Chinese
了知的方法是瑜伽士恒常依赖风的修习，以不退转菩提心的力量，在脉轮中使风心无别的金刚萨埵真实进入并成就。因此，风瑜伽或气功达到究竟的果实，被称为获得无分别的智慧。这是与时轮根本续部的体系相结合的。此外，在执着和心远离的尽头见到真谛，见到真谛即是见道，在《行集灯》中引用善护的经典进行了阐述。 这也因为进入了语的坛城，所以是道时的语金刚和圆满受用身。第四，修道分二：道的自性和见修等的气息止息之理。第一是：无戏论极无戏论，随念支分勤修习，禅定智慧之结合，由胜方而得成就，兼具利他之行持。如是说，获得无分别智慧后所修持的行为是：依赖无戏论后得如幻和极无戏论等持无分别的行为，通过燃起拙火，菩提心融化的安乐随念。三宝和本尊以及布施和戒律以及十度，即是随念十六支分，修习众多不同种类的禅定，是心金刚瑜伽，以及获得不变的安乐的禅定智慧金刚瑜伽。这些是从魔和下乘的一切方面 完全胜利，因此以胜方完全胜利的行为，修道达到究竟而成就。也说是与利他圆满相关联并能成办，因此是兼具广大的积聚之行持。这也因为进入了心的坛城，所以是道时的心金刚和法身，从意义上获得。虽然六支瑜伽和地道结合的方式在《心释》中没有直接阐述，但此处是将过去和未来之道以一次六支的方式行进，或者是以单一道的角度来做的。第二，见修等
English
The method of knowing is that the yogi constantly relies on the practice of wind, and with the power of the unwavering Bodhicitta, the Vajrasattva of wind and mind inseparable truly enters and accomplishes in the chakras. Therefore, the fruit of the wind yoga or pranayama reaching the ultimate is called obtaining non-conceptual wisdom. This is combined with the system of the Kalachakra Root Tantra. Furthermore, seeing the truth at the end of attachment and mind-isolation, seeing the truth is the path of seeing, which is explained in the Compendium of Practices Lamp by quoting the Sutra of Good Protection. This is also because it has entered the mandala of speech, so it is the speech Vajra and the Sambhogakaya at the time of the path. Fourth, the path of meditation is divided into two: the nature of the path and the way of stopping the breath of seeing and meditation, etc. The first is: Without elaboration, extremely without elaboration, The limbs of mindfulness are diligently practiced, The combination of Samadhi and wisdom, Is accomplished by the Victorious One, Together with the practice of benefiting others. It is said that the practice of cultivating after obtaining non-conceptual wisdom is: relying on the practice of non-elaboration after attainment like illusion and extremely non-elaboration Samadhi non-conceptual, through igniting inner heat, the bliss of the melting of Bodhicitta is recollected. The Three Jewels and the deity, as well as generosity and discipline, and the ten perfections, are the sixteen limbs of mindfulness. Practicing many different kinds of Samadhi is the heart Vajra yoga, and the Samadhi wisdom Vajra yoga of obtaining unchanging bliss. These are from all aspects of demons and inferior vehicles Completely victorious, therefore, with the practice of the Victorious One completely victorious, the path of meditation is accomplished to the ultimate. It is also said that it is related to the perfection of benefiting others and can accomplish it, therefore it is also the practice of great accumulation. This is also because it has entered the mandala of the heart, so it is the heart Vajra and Dharmakaya at the time of the path, obtained in meaning. Although the six-branch yoga and the way of combining the grounds and paths are not directly explained in the Mind Commentary, here the past and future paths are traversed in a single six-branch manner, or it is done from the perspective of a single path. Second, seeing and meditation, etc.
