑜伽显现。三摩地的支分是，忆念之际的俱生动摇者，当动摇和波浪平息时，便是不变之乐，即是其显现。这也是命勤等十风止息的缘故，共有十种。这是大成就，以及智慧金刚，以及智慧之眼，以及毗卢遮那和自明觉的显现。这二者最终是善。如果将此与五道结合，则最初二者是资粮道，中间二者是加行道暖位，忆念是
English
It is the recognition of manifestation. The divisions are ten, with the winds of the five elements on the right to be rejected, and the winds of the five aggregates on the left. This is the path of accomplishing deeds. The nature of grasping is that the wind descending solely from the central channel is gradually blocked at the center of the navel, heart, throat, forehead, and crown, thus seeing the manifestation of the image of the dissolving bindu. The divisions are ten, with the divisions of going and coming in the five chakras. This is the path of Ratnasambhava. These two are wind purifiers, therefore they are the yoga of speech vajra, as well as near attainment, in between is virtue, as well as the Buddha's eye, and the manifestation of mind. Recollection is the power of the mingling and dissolving of life and downward-moving energies, in the appearance of the blazing of fierce heat, the images of the three realms arise, and the manifestation of seeing the deity of one's own desire. By obtaining this, one obtains the special joy of the Hum (ཧཾ，ham，ham，seed syllable) syllable melting into a jewel. If worldly desires become the object of pursuit, then longing arises in the mind for the object of attachment, wanting to meet with it, and thus the fierce heat of karma slightly blazes, the body becomes hot, and thus the mouth becomes dry, the throat cannot take in food, and after meeting with the object of attachment, the mind moves without stability, and the behavior is not natural and becomes mad, and one is confused about what should and should not be done, and the mind becomes bewildered by being controlled by the pleasure of dripping, and one is bewildered as if fainting, which are the ten states. The bliss wisdom that resembles the ten states, according to the order, is guided by ten signs, and the divisions of the ten characteristics dissolving in order are ten in total. When these dissolve, the ten goddesses such as Dhūmāvatī are accomplished. This is the limb of accomplishing that, as well as the heart vajra, and the eye of wisdom, as well as Amitābha, and the body of wisdom, in accordance with harmony, are accomplished, therefore it is yoga manifestation. The limb of samādhi is the co-emergent mover at the time of recollection, when the moving and waves subside, it is the unchanging bliss, which is its manifestation. This is also because the ten winds such as life-sustaining cease, there are ten in total. This is the great accomplishment, as well as the wisdom vajra, and the eye of wisdom, as well as Vairocana and the manifestation of self-awareness. These two are ultimately virtuous. If this is combined with the five paths, then the first two are the path of accumulation, the middle two are the heat of the path of preparation, recollection is
Chinese
顶峰。等持忍与胜法。于等持之时，六脉轮中二万一千六百业气止息。成就加行道之十二地。彼等与生起次第之时，风与拙火手印等之口诀多有生起，当从上师处了知。圆满次第之规亦甚深也。与若干时轮之聚五次第与胜乐五次第等相合。我未善思之。第二者，于此有些说，汝等初始末际唯修不分别，虽可成止观，然圆满次第乃超离世间之道，需为无明之对治，然汝等之道无有于无我之思择之胜观，故不能遮止无明。等持王经云：世间者虽修空性，然彼不坏此我所知，彼之烦恼复盛如树，乐行乐乃于此等持中修。若于法中个别思择无我，个别彼思择若修习，彼即涅槃得果之因，何为他因彼则不寂静。如是说故。我等未现证无我，岂能说得解脱。从不分别中如何能生见无我之智慧耶。如是说。言个别思择无我者，如汝等唯作现似比量，于佛有耶无耶？若有，则佛亦将行于分别。于彼虽无，然谓昔已串习故今得解脱者。如是菩萨圣者之等持中亦将无有个别思择耶。又无我二者隐而不显故，初无比量则不思择。由串习比量故生彼之明相。是故诸智者亦多说此观察耶。言说诚然，若为现证无我二者之识，则以比量先行为遍，于何处未说耶。诸多经部中，如来身之光芒照触与空性
