English
The nature of ultimate exhaustion is the six heroes and six goddesses. Therefore, here too, it is as clear as during the activity gathering. It is also clear in the union with Vajra Dakini. It also appears in the "Collected Tantras." Teacher Dharmapa also said: The short ones are wind, Lord of the World eye medicine and, A is pure and arises from sound, similar to the pure knowing of hearing. Āḥ (Tibetan, Devanagari, āḥ, Ah): is the object of seeing various forms, is the Vajra body, is constant. Aṃ (Tibetan, Devanagari, aṃ, Ang): breath is inner bliss, is the essence of Vajra mind. Khe (Tibetan, Devanagari, khe, Khe): the body's great bliss is stinginess, like gold is the king of the gold race. Cai (Tibetan, Devanagari, cai, Tsai): the heart is attached to all, is the light of Vajrapani holding a chopper. Ra (Tibetan, Devanagari, ra, Ra) said, this is the reason. Fifth, there are three: the union of lion's play, the way wisdom arises from the cessation of wind, and the explanation of lump yoga. The first is: two eyes and so on, this is called the lion's play mudra, the armor deities two eyes and ears, similarly the nose and, the mind, that is the heart, and the other two, that is the forehead and throat, are completely arranged, like a lion without fear of any obstacles, is the great mudra of the extremely playful deity body, thereby the yogi binds the directions, that is, protects. In reality, it shows the protection between sessions, and the meaning of the great teacher Shantipa explaining the place to put on armor with these words is also the same. Conversely, called lion's play, the light of the eyes fades and, the sound of the ears is silent and, the interval of the nose is cut off and, there are black spots on the root of the tongue and, the two minds, that is the heart and the crown of the head, the net of the chest shrinks and, the smoke of the crown of the head dissipates, whichever of these six omens of death appears, in those places, meditate on the seed syllables of the goddesses spoken from the four Vajra seats etc., completely bind the vase body, so there is no fear of death, and one will become extremely playful like a lion. Wind lion's play is, the oral instruction for forcibly stopping the vase body, the two eyes with the index finger and, the ears with the thumb and, the nose covered with the middle finger, although not directly said, but from the meaning of the word "similarly" it can be known that the lips are with the ring finger and, the thumb
Chinese
指示约束于脐间。所谓“二意”即指二下门，以足要穴封堵之。瑜伽士应修持宝瓶气，因此瑜伽具有战胜风的能力，故名“狮子戏耍印”。这清楚地表明，通过狮子戏耍的身体锻炼，风和脉道也能得到遍布。第二（部分）是从“约束生命与勤奋”至“与二瑜伽完全相应”。其中有三点：总义之释、隐义之释、终极之释。首先，按照上师们的口诀，外出的风被认为是生命，进入的风被认为是勤奋。黑行派则认为生命和勤奋就是风。因此，生命勤奋被称为风瑜伽的名称。在《心解》等中，生命、风、勤奋和止息被解释。无论如何结合，都只符合主要意义。此处指示通过宝瓶气的修持来阻止（风）。对此，上师们的口诀是：当风向外流动时，思考它如何利益和损害众生；当它向内流动时，思考它如何利益自己。这是忆念风的特征。思考出入的触感是快乐的，这是将风观想为快乐的目标。强制和修持宝瓶气是阻止风的修持。宝瓶气的上、中、下三种是阻止的程度。不扰乱后续的风被称为风的随行，这是风的五种口诀。因此，通过宝瓶气的修持，约束生命和勤奋，如果良好地修持本尊、字和空性的瑜伽，那么在那个瞬间，智慧将迅速燃烧，大智慧将安住于自身，因为它是心之自性，是色究竟天的终极存在。假设无色界没有其他住所，那么从地狱到色究竟天之间的处所的游荡是轮回的意义，因此是六道和不游荡的有之间的中阴，所有这七种有情世间
English
It indicates binding between the navel. The so-called "two minds" refer to the two lower gates, which are blocked by the key points of the feet. The yogi should practice vase breathing, because this yoga has the power to overcome the winds, hence it is called the "Lion's Play Seal." This clearly shows that through the physical exercises of the lion's play, the winds and channels can also be pervaded. The second (part) is from "Restraining life and diligence" to "Perfectly endowed with two yogas." Among these, there are three points: the explanation of the general meaning, the explanation of the hidden meaning, and the explanation of the ultimate meaning. First, according to the instructions of the previous masters, the outgoing wind is considered life, and the incoming wind is considered diligence. The Black Lineage considers life and diligence to be the wind. Therefore, life and diligence are called the name of wind yoga itself. In the Heart Sutra and others, life, wind, diligence, and cessation are explained. However combined, it only conforms to the main meaning. Here, it indicates stopping (the wind) through the practice of vase breathing. Regarding this, the instructions of the previous masters are: when the wind flows outward, contemplate how it benefits and harms beings; when it flows inward, contemplate how it benefits oneself. This is remembering the characteristics of the wind. Thinking that the touch of coming and going is pleasant is contemplating the wind as a pleasant object. Forcibly and practicing vase breathing is the practice of stopping the wind. The three types of vase breathing, upper, middle, and lower, are the degrees of stopping. Not disturbing the subsequent wind is called following the wind, which are the five instructions of the wind. Therefore, through the practice of vase breathing, restraining life and diligence, if one practices well the yoga of deities, letters, and emptiness, then in that instant, wisdom will quickly burn, and great wisdom will abide in oneself, because it is the nature of the mind, the ultimate existence of Akanishta. Assuming that the formless realm has no other abode, then wandering in the places from hell to Akanishta is the meaning of samsara, therefore the six realms and the intermediate state between those who do not wander, all these seven sentient worlds.