Chinese
气脉止息之理是：首先，一百一十八之，气和念头一起清净，那是世间道。第二，明点一起，秘密止息是见道，由此无明生老死止息。第三，彼即清净，脐间如是四和五，六和七是心间，八和九是喉间，十和十一顶上说。如是说。 其中，首先依靠所想，以脉止息之力，时轮初一百一十八的气，和那数目相等的念头，那些一起完全清净为智慧。金刚宝幢的四脉中菩提心止息，那是以信行是世间道资粮道和加行道。依靠命勤和执着，时轮第二的气和念头一百一十八，和那些一起的明点嘎巴等秘密轮中止息，那是大乘的见道初地极喜地获得。此处为了获得真实菩提心，作为所依的补特伽罗称为真实菩萨。获得那以后，无明的缘起之身的支分止息。之后次第地每一地生老死等十二缘起逆转而止息。或者，由无明所驱使，有漏的业显现造作所生的业惑的生老死止息。 如是止息，虽然无明习气的地和无漏业的意之自性身和不可思议的死殁中示现。如《宝性论》云：圣者死和生病和，老之痛苦连根断，业和烦恼所生故，彼无故彼亦非有。以及，从生老病死中解脱。等等所说。之后，以忆念之力，时轮第三的气和念头一百一十八和明点一起在秘密轮中清净，那是二地离垢地。斯德，是引导后句的接续词。在脐轮中也如是，时轮第四和第五的气和念头一千八百
English
The way of stopping the winds of the channels is as follows: First, of one hundred and eighteen, wind and thoughts together become pure, that is the path of the mundane. Second, bindus together, secretly stopping is the path of seeing, thereby ignorance, birth, old age, and death cease. Third, that itself is pure, in the navel likewise four and five, six and seven are in the heart, eight and nine are in the throat, ten and eleven are said to be in the crown of the head. Thus it is said. Among them, first relying on what is thought, by the power of the channel stopping, the first time cycle of one hundred and eighteen winds, and the same number of thoughts, those together are completely purified into wisdom. The bodhicitta stops in the four channels of the Vajra Jewel Banner, that is the path of accumulation and preparation of the mundane path by faith and practice. Relying on life force and grasping, the second time cycle of wind and thoughts, one hundred and eighteen, and the bindus, kapala, etc. together stop in the secret wheel, that is the Mahayana path of seeing, the first bhumi, the Joyful One, is attained. Here, in order to attain the true bodhicitta, the individual who is the basis is called the true bodhisattva. After attaining that, the part of the body of dependent origination of ignorance ceases. Then, gradually, each bhumi, birth, old age, death, etc., the twelve links of dependent origination cease in reverse order. Or, driven by ignorance, the birth, old age, and death of karma and afflictions arising from the manifestation of contaminated actions cease. Although it ceases in this way, the ground of ignorance's habitual tendencies and the mind-nature body of uncontaminated karma and the inconceivable death and transference are shown. As the Uttaratantra says: "The noble ones have completely abandoned death, sickness, and the suffering of old age from the root. Because they are born from the power of karma and afflictions, if that is not there, then that is not there either." And, "Liberated from birth, death, sickness, and old age." And so on. After that, by the power of recollection, the third time cycle of wind and thoughts, one hundred and eighteen, and bindus together are purified in the secret wheel, that is the second bhumi, the Stainless One. "Ste" is a conjunction that leads to the following sentence. In the navel wheel also, likewise, the fourth and fifth time cycles of wind and thoughts, one thousand eight hundred
