Chinese
如果以束缚来遮止脉门，就像遮止了街巷的门一样，像人马一样的风心就不会外泄。如果不遮止，那就相反。教言说：在修持邬金派的金刚三法时，虚空界中的星曜稳固地被束缚，海洋的中央三脉支分被汇集。据说在收摄时，要做上中下三处的宝瓶气。不要裸露腹部和关节，其他一切都可以像说话一样进行增补。这被认为是收摄的根本目标。如果按照自己的观点，将其作为根本目标，那就与续部不符。先前已经确立的稳固修法，后来效果会减弱。在三瑜伽心髓和时轮耳传中，按照后来增补的方式进行修持，续部中说，强制的修法可以增补。这实际上也是脉的强制方法，因此与续部相符。如果先前已经习惯了平常的观修，然后时不时地进行这种猛烈的修法，那么对于相似之处会感到熟悉，对于实际情况则不熟悉，因此效果会更大。也就是说，如果习惯了相似的道路，就会出现基础不稳固的过失。如果沉溺于猛烈的修法，就像一个经常服用樟脑的人，如果因为发热而服用樟脑，也不会有效果一样。因此，这仅仅是增补而已。也就是说，眯起眼睛会压迫眼睛的风，皱起鼻子会压迫鼻子的风，张开嘴巴卷起舌头会压迫舌头的风，捏住鼻子和嘴唇，耳朵竖起来会压迫耳朵的风，收紧四个鱼式等等，都是在压迫身体的感官之风。这些风也与命根和下泄气二者同味而住，因此，通过腹部的膨胀和收缩的修法，束缚了命根，它们也会被束缚。关于将修持的意义铭记于心的标志，续部和注释中说，指鬘的等持是现量。既然承认时轮的续部和注释是可靠的，如果认为空色是幻觉，那就是陷入了自相矛盾的牢笼。见到幻觉的意识怎么可能不迷惑呢？此外，即使暂时按照世俗的观点来看，不净的业相也不会不迷惑，道路也不会走错。
English
If you can block the root gate with binding, it is like blocking the gate of the street, so the wind-mind like a human horse will not leak out. If it is not blocked, it is the opposite. The teaching says: In the practice of the three vajras of the Ugyen lineage, the planets in the sky are firmly bound, and the three channels and branches are gathered in the center of the ocean. It is said that during the retraction, one should do the vase breathing in the upper, middle and lower three places. Do not expose the abdomen and joints, and everything else can be supplemented as if speaking. This is considered the fundamental goal of retraction. If you take it as the fundamental goal according to your own view, it is inconsistent with the tantra. The firm practice that has been established before will have less effect later. In the Three Yoga Heart Essence and the Kalachakra Oral Transmission, if you practice according to the later supplements, the tantra says that forced practice can be supplemented. This is actually a kind of forced method of the channels, so it is in accordance with the tantra. If you have been accustomed to the usual meditation before, and then occasionally do this violent practice, you will be familiar with the similarities, but not familiar with the actual situation, so the effect will be greater. That is to say, if you are accustomed to the similar path, there will be the fault of unstable foundation. If you indulge in violent practice, it is like a person who often takes camphor, if he takes camphor for fever, it will not have any effect. Therefore, this is only a supplement. That is to say, squinting the eyes will oppress the wind of the eyes, wrinkling the nose will oppress the wind of the nose, opening the mouth and curling the tongue will oppress the wind of the tongue, pinching the nose and lips, and raising the ears will oppress the wind of the ears, tightening the four fish poses, etc., are all oppressing the sensory winds of the body. These winds also dwell in the same taste as the life-root and the downward-moving air, so through the practice of expansion and contraction of the abdomen, the life-root is bound, and they will also be bound. Regarding the sign of engraving the meaning of practice in the mind, the tantra and commentary say that the samadhi of finger rosary is direct perception. Since you admit that the tantra and commentary of Kalachakra are reliable, if you think that empty form is an illusion, then you are trapped in the prison of self-contradiction. How can the consciousness that sees illusion not be confused? In addition, even if we temporarily look at it from the perspective of the mundane world, the impure karmic appearance will not be unconfused, and the path will not be wrong.
