Tibetan
ི་བོའི་ཧཾ་ལ་ཐིམ་པར་བསམ་ལ་མཉམ་པར་བཞག
Chinese
思维脐间的（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： 吽）融入并安住。 第三，法印：忆念虚空秘密加持等如前，专注宝生的（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），忆念权能智慧并安住。于彼生起难以忍受之乐时，明妃化光融入（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）散布于金刚之根。于彼亦如前生乐时，如前收摄明妃，次第散布于脐、心、喉、顶等处。于彼等处亦乐坚固时，以融乐润泽之心，以明亮之乐增广外境并修习，一切显现皆转为大乐炽燃之助伴。增广之方式为，于一显现与乐同时专注，并次第专注渐大之境。第四，大手印：缘于乐，以离边无缘之方式安住，何时仅以安住乐空，亦能再三引生新融乐之时，即大手印次第成就，乃无相大手印也。初学者若学，则后二者需生起运行下风之乐之方式。口诀中仅有如是，然经论之明示中，亦明示有相大手印也。第四，阇兰陀罗之次第：脐下四指处，观想红白色三角形法生，其根细微向下，其茎粗大向上，于脐间修习之中，观想明点，中央蓝色，东方白色，南方黄色，西方红色，北方绿色，五者聚集成簇。猛力持宝瓶气，气入内时，思维融入中央之明点，住气与出气时，专注明点本身。于彼作一轮专注。于彼见拙火燃烧之景象或如烟雾等征兆之时，于前者之上，观想具足四法之中央脉，上端达于顶门，下端达于脐间法生处，五明点亦有少分没入中央脉下端，中央脉上端有白色（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： 吽），于彼正上方，生起一细微中央脉之支脉，插入眉间。其后持气，四明点之光芒融入中央脉，
English
Think of the (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, literal Chinese meaning: Hum) at the navel dissolving and remain in equanimity. Third, the Dharma Seal: Remember the empowerment of secret space and so on as before, focus on the (Tibetan: ཧཱུཾ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) of Ratnasambhava, remember the wisdom of power and remain in equanimity. When unbearable bliss arises there, the consort dissolves into light into (Tibetan: ཧཱུཾ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum), spread (Tibetan: ཧཱུཾ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) at the base of the vajra. When bliss arises there again as before, gather the consort as before and gradually spread it to the navel, heart, throat, and crown. When bliss is stable in those places as well, expand and meditate on the external appearances with the mind moistened by melting bliss, the bliss of vividness, so that all appearances become companions of the blazing great bliss. The way to expand is to focus on one appearance and bliss at the same time, and gradually focus on a larger and larger scope. Fourth, the Mahamudra: By focusing on bliss and remaining in equanimity in a way that is free from extremes and without focus, whenever one can repeatedly draw in new melting bliss simply by remaining in equanimity in bliss and emptiness, then the stage of Mahamudra is accomplished, which is the Mahamudra without characteristics. If a beginner learns, then these last two require a way to generate the bliss of moving the lower wind. The oral instructions only say that much, but the explicit teachings of the scriptures also clearly show the Mahamudra with characteristics. Fourth, the stages of Jalandhara: Four fingers below the navel, visualize a reddish-white triangular Dharma origin, its root thin and pointing downwards, its stem large and pointing upwards, inside the practice at the navel. Visualize bindus, blue in the center, white in the east, yellow in the south, red in the west, and green in the north, gathered in a cluster of five. Hold the vase breath tightly. When the air enters, think of it dissolving into the bindu in the center. When holding and exhaling the air, focus on the bindu itself. Do one round of focus on it. When you see signs of tummo blazing or mirages and so on, on top of the previous one, visualize the central channel with four qualities, its upper end reaching the crown and its lower end reaching the Dharma origin at the navel, and the five bindus also slightly submerged in the lower end of the central channel. At the upper end of the central channel is a white (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, literal Chinese meaning: Hum), and directly above it, a thin branch of the central channel arises and inserts into the space between the eyebrows. Then, by holding the breath, the rays of the four bindus gather into the central channel,
Chinese
