Chinese
是不合理的。因为这些经续所说的意义的秘密，并非都在这部根本续中作为所说内容来显示。因此，这里所说的二次第的道，以及圆满次第的甚深道次第五支，能够完全成就从其他地方所说的道的全部必要，并且还有剩余，这就是集聚的意义。将要解说。例如，声闻道的所作所为是断除烦恼障等，这个道也能完全成就，并且还有剩余。有些前代的上师对于六支瑜伽融入五次第道的方式，这样遮破他宗，安立自宗。阿跋亚论师将摄收和禅定归摄于生起次第是不合理的。因为在后部续中说：“以共同殊胜之差别，念诵分为二种想，共同者为金刚四座，殊胜者为六支瑜伽。”因此，生起次第是成办共同成就的，六支瑜伽是成办殊胜成就的，这样分别宣说的缘故。还有，格朗说，将摄收施用于行，禅定施用于身远离也是不合理的。因为圆满次第的行是在道路高位的时候才做的，所以最初宣说是不合理的。而且，在后部续中说：“知与所知生灭尽，于第五自心中知。”因此，在禅定的时候所说的那些功德，在身远离中是没有的。光明论的意义总摄的作者鸠摩罗罗阇，将摄收和禅定二者与心远离视为一个意思也是不合理的。因为幻身等，将要解说为一个意思。因此，时轮中所说的六支瑜伽，和后部续中所说的二者意义相同，并且它和圣父子所许的五次第意义相同。因为在中脉轮中，称摄收和禅定为世俗谛，并且说以我慢来加持。圣者论师将幻身也这样称呼，二者意义相同，命勤和语远离二者，执持和光明二者，三摩地和双运二者意义相同。在随念中，有面朝外摄收的空色显现为本尊身，和面朝内摄收的生起四喜觉受的两种方式，后者是……
English
is unreasonable. Because the secrets of the meanings spoken of by those sutras and tantras are not all shown as the content to be spoken of in this root tantra. Therefore, the two stages of the path spoken of here, and the profound path of the completion stage, the five stages, are able to completely accomplish all the necessities of the path spoken of from other places, and there is still a remainder, which is the meaning of gathering. It will be explained. For example, the actions of the Hearer's path are to abandon the exhaustion of afflictive obscurations, etc., and this path can also be completely accomplished, and there is still a remainder. Some former lamas, regarding the way in which the six-limbed yoga is integrated into the five-stage path, refuted other views and established their own views in this way. Acharya Abhaya's integration of withdrawal and meditation into the generation stage is unreasonable. Because it is said in the later tantra: "By the distinction of common and supreme, recitation is considered to be of two kinds, the common is the four vajras, the supreme is by the six-limbed yoga." Therefore, the generation stage is for accomplishing common attainments, and the six-limbed yoga is for accomplishing supreme attainments, because they are separately explained. Also, Glan said that applying withdrawal to conduct and applying meditation to bodily isolation is also unreasonable. Because the conduct of the completion stage is done at the time of the high position of the path, so it is unreasonable to explain it at the beginning. Moreover, it is said in the later tantra: "The arising and cessation of knowledge and the knowable, know in the fifth self-mind." Therefore, those qualities spoken of at the time of meditation are not present in bodily isolation. Kumararaja, the author of the meaning summary of the Lamp Illuminating, considering withdrawal and meditation as one meaning with mind isolation is also unreasonable. Because the illusory body, etc., will be explained as one meaning. Therefore, the six-limbed yoga spoken of in the Kalachakra, and the two spoken of in the later tantra have the same meaning, and it and the five stages accepted by the Holy Father and Sons have the same meaning. Because in the central chakra, withdrawal and meditation are called conventional truth, and it is said to bless with pride. The Acharya Holy One also calls the illusory body in this way, the two have the same meaning, the life force and speech isolation, the two of grasping and clear light, the two of samadhi and union have the same meaning. In mindfulness, there are two ways of the empty form appearing as the deity body by withdrawing outwards, and the arising of the experience of the four joys by withdrawing inwards, the latter is...
