Chinese
。那些汇聚一处，融入中脉，是不可思议之时。因此，从业风二万一千六百中，风入内的命，外出的作功或单脉的命，罗玛脉离作功，即从罗玛单脉流动的呼气吸气完全断绝，白红明点的变化也停止，罗玛单脉的脉也清净融入中脉。这也不是一时停止，而是以风二万一千六百逐渐停止的方式，也要了解明点和脉清净的方式。这样，从风和明点出入中解脱的智慧，被称为一时，因为前后没有变化，以智慧的一个体性而住的缘故。这与在时轮中不变化的，大乐的智慧，以一刹那现证圆满菩提的说法，意义相同。如是宣说了所依脉风明点的停止方式后，宣说所依的安乐体性，即非贪欲等，那安乐也只是俱生，即贪欲不是胜喜，离贪不是离喜，中脉也不是首先观待喜，贪欲是安乐，离贪是断除渴爱，二者调和，即成为共同的基础，明点不坏，是不变的安乐。身一切形相坛城的轮，如彩虹或绀青色，以及心俱生之乐二者，如酥油倒入酥油般融合，从身体方面来说，没有微尘的法，从心方面来说，没有分别念的垢染。此处的无分别念，虽然也是指在入定之时所执持的无分别念，但主要指以自续所摄持的所依和能依无二融合时，没有二取分别念。如是，贪欲和离贪同样，是灭尽时和春季时同样融合，也是在不可思议之时所开示的。那也是风停止而生起离戏论的智慧，是贪爱执
English
Those gathered in one place, dissolving into the central channel, is the time of inconceivable. Therefore, from the karmic winds of twenty-one thousand six hundred, the life of the wind entering in, the function of going out or the life of the single channel, the Roma channel separated from function, that is, the exhalation and inhalation flowing from the Roma single channel are completely cut off, the change of white and red bindus also stops, and the channel of the Roma single channel also becomes pure and dissolves into the central channel. This is not only stopping at one time, but also in the way that the wind of twenty-one thousand six hundred gradually stops, one should also understand the way of purifying the bindus and channels. Thus, that wisdom that is liberated from the coming and going of wind and bindu is called one time, because there is no change before and after, and it abides by the one nature of wisdom. This has the same meaning as the statement that in the Kalachakra, the unchanging, great bliss wisdom, is manifested and completely awakened in one instant. Thus, after explaining the way of stopping the support channels, winds, and bindus, the nature of the dependent bliss is explained, that is, non-attachment, etc., and that bliss is also only co-emergent, that is, attachment is not supreme joy, detachment is not detachment from joy, the central channel is also not primarily regarded as joy, attachment is bliss, detachment is abandoning craving, the two are harmonized, that is, becoming a common basis, the bindu is indestructible, it is unchanging bliss. The wheel of the mandala of all forms of the body, like a rainbow or sapphire, and the two co-emergent bliss of the mind, like ghee poured into ghee, are fused, from the body side, there is no law of minute particles, and from the mind side, there is no defilement of conceptual thoughts. The non-conceptual thought here, although it also refers to the non-conceptual thought held at the time of meditation, mainly refers to the absence of dualistic conceptual thought when the support and the supported, which are collected by one's own continuum, are fused without difference. Thus, in the same way, attachment and detachment are the same, the time of cessation and the time of spring are fused in the same way, which is also shown at the time of inconceivable. That is also the wisdom of non-proliferation arising from the stopping of the wind, it is attachment and craving holding
Chinese
嘎（藏文，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）的安乐显现止息是止息之时，明点稳固而转为俱生大乐是春之时，那两种体性在一个智慧上显现是不可思议之时。虽然止息和春之时并非完全具备此体性，但在自性身的次第中，止息和春唯有那样的体性，因此，止息、春、不可思议之时三者在基础上一致地平等结合之智慧被称为“一时”，这是指太阳单罗（ro ma）和月亮单迦（rkyaṅ ma）的运行隐没，白色从梵穴至密处之间显现和从密处至梵穴之间隐没被舍弃，红色与此相反的显现方式被舍弃，精髓白菩提心的运行从密处向上返回，血红菩提心的运行从顶髻向下返回，因此，白色所摄的一切转为黑暗之精华，红色所摄的一切转为时之火的自性，所有脉轮中世俗和胜义菩提心稳固且充满，以“一时”之语表示。其中，黑暗是被精勤的白菩提心所加持，具有双运之体性，是极度安乐的自性，被称为黑界之精华或蓝色，是现量等无量功德之因，具有虚空之体性。时之火是被精勤的红菩提心所加持，具有双运之体性，是不执著任何事物的智慧，具有舍弃贪欲等烦恼的力量，被称为黄明点或绿色，是智慧界之体性，是示现无量身等种种变化的因。明点融化的体性达到极致，黑暗融入火中，拙火燃烧达到极致的体性，火融入黑暗中，火与黑暗味道相同之时，明点不会改变。其中，黑暗是安乐，即世俗菩提心，火是空性智慧，即胜义菩提心的所依。第三，就密续次第之果而言进行解说，唯一一时在那之中，世尊
English