生起之后，对于其自性不可得，要再三地安住于平等。入睡之时，如前所说，观想心间的明点，或者金刚诵，或者具有种子字的各种金刚宝珠明点，或者四轮的金刚明点，或者额间的明点，或者融乐的体验，或者脐间的燃滴，或者心入空性之中的对境等，从白天串习的任何一个入手修习，于摄持心的状态中稍微入睡，粗大的分别念稍微止息之时，于彼等消逝的状态中，不被庸常的分别念所中断而入睡，则会融入睡眠光明之中。睡觉时，如果强烈地想要在梦中出现所修的对境，则首先会在梦中出现所修的对境，之后，在那里等等的常相会显现，并且其相续会逐渐增盛。之后，梦如幻化的本尊会自然显现。又，于心自性的光明，远离一切戏论的法界之中，以舍弃一切分别念的方式，什么也不思地安住于平等，这也是不可思议的口诀要点之一。如果结合之前的那些前行来修，则会非常好。又，有些宗派说，是火把旋转之相等等的意义。在自生加持的开始，也有引导心性的。具有种子字的自生加持，有七种对境。没有种子字的，有六种。具有种子字的各种金刚，有一种。各种形象，有九种。没有种子字的，有一种，共十一种。四手印，每一种各一种。后面的两种次第，各两种，共三十二种。或者，后面的两种各一种，共三十种。或者，具有种子字和没有种子字的自生加持，具有种子字和没有种子字的各种金刚两种，各种形象四种，四手印，后面的两种次第各一种，根本的对境有十四种。依靠那些瑜伽获得暖相之后，行持行为，则会获得殊胜的成就。在此说道：所有续部的究竟是胜乐金刚，修行的甚深要义究竟是五次第，
English
Having generated it, one should repeatedly rest in equality with its nature being unobtainable. When falling asleep, as previously explained, visualize the bindu in the heart, or the vajra recitation, or the various vajra jewel bindus with seed syllables, or the vajra bindus of the four chakras, or the bindu in the forehead, or the experience of melting bliss, or the blazing and dripping in the navel, or the object of focusing the mind entering emptiness, etc. From whichever one is accustomed to during the day, meditate on that alone, and in the state of holding the mind, fall asleep slightly, and when the gross conceptual thoughts have ceased, in the state of those thoughts vanishing, falling asleep without being interrupted by ordinary conceptual thoughts, one will enter the clear light of sleep. When sleeping, if one strongly desires to have the object of meditation appear in dreams, then first the object of meditation that one meditated on will appear in dreams, and then the constant appearances of "there" and "there" etc. will appear, and their continuity will gradually increase. Then, the deity like an illusion of a dream will naturally arise. Furthermore, in the sphere of the mind's own nature of clear light, free from all elaborations, by abandoning all conceptual thoughts, resting in equality without thinking of anything is also one of the inconceivable key points of the instructions. If one combines it with the previous preliminaries, it will be very good. Also, some traditions say that it is the meaning of the appearance of whirling torches, etc. At the beginning of self-generation blessing, there are also those who guide the mind. The self-generation blessing with seed syllables has seven objects of focus. Without seed syllables, there are six. The various vajras with seed syllables have one. The various forms have nine. Without seed syllables, there is one, totaling eleven. The four mudras each have one. The last two stages each have two, totaling thirty-two. Or, the last two each have one, totaling thirty. Or, the self-generation blessing with and without seed syllables, the two various vajras with and without seed syllables, the four various forms, the four mudras, and the last two stages each have one, the fundamental objects of focus are fourteen. Having gained warmth by relying on those yogas, by practicing the conduct, one will attain the supreme accomplishment. Here it is said: The ultimate of all tantras is Chakrasamvara, the ultimate of the profound meaning of practice is the Five Stages,
Chinese
最终铃足。将其意愿最终阐明。如是，吉祥胜乐五次第引导文，乃是至尊自在善知识金刚持，名为慈悲语自在庆喜贤，以其言教劝请，由多罗那他所著。再次于常坚正法洲决定义欢喜苑，以非共同之方式，随己意乐而作校订。校订完毕。吉祥！愿增上！
English
Ultimate Bell Foot. May the ultimate meaning of his intention be clearly explained. Thus, this instruction manual on the Five Stages of Glorious Chakrasamvara is based on the encouragement of the speech of the venerable powerful virtuous friend, the Vajra Holder, named Jampa Ngawang Kunga Sonam. Tara Natha compiled it. Furthermore, in the Everlasting Dharma Land, the Garden of Definitive Bliss, it has been revised in a unique way according to my own mind. Revised. Mangalam! Bhavantu!