Chinese
说心远离和意义相同。对此进行考察。虽然《后续经》的词句分别阐述了成就殊胜和共同悉地的两种道，但也没有说有矛盾，因此不会对阿跋亚论师造成损害。而且《文殊口授》中也说了将个别作意归纳到生起次第中的方式，因此从那方面所说的也必定是经的意义。因为金刚的每一个词也显示无边不同的意义。而且大车论师们也是观待所化众生的想法而着重阐述意义的某一方面，但并非仅限于那个意义。说对“懒惰”的损害也不合理，因为没有承诺生起次第和讲述次第是一致的缘故。如果是那样，那么对自己也会降临诸多损害。再说，一切二取灭尽，在您自己承诺与个别作意意义相同的幻身时也没有的缘故。粗大的二取消失，在身远离的时候也会出现，因此不会成为损害。对于安立第三种观点的损害的理由也不合理，将要讲述。认为圣者派和心解的六支结合意义相同也不合理。因为《后续经》中说：“十个根识也，在各自的一切行境中，以各自的方式收摄，所以说以各自的方式收摄。”其中所说的各自收摄的意义，论师月称说：“了知根识在对境时，以轮番的方式一起产生的乐受本身显现为色等形象，根识在对境时，以反复取舍的方式就是各自收摄。”而且《时轮经释》中说：“舍弃对普通色等的执着，而执着于空色，因此是各自舍弃的意义。”而且认为幻身意义相同也不合理，因为个别作意是命勤的原因，而幻身是命勤金刚念诵圆满后产生的，而且与您自己也这样承诺相违背。而且由于幻身是原因，因此与心远离追忆的场合中您自己所安立的相违背。而且幻身仅仅由风心所成。
English
It is said that mind isolation and meaning are the same. Upon examination of this, although the words of the Later Tantra explain the two paths of accomplishing supreme and common siddhis separately, they do not contradict each other, so they will not harm Acharya Abhaya. Moreover, the way of summarizing individual attention in the generation stage is also mentioned in Manjushri's Oral Instructions, so what is said from that aspect is definitely the meaning of the tantra. Because each word of the vajra also shows infinite different meanings. Moreover, the great chariot masters also focus on explaining a certain aspect of the meaning depending on the minds of the disciples, but it is not limited to that meaning alone. Saying that the harm to "laziness" is also unreasonable, because it is not promised that the order of generation and the order of explanation are the same. If that were the case, then many harms would befall oneself as well. Furthermore, the exhaustion of all dualistic appearances is not present even in the illusory body when you yourself promise that it has the same meaning as individual attention. The disappearance of coarse dualistic appearances also occurs during the time of body isolation, so it will not be a harm. The reason for establishing the harm to the third view is also unreasonable, it will be explained. It is also unreasonable to think that the six-limbed union of the Noble Tradition and the Mind Commentary have the same meaning. Because the Later Tantra says: "The ten sense faculties also, in all their respective realms, gather in their own ways, therefore it is said that they gather in their own ways." The meaning of gathering in their own ways, which is mentioned therein, is explained by Acharya Chandrakirti: "Knowing that the bliss itself, which arises together in a rotating manner when the sense faculties are directed towards objects, appears as forms and so on, the way in which the sense faculties repeatedly take and reject when directed towards objects is gathering in their own ways." Moreover, the Kalachakra Commentary says: "Abandoning attachment to ordinary forms and so on, and attaching to empty form, therefore it is the meaning of abandoning in their own ways." Moreover, it is also unreasonable to think that the illusory body has the same meaning, because individual attention is the cause of life force, and the illusory body arises after the life force vajra recitation is completed, and it contradicts what you yourself have promised. Moreover, since the illusory body is the cause, it contradicts what you yourself have established in the context of mind isolation recollection. Moreover, the illusory body is accomplished only by wind and mind.
