English
The preliminary instructions for the Maha Vajra Yoga are finished. Secondly, the order of practicing the actual practice of the profound path Vajra Yoga is: The Root Tantra of Kalachakra and the Later Tantra of Guhyasamaja say: "Individual withdrawal and meditation, as well as breath control and retention, mindfulness and samadhi, are considered the six-limbed union." It is said. Also, the Root Tantra of Chakrasamvara says: "Mantra recitation and meditation, and also bliss will accomplish." <Here, three of the six limbs' results are shown, so the causes, such as individual withdrawal, are also shown.> And, Hevajra also says: "The yogi who practices the six limbs." And so on, many are said. In short, the six limbs are: the limb of individual withdrawal, meditation, breath control, retention, mindfulness, and the limb of samadhi, these six. If these are placed within the category of the four Vajra Yogas, then individual withdrawal and meditation are the Body Vajra Yoga, breath control and retention are the Speech Vajra Yoga, mindfulness is the Mind Vajra Yoga, and samadhi is the Wisdom Vajra Yoga. If divided according to the four limbs of approach and accomplishment: <Individual withdrawal and meditation, in the end, are the cause of accomplishing the united wisdom body, the emptiness manifests as form, and it is the yoga that manifests as the non-duality of appearance and mind, therefore these two are the near path to accomplishing the supreme united body, so it is approaching practice. Breath control and retention are the yoga of blocking impure winds, thereby making the winds and bindus non-dual, therefore these two are even closer to accomplishing the wisdom body than before, so it is approaching practice. Mindfulness is the yoga of accomplishing the deity body of blazing appearance, so it is accomplishment. Samadhi is the accomplishment of the unchanging bliss, the complete wisdom body, so it is great accomplishment.> Individual withdrawal and meditation are approaching practice, breath control and retention are approaching practice, mindfulness is accomplishment, and samadhi is great accomplishment. If divided according to the three virtues: individual withdrawal and meditation are the virtue at the beginning, breath control and retention are the virtue in the middle, and mindfulness and samadhi are the virtue at the end. If divided according to the two of cause and effect: individual withdrawal, breath control, and mindfulness are the limbs of the cause, meditation, retention, and samadhi are the limbs of the effect. Everything is one in the Mahamudra Yoga, and the actual limbs are the pre-
Chinese
由于前者达到圆满，后者后者在相续中产生，所以最初产生的时候处于次第阶段。为了使这些产生之因的集合与六支修法相符，首先分别听闻和修习，然后在一个座垫上圆满地修习。因此，此时正行分为：最初的善妙引导，中间的善妙引导，最后的善妙引导这三个部分。第一部分又分为：分别摄集的引导和禅定的引导。第一部分是，许多上师在时轮耳传中，都认为“一切皆应知为六”，因此，一切支分都用六个科判来讲解。科判是讲解，所以无论如何安排都可以。但此时既不违背上师的教言，又容易理解的安排是这样比较好：为了宣说分别摄集的引导，分为：修法所缘的要点和将修法要义铭记于心两个方面。第一方面又分为：真实分别摄集和增益补充的仪轨两个方面。第一，真实分别摄集中又分为：夜晚无缝隙的虚空瑜伽和白天无云的虚空瑜伽。第一是，经中说：“于<黑暗的>虚空中，从各方面执著<执著即现量见到，心不动摇而作>，心和眼<眼睛不睁不闭，向上看，进入金刚道，即于中脉中修持>不闭，进入金刚道。”所以，前行如前。住所此时必须是暗室。双腿必须是金刚跏趺坐。无垢光经中说：“上师的<证悟或>确定的<诀窍的>加持而修的时候，以及赞颂所欲的<殊胜的>本尊的时候，如数量般地，对诸佛<的寿命>都赞颂金刚<跏趺坐的座>座。”手中也说是结等印或握拳置于腿上都可以，所以不要做其他的。观看方式是，经中说：“念诵<身念二者>时，最初的瑜伽是十种<地>虚空<顶髻>轮之忿怒尊的观看方式。”所以，叫做顶髻轮转王的观看方式。
English
Since the former reaches completion and the latter, the latter arises in the continuum, therefore, the initial arising occurs in a gradual stage. In order for the collection of causes for these to arise to be in accordance with the six-limbed practice, first listen and practice separately, and then practice completely on one seat. Therefore, at this time, the main part is divided into: the initial virtuous guidance, the intermediate virtuous guidance, and the final virtuous guidance, these three parts. The first part is further divided into: the guidance of separate collection and the guidance of meditation. The first part is that many previous masters in the Kalachakra oral transmission considered "everything should be known as six," therefore, all the limbs are explained with six divisions. The division is an explanation, so it can be arranged in any way. But at this time, it is better