Chinese
因此，在显现色身时，如果因为没有束缚命气，而没有生起不变的刹那，那么，那达的习气将会断绝，因此，要强行使它进入中脉，并将菩提心的明点禁锢在安住于智慧莲花中的金刚宝中，通过不动摇来成就无变的刹那。这被称为强力瑜伽。如是说。对此的意义进行解释，有三点：何时进行，实际进行的方式，以及通过它束缚气时的成就方式。第一点是：藏地的学者在经续的注释中，考虑到“如果没有生起不变的刹那”，因此说：“在获得执持支分后，如果没有生起无上不变的乐，那时进行修习”，这是不真实的。 在获得执持之后，在随念的阶段，即使无法依靠大手印来引导大乐，可能需要依靠业印来引导，但在那时，没有束缚气于中脉的预备行为是不可能的。这清楚地表明，如果没有束缚气于中脉而没有生起乐，那么，这是将气导入中脉的方法。即使说“不变的刹那”也不能成立，如果将经续中所说的所有“不变的乐”都视为一个意思，就无法很好地解释这部经续的意义，必须通过场合来理解。因此，这里所说的“不变”是指禁锢菩提心使其不滴落到宝珠顶端，并安住在宝珠上的俱生。如经中所说：“要禁锢明点在金刚宝中进行修持。”由此可知。有些前辈说，如果通过命勤没有成就，就进行修持，但通过各自收摄等，很明显，如果通过收摄没有成就，就进行修持。禅定只是收摄的稳固作用，因此，从“等”的范畴中，主要抓住的是命勤。如果通过收摄进入了dhūti（藏文音译，梵文：dhūtī，梵文罗马拟音：dhūtī，汉语字面意思：涤），然后修习命勤，那么，命勤不可能不进入dhūti。因此，应该理解为在没有通过收摄进入dhūti的情况下修习命勤。因此，即使通过修习收摄和命勤， 看到了空色，但如果没有出现气融入dhūti的征兆，那么，通过修习这个，就会融入。那么，通过这个，是否能进入中脉呢？
English
Therefore, when the form body appears, if the unchanging moment does not arise because the life force is not bound, then the habit of Nada will be cut off. Therefore, it is necessary to forcefully make it enter the central channel, and to confine the bindu of bodhicitta in the vajra jewel that abides in the lotus of wisdom, and to accomplish the unchanging moment through immobility. This is called forceful yoga. So it is said. There are three points to explain the meaning of this: when to do it, the actual way of doing it, and the way of accomplishment when the air is bound by it. The first point is: Tibetan scholars, in the commentary on the tantra, considering "if the unchanging moment does not arise," therefore say, "If the supreme unchanging bliss does not arise after obtaining the grasping limb, then meditate at that time," which is not true. After obtaining the grasping, in the stage of recollection, even if it is not possible to guide the great bliss by relying on Mahamudra, it may be necessary to rely on karma mudra to guide it, but at that time, it is impossible to do preparatory actions without binding the air in the central channel. This clearly shows that if bliss does not arise because the air is not bound in the central channel, then this is the method of introducing the air into the central channel. Even if it is said "unchanging moment" cannot be established, if all the "unchanging bliss" mentioned in this tantra are regarded as one meaning, it is impossible to explain the meaning of this tantra well, and it must be understood through the occasion. Therefore, here, "unchanging" refers to the coemergent that confines the bodhicitta so that it does not drip to the top of the jewel, and abides on the jewel. As the sutra says, "Confine the bindu in the vajra jewel and practice." From this it is known. Some predecessors say that if it is not accomplished by life exertion, then practice, but through individual collection and so on, it is clear that if it is not accomplished by collection, then practice. Meditation is only the stabilizing effect of collection, therefore, from the category of "etc.", the main thing to grasp is life exertion. If one enters dhūti (藏文音译，梵文：dhūtī，梵文罗马拟音：dhūtī，汉语字面意思：涤) through collection and then practices life exertion, then it is impossible for life exertion not to enter dhūti. Therefore, it should be understood as practicing life exertion without entering dhūti through collection. Therefore, even if one sees emptiness form through practicing collection and life exertion, but if there is no sign of the air merging into dhūti, then by practicing this, one will merge. Then, through this, can one enter the central channel?
