English
The arising of discursive thoughts, and when the nature of mind appears as emptiness-form, the practice of experiencing and ascertaining that is not tainted by any characteristics of elaboration such as subject-object duality, and based on that, the special joy that arises in body and mind, and the extremely tamed bliss of the indistinguishable blending of subject and object. First, pure wisdom, then the five limbs such as discursive thought and duality arise in sequence. If stability in emptiness-form is not attained, then in meditative equipoise, meditate on the object of the body vajra as before. In the breaks between sessions, from the state of the body's actions being like a binding, by looking at the appearance of ordinary karmic appearances, just recognize that its nature is clear and without grasping, and protect it. By familiarizing oneself with these two, meditative equipoise and post-meditation, the limb of meditation will arise immediately. On the side of appearances, if emptiness-form appears stably, then gradually lower the way of looking from before, and by meditating on looking up and down, etc., if the signs do not become unclear, and emptiness-form remains stable, then it is suitable to practice enhancement meditation. Place in front of you an object that is like a black stone, that does not harm the eyes, and is not very large. Gradually lower the emptiness-form onto that object with the way of looking, and while seeing that object, focus the mind on the emptiness-form and meditate. Seeing both emptiness-form and karmic appearance is the lowest way of appearing. The karmic appearance disappears, and only seeing emptiness-form is intermediate. Temporarily, both the signs and karmic appearance disappear at the same time, and entering a state of no appearance, this is a great enhancement and a good way of appearing. Quickly the karmic appearance disappears, and the appearance of emptiness-form will appear in various ways. Similarly, placing the mind equally on the sound of emptiness and the sound of karmic appearance and meditating, etc., one should know how to apply this to the remaining four objects as well. This is the enhancement related to daytime yoga. The one related to the clear light of sleep is the same as before, except that when sleeping, focus the mind on emptiness-form itself. By striving in this way, meditative equipoise and post-meditation will gradually merge, and the signs will also increase even more than before, the various appearance images of emptiness, sound, smell, taste, and touch, are also filled with many bindus endowed with the five qualities.
Chinese
显现，在明点的中央，显现不确定的具有三种特征的佛像。而且，从觉悟心性清净的显现的世俗谛中，一切显现都如幻象般显现，而量（ प्रमाण ）与之前相同，因此根（ indriya ）显现。其所依的根是，以获得天眼的原因，五种神通也得以成就。如是说：智慧的分别和观察，喜乐不摇动，宣说了禅定的五支，获得五神通，非人也能生起。如是所说，这与在其他续部和口诀中宣说的禅定支分意义相同，因此词义也是，从禅那（梵文：Dhyāna）的声音中，dhye（梵文天城体：ध्यै，梵文罗马拟音：dhyai，汉语字面意思：思考）是心的意思的词源意义。心是思考，即对目标一心一意地思考，像关上门一样，断绝盗贼等，不让心散乱到其他地方，所以是封闭。由于从空色光明中不摇动，所以是获得自在的意思。以这种方式，以禅定的五支，境与有境成为一体的现量是禅定的
English
Appearing, in the center of the bindu, uncertain Buddha images with three characteristics appear. Moreover, from the conventional truth of realizing the appearance of the purity of mind itself, all appearances appear like illusions, and the valid cognition (pramāṇa) is the same as before, so the senses (indriya) manifest. The basis of that is that by the reason of obtaining the divine eye, the five superknowledges are also accomplished. As it is said: The discrimination and examination of wisdom, joy and bliss unmoving, having shown the five limbs of meditation, even non-humans are born having obtained the five superknowledges. As it is said, this is in accordance with the meaning of the limb of meditation spoken of in other tantras and instructions, so the meaning of the word is also, from the sound of Dhyāna, the etymological meaning of dhye (Sanskrit Devanagari: ध्यै, Sanskrit Romanization: dhyai, literal Chinese meaning: to think) means the mind. The mind is thinking, that is, thinking single-mindedly about the object, like closing the door, cutting off thieves, etc., not letting the mind wander elsewhere, so it is closed. Because it does not move from the clear light of emptiness and form, it means obtaining freedom. In this way, with the five limbs of meditation, the direct perception in which the object and the subject become one is the meditation of
Chinese
哦，从身体金刚熟悉的征相，显现各种形象之后，不间断地应当进入第二瑜伽，即语金刚的修习。因为成就乐空双运的安乐依赖于执持明点，而执持明点也依赖于业气阻断于中脉，以及气心融入中脉明点。如《时轮根本续》所说：“见形象后，从彼起，不间断地行持命勤。”譬如清除田埂后才能引水一样，身体金刚使脉清净之后，再以语金刚的瑜伽将气导入，才能切中要害。相随顺的，即使是初学者也可以修习。尤其是在身体金刚的前后支分中，只要稍微获得一些经验，能够进入这里就更好了。第二，如何修习之理有二：将所缘的无坏明点引至心间；依此修习气的瑜伽。第一是，从心之莲花中：“脐间明点引上来，如蜂恋于莲蕊般，颤动发声住于彼。”意思是，身要和脉要如前安住，以身体金刚的瑜伽为先导，当心专注于脐间的无坏明点时，以下降气催动，在心间八瓣莲花的中央，中脉之内，心间的尖端上，如同先前脐间化轮所住的无坏明点，被“哩哩哩”地引上来，譬如蜜蜂飞舞于莲花花蕊中一样，观想其在心轮的中央颤动，发出“唏 (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：大悲) ”字的声音，并安住于此，安住于平等之中。当风多次融入于安住于心脉轮中央的无坏明点时，左右之气止息，命气下行气混合，自燃拙火等，是为了将智慧的体验引入到真实无坏明点的部分中，所以也应如此。“恒常安住于心中，唯一的明点不变异，修习彼之境”，
English
