English
Having fully understood all aspects of the Vajra body, one can arrange interdependent origination without bias and greatly benefit sentient beings. Now, I will briefly explain the stages of Samadhi. Since recollection and Samadhi mostly share the same object and form, starting from the three seals and the distinctions of joy, explaining recollection also amounts to explaining Samadhi. However, the stage of recollection is for accomplishing the unchanging bindu that has not yet been accomplished, not for what has already been accomplished. Here, it is already accomplished. That is, through the complete ten signs of Mahamudra, one can fully generate the melting bliss of forward and reverse flow, and soon one will obtain the unchanging moment. The way to connect the stages of recollection and the stages of Samadhi is like that. Furthermore, it is said in the King of Tantras: 'If life and downward-clearing cease, then the movement of the rabbit-holder (moon) will completely transform into the form of the sun. When the Vajra lotus is fully awakened, then this will again be melted by the flames of the sun's form. If wind and moon and sun cease, then consciousness and wisdom will become one. Thus, thus, and likewise, likewise, it will transform into three forms; there is not the slightest other.' Some say that these words indicate the nature and order of the latter four limbs, but although the words may seem somewhat agreeable, the meaning is not so. This mainly shows the lower or first Abhisambodhi, which is not a moment of Samadhi. Moreover, all the previous and subsequent moments of Samadhi are the same in form, so this clearly and extensively shows the characteristics of Samadhi. That is, in the first moment of Samadhi, with the last moment of recollection, and in other moments, with the unchanging bliss of each previous moment as the condition, from the cessation of the parts of the ten winds such as the life-force and downward-clearing, the movement of the rabbit-holder, that is, the melting of the bindu, the sun, that is, the form of emptiness on the side of wisdom, will transform into all forms, that is, the bindu will become empty form. Again, in equipoise, there is only the seal of empty form, and in post-meditation,
Chinese
另外两种情况是：由于后续生起平等进入的缘故，前一刹那是明点，后一刹那变成空色，这又变成拙火燃烧的形态，再次融化明点。这是因为空色的拙火和业的拙火一同燃烧的缘故。像这样融化也被空色束缚时，十气的部分中，一个业气，在宝珠处一个白分，在顶髻处一个红分停止，因此智慧空色中，融入了识的白红气三种的界生起之法，由此获得空性、乐和光明智慧，一刹那比一刹那更为殊胜，应当了知这是等持的后后刹那。而且明点是空色，是因为从有色中解脱，并且是智慧的自性，所以没有变动。因此安立为明点变得稳固。这又是由于上降的最后完全束缚，下稳的开始首先气停止。之后一个红分稳固在梵穴，因此红色向下燃烧。由于这个缘故，一个白分稳固在宝珠处。因此，在两万一千个刹那中，全部束缚在宝珠处。最初稳固的处所也确定是白色宝珠和红色顶髻。在那里稳固的那些，与前前相加，显现为次第充满，从“秘密轮一半充满”开始，到顶髻轮完全充满且稳固。红色也安立为从顶髻到宝珠之间，在各个处所稳固。气只是少许部分与白红界一同在顶髻和宝珠也变得稳固，但主要的是，以前在心间以上存在的命气所控制的，有黑暗的罗睺所享用的那些融入脐间，以前脐间以下主要存在并控制下泄的，无黑暗的火即时火之气，融入心间并停止。这些也是说了处所的主要部分，一般而言，精液、明点、气三种全部在身体的所有部分中停止。
English
The other two cases are: Due to the subsequent arising of equal entering, the previous moment is bindu, and the later moment becomes empty form. This again transforms into the form of burning tummo, and again melts the bindu. This is because the tummo of empty form and the tummo of karma burn together. In this way, when melting is also bound by empty form, from the parts of the ten airs, one karma air, one white part at the jewel place, and one red part at the crown place stop. Therefore, in the wisdom empty form, the elements of the three realms of white, red, and air of consciousness are absorbed, and thus emptiness, bliss, and clear wisdom are obtained, each moment being more excellent than the previous one. It should be known that these are the later and later moments of samadhi. Moreover, the bindu is empty form because it is liberated from form and is the nature of wisdom, so there is no change. Therefore, it is established that the bindu becomes stable. This is also because the last of the upward descent is completely bound, and at the beginning of the downward stability, the air stops first. Then, one red part is stable at the Brahma aperture, so the red burns downward. Because of this, one white part is stable at the jewel place. Therefore, in all twenty-one thousand moments, all are bound at the jewel place. The place of initial stability is also determined to be only the white jewel and the red crown. Those stabilized there, added to the previous ones, appear to be gradually filled, starting from "the secret wheel is half full," until the crown wheel is completely full and stable. The red is also established as stable in each place from the crown to the jewel. The air, only a small part, together with the white and red elements, also becomes stable at the crown and jewel, but mainly, those controlled by the life air that previously existed above the heart, enjoyed by the dark Rahu, are absorbed into the navel. The fire without darkness, which mainly existed below the navel and controlled the downward expulsion, that is, the air of the time fire, is absorbed into the heart and stops. These are also the main parts of the place that are mentioned. In general, all three of semen, bindu, and air stop in all parts of the body.