Chinese
如果有人认为一开始就修习这个就可以了，那是不可以的。首先，要长时间修习摄命的口诀，在没有使气变得非常容易运用之前，如果进行强制性的剧烈修行，不仅不会成功，还会产生巨大的障碍，所以一开始就不能修习这个。如果通过剧烈修行没有障碍地进入中脉，那修习命勤等还有什么用呢？如果长时间修习也没有成就，那时才被允许修习这个。一般来说，在大多数无上瑜伽部中，将气导入中脉并引生俱生智，被认为是圆满次第的正行。而在这里，主要讲解在此基础上，修习空色之方便法门。之前已经多次讲过。即使是那样，也必须使气入于中脉。如果气没有入于中脉，经典和注释中说可以采取强制手段。稍微解释一下它的含义：第一句说，通过足部收摄等方式，长时间修习摄命的观想，即使看到了烟等的征兆，但如果命气没有束缚在智慧脉中，就不会生起所追求的不变之乐。这段注释的引文表明，如果没有见到气入中脉的烟等征兆，无论见到多少烟等的征兆，都无法引生所期望的俱生智。 因此，仅仅是空色显现，就认为可以引生俱生智并作为圆满次第的主要内容，也被这段引文所否定。因此，气是否入于中脉，可以通过是否引生俱生智来判断。第二，所谓“通过习惯那达而强制”，那达只是声音，也就是吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的声音。它的修习方法是：双腿结金刚跏趺坐，双手结金刚拳，在心口交叉。头稍微低垂。从鼻孔中猛烈地将气吸入中脉。将气的音声观想为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的声音。与此同时，从上下二门中的任何一门，将下泄之气提到脐轮上方一点的位置，然后逐渐地、慢慢地提高。这要猛烈而持久地进行。如果过于急促，力量就会耗尽，无法持久地猛烈进行。所以，一开始一次做二十一次。习惯之后，可以增加次数。这里是这样讲解的，虽然其他经典中没有明确说明，但应该了解所有无上瑜伽的圆满次第。第三是
English
If someone thinks that it is okay to practice this from the beginning, that is not okay. First, one must practice the instructions for drawing in the life force for a long time. If one performs forceful and violent practices without making the air very workable, not only will it not succeed, but it will also create great obstacles. Therefore, it is not permissible to practice this from the beginning. If one enters the central channel without obstacles through violent practice, what is the use of practicing life force exertion, etc.? If one does not achieve success even after practicing for a long time, then it is said that one is allowed to practice this. In general, in most Anuttarayoga tantras, drawing the air into the central channel and generating co-emergent wisdom is taught as the main practice of the completion stage. Here, on top of that, the method of accomplishing the empty form is mainly taught. It has been explained many times before. Even so, the air must enter the central channel. If the air does not enter the central channel, the tantras and commentaries say that forceful means can be used. To explain its meaning slightly: The first verse says that even if one sees the signs of smoke, etc., by practicing the visualization of drawing in the life force for a long time through foot retraction, etc., if the life force is not bound in the wisdom channel, the unchanging bliss that is sought will not arise. This commentary quote shows that without seeing the signs of smoke, etc., of the air entering the central channel, no matter how much one sees the signs of smoke, etc., one cannot draw in the desired co-emergent wisdom. Therefore, the idea that merely the appearance of the empty form can generate co-emergent wisdom and be considered the main part of the completion stage is also refuted by this quote. Therefore, whether the air has entered the central channel or not can be known by whether or not co-emergent wisdom is generated. Second, the so-called "forcing through habituation of Nada," Nada is just sound, which is the sound of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). The method of practicing it is: sit in the vajra posture with legs crossed, cross the two hands in vajra fists at the heart. Bend the head slightly. Vigorously inhale air from the nostrils into the central channel. Visualize the sound of the air as the sound of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). At the same time, from either the upper or lower gate, draw the downward-moving air up to just above the navel, and then gradually raise it higher and higher. This should be done vigorously and continuously. If it is too rushed, the strength will be exhausted, and it will not be possible to continue vigorously for a long time. Therefore, initially do twenty-one times in one session. After becoming accustomed to it, the number of times can be increased. This is how it is explained here, and although it is not clearly stated in other tantras, it should be understood in all Anuttarayoga completion stages. The third is
