Chinese
发生在进入光明父（光明之父）之间，并且它的征兆是，从五种征兆和第五种征兆中分离出来的月亮的光芒，就像光、黑暗、黑色、灰色黎明一样出现。对于这些征兆，有些可以逆转，有些稍微逆转，有些完全逆转，而且在这些征兆中又可以进行内部划分，因此会出现许多种类。有些人仅仅修习无分别，也会出现这些相似的征兆。说需要区分的原因是，其他人看到在修习圆满次第的特殊无分别智慧时会出现这些征兆，因此，凭借自己微弱的力量，对道路和征兆两者都不相信。这是因为修习的不是圆满次第，却出现了圆满次第的征兆，这非常奇怪。即使没有区分的必要，也说需要区分，这种用虚伪的欺骗能做什么呢？此外，通过无分别地念诵风咒，风会进入中脉，产生入、住、融三者，在那里，心会停止，产生特殊的无分别智慧，风的融入会使拙火燃烧，引出四喜和三显。此外，如果对粗风的修习达到圆满，那么就能清楚地看到运行，即颜色，并且能亲眼看到量，清楚地看到文字声音的自性，以及存在、粗细、快慢、轻重的一切，并且能确定运行，即清楚地知道数量而不会混淆。细风达到圆满的程度是，三千世界的风也能容纳在身体内，能将体内的风与外界的风混合，也能随意地从毛孔中进出，外界的风接触时会感到快乐和轻松。特别是，如果支分风达到圆满，那么就能知道各个感官的独立自主的知识，以及不同的显现，如果在四大运行的时候进行修习，那么就能在空中飞行，没有寒冷的伤害，不能被巨人等移动，没有火的伤害等。第二，一般来说，心专注于何处，风也会很好地聚集在那里，而且，如果持续不断地在脉轮中进行修习，那么入、住、融三者必然会发生。一般来说，修习燃滴
English
It occurs between entering the clear light father, and its signs are that the moon's light, separated from the five signs and the fifth sign, appears like light, darkness, blackness, and gray dawn. For these signs, some can be reversed, some slightly reversed, and some completely reversed, and within these signs, there can also be internal divisions, so many kinds will appear. Even if some people only practice non-conceptualization, these similar signs will appear. The reason for saying that it is necessary to distinguish is that others see these signs appearing when practicing the special non-conceptual wisdom of the Completion Stage, therefore, with their own weak power, they do not believe in both the path and the signs. This is because what is practiced is not the Completion Stage, but the signs of the Completion Stage appear, which is very strange. Even if there is no need to distinguish, they say that it is necessary to distinguish, what can this deception with hypocrisy do? Furthermore, by reciting the wind mantra without separation, the wind will enter the central channel, producing the three: entering, abiding, and dissolving, and there, the mind will stop, producing special non-conceptual wisdom, and the dissolving of the wind will cause the tummo to burn, drawing out the four joys and the three appearances. Furthermore, if the practice of the coarse wind is perfected, then one can clearly see the movement, that is, the color, and one can see the measure directly, clearly see the nature of the sound of letters, and know everything about existence, coarseness, speed, slowness, lightness, and heaviness, and one can determine the movement, that is, clearly know the number without confusion. The extent to which the subtle wind is perfected is that the wind of the three thousand worlds can also be contained within the body, one can mix the wind inside the body with the wind outside, and one can also freely enter and exit from the pores, and one will feel happiness and lightness when touched by the outside wind. In particular, if the limb wind is perfected, then one can know the independent knowledge of each sense organ, and the different manifestations, and if one practices during the movement of the four elements, then one can fly in the sky, there is no harm from cold, one cannot be moved by giants, etc., there is no harm from fire, etc. Secondly, in general, wherever the mind is focused, the winds will also gather well there, and also, if one practices continuously in the chakras, then the three: entering, abiding, and dissolving will definitely occur. In general, practicing burning drops
Chinese
