Chinese
嘎巴的等持。第五个要点，如何修持随念之法：经中说，<随念之时>这些对于下根者，以<上中下三根>等差别，有各种主要的修法，变成三种。三种手印<事业、智慧、大手印三种>和阶段<明点稀薄的阶段，稍微浓稠的阶段，非常浓稠的阶段>三种，是因三种次第的缘故，事业和分别念都是殊胜的。如是所说，首先根器迟钝，明点稀薄的阶段，不依靠事业手印，不能圆满引生四喜的时候，修持事业、智慧、大手印三者合一的随念。之后根器转好，中间阶段根器变成中等，进入明点稍微浓稠的阶段时，仅凭大手印不能圆满引生安乐，事业手印有没有都可以的时候，舍弃事业手印，修持智慧手印和大手印合一的随念。又根器提升变得锐利，菩提心变成非常浓稠的阶段时，仅凭大手印就能圆满引生融乐，没有获得不变化的安乐的时候，依靠大手印的随念。那些也是以专注为主，但在后得中与苦行有关则不一定。这三种阶段，有结合四种手印<拙火燃烧，誓言手印等>，和<没有事业手印>结合三种手印，和<事业智慧二者不分>结合两种手印的说法。也有依次结合三种，结合两种，结合一种的说法。第四，征相是引生圆满四喜之时，拙火的燃烧景象无边散发的方式，一次比一次殊胜。昆达菩提心想要下落却不落，从宝珠处猛烈向上反弹，自己的身体也显现为空色光蕴的坛城，清净与不清净的三有景象恒常舒卷。量是四种现量全部具足，但。
English
The samadhi of Gapa. The fifth point, how to practice mindfulness: The sutra says, "At the time of mindfulness," these for inferior beings, with distinctions such as "three faculties of superior, middling, and inferior," there are various main practices, which become three types. The three mudras <karma, wisdom, and mahamudra> and the three stages <the stage of thin bindu, the stage of slightly thick, and the stage of very thick> are due to the three stages, karma and conceptualization are all supreme. As it is said, first, when the faculties are dull and the bindu is thin, without relying on the karma mudra, when it is not possible to fully generate the four joys, practice mindfulness that combines karma, wisdom, and mahamudra. Then, when the faculties improve, in the intermediate stage, the faculties become medium, and when entering the stage of slightly thick bindu, it is not possible to fully generate bliss with mahamudra alone, and when the karma mudra is optional, abandon the karma mudra and practice mindfulness that combines wisdom mudra and mahamudra. Again, when the faculties increase and become sharp, when the bodhicitta becomes very thick, it is possible to fully generate melting bliss with mahamudra alone. When the unchanging bliss has not been obtained, rely on the mindfulness of mahamudra alone. Those are also mainly focused on concentration, but in the post-meditation, it is not necessarily related to ascetic practices. In these three stages, there are combinations of four mudras <tummo burning, samaya mudra, etc.>, and <without karma mudra> combinations of three mudras, and <karma and wisdom inseparable> combinations of two mudras. There are also sequential combinations of three, two, and one. Fourth, the sign is that when the four joys are fully generated, the way the burning appearance of tummo radiates infinitely becomes more and more excellent. Kunda bodhicitta tries to fall but does not fall, rebounding violently upwards from the jewel, one's own body also appears as a mandala of empty form and light, and the appearances of the three realms of purity and impurity constantly expand and contract. The measure is that all four types of direct perception are complete, but.