The cessation of the manifestation of ka (Tibetan: ཀ, Sanskrit Devanagari: क, Sanskrit Romanization: ka, Literal meaning: ka) bliss is the time of cessation, and the transformation of the stable bindu into the great innate bliss is the time of spring, and the appearance of those two characteristics in one wisdom is the inconceivable time. Although the time of cessation and spring does not fully possess this characteristic, in the stage of the Svabhavikakaya, cessation and spring have only that characteristic, therefore, the wisdom of equally combining the three times of cessation, spring, and inconceivable on the basis is called "one time", which means that the movement of the sun ro ma and the moon rkyaṅ ma is hidden, the appearance of white from the crown to the secret place and the disappearance from the secret place to the crown are abandoned, and the opposite appearance of red is abandoned, the movement of the essence of white bodhicitta returns upwards from the secret place, and the movement of the red bodhicitta returns downwards from the crown, therefore, everything gathered by white turns into the essence of darkness, and everything gathered by red turns into the nature of the fire of time, in all the chakras, the conventional and ultimate bodhicitta are stable and full, which is indicated by the word "one time". Among them, darkness is blessed by the diligent white bodhicitta, has the nature of union, is the nature of extreme bliss, is called the essence of the black realm or blue, is the cause of immeasurable merits such as direct perception, and has the nature of space. The fire of time is blessed by the diligent red bodhicitta, has the nature of union, is the wisdom that does not cling to anything, has the power to abandon afflictions such as greed, is called yellow bindu or green, is the nature of the wisdom realm, and is the cause of showing infinite bodies and other various transformations. The nature of the melting bindu reaches the extreme, darkness merges into fire, the nature of the burning tummo reaches the extreme, fire merges into darkness, and when fire and darkness have the same taste, the bindu does not change. Among them, darkness is bliss, that is, conventional bodhicitta, and fire is the wisdom of emptiness, that is, the support of ultimate bodhicitta. Third, explaining in terms of the result of the secret stage, the only one time is in that, the Bhagavan
Chinese
已逝即安住，如是二元无立成。魔众自身与四者，贪等烦恼之网是，摧毁故名摧坏者。虚空处之相状的，“ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉）”亦名“བྷ་ག་（藏文，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：薄伽）”。“སུ་ལུ་（藏文，梵文天城体：，梵文罗马拟音：sulu，汉语字面意思：苏鲁）”彼有恒常，无始无终故生起。由彼生与灭之故，种植亦是彼手印。菩提心宝为何者？除虚空界之外，于他处住未曾见，故说如是于此处。身语意为何者，不以戏论所戏论，乃生一切佛陀也。彼即名为薄伽梵。所说“安住”之义者，即是安住不忘失。诸佛菩提心等众，于一时中成办时，金刚萨埵自性中，成办世间诸希愿。以有情器之方式，宣说世间为二种。动摇不定即有情，如是安住即为器。贤善与非贤善二者，一一亦分二种别。地水火风之自性，说为四种之相状。金刚萨埵之体性，彼等成办诸希愿。显示金刚心性时，说心喜悦之义也。由四刹那所生故，显示喜为四种相。喜与胜喜及离喜，并俱生喜之自性，由四刹那中真实生。种种形相极成熟，极细微且离特征。彼等之中所生者，四喜即是胜妙者，与喜俱生之心识，此处即说金刚萨埵。贪欲离贪而解脱，自性清净且无垢，已渡轮回之大海，是名安住而著名。此乃连结“薄伽梵”与“安住”二词而开示，又与前词相连，作意“一时薄伽梵安住”之语。因此，于不可思议恒常自性之唯一时中，导师薄伽梵乃安住，如是开示之义即是，如是二元无立。
English
The past is abiding, as long as duality is unestablished. The demons themselves and the four, the net of afflictions such as attachment, are destroyed, hence called the destroyer. The aspect of the space realm is also called "ai（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：Alas）" and "bhaga（藏文，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：Lord）". "Sulu（藏文，梵文天城体：，梵文罗马拟音：sulu，汉语字面意思：Sulu）" is existent and constant, because it arises without beginning or end. Because of arising and ceasing from it, planting is also its mudra. What is the precious Bodhicitta? Other than the sphere of space, it is not seen to abide elsewhere, therefore it is spoken of as such here. Whatever the body, speech, and mind are, unelaborated by elaborations, is what generates all Buddhas. That is explained as the Bhagavan. What is said to be "abiding" is forgetting what has become abiding. When Buddhas, Bodhicitta, and all beings become one, Vajrasattva, by his own nature, fulfills the hopes of all worlds. In the manner of sentient beings and containers, the world is spoken of as two types. What is moving is sentient beings, and what is abiding is the container. Good fortune