Chinese
总之，虽然恒时修习和思维如是之真如智慧，却并不证悟其本性，因为从实情颠倒思维之故。如是，大婆罗门云：家家户户皆谈论，然大乐之境未全知。如是。若能于一切有情界中彻底证悟本性之义，则有情之戏论，由十二缘起支而于有中流转，即能彻底摧毁，获得寂灭。如是之智慧，以及生起彼之方便等，莫说凡夫，声闻、独觉以及唯住于波罗蜜多道之圣者菩萨亦不能知，且若不具足入}之分，则亦须对此等保密，故为秘密。如是之方便，于续部中，虽无上师之口诀，然亦未明示，因无证悟之文字清晰之故。何人能知耶？何故唯有诸佛方能知之境界耶？因其口诀由一传至一未曾断绝之故。若具足具德金刚上师之口诀，则现今之某些凡夫亦能知晓其方便。又，黑行论师之释文中，彼故等乃是宣说智慧本身之体性。如是，如释文中云：智慧之义，即不分别且异于物质。不明显之义，即一切相和分别念皆不能诠释之故。无文字之义，即明点远离声音之故。何故诸佛能知之义，即唯有薄伽梵独自能知之故。如是宣说，不分别之心，以及戏论之相不明显，且不可言说之故，本性唯有佛能知之义。瑜伽与睡眠真实相应之义，如入睡之时，粗大之分别念逐渐止息一般，生起智慧之时亦如是止息，于方便与智慧无二之瑜伽界中
English
In short, although one constantly meditates and contemplates on the wisdom of suchness, one does not realize its true nature, because one thinks contrary to the actual situation. As the great Brahmin said: "In every house they speak of it, but the state of great bliss is not fully known." Thus it is. If the meaning of suchness is thoroughly realized in all realms of sentient beings, then the play of sentient beings, revolving in existence through the twelve links of dependent origination, will be completely destroyed, and nirvana will be attained. Such wisdom, and the means to generate it, not to mention ordinary beings, even the Shravakas, Pratyekabuddhas, and noble Bodhisattvas who abide solely on the path of Paramita, do not know it. And if they do not have the fortune to enter }, it must also be kept secret from them, so it is secret. Such methods, even in the Tantras, although there is no oral instruction from the Guru, are not clearly shown because there are no clear words of realization. Who can know it then? Why is it that only the Buddhas know this realm? Because the oral instructions have been passed down from one to another without interruption. If one possesses the oral instructions of a virtuous Vajra Master, then even some ordinary beings of the present can know the means. Furthermore, in the commentary of Krishnacharya, "therefore" and so on are explanations of the nature of wisdom itself. As it is said in the commentary: "The meaning of wisdom is non-conceptual and distinct from matter. The meaning of 'unclear' is that all signs and conceptualizations cannot express it. The meaning of 'without letters' is that the bindu is separate from sound. The meaning of 'why the Buddhas know' is that only the Bhagavan alone knows it." Thus it is said that the non-conceptual mind, the unclear signs of elaboration, and the fact that it is inexpressible, mean that only the Buddhas know the true nature. The meaning of "yoga is truly in accordance with sleep" is that just as gross conceptualizations gradually cease when falling asleep, so too they cease when wisdom arises, in the realm of yoga where there is no duality of means and wisdom.
English
U! All minds and mental factors possess the characteristic of being similar to fainting and falling asleep. Secondly, the life and functional winds are restrained and bound by placing the mind in the central channel. By meditating in this way, the fierce fire will quickly blaze up in that instant. That is, the sequence of the wind entering the central channel, abiding, and dissolving is the cause of binding. Those who think that the meaning of the three, entering, abiding, and dissolving, were later added in Tibet, only see the words of their own lineage's instructions, lack experience, and are also poor in their understanding of tantras, scriptures, and instructions. This lineage is famous in all old and new instructions. Because the yogis of the completion stage have realized it through experience in the past, present, and future. For the moment, leave aside other views, and just in terms of this tantra, the commentary on the tantra by Krishnacharya (Kanha) and the commentary on Suchness by Shanti Bhadra, quote the tantric statement: "Going and coming and abiding, with a slow and gentle sequence, from the manifestation of the peaceful state, then going without inherent existence." Each of the last three lines indicates entering, abiding, and dissolving respectively. In the commentary on Suchness, it says: "When the yogi learns to go, come, and abide in sequence, slowly and gently, moment by moment, then he will completely enter peace." This speaks of entering. If entering occurs, then the channels and breath will stop, which is abiding. After those two have stopped, one will also enter a state of non-existence, thus clearly showing dissolution. The meaning of non-existence is that the wind disappears into the central channel. Similarly, the great accomplished Kukuripa also said in the extensive sadhana: "Entering and abiding and exhaling, slowly and gently, not going elsewhere." The slowness mentioned is entering the central channel, and not going elsewhere is abiding in the central channel. In the condensed sadhana, it says: "There, after entering, five or eight signs will appear, then the clear light will abide." Thus, the manner of wind dissolution is explained in detail. Therefore, the three, entering, abiding, and dissolving, are the prerequisites for the arising of fierce fire.