Chinese
认为禅修的征兆是错觉，对错觉的判断是颠倒的。还有，空色是风心融入中脉的显现，如果大家都一致承认是这样，如果空色是错觉，那么中脉就不是产生智慧的根源，而是变成产生错觉的脉，因为专注其上的显现是错觉的缘故。还有，如果认为空色是颠倒的世俗，那么中脉智慧的脉会产生颠倒的显现，而粗糙的轮回的脉会产生正确的世俗，这些道理如何，希望心智清明的人们能够领悟。自宗的观点是，空性的色、声、香、味、触的显现是显而易见的，所以是根识的现量。心识是念头的坐骑，风息止息是智慧，所以是意识的现量。空色是胜义法性的自性，所以是见法性的智慧，是瑜伽现量。空色和见它的觉性本体是一样的，所以见它就是自证现量。总的来说，四种现量都是，但在个别思考的时候，主要说的是根识现量的特征。这样的话，见空色是正确的量，对此，所有圣者成就者都观点一致。其中，暂时引用勇士萨ra哈的话：愚昧虚空的量，如果知晓就能断除愚昧之众。首先观清净的虚空，观而复观，见即止息。这里说了内外虚空的瑜伽两种。其中，见止息是内虚空，它能断除念头愚昧之众，智慧得以产生，就像擦拭镜子一样，影像自然显现。龙树也说：谁的智慧脱离了所依，超越了有和无，他们以甚深无相之法，观想名相之义。意思是说，智慧脱离所依，就是将觉性安住在虚空界中无分别。超越有无，就是没有对它的念头，就像这样：见无生，如处女之子。这样的话，名相之义是
English
To consider the signs of meditation as illusions is a reversal of the judgment of illusion and non-illusion. Furthermore, emptiness-form is the appearance of wind-mind dissolving into the central channel. If we all agree that this is so, and if emptiness-form is an illusion, then the central channel is not the source of generating wisdom, but becomes the channel for generating illusions, because the appearance of focusing on it is illusory. Also, if emptiness-form is considered a reversed conventional truth, then the central channel of wisdom would produce reversed appearances, and the coarse channel of samsara would produce correct conventional truth. How these things are, may those with clear minds realize. Our own view is that the appearance of emptiness, form, sound, smell, taste, and touch is manifestly apparent, therefore it is sense-consciousness direct perception. Mind is the mount of thoughts, and the cessation of wind is wisdom, therefore it is mind-consciousness direct perception. Emptiness-form is the self-nature of ultimate reality, therefore it is the wisdom of seeing reality, it is yogic direct perception. Emptiness-form and the awareness that sees it are of the same essence, therefore seeing it is self-awareness direct perception. In general, all four direct perceptions are present, but in the case of individual contemplation, the characteristics of sense-consciousness direct perception are mainly spoken of. In this way, seeing emptiness-form is a correct valid cognition, and all noble and accomplished ones agree on this. For example, the hero Saraha said: The measure of ignorance is the sky; if you know it, you will cut off the assembly of ignorance. First, look at the pure sky; looking and looking, seeing ceases. Here, he speaks of two yogas of inner and outer sky. Among them, the cessation of seeing is the inner sky, which cuts off the assembly of thoughts and ignorance, and wisdom arises, just as an image appears when a mirror is wiped clean. Nagarjuna also said: Those whose minds are free from support, and have completely transcended existence and non-existence, they contemplate the meaning of signs with profound objectlessness. This means that wisdom free from support is to rest awareness in the realm of space without conceptualization. Transcending existence and non-existence means having no thoughts about it, just like this: Seeing the unborn is like the son of a virgin. In this way, the meaning of signs is
