English
Here, the term "bindu" refers to the life force strongly entering the forehead and breaking the movement of both. The term "separation from going and coming" refers to being single-minded, which means holding the life force in the forehead. The appearance of fierce fire, if it transforms into the sky of the three realms, that is mindfulness, which has been said before as ten aspects. The term "by the nature of wisdom and means" means that what is known and the knower become one, and by the power of unchanging bliss, one meditates on the form of wisdom. Moreover, from the absence of life and so on, there are ten aspects. Thus, it is the practice of the six-limbed yoga. These various main divisions, such as the inferior, become the three types of Kalachakra practice. The term "three mudras and three states" refers to the power of the three movements. Here, the movement of leaking bodhicitta is the inferior state, the moving movement is the intermediate state, and the unmoving movement is the supreme state. Among these, the karma mudra is the woman who gives the pleasure of leaking, the wisdom mudra is the woman who gives the pleasure of moving, and the mahamudra is the woman who gives the pleasure of not moving. Thus, in the six-limbed yoga, one meditates on the three mudras, as the Bhagavan has said, therefore the yogi should practice the six-limbed yoga for the sake of attaining Buddhahood. Now, the fruits of separately gathering and so on are explained, such as separately. Here, when the yogi whose body has become stable by separately gathering becomes pure, then all mantras will bless him, and he will give the best of words and so on. The five clairvoyances will also be obtained, and the lord of men is purified by meditative yoga. Here, when the eyes do not blink, then they will become divine eyes. Similarly, divine ears and so on are also purified by meditation. The term "purified by life force exertion" means that when the yogi is separated from the path of the sun and the rabbit and constantly descends into the central channel, then he is purified by life force exertion, therefore the bodhisattvas will make offerings.
Chinese
这是赞叹的意思。恶魔和烦恼等衰弱，进入十力，是指进入执持空性的心，以执持的力量，是指生命的出入耗尽而融为一体。所谓“忆念完全清净”，这里忆念是指依附于色相的心，远离一切分别念。因此，当何时清净之时，彼时即转为无垢光明的坛城。从“也”字发出，从毛孔中发出五道光芒，必定运行。所谓“智慧之色”，即是空性之色。之后，所谓“以三摩地清净”，这里是指能取和所取的心，以唯一性而成为不变的安乐，那安乐即被称为三摩地。因此，以三摩地清净，变得无垢，经过几日，即三年零三个月的日子，智慧身将会成就，即成为获得十力等的菩萨，是各自收集等的确定。现在宣说强力瑜伽，这里是指何时以各自收集等见到色相，以不束缚生命而成为不变的刹那，如果未生起，那时那达的修习将会被阐述，因此以强力降入中脉，将安住于智慧莲花中的菩提心明点阻挡在金刚宝中，以不动的状态修持不变的刹那，这就是强力瑜伽。现在为了修持空性之色，宣说了观看方式，即亲近等。这里所谓亲近，是指首先修持烟等相。从那亲近中，最初的瑜伽是心执持烟等相。那也是与烟等一同变得信服的十种相，因此那也是十种相。所谓“具有轮者”，即以顶髻忿怒尊的观看方式，即不眨眼地向上观看而成为相，是夜晚的瑜伽。
English
This is the meaning of praise. Demons and afflictions, etc., weaken and enter into the ten powers, which means entering into the mind that holds emptiness, by the power of holding, which means that the life's coming and going are exhausted and merge into one. The so-called "recollection is perfectly pure," here recollection refers to the mind clinging to form, free from all conceptual thoughts. Therefore, when it becomes pure, at that time it transforms into a mandala of immaculate light. From the word "also," five rays of light emanate from the pores and definitely flow. The so-called "wisdom form" is the form of emptiness. Then, the so-called "purified by samadhi," here it refers to the mind of the grasper and the grasped, which becomes unchanging bliss by its oneness, and that bliss is called samadhi. Therefore, purified by samadhi, becoming immaculate, after a few days, that is, three years and three months, the wisdom body will be accomplished, that is, becoming a Bodhisattva who has attained the ten powers, etc., is the certainty of collecting each separately. Now the forceful yoga is explained, here it refers to when the form is seen by collecting each separately, etc., and the unchanging moment is not born by not binding the life, then the practice of Nada will be explained, therefore, forcefully descending into the central channel, blocking the Bodhicitta bindu residing in the lotus of wisdom in the Vajra jewel, and practicing the unchanging moment with an unmoving state, this is the forceful yoga. Now, in order to practice the form of emptiness, the way of looking is explained, that is, approaching, etc. Here, the so-called approaching refers to first meditating on the signs of smoke, etc. From that approaching, the initial yoga is the mind holding the signs of smoke, etc. That is also the ten aspects that become convincing together with smoke, etc., therefore that is also ten aspects. The so-called "one with a wheel" means looking with the gaze of the wrathful deity of the crown, that is, becoming a sign by looking upwards without blinking, it is the yoga of the night.