Tibetan
་པའི་སྐུ་ཡིན་ཞིང་སོར་བསམ་གྱི་སྐབས་སུ་རླུང་གི་རྣལ་འབྱོར་དེ་ཙམ་དུ་མི་བསྒོམ་པས་དོན་གཅིག་ཏུ་འདོད་པ་མི་འཐད་དོ། །ལུགས་དེ་གཉིས་ཀྱི་སྲོག་རྩོལ་དང་རྡོར་བཟླས་དོན་གཅིག་ཏུ་འདོད་པའང་མི་འཐད་དེ། དུས་འཁོར་ལས། བུམ་པ་ཅན་གཙོ་བོར་བཤད་ལ། འཕགས་སྐོར་གྱི་ཁུངས་ཐུབ་ནས་སྣ་རྩེ་གསུམ་དུ་ཐིག་ལེ་གསུམ་པསྒོམ་པའི་སྐབས་ཀྱི་སྲོག་རྩོལ་མ་གཏོགས་བུམ་པ་ཅན་བཤད་པ་མེད་པའི་ཕྱིར་རོ། །འཛིན་པ་དང་འོད་གསལ་ཡང་དོན་མི་གཅིག་སྟེ། སྔ་མ་ནི་སྲོག་རྩོལ་གྱི་རླུང་དབུ་མར་ཆུད་པར་བྱས་པ་དེ་ཉིད་དབུ་མར་འཛིན་ཅིང་སྟོང་ཉིད་མངོན་སུམ་དུ་མ་རྟོགས་པའི་དུས་སུ་འབྱུང་བ་ཡིན་ལ་ཕྱི་མ་ནི་སྟོང་ཉིད་མངོན་སུམ་དུ་རྟོགས་པ་ཡིན་པས་སོ། །དེས་ན་རྒྱུད་ཕྱི་མའི་སྦྱོར་བ་ཡན་ལག་དྲུག་དང་ལམ་རིམ་པ་ལྔ་དོན་གཅིག་ཏུ་སློབ་དཔོན་ཟླ་བ་གྲགས་པ་བཞེད་དེ། དེ་ཡང་སོར་བསམ་དང༌། ལུས་དབེན་དོན་གཅིག་པ་ཡིན་ཏེ། ལུས་རྣམ་པར་དབེན་པའི་ལྷན་ཅིག་སྐྱེས་པའི་བདེ་བ་ཉིད་སྣང་བ་མ་བསྒྱུར་བར་ཐ་མལ་བའི་རྣམ་པར་ཤར་བ་སོར་སྡུད་དང༌། ལྷའི་རྣམ་པར་ཤར་བ་བསམ་གཏན་ཡིན་པས་སོ། །རྡོར་བཟླས་བྱེ་བྲག་དང་སྲོག་རྩོལ་སྤྱི་ཡིན་ཞིང་རྒྱུད་ཕྱི་མ་ནས་བཤད་པའི་སྲོག་རྩོལ་དོན་ གཅིག་ལ། འཛིན་པ་དང་འོད་གསལ་ཡང་དོན་གཅིག་གོ །སེམས་དབེན་འོད་གསལ་མངོན་དུ་འགྱུར་པའི་རྟགས་བསྟན་པས་ཤེས་པ་མ་གཏོགས་རྒྱུད་ཕྱི་མས་དངོས་སུ་མ་བསྡུས་ཤིང་རྗེས་དྲན་འོད་གསལ་ལས་ལུགས་ལྡོག་ཏུ་ཤར་བའི་སྟོང་པ་གསུམ་ཡིན་པས་ཟུང་འཇུག་ཏུ་འདུས་ཤིང་ཏིང་ངེ་འཛིན་ཟུང་འཇུག་དང་དོན་གཅིག་ལ་སྒྱུ་ལུས་ཟུང་འཇུག་དང་མཚན་ཉིད་མཚུངས་པས་གོ་ནུས་པར་དགོངས་ནས་རྒྱུད་ཕྱི་མས་དངོས་སུ་མ་བསྡུས་སོ། །དེས་ན་ལམ་རིམ་པ་ལྔར་དུས་འཁོར་ནས་བཤད་པའི་སྦྱོར་བ་ཡན་ལག་དྲུག་འདུས་པར་བཤད་པ་ནི་སྔར་བཤད་པ་ལྟར་ལམ་དེ་དག་གི་བྱེད་པ་འདུས་པའི་དོན་ཡི་ཏེ། འདི་ལྟར་སོར་བསམ་དབུ་མའི་ལམ་སྦྱོང་བྱེད་དུ་དེ་ནས་བཤད་ལ། དེ་ཡང་སོར་སྡུད་རྟགས་བཅུ་གཅིག་སྒྲུབ་བྱེད་དང༌། བསམ་གཏན་བརྟན་བྱེད་ཡིན་པས་རྟགས་བཅུ་གཅིག་རྫོགས་ནས་སྲོག་རྩོལ་བསྒོམ་པ་ལ་འཇུག་པ་ཡིན་གྱི་སྟོང་གཟུགས་ལ་མི་ཚེ་འདྲིལ་བ་ནི་རྒྱུད་ཀྱི་དོན་ལོག་པར་བཟུང་བའོ། །སྲོག་རྩོལ་གྱིས་རླུང་དབུ་མར་འཇུག་པར་བྱེད་ཅིང་འཛིན་པས་དེར་འཛིན་པར་བྱེད་པ་ཡིན་ལ། ལུས་དབེན་དང་ངག་དབེན་གཉིས་ཀྱིས་དེ་དག་གི་བྱེད་ལས་ལྷག་དང་བཅས་པ་སྒྲུབ་པ་ཡིན་ཏེ། ལུས་དབེན་གྱིས་ཐ
Chinese
是莲花部的身，在收摄念诵的时候，因为不修习那么多的风瑜伽，所以认为是一个意思是不合理的。这两种流派的气脉和金刚念诵认为是一个意思也是不合理的。时轮金刚中说，主要说的是宝瓶气。从圣者传承的可靠来源来看，除了在鼻尖三处观想三个明点的气脉之外，没有说宝瓶气的缘故。执持和光明也不是一个意思，前者是气脉的风融入中脉，执持在中脉，在没有现量证悟空性的时候产生的，后者是现量证悟空性。因此，后部续的六支瑜伽和五次第道，月称论师认为是同一个意思。也就是收摄念诵和身远离是一个意思，身体完全远离的俱生喜，不改变显现，以平凡的形象显现是收摄，以本尊的形象显现是禅定。金刚念诵是支分，气脉是总的，后部续所说的气脉是一个意思。执持和光明也是一个意思。心远离是光明现前的征相，除了通过显示来了解之外，后部续没有直接包含，追忆光明是从逆向显现的空性三者，因此包含在双运中，禅定双运是一个意思，幻身双运和体性相同，因此认为能够理解，所以后部续没有直接包含。因此，五次第道中说时轮金刚所说的六支瑜伽包含在其中，如前所说，是那些道的行为包含的意思。像这样，收摄念诵是从那里说的作为修习中脉道的方法。也就是收摄是成就十一个征相的，禅定是稳固的，因此在十一个征相圆满之后才开始修习气脉，将一生耗费在空形上是错误理解了续部的意思。气脉使风融入中脉，执持使之执持在那里。身远离和语远离二者是成办那些行为剩余的部分，身远离是
English