Chinese
体验内在的殊胜安乐，因为这是智慧的明觉，所以自明现量最为重要。第五，如果从所净化的对境来分，意识有<水界（藏文），舌根（藏文），色处（藏文），足根（藏文），受（藏文），即水界六者>等，将蕴、界、水界六者分为一组。如果从能净化的忆念支分来分，有十种，如经中所说：<贪恋对境的思念之时（藏文），性欲的那个（藏文），因性力身体生热的那个（藏文），口干舌燥的那个（藏文），食物等不能入的那个（藏文），身体颤抖的那个（藏文），变得如疯子一般的那个（藏文），变得无知的愚昧的那个（藏文），其他因缘显现为贪恋对境的错乱的那个（藏文），性行为时心如昏厥一般的那个（藏文）共十种>。思与欲和身体的热，口与莲花干枯，食物完全不能入，颤抖和疯狂，变得非常愚昧，心识完全错乱，剧烈昏厥等。金刚持的烟等，极明亮的十种相，生命，贪恋身体于世间。非常明亮和确定的那些，是意守状态中摧毁胜利者，那是谁？如是说。具有十种相的空色各自依次引导安乐时，与思念的状态相同，那些完全清净的获得第一安乐等，是依次获得十种不同安乐。第六，从状态的果来说，如经中所说：忆念完全清净，无垢光明的坛城也是从智慧身而来。如是，根脉内部全部充满菩提心，内外全部被光明的坛城所遍布，虽然异熟之身没有改变，但自心真实转为本尊身，此外还获得无量神通和神变等，安乐空性的体验持续不断。究竟的果是，于怙主无量光<玛玛格（藏文，梵文天城体：मामाकी，梵文罗马拟音：māmakī，汉语字面意思：玛玛格），世间自在（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：），身金刚母（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：），莲花尽摧者（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：），忿怒母傲慢者（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：），即水界六本尊>等，水界六本尊一组的坛城将会显现。此禅修之义略。
English
Experiencing the supreme bliss within, because it is the wisdom of awareness, self-awareness is of utmost importance. Fifth, if dividing based on the objects to be purified, consciousness has <Water element (Tibetan), tongue faculty (Tibetan), form aggregate (Tibetan), foot faculty (Tibetan), sensation (Tibetan), i.e., the six water elements>, etc., dividing the aggregates, elements, and six water elements into one group. If dividing based on the limbs of recollection that purify, there are ten, as stated in the tantra: <The moment of thinking about the object of desire (Tibetan), that of sexual desire (Tibetan), that of the body generating heat from sexual power (Tibetan), that of the mouth becoming dry (Tibetan), that of food, etc., not entering (Tibetan), that of the body trembling (Tibetan), that of becoming like a madman (Tibetan), that of becoming ignorant and foolish (Tibetan), that of the delusion where other conditions appear as objects of desire (Tibetan), that of the mind becoming like fainting during sexual activity (Tibetan), totaling ten>. Thinking and desire, and the heat of the body, the mouth and lotus drying up, food completely not entering, trembling and madness, becoming extremely foolish, the mind completely deluded, intense fainting, etc. The Vajra Holder's smoke, etc., the ten extremely bright aspects, life, desire, and body in the world. Those that are extremely bright and certain, are those who destroy the victor in the state of mind-holding, who is that? As it is said. When the empty forms with ten aspects each sequentially lead to bliss, it is the same as the state of thinking, and those completely purified, obtaining the first bliss, etc., are sequentially obtaining ten different blisses. Sixth, from the result of the state, as stated in the tantra: Recollection is completely purified, the stainless mandala of light also comes from the wisdom body. Thus, the inside of the channels is completely filled with bodhicitta, and the inside and outside are completely pervaded by the mandala of light, although the body of fruition has not changed, one's own mind truly transforms into the deity's form, and also obtains limitless siddhis and magical powers, etc., and the experience of bliss and emptiness is continuous. The ultimate result is that, for the Lord Amitabha, <Māmakī (Tibetan, Devanagari: मामाकी, Roman transliteration: māmakī, literal meaning: Māmakī), Lokeśvara (Tibetan, Devanagari:, Roman transliteration:, literal meaning:), Body Vajra Mother (Tibetan, Devanagari:, Roman transliteration:, literal meaning:), Lotus Destroyer (Tibetan, Devanagari:, Roman transliteration:, literal meaning:), Wrathful Mother Arrogant One (Tibetan, Devanagari:, Roman transliteration:, literal meaning:), i.e., the six water element deities>, etc., the mandala of the six water element deities as a group will manifest. This meaning of meditation is brief.