and bad fortune are two, and each is also divided into two. The nature of earth, water, fire, and wind is said to be four aspects. By the very nature of Vajrasattva, they fulfill all hopes. When the Vajra mind is shown, it is said to be the meaning of a joyful being. Because it arises from four moments, joy is shown as four aspects. Joy, supreme joy, joy beyond joy, and the nature of co-emergent joy, truly arise from four moments. Various forms are fully ripened, extremely subtle and devoid of characteristics. Whatever arises from them, the four joys are supreme, the mind that is co-emergent with joy, here is said to be Vajrasattva. Desire, free from desire, is completely liberated, its nature is pure and stainless, having crossed to the other shore of the ocean of samsara, it is famously known as abiding. This is to show by connecting the two words "Bhagavan" and "abiding", and also connecting with the previous words, contemplating the phrase "At one time, the Bhagavan abided." Therefore, in that very single moment of inconceivable and constant nature, the teacher, the Bhagavan, abides, so the meaning of that teaching is, as long as duality is unestablished.
Chinese
現在，這位成就雙運的瑜伽士，由於圓滿了密階之地，以智慧大樂為義的俱生，以及平凡之士的脈、界、風三者轉變，將顯空如幻之壇城無量二身，於本質一而顯現各異的雙運，由自身親證。根、屍、獨風升起融入，紅白明點身與心，諸根與對境皆融入智慧之界，融為一體之故，於入定中捨棄二取，後得時亦將自續所攝持者，了悟為本質一，此乃不可思議之時分圓滿。如是為基礎，具備世尊與安住之功德者，乃安住於十二聖地，處於學道雙運密階果位之功德。成就者之意，與摧伏者相連，意即如是之士能摧伏四魔等。其中四魔是：身體的明點實質早已遮止，僅是心之顯現被習氣之顯現所攝持的變化貪著正在捨棄之故，大樂輪摧伏蘊魔。同樣，語的明點是聲義混雜執著之念的因，而念亦是一切煩惱之基，其中粗分早已遮止，微細被習氣所攝持者正在摧伏之故，受用輪摧伏煩惱魔。死亡為主，沉睡等大愚癡之狀態是心的明點之樂，其有礙之物早已捨棄，然無礙為習氣所攝持者正在摧伏之故，法輪摧伏死魔。對境之悅意貪戀皆由貪著之明點所生，彼即三界之自性者，雖早已遮止，然微細輪迴處之自性正在從事摧伏之業之故，化身輪摧伏天子魔。以上自性
English
Now, this yogi who has attained union, because he has perfected the secret stages, the co-emergent of great bliss of wisdom as meaning, and the transformation of the three elements of the ordinary person's channels, elements, and winds, the two bodies of the mandala of appearance and emptiness like illusion, which are one in essence but different in appearance, are personally realized by oneself. The root, corpse, and solitary wind rise and merge, the white and red elements, body and mind, the faculties and objects all merge into the realm of wisdom, and because they merge into one, duality is abandoned in meditation, and in post-meditation, those gathered by one's own continuum are also realized as one in essence, which is called the completion of an inconceivable moment. Based on such a foundation, the one who possesses the qualities of the Blessed One and abides, abides in the twelve holy grounds, the qualities of the fruit of the secret stages of the union of learning. The meaning of "accomplished" is connected with "subduer," meaning that such a person can subdue the four maras, etc. Among them, the four maras are: the actual essence of the body's bindu has already been blocked, and because the attachment to change, which is only the appearance of the mind gathered by the appearance of habit, is being abandoned, the wheel of great bliss subdues the mara of the aggregates. Similarly, the bindu of speech is the cause of the thought of mixing sound and meaning, and that thought is also the basis of all afflictions, of which the gross has already been blocked, and because the subtle gathered by habit is being subdued, the wheel of enjoyment subdues the mara of afflictions. Death is the main thing, and the state of great ignorance such as deep sleep is the bliss of the mind's bindu, and although its obstructive substance has already been abandoned, the unobstructed gathered by habit is being subdued, so the wheel of dharma subdues the mara of death. All the pleasing attachments to objects are born from the bindu of attachment, which is the nature of the three realms, although it has already been blocked, the nature of the subtle cycle of existence is engaged in the work of subduing, so the wheel of emanation subdues the mara of the son of the gods. Above, the nature