据说气安住于中脉。未进入之前，拙火燃烧，容易产生大量融化菩提心的乐暖。其他如修习明点瑜伽等，也能达到类似的效果。双运时，即使没有瑜伽，也会产生少许入、住、融三种状态。气融入都提脉稳定后，逆转时无需努力，但在此之前是需要的。暖热燃烧有明点能融化和不能融化两种情况。能融化的情况也有入都提脉和不入都提脉两种。入都提脉的情况也有融和不融两种。身体的乐也分融化容易和不易融化两种。这些内部也有很多不同之处。因此，修持物质明点或宝珠明点时，依靠意之手印，以下泄之门打开和闭合的区分，来使气进入都提脉。如《大手印明点》所说：“闭合与开启，气之火入内。”又如，至尊阿底峡的《金刚歌》中也说：“其他处环绕大虚空，贝然巴不会进入，通过开启和闭合的结合，应催动猛女。”以及“自显智慧有色身，处于莲花脐中央，处于宝珠顶端时，如灯般寂灭。”自显智慧是其明妃。此处多次提到外命勤的首先是收摄气心。有些人认为只有圆满了心间明点和金刚诵的瑜伽，安住于究竟的语寂之瑜伽士，才能宣说手印的命勤。要知道这种说法是狭隘的。此外，对于强制阻断气息的甚深口诀，说“那样障碍大，不好”的人，是把没有经验却不得不引导弟子的窘境如实说了出来。例如，有经验的贤医即使没有神通，也能在看到病人的瞬间，知道这个方法对症。同样，如果自己具有经验，就能知道所有的方法，不必过于害怕。因此，命勤
English
It is said that the prana abides in the central channel. Even before entering, the fierce fire blazes, and it is easy to generate a great deal of bliss and warmth from the melting bodhicitta. Other practices, such as the yoga of bindus, can also achieve similar effects. In union, even without yoga, there will be a small portion of the three states of entering, abiding, and dissolving. Once the prana has dissolved into the dhuti channel and become stable, no effort is required to reverse it, but it is necessary before that. There are two cases of burning heat: whether the bindu can melt or not. Even in the case of being able to melt, there are two cases: whether it enters the dhuti channel or not. Even in that case, there are two cases: whether it dissolves or not. The bliss of the body is also divided into whether it is easy to melt or not. There are many differences within these as well. Therefore, when meditating on the material bindu or the jewel bindu, relying on the mudra of the mind, the method of entering the prana into the dhuti channel is done by distinguishing between opening and closing the downward-clearing gate. As it says in the Great Seal Bindu: "By closing and opening, the fire of prana enters within." Also, in the Vajra Song of the glorious Atisha, it says: "Elsewhere, circling the great sky, Berampa will not enter, by the union of opening and closing, that fierce woman should be urged." And, "The self-appearing wisdom with form, abides in the center of the lotus navel, when abiding at the tip of the jewel, it passes into sorrow like a lamp." Self-appearing wisdom is its consort. Here, the first of the outer life-force practices is often said to be the gathering of prana and mind. Some say that only a yogi who has perfected the yoga of the bindu in the heart and the vajra recitation, and who abides in the ultimate solitude of speech, can explain the life-force practices of the mudra. Know that this statement is narrow. Furthermore, those who say that the profound instructions for forcibly blocking the breath are "not good because such obstacles are great" are simply stating the predicament of having to guide students without experience. For example, an experienced and skilled doctor, even without clairvoyance, can know as soon as he sees a patient that this method is beneficial. Similarly, if one has experience, one will know all the methods, and there is no need to be too afraid. Therefore, life-force practices
Chinese
那些（空行母）的集会之主，就作金刚念诵。将那要点取出，在《密集》中说：『珍宝大者五种色，如芥子之谷粒量，于鼻尖上极专注，瑜伽士则恒常修。』又《密集后续部》中说：『珍宝五种颜色者，说为命与勤奋力。』所说的珍宝，就是观想风的颜色、光芒五种形态，如芥子般的明点等等。应当观想于鼻尖，也就是脉轮的中心等处。那么，仅仅是观想明点吗？还是从那之上，以金刚念诵等风的结合来命勤奋力呢？就像所说的命与勤奋力那样，来和去二者，念诵中很明显。从母续等中，主要取出的是手印的命勤奋力，并且以拙火燃烧为主，此外还有许多关于微细明点的瑜伽。第二，关于经文的意义。观想的基础，以及依赖于那之上的行为，二者中的第一个是：『圆满之月轮，观想安住于脐轮处，字母最为殊胜处，于其中心当思维。』所说的意义是：（ཛཾ，Jaṃ，藏文种子字，梵文天城体：जं，梵文罗马转写：Jaṃ，汉语字面意思：藏文种子字）+其他等等。旧派黑教的圆满次第中，此外还有，于脐轮处，将心专注于具有云声的月亮字母之上，从二个单调的风融入中脉，拙火燃烧，吽字融化，以四喜引生乐空，是于轮之中心，风心收摄的等持。所谓脐轮，从上门来说，是化身轮的中心，从下门来说，是智慧莲花的中心，是方便的脉络相交之处。月亮也有观想月亮影像，以及融化的明点两种含义。云的声音也有吽字和明点，以及将下泄的风收集于宝珠之中两种含义。这被称为明点收集。第二是，身语意金刚三者的真言，将字母三字的声调与风无别地结合，以进入、安住、升起三种次第，在都提脉中反复宣扬，比之前更加殊胜的进入、安住、融化的次第
