Chinese
降魔次第之时，于顶髻所修之威力，秘密成为要诀者，唯此为最重要。日夜亦依赖右边的罗玛和左边的姜玛。从左右两边阻断的方式也稍微结合，但主要依赖智慧罗玛的五个，从四角和下方阻断。依赖方便姜玛的五个，从四方和上方阻断。 禅定次第之时，密轮的脉结稍微解开，这也成为一种缘起，顶髻轮比之前解开的程度更大。因为这个原因，在收摄的最后，依赖明点而见到各种影像。在禅定的最后，于大明点的中央，见到具足决定三事的报身。三界的影像是以智慧界的清净为主，具足相好的身是以虚空界的清净为主。同样，收摄智慧道的外内虚空，即以虚空界本身为主，以此为要诀而击打，脉动等安乐体验，新的智慧界得以成立。禅定虚空道，以内虚空自明离戏本身，显现为空色智慧界为要诀而击打，能所二取之显现止息，虚空界的体验生起，也是身体思想互相增长之力的作用。收摄智慧界和禅定虚空界的清净作用得以显现的原因，也唯有此而已。 第三是经中所说：气功亦摧毁二道，气入中脉，则成胜者。即罗姜之运行止息，命气与下泄气于中脉合为一体之瑜伽，乃气功之次第。续部后经亦云：以气之功，离兔与日，于黑暗中，命气降临。如是气功之修法，亦当口亦闭，自鼻孔二者，一切之外气，以命气之力牵引，与无垢之电光相似之下泄气相合。
English
During the stage of subduing demons, the power of meditating on the crown of the head is paramount, and only that which becomes a secret key point is most important. Day and night, one relies on the right Roma and the left Kyangma. Although there is some combination in the way of blocking from the left and right, the main thing is to rely on the five wisdom Romas, blocking from the four corners and below. The five that rely on the skillful Kyangma block from the four directions and above. During the stage of contemplation, the slight loosening of the knot in the secret wheel also becomes a condition, and the loosening of the crown wheel is even greater than before. For this reason, at the end of absorption, various images are seen by relying on bindus. At the end of contemplation, in the center of the great bindu, the Sambhogakaya with the three certainties is seen. The images of the three realms are mainly the purity of the wisdom realm, and the body with signs and marks is mainly the purity of the space realm. Similarly, the outer and inner space of the absorption wisdom path, that is, the space realm itself, is mainly emphasized. By hitting this as a key point, the new wisdom realm of bliss experience such as pulsation is established. The path of contemplation in space emphasizes that the inner space, self-awareness, and freedom from elaboration itself arise as the wisdom realm of emptiness and form. When the appearance of the two graspers of object and subject ceases, the experience of the space realm arises, which is also due to the power of the body and mind growing together. The reason why the purifying function of the absorption wisdom realm and the contemplation space realm can appear is only this. Thirdly, as stated in the tantra: 'Even the vital force destroys the two paths, and when the vital force enters the central channel, it becomes a victor.' That is, the yoga of stopping the movement of Roma and Kyangma and making the life force and downward-clearing force into one lump in the central channel is the stage of vital force exertion. Also from the later tantra: 'By the exertion of the life force, away from the rabbit and the sun, in the darkness, the wind of the life force descends.' The method of accomplishing such vital force exertion is also to close the mouth and from both nostrils, all the external winds are drawn in by the force of the life force and combined with the downward-clearing wind, which is like immaculate lightning.
Chinese
已作。时之串习之行中，月亮太阳人之中，味成平等。 夺身之食等饥渴，亦施无死性。 如是等等。释大论中亦云：出息与入息，以及宝瓶之行，是为常时修持。 如是宝瓶为主之气之瑜伽，已明晰宣说。所有气之行，亦不离气之出入住三者令入道，以及要击味、左右、中脉三者之方便。气入内，阻断左脉之道是身，向外呼出，阻断右脉之道是语，住于内，广大中脉之道是意金刚念诵。如是，如宝瓶般之所有气之行，皆需具足金刚念诵之特征，是续部之真实密意。为使暂时之气之行次第纯熟之故，于出入住三者以心结合三字之名言金刚念诵，作为前行亦不相违，且善妙。然续部之王中云：月日阿等嘎等之，三种行住身之金刚等念诵。 如是所说之密意是，三脉与气之出入住三者之自性，胜义谛之法性是身语意金刚三者。如是知晓而修持，则彼等之暂时之状态，亦即名言之分，亦成为获得三金刚之不共道。又，已获得稳固空色之瑜伽士，应一心勤修宝瓶之行。以宝瓶与空色修成一味，则空色与起入住三者之气，稍生融入一体之显现时，（从）左右之十轮之气，真实开始阻断于中脉。何时瑜伽士自心之自显中，出现命勤气，彼即显为空色。
English
Has been done. In the practice of habitual time, the taste becomes equal in the midst of the moon, sun, and people. It takes away hunger and thirst from food and other things of the body, and also bestows immortality. Like this and so on. Also in the Great Commentary, it says: Exhalation and inhalation, as well as the practice of the vase, are to be constantly practiced. Thus, the yoga of the air, with the vase as the main thing, has been clearly proclaimed. All the practices of air are also inseparable from the means of making the three of going, coming, and staying of the air enter the path, and of striking the three of taste, left, and right channels. The way to block the path of the left channel when the air enters is the body, the way to block the path of the right channel when exhaling outwards is speech, and the way to expand the central channel when staying inside is the mind vajra recitation. Thus, all the practices of air like the vase must have the characteristics of vajra recitation, which is the true intention of the tantra. In order to make the temporary practices of air gradually pure, it is also not contradictory and good to use the nominal vajra recitation of combining the three letters with the mind for the three of going, coming, and staying as a preliminary practice. However, in the King of Tantras, it says: The moon, sun, A, etc., Ka, etc., the three kinds of going and staying, the vajra of the body, etc., are recited. The meaning of what is said is that the nature of the three channels and the three of going, coming, and staying of the air, the Dharma nature of the ultimate truth, is the three of body, speech, and mind vajra. Having known and practiced in this way, the temporary state of these, that is, the nominal part, also becomes the uncommon path to attain the three vajras. Also, the yogi who has gained stability in emptiness and form should diligently practice the practice of the vase with one mind. When the vase and emptiness and form are practiced as one taste, when the appearance of emptiness and form and the air that does the three of rising, entering, and staying slightly arises and merges into one, (from) the air of the ten wheels on the left and right, the actual start of blocking in the central channel begins. Whenever the life-sustaining air appears in the self-manifestation of the yogi's mind, it appears as emptiness and form.