Chinese
在《名号赞》的注释中，尼玛班智达·耶谢说，虽然这部续部的经文被引用为从俱生到未生，依靠业印来修持的来源，但这与“那达习气”的注释不符。第四个是清净的分类，即清净行和蕴的意义成就，分类是十种风停止而有十种。量是意的现量。果容易理解。第二个是执持支，像以前一样有六个，其中名称的意义是：命勤使风进入中脉是执持，或者使之安住于中脉是执持。时间的界限是：命勤使风进入中脉的无误征兆显现并稳定之后。在真实的支分上，特征是：以瑜伽的力量，风进入都提脉，不来回走动，而是安住于此。具有命勤宝瓶式是：虽然仅有风不来回走动而安住，但因为不是安住于中脉，所以没有周遍过大的过失。最初修持执持时，虽然没有安住于都提脉中，但因为修持它的果实中存在，所以也没有周遍过小的过失。分类是：藏地的智者引用“近取六支”作为依据，将六个脉轮的执持分为六种执持。虽然那部经文的意义不是那样，但分类必须那样。修持的方式是：藏地的智者说在脉轮的中央执持是好的，如果执持需要在脉轮的中央执持，那么要知道进入中脉需要将专注放在脉轮的中央。之前引用的那部经文在《胜乐金刚》的上部注释中，被引用为命勤和执持两者的来源，所以在毛发尖端，即脉轮的中央，风结合的方式像以前一样。那也是首先在脐轮处修持， 然后以地融入水的方式在心间，以水融入火的方式在喉间，以火融入风的方式在额间，以风融入空的方式在顶轮，以空融入识的方式在秘密脉轮的中央等处修持。或者从密处开始依次进行。修持后产生体验的方式是：修持它，最初不会自然而然地安住，但过一段时间后，会自然而然地安住在都提脉中，并且
English
In the commentary on the "Praise of Names," Nyima Pal Yeshe said that although this tantric scripture is cited as the source for practicing from co-emergent to non-emergent, relying on karma mudra, it does not agree with the commentary on "Nada Practice." The fourth is the classification of purification, which is the accomplishment of the meaning of pure action and aggregates, and the classification is ten because the ten winds cease. The valid cognition is the direct perception of the mind. The result is easy to understand. The second is the limb of holding, which has six as before. The meaning of the name is: the life force causing the wind to enter the central channel is holding, or causing it to abide in the central channel is holding. The boundary of time is: after the unmistaken signs of the life force causing the wind to enter the central channel appear and become stable. On the actual limb, the characteristic is: by the power of yoga, the wind enters the dhuti channel, does not go back and forth, but abides there. The life force kumbhaka is: although there is only the wind abiding without going back and forth, because it is not abiding in the central channel, there is no fault of being too pervasive. Initially, when practicing holding, although there is no abiding in the dhuti channel, because it exists in the fruit of practicing it, there is no fault of being too narrow either. The classification is: Tibetan scholars cite "the six limbs of near attainment" as the basis, and divide the holding of the six chakras into six kinds of holding. Although the meaning of that scripture is not like that, the classification must be like that. The way of practice is: Tibetan scholars say that holding in the center of the chakra is good. If holding needs to be in the center of the chakra, then know that entering the central channel requires focusing on the center of the chakra. The scripture cited earlier is cited as the source of both life force and holding in the upper commentary of "Hevajra," so at the tip of the hair, that is, in the center of the chakra, the way of combining the winds is as before. That is also to practice first at the navel chakra, Then, in the manner of earth dissolving into water, at the heart chakra; in the manner of water dissolving into fire, at the throat chakra; in the manner of fire dissolving into wind, at the forehead chakra; in the manner of wind dissolving into space, at the crown chakra; and in the manner of space dissolving into consciousness, at the center of the secret chakra, etc. Or proceed sequentially from the secret place. The way of generating experience after practice is: by practicing it, initially it will not abide naturally, but after a while, it will naturally abide in the dhuti channel, and