English
The peak. Samadhi forbearance and supreme Dharma. At the time of Samadhi, twenty-one thousand six hundred karma winds cease in the six chakras. The twelve grounds of the joining path are accomplished. At the time of these and the generation stage, many oral instructions of wind, fierce fire, mudra, etc. arise, which should be understood from the lama. The tradition of the completion stage is also very profound. It is combined with some Kalachakra's Five Stages of Gathering and the Five Stages of Supreme Bliss, etc. I do not think well of it. Secondly, here some say that if you only meditate on non-conceptualization from beginning to end, you may only achieve calm abiding, but the completion stage is the path beyond the world, so it must be the antidote to ignorance, but your path does not have the insight of contemplating selflessness, so it cannot prevent ignorance. The Samadhiraja Sutra says: Even though worldly people meditate on emptiness, they do not destroy this knowledge of self. Their afflictions are as strong as trees, and they happily practice happiness while meditating in this samadhi. If one individually contemplates selflessness in the Dharma, if one individually contemplates and meditates on it, that is the cause of attaining the fruit of Nirvana. Whatever other cause there is, it will not be pacified. Because it is said like this. How can we say that we can attain liberation without directly realizing selflessness? How can the wisdom of seeing selflessness arise from non-conceptualization? So it is said. It is said that one individually contemplates selflessness, that is, according to you, it only seems to make inferences, does it exist in the Buddha or not? If it exists, then the Buddha will also engage in discrimination. Even if it does not exist in him, it is thought that he has attained liberation now because he was accustomed to it in the past. In that case, there will be no individual contemplation in the samadhi of the noble Bodhisattva. Moreover, since the two selflessnesses are hidden and not manifest, one does not contemplate without inference at first. Because of the habit of inference, the clear appearance of it arises. Therefore, all the wise men have also said a lot about this examination? It is true that it is said, if it is the consciousness that directly realizes the two selflessnesses, then it is universally said that inference has preceded it, where has it not been said? In many Sutras, the rays of light from the body of the Tathagata touch and emptiness.
Chinese
仅仅听闻不阐述意义的其他法，有多少能解脱呢？ 导师月称也在《六十正理论释》中，以仅仅凭借因的力量就能证悟空性的理由，引用了舍利子，诸法等等一听闻偈颂就见真谛。 觉沃杰也说：无需现量与比量，为了遮止外道的辩论，是智者们所为。 难道不是这样说的吗？ 如果解脱之因必定需要比量，那说无需比量是什么意思呢？ 如果要知道所有隐蔽成为显现的事物，都必须先有比量，这虽然正确。 但诸位圣者的六神通所见的隐蔽事物，看起来都不是以比量为先导的。 因此，就像患有眼翳的人看到发网等，即使说明了不存在的理由，也能确定不存在，但显现并不矛盾。 即使完全没有说明理由，通过让人服用良药，也能像发网等显现消失一样，亲眼见到不存在。 我们虽然也因为善巧了知比量之道而恭敬，但它并非普遍适用。 尊贵的英雄萨ra哈说：分别念衰退，智慧也衰退，恶慧之人追随分别念，从那之中产生善慧，没有什么比天空更殊胜。 意思是说，有些恶慧之人说，如果没有分别念，就没有个别认识的智慧，所以必须要有分别念。 但萨ra哈说，从无分别中能产生任何殊胜的智慧，这对比量来说是不可能的。 有些人认为生起次第、脉、气、明点、乐等不是圆满次第，圆满次第只是修习离戏。 还引用经文说，首先是生起次第，中间是业印的乐，最后是修习无分别，认为修习大乐是初、中、后三善。 并且引用《心经》的解释说：完全舍弃所有想法后，一天之中完全观察。 如果没有出现征兆，那时我的话就是谎言。 这是因为，长期习惯了以生起次第为前导的脉、气、明点，之后安住于业手印的俱生