Chinese
晚上以四种方式，白天以六种方式进行瑜伽，然后是形。因此，将形体完全地各自收摄，并通过禅定成为亲近的支分。所谓“摧毁障碍的见解”，摧毁障碍者是甘露漩涡。它的见解是到达甘露的处所，即到达额头。摧毁障碍者的见解是到达甘露之路，也是六支的亲近修持。用“也”字来表示进行命勤和执持，看到命的形体后说“索”，这是亲近的修持。所谓“智慧的爱欲月亮明点”，这里因为对智慧的贪著，所以这个爱欲就是月亮明点，即对智慧爱欲的菩提心明点，也安住在金刚宝中，它的秘密、脐和心成为不变的三处，这就是修持，即成为第三修持支分。因此，要进行修持支分。所谓“不退转的安乐，唯一寂静”，这里说不退转的菩提心刹那唯一的就是寂静，即俱生智慧瑜伽，这里说“对于大修持”，就是心不改变的安乐和俱生唯一性，这就是大修持的第四支分。因此，对于智慧的修持方法有四支。对于本尊的修持方法，以生起次第先前所说，是世俗谛。超越世俗的是以真实性的修持方法，即圆满次第。如是所说：诸佛所说之法，真实安立于二谛，世俗谛与胜义谛。这是薄伽梵的定论。再次：金刚持我所说，真实安立于二次第，一为生起次第，另一为圆满次第。如是，对于本尊的修持，以分别的禅定和真实性的修持，以无分别的四支等来进行，这是理智。现在宣说命勤的体性，从“命”等开始，这里当见到空性的形体时，
English
At night, yoga is performed in four ways, and during the day in six ways, and then there is form. Therefore, completely gather the forms individually, and through meditation, become an intimate limb. The so-called "view that destroys obstacles," the one who destroys obstacles is the nectar vortex. Its view is to reach the place of nectar, that is, to reach the forehead. The view of the one who destroys obstacles is to reach the path of nectar, which is also the intimate practice of the six limbs. The word "also" is used to indicate the performance of life exertion and holding, and after seeing the form of life, say "So," this is the intimate practice. The so-called "wisdom's lust moon bindu," here because of attachment to wisdom, this lust is the moon bindu, that is, the bodhicitta bindu of lust for wisdom, which also abides in the vajra jewel, its secret, navel, and heart become the unchanging three places, this is practice, that is, it becomes the third practice limb. Therefore, the practice limb must be performed. The so-called "undiminished bliss, the only peace," here it is said that the only moment of undiminished bodhicitta is peace, that is, the co-emergent wisdom yoga, here it is said "for great practice," that is, the unchanging bliss of the mind and the co-emergent oneness, this is the fourth limb of great practice. Therefore, there are four limbs for the method of practicing wisdom. For the method of practicing the deity, what was previously said in the generation stage is the conventional truth. Transcending the conventional is the method of practicing reality, that is, the completion stage. As it is said: The Dharma taught by the Buddhas, truly established in the two truths, the conventional truth and the ultimate truth. This is the conclusion of the Bhagavan. Again: The Vajradhara I have spoken, truly established in the two stages, one is the generation stage, the other is the completion stage. Thus, for the practice of the deity, with the meditation of discrimination and the practice of reality, with the four limbs of non-discrimination, etc., this is reason. Now, the nature of life exertion is declared, starting from "life," etc., here when the form of emptiness is seen,
Chinese