Chinese
何处变化呢？风融入之理是这样的，又于续部之王中说：于外境，凡是八个时辰的一半，罗睺享用之外而住。那是自己的身体上，气息一半必定离开黑暗，一切世间显现，前面一半是连同黑暗，三有全部融入空性之处。因此，那从一半起，时轮瑜伽者唯一进入无暗之处。如是说。如果分析那样的三摩地，于后续部之王中说：无漏之乐，精液也是金刚，执持它必定是执持金刚者。种子身的明点是父，即脐轮的乐，名为ཛི་ན་ཛིཀ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。那是所诠和能诠，于心间是殊胜的乐，怙主阿若利迦本身。那是所知和能知，谁于喉间执持不动之乐，那也是རཏྣ་དྷྲཱྀཀ（藏文，梵文天城体，梵文罗马拟音，持宝）。谁于顶轮中执持精液无垢之乐，此乃པྲཛྙཱ་དྷྲྀཀ（藏文，梵文天城体，梵文罗马拟音，持慧）。顶髻于梵天之孔中，无有变化，殊胜之乐，充满十六喜的是：谁是般若无自性，殊胜的具兔者，十六分之一，即鱼的末端。谁的明妃之乐是连同金刚，于头顶是第六金刚萨埵。如是说。一个业风停止，一分红分和一分白分，以稳固故，从不变化的刹那一起，获得那样的一千八百时，秘密轮的一半稳固，并且获得第一个三摩地地。再次，以一千八百充满秘密轮的后一半，那轮全部稳固，是二地。那两个是，从精液不漏失起，具有贪欲的乐之相的智慧较多。同样结合，以一千八百稳固脐轮的一半，是三地，后一半充满，脐轮全部稳固，是四地。在那里，以方便身的法完全清净故，显现为器情世间的种子，安住于身体上，变为其他，因此外境所显现的境相也全部变为美好。之后，以一千八百稳固心间的一半，是五地，剩下的一半稳固，是六地
English
Where does it change? The way the winds dissolve is like this, and it is said in the King of Tantras: In the external realm, whatever is half of eight hours, resides outside the enjoyment of Rahu. That is, on one's own body, half of the breath must leave darkness, and all the worlds appear. The first half is together with darkness, and all three realms dissolve into emptiness. Therefore, from that half onwards, the Kalachakra yogi alone enters the darkness-free place. Thus it is said. If we analyze such samadhi, it is said in the later King of Tantras: The joy of non-leakage, the semen is also vajra, holding it is definitely holding the vajra. The bindu of the seed body is the father, that is, the joy of the navel chakra, called zina zik. That is the signified and the signifier, in the heart is the supreme bliss, the protector Aro Lik himself. That is the knowable and the knowing, whoever holds the immovable bliss in the throat, that is also Ratna Dhrik. Whoever holds the immaculate bliss of semen in the crown chakra, this is Prajna Dhrik. The crown in the Brahma's aperture, without change, the supreme bliss, full of sixteen joys is: Whoever is prajna without self-nature, the supreme rabbit-holder, one-sixteenth, that is, the end of the fish. Whoever's consort's joy is with the vajra, on the head is the sixth Vajrasattva. Thus it is said. When one karma wind stops, one part of the red part and one part of the white part, because of stability, from the moment of unchanging, when one thousand eight hundred such moments are obtained, half of the secret wheel is stable, and the first samadhi ground is obtained. Again, when one thousand eight hundred fills the latter half of the secret wheel, that wheel is completely stable, it is the second ground. Those two have more wisdom with the aspect of pleasure with desire from the non-leakage of semen. Similarly, combining, with one thousand eight hundred stabilizing half of the navel wheel, it is the third ground, and the latter half is full, the entire navel wheel is stable, it is the fourth ground. There, because the dharma of the means body is completely purified, the seed that appears as the vessel and essence world abides on the body and transforms into something else, so the external appearances also all become beautiful. Then, with one thousand eight hundred stabilizing half of the heart, it is the fifth ground, and the remaining half is stable, it is the sixth ground.