to arrange it in a way that does not contradict the words of the previous masters and is easy to understand: In order to explain the guidance of separate collection, it is divided into two aspects: the key points of the object of practice and fixing the essence of practice in the mind. The first aspect is further divided into two aspects: the actual separate collection and the ritual of increasing and supplementing. First, in the actual separate collection, it is further divided into: the yoga of the seamless sky at night and the yoga of the cloudless sky during the day. The first is, the tantra says: "In the <dark> sky, clinging from all aspects <clinging means seeing directly, making the mind unwavering>, the mind and eyes <the eyes do not open or close, look upwards, enter the vajra path, that is, practice in the central channel> do not close, entering the vajra path." Therefore, the preliminaries are as before. The dwelling should be a dark room at this time. The legs must be in the vajra posture. The Stainless Light says: "At the time of meditating by the blessing of the lama's <realization or> certain <key instructions>, and at the time of praising the desired <supreme> deity, like the number, all the Buddhas <of life> praise the vajra <seat of the vajra posture> seat." It is also said that the hands can be in the equanimity mudra or clenched fists placed on the lap, so do not do anything else. The way of looking is, the tantra says: "When reciting <body and mind both>, the initial yoga is the viewing method of the wrathful deity with ten <grounds> sky <crown> wheel." Therefore, it is called the viewing method of the crown wheel-turning king.
Chinese
只需要看眉间向上十六指宽度的天空。正如《权导示》中所说：“以闭与未闭之眼。”因此，眼睛不要睁得太大，也不要闭得太紧，要在自然的状态下眼珠向上翻。除了特殊情况外，所有索桑二者的场合都必须确定这个身体姿势和观看方式。这样确定身体姿势后，放下其他事情，保持脉不动摇，即身体不动摇；像静语三事一样做，即语不动摇；心的要点也大致与静语三事相似，只是要将心专注在眼睛所看方向的天空黑暗处。正如《无垢光》中所说：“最初的空性菩提是不应该对黑暗作任何思考的。”这说的是意不动摇。如此，成就者夏瓦日巴尊者说：“不动摇乃三者具，于命脉风入十数，内外分别念止息，十种征相各别断。”应当完整地做到这些意义。光荣的萨ra哈也说：“多说何益？以此即足为佛法之量。眼睛半睁向上看，以见之稳固而知。”以及“虚空之中意与风与眼，若能一时确定而结合，珍宝胜者之功德定能生，此等一切如来所说。”观看方式也必须确定向上看。《释论大疏》中说：“眼睛不眨向上看即成为相。”如此，以身体要点和束缚相结合，将意、眼、风三者与头顶上方的天空无分别地混合，什么也不作意而修习。这就是真正的索度之观，是正行之观的第一个。
English
It is only necessary to look at the sky sixteen fingers wide above the eyebrows. As it is said in the "Power Introduction": "With eyes closed and not closed." Therefore, the eyes should not be opened too wide, nor should they be closed too tightly, but the eyeballs should be turned upwards in a natural state. Except for special cases, in all cases of both Sor and Sang, this body posture and way of looking must be determined. Having determined the body posture in this way, putting aside other things, keeping the pulse unwavering is the body unwavering; doing as in the three matters of silence is the speech unwavering; the key point of the mind is also roughly similar to the three matters of silence, except that the mind should be focused on the darkness of the sky in the direction the eyes are looking. As it is said in "Immaculate Light": "The initial emptiness Bodhi should not think anything about the darkness." This speaks of the mind being unwavering. Thus, the accomplished Sharavaripa said: "Unwavering is the combination of three, when ten winds enter the life force, inner and outer discriminations cease, and ten signs are separately severed." These meanings should be fully accomplished. The glorious Saraha also said: "What is the use of saying more? This is enough to be the measure of Dharma. When the eyes are half-open and looking up, it is known by the stability of seeing." And "In the void, if the mind, wind, and eyes are combined at one time, the qualities of the precious victor will surely arise, all these are spoken by the Tathagata." The way of looking must also be determined to look upwards. In the Great Commentary, it is said: "Looking upwards without blinking the eyes becomes a sign." Thus, by combining the key points and bonds of the body, the mind, eyes, and wind are mixed indistinguishably with the sky above the crown, and one should meditate without making any intention. This is the real Sor-du contemplation, which is the first of the main contemplations.