Tibetan
་ཚན་པ་གཉིས་ཐིག་ལེ་དང་ལྷན་ཅིག་ཏུ་དག་པས་ས་གསུམ་པ་དང་བཞི་པ། དུས་སྦྱོར་དྲུག་པ་དང་བདུན་པའི་རླུང་དང་རྟོག་པ་ཐིག་ལེ་དང་ལྷན་ཅིག་ཏུ་སྙིང་གའི་འཁོར་ལོར་དག་པས་ས་ལྔ་པ་དང་དྲུག་པ་སྟེ། དུས་སྦྱོར་བརྒྱད་པ་དང་དགུ་པའི་རླུང་དང་རྟོག་པ་ཐིག་ལེ་དང་ལྷན་ཅིག་ཏུ་མགྲིན་པའི་ འཁོར་ལོ་ལ་དག་པས་ས་བདུན་པ་དང་བརྒྱད་པ། དུས་སྦྱོར་བཅུ་པ་དང་བཅུ་གཅིག་པའི་རླུང་དང་རྟོག་པ་ཐིག་ལེ་དང་ལྷན་ཅིག་ཏུ་སྤྱི་བོའི་འཁོར་ལོར་དག་པས་ས་དགུ་པ་དང་བཅུ་པ་ཆོས་ཀྱི་སྤྲིན་ཐོབ་པར་བཤད་དོ། །ལྔ་པ་མཐར་ཕྱིན་མི་སློབ་པའི་ལམ་བཤད་པ་ནི། དེ་ནས་གཙུག་ཏོར་རླུང་འགགས་པས། །དེ་ཚེ་སངས་རྒྱས་ཐོབ་པར་གསུངས། །རྟེན་འབྲེལ་བཅུ་གཉིས་འགགས་པ་དང་། །མས་བརྟན་དགའ་བ་བཅུ་དྲུག་ཡིན། །སྟོང་དང་སྙིང་རྗེ་དབྱེར་མེད་འགྲུབ། །ལོ་གསུམ་ཟླ་ཕྱེད་གསུམ་དག་པས། །ཡེ་ཤེས་སྐུ་ཉིད་འགྲུབ་པ་ཡིན། །ཅེས་དང་། འོག་ནས། ཡེ་ཤེས་རིམ་པ་ཐམས་ཅད་ཀྱང་། །སྔ་མའི་སྦྱང་གཞི་དང་མཚུངས་ཐོབ། །ཅེས་གསུངས་ཏེ། ས་བཅུ་བགྲོད་པ་དེ་ནས་གཙུག་ཏོར་གྱི་འཁོར་ལོར་དུས་སྦྱོར་བཅུ་གཉིས་པའི་རླུང་དང་རྟོག་པ་བརྒྱ་ཕྲག་བཅོ་བརྒྱད་པ་རེ་ཐིག་ལེ་དང་ལྷན་ཅིག་ཏུ་འགགས་པས། རྟོག་པ་ཐམས་ཅད་མི་རྟོག་པར་དག །རྩ་རླུང་ཐིག་ལེ་ཐམས་ཅད་ཡེ་ཤེས་ཀྱི་རྩ་རླུང་དང་ཐིག་ལེར་གྱུར་པ་དེའི་ཚེ་འབྲས་བུ་རྫོགས་པའི་སངས་རྒྱས་ཐོབ་པར་རྒྱུད་སྡེ་ལས་གསུངས་སོ། །དེའི་ཚེ་ རྟེན་འབྲེལ་ཡན་ལག་བཅུ་གཉིས་ལུགས་བཟློག་ཏུ་འགགས་ཤིང་དག་པ་དང་མས་བརྟན་པའི་དགའ་བ་བཅུ་དྲུག་ཡོངས་སུ་རྫོགས་ཤིང་། སྟོང་པ་ཉིད་བཅུ་དྲུག་དང་སྙིང་རྗེ་ཆེན་པོ་བཅུ་དྲུག་ཡེ་ཤེས་ཀྱི་ངོ་བོར་དབྱེར་མི་ཕྱེད་པ་མཐར་ཕྱིན་པ་འགྲུབ་པ་སྟེ། སྔར་དུམ་བུ་དྲུག་པ་དང་དགུ་པར་བཤད་པ་ལྟར་སྐྱེས་བུ་ཚེ་ལོ་བརྒྱ་པའི་ལས་ཀྱི་རླུང་ཇི་སྙེད་པ་ཡེ་ཤེས་ཀྱི་རླུང་ལོ་གསུམ་དང་ཟླ་བ་ཕྱེད་པ་གསུམ་གྱི་རང་བཞིན་དུ་དག་པས་ཡེ་ཤེས་ཀྱི་སྐུ་ཉིད་དུ་འགྲུབ་པ་ཡིན་ནོ། །ཡེ་ཤེས་ཀྱི་སྐུ་དེ་ལ་གྲངས་ཀྱི་རིམ་པ་འདི་ཙམ་ཞེས་མཐའ་གཅིག་ཏུ་ངོས་བཟུང་མེད་མོད་ཀྱི། ཡེ་ཤེས་ཐམས་ཅད་ཀྱང་རིགས་བསྡུ་ན་ལྔའི་རིམ་པར་འདུས་ཏེ། སྔ་མ་གཞི་དུས་ཀྱི་སྦྱང་གཞི་ཕུང་པོ་ལྔ་དག་པའི་རིམ་པ་དང་མཚུངས་པར་ཐོབ་སྟེ། གཟུགས་ཚོར་བ་འདུ་ཤེས་འདུ་བྱེད་རྣམ་ཤེས་ཀྱི་ཕུང་པོ་ལྔ་རིམ་པར་མེ་ལོང་མཉམ་ཉིད་སོར་རྟོག་བྱ་གྲུབ་ཆོས་དབྱིངས་རྣམས་སུ་གྱུར་པ་ཡིན་ནོ། །འདིར་ལོ་ཆེན་བསོ
Chinese
两个阶段与明点一同清净，故为第三地和第四地。第六和第七时轮的风和念头与明点一同在心轮清净，故为第五地和第六地。第八和第九时轮的风和念头与明点一同在喉轮清净，故为第七地和第八地。第十和第十一时轮的风和念头与明点一同在顶轮清净，故为第九地和第十地，据说获得法云地。第五，宣说究竟无学道，从那以后，顶髻的风停止，那时据说获得佛果。十二缘起停止，获得十六种由喜所生的稳固。空性和慈悲无别成就。三年又三个半月清净，成就智慧身。如是说。下面说，所有智慧次第，也获得与先前基础时期的修习基础相同。如是说，从那以后，度过十地，在顶髻轮，第十二时轮的风和念头，各自一百一十八个与明点一同停止，所有念头都清净为无念。所有脉、风、明点都转变为智慧的脉、风和明点，那时，经部中说获得圆满的佛果。那时，十二缘起支逆向停止和清净，由喜所生的十六种稳固完全圆满，十六空性和十六大慈悲成就为智慧的体性，无有分别而究竟。如先前在第六和第九段中所说，如百岁之人的业风，多少都清净为智慧的风，成为三年零三个半月的自性，因此成就智慧身。虽然对于那个智慧身，无法明确地确定这个数量的次第，但如果将所有智慧归纳起来，可以归纳为五种次第。获得与先前基础时期的修习基础五蕴清净的次第相同，色蕴、受蕴、想蕴、行蕴、识蕴依次转变为大圆镜智、平等性智、妙观察智、成所作智、法界体性智。