It is the body of the lotus family, and during the time of recollection and recitation, it is unreasonable to think that it is the same meaning because one does not practice that much wind yoga. It is also unreasonable to think that the breath control and vajra recitation of these two systems are the same meaning. In the Kalachakra, it is said that the vase breath is mainly taught. From the reliable source of the noble tradition, except for the breath control during the time of meditating on the three bindus at the three tips of the nose, there is no mention of the vase breath. Grasping and luminosity are also not the same meaning. The former is when the wind of breath control enters the central channel and is held in the central channel, which occurs when emptiness is not directly realized, while the latter is when emptiness is directly realized. Therefore, the six-limbed yoga and the five stages of the later tantra are considered by Master Chandrakirti to be the same meaning. That is, recollection and physical isolation are the same meaning. The coemergent bliss of complete physical isolation, without changing the appearance, appearing in an ordinary form is recollection, and appearing in the form of a deity is meditation. Vajra recitation is a specific branch, and breath control is general. The breath control taught in the later tantra is the same meaning. Grasping and luminosity are also the same meaning. Mental isolation is a sign of the manifestation of luminosity. Except for understanding through manifestation, the later tantra does not directly include it. Recollecting luminosity is the three emptinesses that appear in reverse order, so it is included in union. Samadhi union is the same meaning, and illusory body union has the same characteristics, so it is considered understandable, so the later tantra does not directly include it. Therefore, it is said that the six-limbed yoga taught in the Kalachakra is included in the five stages, as mentioned earlier, it is the meaning of the actions of those paths being included. Like this, recollection and recitation are taught there as a method of practicing the central channel path. That is, recollection is for accomplishing the eleven signs, and meditation is for stabilizing them. Therefore, after the eleven signs are completed, one begins to practice breath control. Spending one's life on empty forms is a misunderstanding of the meaning of the tantra. Breath control causes the wind to enter the central channel, and grasping causes it to be held there. Physical isolation and speech isolation are the two that accomplish the remaining parts of those actions. Physical isolation is