Tibetan
་སྟོང་གཟུགས་ཡིན་ལ། དམིགས་པ་མེད་པའི་སེམས་ཀྱིས་སྟོང་གཟུགས་དེ་སྒོམ་ཞེས་པའོ། །མཚན་མའི་དོན་ ཞེས་འབྱུང་བས་ཀྱང༌། འཁྲུལ་སྣང་ཙམ་ཡིན་དོན་དུ་ཡོད་ཅེས་པར་གོ་ནུས་སོ། །ཡང་ཇི་སྐད་དུ། །སྔོན་མེད་དཔྱིད་བྱུང་ནམ་མཁའི་མེ་ཏོག་འབྲས། །ལག་པས་ཐོགས་རེག་བྱར་མེད་ས་ར་ཧ། །མིག་མི་འཛུམ་པར་བལྟ་དང་མི་བསམ་དང༌། །རླུང་འགགས་པ་སྟེ་བླ་མ་དམ་པས་གསུངས། །ཞེས་ཏེ་མི་གཡོ་བ་གསུམ་ལ་བརྟེན་ནས། རླུང་འགག་ཤིང་སེམས་གནས་པས་བདེ་བ་སྐྱེ་བ་ནི། སྔོན་མེད་པའི་དཔྱིད་ཀྱི་དུས་ཡིན་ལ། སྐབས་དེར་ནམ་མཁའ་སྟེ་སེམས་སྟོང་ཉིད་ཀྱི་ངང་ལས། མེ་ཏོག་དང་འབྲས་བུ་ལྟ་བུའི་སྟོང་གཟུགས་ཇི་སྙེད་པ་ཤར། དེའི་རྒྱུ་ནི་མིག་སྟེང་དུ་མི་འཛུམ་པར་བལྟ་བའི་བྱེད་བཅིངས་དང༌། སེམས་བསམ་དུ་མེད་པའི་རྣལ་འབྱོར་གྱིས་རླུང་འགགས་པ་ལས་ཡིན་ཞེས་པ་སྟེ། འདིར་མིག་དང་སེམས་དང་རླུང་ནི་སྣ་རྩེ་གསུམ་གཅིག་ཏུ་བསྡུ་བའི་གདམས་ངག་ཅེས་འཆད་པ་ཡང༌། གཞུང་འདིའི་དོན་ཡིན་པ་ཤིན་ཏུ་ལེགས་སོ། །ཡང་བར་སྣང་ལ་ནི་ཡིད་དང་རླུང་དང་མིག །དུས་གཅིག་ཏུ་ནི་གལ་ཏེ་ངེས་སྦྱར་ན། །རིན་ཆེན་རྒྱལ་བའི་ཡོན་ཏན་ངེས་པར་སྐྱེ། །འདི་དག་མཐའ་དག་དེ་བཞིན་གཤེགས་པས་གསུངས། །སྣ་ཚོགས་རྣམ་རྟོག་བྲལ་ཞིང་མི་སེམས་པར། །གལ་ཏེ་བར་སྣང་ལ་ནི་མིག་བལྟས་ན། །ཕྱོགས་བཅུའི་འཇིག་རྟེན་མཐའ་དག་ཡིན་ནམ་སྙམ། །རྣལ་འབྱོར་དབང་ཕྱུག་མཐའ་དག་འདི་ལས་ཐོབ། །ཅེས་གསུངས་ཏེ། འདིས་ཀྱང་སྣ་རྩེ་གསུམ་གཅིག་ཏུ་བསྡུ་བ་བསྟན་ནས། རྣལ་འབྱོར་འདི་ཁོ་ན་ལས་སངས་རྒྱས་ཀྱི་ཡོན་ཏན་ཐམས་ཅད་འབྱུང༌། ཞེས་དེ་བཞིན་གཤེགས་པ་མཐའ་དག་གིས་རྣལ་འབྱོར་ཡན་ལག་དྲུག་པའི་ལམ་འདི་རྣམས་གསུངས་སོ། །འདིར། མཐའ་དག་དེ་བཞིན་གཤེགས་པའི་འདི་དག་གསུངས། །ཞེས་བཅོས་ན་གོ་བདེའོ། །སངས་རྒྱས་ཀྱི་ཡོན་ཏན་ཇི་ལྟར་སྐྱེ་ན། སྣ་ཚོགས་པའི་རྣམ་རྟོག་རྟོག་དཔྱོད་ཀྱི་སྒོ་ནས་མི་ སེམས་པར། སྟོང་གཟུགས་བསྒོམས་ན་མཐར་ཕྱོགས་བཅུའི་འཇིག་རྟེན་མཐའ་དག་གི་སྣང་བ་ཅན་རྣམ་པ་ཀུན་ལྡན་གྱི་སྐུ་རྗེས་དྲན་དུ་འགྲུབ་ཅིང༌། དེ་ལས་ཡོན་ཏན་མཐའ་ཡས་པ་འབྱུང་བའི་ཕྱིར། རྣལ་འབྱོར་གྱི་དབང་ཕྱུག་སངས་རྒྱས་བྱང་སེམས་ཀྱི་གོ་འཕང་ཐམས་ཅད་འདི་ལས་ཐོབ་པར་འགྱུར་རོ། །དེ་བཞིན་དུ་ཞི་བ་ལྷའི་རྡོ་རྗེའི་གླུ་ལས་ཀྱང༌། རྨད་བྱུང་ནམ་མཁའི་དཀྱིལ་ཤར་བྷུ་སུ་ཀུ། །སྟོང་ཉིད་གཟུགས་མཛེས་ཤར་རོ་བྷུ་སུ་ཀུ། །དཔེ་མེད་མེ་ཏོག་ཤར་རོ་བྷུ་སུ་ཀུ། །རིན་ཐ
Chinese
是空形，以无执的意念修习空形，这就是它的意思。由于出现了“相的意义”，也能理解为仅仅是错觉，实际上是存在的。又如所说：前所未有春生虚空花果实，萨ra哈手不可触及，眼睛不眨地看，不思，风停止，这是至尊上师所说。依靠这三个不动摇，风停止，心安住，产生快乐，这是前所未有的春天。此时，从虚空，即心的空性状态中，显现出如花朵和果实般的众多空形。其原因是眼睛不眨地观看的束缚，以及心不思的瑜伽使风停止。这里解释说，眼睛、心和风是三尖汇聚的窍诀，这非常符合本经的意义。又说：虚空中，意、风和眼，若能同时确定结合，必生珍宝胜者的功德。这些都是如来所说。不离种种分别念，不思，若向虚空看，会想十方世界都是如此。一切瑜伽自在都由此获得。如是说，这也显示了三尖汇聚，仅从此瑜伽中产生一切佛陀的功德。如是，一切如来都宣说了这瑜伽六支道。这里，如果修改为“一切如来宣说了这些”，就更容易理解。佛陀的功德如何产生呢？不以各种分别念的思辨来思考，修习空形，最终会忆念起具有十方世界一切景象的圆满之身。因此，由于从中产生无量功德，一切瑜伽自在，佛陀菩萨的果位都将由此获得。同样，在寂天菩萨的金刚歌中也说：奇哉虚空之中现bhusuku（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），空性妙色现ro bhusuku（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），无喻之花现ro bhusuku（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），珍