Chinese
如果不是睡眠状态，就从观看的方式引导，像心融入虚空中央一样，猛烈地集中觉知。努力提起觉性，专注地禅修，这被称为“专注一境的瑜伽”，就像猴子被拴在一根柱子上一样。这是第二种观修方式。这样禅修后，如果出现气向上涌、眼眶疼痛、不是生起智慧而是昏厥、产生刺痛等情况，在行为和束缚保持不变的情况下，将心安住在明觉之上，不做任何改变，舍弃对过去和未来的分别念，对当下的觉知保持自知自明的正念，这就是“自解脱的瑜伽”，就像与三个兄弟的中间者交往一样。这是第三种观修方式。在那两种观修方式中，如果专注心只能保持片刻，之后越专注越散乱，这就是过于用力的过失。只需保持不散乱的正念，什么也不修，放松即可。这是“无勤的瑜伽”，就像鼓声响起后自然停止一样。这是第四种观修方式。这后面的三种观修方式也要在前一种的基础上完整地进行。有时专注，有时放松，有时观察心明觉的自性，大部分时间以无勤无造作的状态安住为根本来禅修。这是第五种观修方式。在夜晚瑜伽的第一个观修方式开始时，或者在这两种情况中选择合适的一种，进入真正的黑暗引导的正行。第二种是白天的瑜伽，对于它，处所的差别是：富裕者的处所就像半山腰向东或向西的阳坡。隐居者的处所是：山沟或岩石、树木等能遮蔽身体，不被他人看到的地方。相同的是，两者都需要在能看到广阔天空的地方禅修。有些上师认为，不要在能看到油脂滴落、湖泊、水池、莲花等的地方禅修，也有人认为不要看向西北方。因为阳光和雪山等闪耀的光芒会伤害眼睛，所以那些也应避免。
English
If it is not a state of sleep, guide it through the way of looking. Vigorously focus awareness as if the mind is dissolving into the center of the sky. Diligently raise awareness and meditate with concentration, which is called "one-pointed yoga," like a monkey tied to a single post. This is the second way of contemplation. After meditating like that, if wind rushes upwards, the eye sockets ache, fainting occurs instead of wisdom arising, and stinging pains arise, etc., without changing the action and binding from before, leave the mind resting on clear awareness without any alteration, abandoning the conceptualizations of the past and future. Relying on the mindfulness of self-knowing awareness in the present moment, this is "self-liberation yoga," like associating with the middle one of three brothers. This is the third way of contemplation. During those two contemplations, if the concentrated mind can only remain for a moment, and afterwards, the more you concentrate, the more scattered it becomes, that is the fault of being too forceful. Simply maintain the mindfulness of non-distraction, and without meditating on anything, relax and loosen. This is "effortless yoga," like a drumbeat that stops on its own. This is the fourth way of contemplation. These latter three contemplations should also be done completely on top of the first one. Sometimes concentrate, sometimes relax, sometimes look at the nature of clear awareness, and mostly meditate with effortless, un fabricated abiding as the foundation. This is the fifth way of contemplation. At the juncture when the first contemplation of night yoga begins, or in whichever of these two situations is appropriate, enter into the actual practice of the profound dark retreat. The second is daytime yoga, and for that, the difference in location is: the place for the wealthy is like a half-shaded slope facing east or west. The place for renunciates is: a ravine, or a place where rocks and trees, etc., cast a shadow on one's body and is not seen by others. What is the same for both is that it is necessary to meditate in a place where a vast sky can be seen. Some lamas believe that one should not meditate in a place where one can see oil dripping, lakes, ponds, lotuses, etc., and some also believe that one should not look northwest. Because sunlight and the dazzling light of snow mountains, etc., harm the eyes, those should also be avoided.