瑜伽士进行生命能量控制的方法，就是到头部为止，意思是直到头部不痛为止。这样就能带来安乐和平等的结果。如果超过这个限度，即头部疼痛的极限，那不是期望的结果，而是会带来死亡的恐惧，成为五蕴衰败的原因。如果瑜伽士通过瑜伽的力量，从梵穴轮（gtsug gtor）中使生命力流逝，那么瑜伽士就必须将至高无上的安乐境界，与空性的形象紧密结合，必须是绝对的。即使没有了五蕴，瑜伽士也能体验到安乐和平等，这意味着进入了佛陀的形象。瑜伽士指的是进入瑜伽之心的修行者。然而，世间并不知晓，会说“这位瑜伽士已经死了”，这是关于生命能量控制的定论。其他的偈颂很容易理解。现在讲述请诸神返回，从“梵穴轮（gtsug gtor）”等开始，在此观想坛城胜尊、事业胜尊、明点的瑜伽和微细的瑜伽，进行供养和殊胜布施，并通过“金刚胜尊，我向您顶礼”等语句进行赞颂。然后，为了请坛城中的诸神返回，要在梵穴轮（gtsug gtor）观想五股金刚杵。请大乐轮返回到它的中心。它的外围尖端是双倍的，即八个尖端。与中央的尖端一起，九股金刚杵成为法轮，位于心间。请度母等返回到它的中心。另一个双倍，即十六个尖端，与中央的尖端十七个，即俱生，位于前额。请五蕴和界的诸神返回到它的中心。它的双倍也是另一个，即三十二个尖端，与中央的尖端一起，三十三个尖端，即圆满受用，位于喉咙。请十二处和忿怒本尊返回到它的中心。它的另一个双倍，即六十四个尖端，与中央的尖端一起，六十五个尖端的金刚杵，即化身。
English
The method for a yogi to control life energy is to do it up to the head, meaning until the head does not ache. This will bring about the result of bliss and equality. If it exceeds this limit, that is, the limit of headache, that is not the desired result, but it will bring the fear of death and become the cause of the decay of the five aggregates. If a yogi, through the power of yoga, causes the life force to flow out from the brahmarandra (gtsug gtor), then the yogi must closely combine the supreme state of bliss with the image of emptiness, it must be absolute. Even without the five aggregates, the yogi can experience bliss and equality, which means entering the image of the Buddha. A yogi refers to a practitioner who enters the heart of yoga. However, the world does not know, and will say, "This yogi has died," which is the conclusion about the control of life energy. The other verses are easy to understand. Now, speaking of inviting the deities to return, starting from "brahmarandra (gtsug gtor)" etc., here contemplate the mandala supreme, the karma supreme, the yoga of bindus and the subtle yoga, make offerings and supreme generosity, and praise with statements such as "Vajra supreme, I prostrate to you." Then, in order to invite the deities of the mandala to return, one should contemplate the five-pronged vajra in the brahmarandra (gtsug gtor). Invite the great bliss wheel to return to its center. Its outer tips are doubled, that is, eight tips. Together with the central tip, the nine-pronged vajra becomes the Dharma wheel, located in the heart. Invite Tara and others to return to its center. Another double, that is, sixteen tips, with the central tip seventeen, that is, co-emergent, located on the forehead. Invite the deities of the five aggregates and elements to return to its center. Its double is also another, that is, thirty-two tips, with the central tip together, thirty-three tips, that is, perfect enjoyment, located in the throat. Invite the twelve ayatanas and the wrathful deities to return to its center. Its other double, that is, sixty-four tips, with the central tip together, the sixty-five-tipped vajra, that is, the nirmanakaya.