English
The two stages are purified together with the bindu, hence the third and fourth bhumis. The winds and thoughts of the sixth and seventh time cycles are purified together with the bindu in the heart chakra, hence the fifth and sixth bhumis. The winds and thoughts of the eighth and ninth time cycles are purified together with the bindu in the throat chakra, hence the seventh and eighth bhumis. The winds and thoughts of the tenth and eleventh time cycles are purified together with the bindu in the crown chakra, hence the ninth and tenth bhumis, and it is said that the Cloud of Dharma bhumi is attained. Fifth, explaining the ultimate path of no more learning: From then on, when the wind in the crown stops, it is said that Buddhahood is attained at that time. The twelve links of dependent origination cease, and the sixteen joys born of stability are obtained. Emptiness and compassion are achieved without separation. By purifying for three years and three and a half months, the wisdom body is achieved. It is said. Below it says, all the stages of wisdom are also obtained in the same way as the previous basis of practice. It is said that after passing through the ten bhumis, in the crown chakra, the winds and thoughts of the twelfth time cycle, one hundred and eighteen each, cease together with the bindu, so all thoughts are purified into non-thought. All the channels, winds, and bindus are transformed into the channels, winds, and bindus of wisdom, and at that time, it is said in the tantras that the complete fruit of Buddhahood is attained. At that time, the twelve links of dependent origination cease and are purified in reverse order, and the sixteen stabilities born of joy are completely perfected. The sixteen emptinesses and the sixteen great compassions are achieved as the nature of wisdom, inseparable and ultimate. As previously explained in the sixth and ninth sections, as much as the karmic winds of a person with a lifespan of one hundred years are purified into the nature of the winds of wisdom for three years and three and a half months, so the wisdom body is achieved. Although there is no definite way to determine the order of numbers for that wisdom body, if all wisdoms are collected, they can be collected into five orders. The same as the order of purification of the five skandhas, the basis of practice in the previous basic period, is obtained, the five skandhas of form, feeling, perception, formation, and consciousness are transformed into mirror-like wisdom, equality wisdom, discriminating wisdom, accomplishing wisdom, and the wisdom of the dharmadhatu, respectively.