Chinese
一等等。以此忆念之引导完毕。 第二，宣说三摩地之引导，乃修持所缘之要点，及于心中安立修法也。 初，若依三摩地支分之真实权能而行，则与大手印之忆念大体相似，然于增补仪轨中，说应多修异类之事业手印。此处若仅以信解为道而修，则与随顺忆念者相似，然以双手结等持印，以下视鼻尖之方式观视。于所缘之时，上稳四喜与忆念相同。于下稳时，于各脉轮中，长时修持宝瓶气，并平等安住于空色与乐。仅信解获得三摩地之十二地即可。四十六种所缘。 此所缘虽不作定则亦可，然往昔之上师们，为使六支之所缘地界不空而造也。 第二，于心中安立修持之义，有三摩地之名称意义、修持之时限、修法之支分、修持之验相、净治所治之差别、修持所获之果等六者。 初者，印度语称“萨玛地(梵文天城体：समाधि，梵文罗马拟音：samādhi，汉语字面意思：三摩地)”，即是三摩地，其义为平等普持，故是远离能取所取，心安住于境与有境无别之义。 第二者，忆念之支分已至究竟，能立即生起不变化之乐时也。 第三，于五义中，初、三摩地之境乃空色与大乐二者。第二义、修持之必要乃不变化之乐由上而上增长之义，及成熟之身清净于法界，<获得空色金刚身与无二大乐之智慧之义。>。为获得无二智慧之身故。第三义、修持之时间多久乃自三摩地之初，获得一刹那不变化之乐起，至圆满获得二万一千六百之期间也。第四义、三摩地之体性，经中云：识
English
etc. With that, the instruction on recollection is completed. Second, to explain the instruction on samadhi, it is about the key points of practice and contemplation, and establishing the method of meditation in the mind. First, if done according to the actual empowerment of the limb of samadhi, it is mostly similar to the recollection of Mahamudra alone. However, in the supplementary ritual, it is said that many different action seals should be performed. Here, if one meditates only with faith as the path, it is similar to following recollection. However, with the hand gesture of equipoise and the manner of looking down at the tip of the nose, one should look and speak. In the case of the object of focus, the four joys of upper stability are the same as recollection. In lower stability, one should meditate on vase breathing for a long time in each of the chakras, and remain equally in emptiness and bliss. One should only have faith in attaining the twelve grounds of samadhi. Forty-six focuses. It is permissible not to make this focus definitive. However, the previous lamas made it so that the divisions of the six limbs' focus would not be empty. Second, to establish the meaning of meditation in the mind, there are six things: the meaning of the name of samadhi, the time of meditation, the limb of the method of meditation, the signs of meditation, the distinction between what is to be purified and what purifies, and the fruit obtained by meditation. The first is: In Indian language, "Samadhi (梵文天城体：समाधि，梵文罗马拟音：samādhi，汉语字面意思：三摩地)" is samadhi, which means to hold equally and completely. Therefore, it is the meaning of being free from grasping and clinging, and the mind abiding in the inseparability of object and subject. The second is: The limb of recollection is perfected, and it is when one can immediately generate unchanging bliss. Third, in the five points, the first, the object of samadhi, is emptiness and great bliss. The second point, the need for meditation, is the meaning of increasing unchanging bliss from above, and the purification of the ripened body into the sphere of reality, <the meaning of attaining the wisdom of great bliss that is inseparable from the emptiness vajra body.> It is for the sake of attaining the body of non-dual wisdom. The third point, how long to meditate, is from the beginning of samadhi, from the moment of attaining one instant of unchanging bliss, until the complete attainment of twenty-one thousand six hundred. The fourth point, the nature of samadhi, is according to the tantras: consciousness
Chinese
如是方便自性者，以不变乐之自在，于智慧身入三摩地。即是说，于唯一智慧，以还灭之差别，而有智慧不变之乐，及方便一切圆满，智慧之身，于二者各别显现之二取分无有，于双运中修持之三摩地。以融乐无漏究竟为缘，业气一止息，三脉及十分之一融入中脉，白红明点之运行，一一于中脉中不动而坚固，是为如是脉、气、明点等，此后成为不可坏灭且常不断绝之空色时，与其体性为一之智慧，即名不变之乐。是故说，空色乐故于觉性，大乐自性而了知。如是宣说。第五，如何修持三摩地之理者，经续中云：乐不退失唯一寂静俱生智，于此瑜伽乃为大修行。如是说。时轮传承口诀中亦云：修持具相空色与，无相乐味成平等，心乃不动而坚住，事物一切显为乐。如是说，如是说，先前已转成之明点等之不变乐，及后来将转，现在尚未转成之明点，下滴回转之融乐无漏二者聚集为一，由心获得乐之状态中，由于极度贪着空色，故而再三修持融乐无漏，于后得位中，恒常修持有戏论之行，或以增益补充之方式，随其所应而修持。第四，于十方世界之界限，未见一界之究竟义，如实见彼时，乃至如实见一千零二十四世界之义之间，量者，乃四现分皆圆满，由不共之差别自在，乃随顺圣者智慧故，名瑜伽现量。第五，若就所净分而言，色蕴<地界，身之根，香之生处，大便道之根，作业语等之地界六者>等蕴界地界。