Chinese
脚之间的都（收摄）到心间的种子字，再到明点，再到空性中，是这样说的。这样收摄到心间后，瑜伽士进入到真正的究竟光明中。这其中的例子，用四个“气息”来表示，就像对着镜子哈气，那雾气从四面八方汇聚到中心一样，自己的身体的上下前后和左右都收摄到心间的中央。后续分解是，首先将器情收摄到光明中，之后将自己收摄到光明中。“自身如是”是说，黑行者说，像持丸一样做，这样说是很好的。“再三再三”是指那两个需要多次的意思。后续分解的例子是，像莲茎的水上停留着雪团，然后逐渐融化一样。这里在《恰译》中，出现“滴”字，但旧译本是正确的。自己的身体逐渐坏灭，两者都有，只是在于先前是否收摄了器情。后续分解的词义如前所说，丸是自己的身体，它被空性所持，阿毗亚说这就是持丸的意思，即身体进入光明中而被持住。通过两种禅定将收摄的最终位置定在心间，从而使意义的光明显现，这是圣父子（无垢光尊者父子）的 殊胜见解，其原因如前已多次阐述，应如是理解。虽然对于这个收摄次第的观想，没有明确说明要实际收摄气，但要知道，如果进行这种观想，实际上气的收摄次第会达到无上的境界。这在《四女请问经》中也说：“恒常安住于心间，具有炽盛大光芒，所有九者之间处，额间安住至足底，明点即摄于其中，于脐中央而安住。”意思是说，从额头即头部到脚底之间的所有都收摄到心间的明点中，安住在心间莲花的中央。因此，要知道在语静时，气功和禅定三者都是将气和菩提心收摄到心间，从而引出四空性的方法。并且，通过对它的熟悉，在此处观想的
English
The spaces between the feet are gathered into the seed-syllable in the heart, then into the bindu, and then into emptiness, it is said. Having thus gathered into the heart, the yogi enters into the true ultimate clear light. The example of this is shown by the four "breaths," just as when one breathes on a mirror, the mist gathers from all sides into its center, one's own body, above and below, behind and in front, and to the right and left, are all gathered into the center of the heart. The subsequent dissolution is that first the vessel and its contents are gathered into clear light, and then oneself is gathered into clear light. "The self as it is" means that the Black One said that it is good to do it like holding a pill. "Again and again" means that those two are needed multiple times. The example of the subsequent dissolution is like a snowball resting on the water of a lotus stem, which gradually melts. Here, in the Chag translation, the word "drop" appears, but the old translation is correct. One's own body gradually decays, both have it, but the difference is only whether or not the vessel and its contents were previously gathered. The meaning of the words of the subsequent dissolution is as explained before, and the pill is one's own body, and it is held by emptiness, Abhaya said that this is the meaning of holding the pill, that is, the body enters into clear light and is held. By means of two meditations, the ultimate place of gathering is made in the heart, thereby manifesting the clear light of meaning, this is the extraordinary view of the Holy Father and Son (Longchen Rabjam and his son), the reason for this has been explained many times before, and should be understood as such. Although it is not explicitly stated that one should actually gather the winds for this visualization of the stages of gathering, one should know that if one does this visualization, the stages of gathering the winds will actually reach the unsurpassed state. This is also said in the Sutra Requested by the Four Goddesses: "Always abiding in the center of the heart, possessing a blazing great light, among all the nine places, abiding from the forehead to the soles of the feet, the bindu is gathered into that very place, and abides in the center of the navel." This means that all from the forehead, that is, the head, to the soles of the feet are gathered into the bindu in the heart, and should abide in the center of the lotus in the heart. Therefore, one should know that in the state of speech solitude, the three, pranayama, effort, and meditation, are all methods of gathering the winds and bodhicitta into the heart, thereby drawing out the four emptinesses. And, through familiarity with it, the visualization here