English
It is an empty form, and it means to meditate on that empty form with a mind free from attachment. Because the "meaning of characteristics" appears, it can also be understood as merely an illusion, but actually existing. Furthermore, as it is said: The unprecedented spring comes, the flowers and fruits of the sky, Saraha cannot be touched by hand, looking without blinking, not thinking, and the wind stops, this is what the supreme Guru said. Relying on these three unwavering things, the wind stops, the mind abides, and happiness arises, this is the unprecedented spring. At that time, from the sky, that is, the state of emptiness of the mind, countless empty forms like flowers and fruits arise. The reason for this is the binding of looking without blinking the eyes, and the wind stops from the yoga of not thinking with the mind. Here, it is explained that the eyes, mind, and wind are the key instructions for converging the three tips, which is very much in line with the meaning of this scripture. It is also said: In space, if the mind, wind, and eyes are definitely combined at the same time, the qualities of the precious victorious ones will surely arise. All these were spoken by the Tathagatas. Without various conceptualizations and without thinking, if one looks into space, one might think that all the ten directions of the world are like this. All the powers of yoga are obtained from this. As it is said, this also shows the convergence of the three tips, and all the qualities of the Buddhas arise only from this yoga. Thus, all the Tathagatas have spoken of these six-limbed paths of yoga. Here, it would be easier to understand if it were changed to "All the Tathagatas have spoken of these." How do the qualities of the Buddhas arise? Without thinking through the speculation of various conceptualizations, if one meditates on the empty form, eventually one will remember the complete body with all the appearances of the entire ten directions of the world. Therefore, since limitless qualities arise from it, all the powers of yoga, the states of Buddhas and Bodhisattvas, will be obtained from this. Similarly, in the Vajra Song of Shantideva, it is also said: Wonderful, bhusuku (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) appears in the center of the sky, Emptiness and beautiful form appear, ro bhusuku (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Incomparable flowers appear, ro bhusuku (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Precious