English
The chief assembly of those (Dakinis) then performs the Vajra recitation. Taking that very point as the essence, it is said in the Guhyasamaja Tantra: 'The great jewel of five colors, the size of a mustard seed, diligently at the tip of the nose, the yogi should always meditate.' And in the Uttaratantra of the Guhyasamaja, it is said: 'The jewel of five colors is said to be life and effort.' The jewel mentioned is to meditate on the wind's color, the appearance of five rays of light, like a mustard seed-like bindu, etc. It should be meditated on at the tip of the nose, that is, at the center of the nadi-chakras. So, is it just meditating on the bindu? Or from that, is life-effort made by combining the winds, such as Vajra recitation? As it is said, like life and effort, the two of coming and going are clear in the recitation. From the Mother Tantras, the life-effort of the mudras is mainly taken as the essence, and with the blazing of Tummo as the main thing, there are also many yogas of subtle bindus. Second, regarding the meaning of the text. The basis of meditation, and the actions that depend on it, the first of the two is: 'The complete mandala of the moon, meditate that it abides at the root of the navel chakra, the place of the most excellent letter, in its center one should contemplate.' The meaning of what is said is: (ཛཾ, Jaṃ, Tibetan seed syllable, Sanskrit Devanagari: जं, Sanskrit Roman transliteration: Jaṃ, Chinese literal meaning: Tibetan seed syllable) + others, etc. In the completion stage of the old Black Hat sect, in addition to that, at the navel chakra, by holding the mind on the moon letter with the sound of clouds, from the two single-toned winds dissolving into the central channel, Tummo blazes, the Hum syllable melts, with the four joys drawing bliss and emptiness, it is the samadhi of collecting wind and mind at the center of the wheel. The so-called navel chakra, from the upper gate, is the center of the emanation wheel, and from the lower gate, it is the center of the wisdom lotus, it is the place where the channels of method intersect. The moon also has two meanings: meditating on the image of the moon, and the melting bindu. The sound of clouds also has two meanings: the Hum syllable with the bindu, and collecting the downward-clearing wind into a jewel. This is said to be the collection of bindus. The second is, the mantras of the three Vajras of body, speech, and mind, making the tone of the three syllables of the letter inseparable from the wind, with the sequence of entering, abiding, and rising in the dhuti nadi, repeatedly proclaiming, the sequence of entering, abiding, and dissolving that is even more excellent than before.
Chinese
因此，当拙火燃起，依靠四喜的次第，将此瑜伽修持圆满时，就会引出缘于心识的究竟譬喻光明的支分。这也有依靠自身和依靠他身两种。这与前行道修习一起，被称作收摄光芒或收摄字。这些是依靠瑜伽宝珠明点的广法口诀，出自玛尔巴多贝大师的口传。脐轮修习的次第，出自那若巴的所有口诀。觉沃杰的教言中，上下二门依靠的两种说法都清晰地出现。印度和西藏的论典和其他口诀中也各有不同地出现。第二，正行是以后摄瑜伽使光明生起和融入，这有因和果两种。第一是，在脐轮观修三重重叠的勇识（སེམས་དཔའ，梵文 बोधिसत्त्व，罗马拟音 bodhisattva，菩提萨埵）的定，勇识的光芒收摄内外一切器情，通过修习后摄而融入光明，由此生起幻身的广大圆满次第，即大瑜伽。于此，定勇识的光芒摇动一切显现，如同磁石摇动铁；从器情开始，以收摄轮涅的次第收摄于自身，如同水银收摄重物；收摄自己的面容和手足，如同乌龟收缩肢体；三重勇识的收摄方式直至那达（ནཱ་ད，梵文 नाद，罗马拟音 nāda，声音）之间，如同流星（《ཛཾ》+ལ་གཅིག་）融入；并且在那达中也无所缘，如同盐融入水中，这是五个比喻。自性不可言说，以舞者、太阳和海洋三个比喻来象征。那自性显现为本尊身相的幻身，以彩虹、阳光和水汽三个比喻来象征。舞者和彩虹，太阳和阳光，波浪和海洋，这些自性无有差别，是双运的比喻。第二是，像这样修习瑜伽直至圆满，以手印瑜伽来圆满上述瑜伽，在此成就究竟的譬喻光明，并在那之后的第二刹那获得幻身。如果上面