Chinese
即，对于这些，所象征的是世俗谛缘起的法，所象征的能象征的是离戏虚空般的明相为主显现。又，以八百（次呼吸）喉轮一半稳固而得七地，又以八百（次呼吸）另一半充满，喉轮完全稳固而得八地，在这些之中，所知能知即离戏虚空般的法界，也即是觉知和明分以大乐觉知和体验的体验为主显现。之后，以八百（次呼吸）额头或顶轮一半稳固而得九地，又另一半充满，顶轮逐渐稳固而得十地，对于这些，无垢之乐，即贪著分别融入法界的的大乐的体验为主显现。又，以八百（次呼吸）顶髻一半稳固而得十一地，以八百（次呼吸）另一半充满，顶髻完全稳固而得十二地，对于这些，明点大多变成不变，最终以不变的明点完全圆满的力量，说是不变的乐的体验，特别是之前的一切都圆满具足于此。如此，如果分析三摩地，以六轮的分析分为六种，以地的分析分为十二种，以不变乐的刹那的分析分为二万一千六百种。不变之乐的自性方面则完全没有分别，但是，对于瑜伽士的心的证悟方式来说，有二万一千六百刹那，并且，三摩地的道，第一刹那所证悟的是什么，那也是所有刹那所证悟的，因此，说以不变之乐一刹那现前菩提。如此，对于每个轮都结合两个地，也在《后后续》中说：以断绝命和勤作，佛陀影像无垢的坛城是真实的。秘密、脐、心、喉、头、金刚处，依次是双地。精液向上行，血向下流，梵穴不可摧毁。身语意的金刚三和无垢者，谁的导师就是佛陀。如此非常清晰地显示了。
English
That is, for these, what is symbolized is the conventional truth of dependent origination, and what symbolizes the symbol is the clear appearance like non-conceptual space, which mainly appears. Also, with eight hundred (breaths), the throat chakra is half stable, and the seventh bhumi is attained. Again, with eight hundred (breaths), the other half is filled. The throat chakra is completely stable, and the eighth bhumi is attained. In these, the knowable and the knowing, that is, the dharmadhatu like non-conceptual space, that is, the awareness and clarity, mainly appear as the experience of knowing and experiencing with great bliss. Then, with eight hundred (breaths), the forehead or crown chakra is half stable, and the ninth bhumi is attained. Again, the other half is filled, and the crown chakra gradually stabilizes, and the tenth bhumi is attained. For these, the stainless bliss, that is, the experience of great bliss where attachment and conceptualization dissolve into the dharmadhatu, mainly appears. Also, with eight hundred (breaths), the crown protuberance is half stable, and the eleventh bhumi is attained. With eight hundred (breaths), the other half is filled, and the crown protuberance is completely stable, and the twelfth bhumi is attained. For these, most of the bindus become immutable, and finally, with the power of the complete perfection of the immutable bindu, it is said to be the experience of immutable bliss, especially since all the previous ones are completely complete in this. Thus, if samadhi is analyzed, it is divided into six types by the analysis of the six chakras, twelve types by the analysis of the bhumis, and twenty-one thousand six hundred types by the analysis of the moments of immutable bliss. From the perspective of the nature of immutable bliss, there is absolutely no distinction, but for the yogi's way of realizing the mind, there are twenty-one thousand six hundred moments, and the path of samadhi, whatever is realized in the first moment, is also what is realized in all moments. Therefore, it is said that perfect enlightenment is manifested in one moment with immutable bliss. Thus, for each chakra, two bhumis are combined, and it is also said in the Later Tantra: By stopping the life force and effort, the mandala of the Buddha's image, free from impurities, is true. Secret, navel, heart, throat, head, vajra places, in order, are double bhumis. Semen goes upward, and blood goes downward, and the Brahma channel is indestructible. The three vajras of body, speech, and mind, and the one who is free from impurities, whose teacher is the Buddha. Thus, it is shown very clearly.