O, from the signs of familiarity with the Body Vajra, after the appearance of all kinds of images, one should continuously enter the practice of the second yoga, the Speech Vajra. Because the accomplishment of the bliss of the union of bliss and emptiness depends on holding the bindu, and holding it also depends on obstructing the karma winds in the central channel, and the wind-mind dissolving into the bindu of the central channel. As stated in the Kalachakra Root Tantra: "Having seen the image, from then on, continuously practice the life force." Just as water needs to be drawn after clearing the irrigation ditch, if the Body Vajra purifies the channels, and then the winds are introduced by the yoga of the Speech Vajra, it will hit the mark. The corresponding one can be practiced even by beginners. Especially, if one can enter here after gaining some experience in any of the earlier or later branches of the Body Vajra, it would be even better. Secondly, how to practice has two aspects: drawing the indestructible bindu, the object of focus, to the heart; and based on that, practicing the yoga of the winds. The first is: From the lotus of the heart: "The navel bindu is drawn up, like a bee on a lotus stamen, trembling and emitting sound, it dwells there." This means that the body posture and the channel posture should be maintained as before, and with the yoga of the Body Vajra as a preliminary, when the mind is focused on the indestructible bindu at the navel, due to the stimulation of the lower winds, in the center of the eight-petaled lotus of the heart, inside the central channel, at the tip of the heart, the indestructible bindu that previously resided in the navel, the wheel of emanation, is drawn up with a "ri-li-li" sound, like a bee hovering in the stamen of a lotus, visualize it trembling in the center of the heart wheel, emitting the sound of the syllable Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Great Compassion), and abide in it, abide in equanimity. When the winds repeatedly dissolve into the indestructible bindu residing in the center of the heart chakra, the winds of the right and left cease, and the life and downward winds mix, self-igniting inner heat, etc., are to introduce the experience of wisdom into the part of the true indestructible bindu, so it should be like that. "Always abiding in the heart, the one bindu does not change, the state of practicing it"
Chinese
于彼等。 定能生起智慧。 如是说。 第二有三。 认识风自然之升降， 掌握之后，与收放之观想相结合而作金刚念诵， 其中，从北方风入于内而修习渐长。 第一是： 调伏风息自然行， 心注数念二十一， 不乱自住即能成。 如是说。 此等须于风息平等运行之时修习，故若从左右任何一边运行，则以先前所说的 矫正歪斜之风息调理，令其平等运行。 并且，最初三次调理风息，于风息外出、入内、安住三种自然运行之时，心不散乱而专注，以一次呼吸为一数，数念二十一次左右。 如此，风息不乱，且能认识安住于自身之呼出、吸入、住留三种状态。 若风息运行不明显，则将洗净无绒毛之棉花，轻轻捻于指尖，稍微遮挡鼻孔，则运行清晰可见。 第二是： 彼时风息向外行， 伴随吽声于心间， 五道光芒自明点， 出于命脉遍容器， 彼净归入于内时， 器情收摄为光蕴， 伴随嗡声自命脉， 融入心间之明点， 风息伴啊声而住。 如是说。 认识风息自然运行之后，便可进入金刚念诵。 其中，一般而言，究竟之身语意真言乃是一切真言之法性与状态。 庸常之语得以清净之基础，以及将其作为道用之瑜伽，即是语之清净。 语之基础与根本乃是风息之出入安住三种状态。 此三者亦于世俗中施设身语意金刚种子字之真言嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三者之名相。 而风息之自性，则安住于究竟金刚三者之自生真言中。 因此，为了解修持金刚念诵之基础或所缘，必须了解风息之真实性，以及为了解所念诵之真言的自性与念诵之必要性，必须了解真言之真实性，即真言之
English
To those. Surely, wisdom will arise. Thus it is said. Secondly, there are three: Recognizing the natural rising and falling of the breath; Once that is grasped, combining it with the focus of expansion and contraction to perform Vajra recitation; In that, training to lengthen the time the breath stays inside from the north. The first is: When the breath is cleared and flows naturally, focus the mind and recite twenty-one times; Without disturbance, it will remain in its own state. Thus it is said. These should be meditated upon when the breath is flowing equally, so if it flows from either the right or left side, it should be made to flow equally by the previously mentioned wind practice of correcting crookedness. Also, first clear the breath three times, and without disturbing the mind, focus on the natural flow of the three—the breath going out, coming in, and staying—counting one breath as one count, reciting about twenty-one times. By doing so, the breath will not be disturbed, and the three states of exhaling, inhaling, and staying in its own place will be recognized. If the flow of breath is not clear, wash cotton without fluff, twist it well with your finger, and slightly block the nostril, then the flow will appear clearly. The second is: Then, when the breath goes out, with the sound of Hūṃ in the heart, five rays of light from the bindu itself, emerge from the dhūti and pervade the vessels and essences; When it is purified and comes inside, the vessels and essences are gathered in the form of light; With Oṃ from the dhūti, it is absorbed into the bindu itself in the heart; Think that the breath stays with the sound of Āḥ. Thus it is said. After recognizing the natural flow of the breath, one should enter into Vajra recitation. In general, the mantra of the ultimate body, speech, and mind is the nature and state of all other mantras. The basis for purifying ordinary speech, and the yoga that uses it as a path, is the purification of speech. The basis and root of speech are the three states of breath going out, coming in, and staying. These three are also nominally associated with the mantras Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), and 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 seed syllables of the Vajra of body, speech, and mind in the conventional sense. The nature of that breath is that it abides as the self-arisen mantra of the ultimate three Vajras. Therefore, in order to know the basis or object of performing Vajra recitation, one must know the suchness of the breath, and in order to know the nature of the mantra to be recited and the necessity of recitation, one must know the suchness of the mantra, that is, the mantra's