Chinese
从……方面来说，有大休息瑜伽的诀窍，粗气脉念诵的诀窍，细微金刚念诵的诀窍，这三种。第一种是，身体摆正姿势，排除浊气等等之后，观想自己明观为至乐父母，脐轮化身轮内圈八瓣，外圈五十六瓣的中心，在中脉内日月交合的中央，观想一个指甲大小的内蓝色（明点）。然后，轻柔地控制气息交合而修习。或者，按照各个传承的诀窍，观想代替（日月）交合的吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，或者观想芥子大小的白色明点发光也可以。如果不做日月交合，那么观想红白色的月亮上，那（藏文：ན་，梵文天城体：ण，梵文罗马拟音：ṇa，汉语字面意思：那），达（藏文：ད་，梵文天城体：द，梵文罗马拟音：da，汉语字面意思：达），吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，明点这三者中的任何一个也可以。这样修习，如果摄住了心，那么气息进入中脉，安住，以及消融的征兆会依次出现，并且暖乐和四喜的细微体验会生起。这是第一个观想次第。这样生起体验后，就增长它，如果长时间修习也没有生起体验，那么为了增进（体验），修习这个：在金刚宝或者莲花脉的中央的正上方，观想半个豆子大小的白色月亮，上面观想芥子大小的红色明点发光。在交合的状态中，向下收紧（肛门）按压秘密处，并且鼓起肚子，交替向上提拉（肛门），这是第二个观想次第。之后，交替修习之前的观想和这个观想，不可能不生起暖乐空性的体验。而且，如果不是一次而是稳定地生起，那么就修习这个将本尊身收摄入光明中的观想：观想自己明观为誓言轮的本尊身，从脐轮发出阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）里嘎（藏文：ཀཱ，梵文天城体：का，梵文罗马拟音：kā，汉语字面意思：嘎）里的咒鬘，五种光芒具足，从坛城本尊众放射出来。与右鼻孔的气息一起出去，光明遍布，所有显现都转变为本尊的自性。与本来成就的勇士空行母们融为一体，收回来，从左鼻孔进入，到达脐轮，在红白色的月轮上，显现如影像般的元音辅音咒鬘围绕的中央，吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字变成白色并带有红色光泽。月亮上元音辅
English
In terms of that, there are three key instructions: the key instruction of the Great Resting Yoga, the key instruction of coarse wind recitation, and the key instruction of subtle Vajra recitation. The first is to adjust the body posture, eliminate stale air, and so on. Then, visualize yourself clearly as the blissful supreme father and mother, with the navel as the emanation wheel, the inner circle with eight petals, and the outer circle with fifty-six petals. In the center of the central channel, in the middle of the union of the sun and moon, visualize a sapphire-blue (bindu) about the size of a finger. Then, gently hold the union of the winds and meditate. Alternatively, according to the key instructions of each lineage, you can meditate on the syllable Hūṃ (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ) as a substitute for the union (of sun and moon), or you can meditate on a white bindu the size of a mustard seed radiating light. If you do not do the union of the sun and moon, then you can meditate on any of the three: the reddish-white moon with the syllables Na (Tibetan: ན་, Devanagari: ण, Romanized Sanskrit: ṇa, literal meaning: Na), Da (Tibetan: ད་, Devanagari: द, Romanized Sanskrit: da, literal meaning: Da), and the syllable Hūṃ (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ), or a bindu. By meditating in this way, if the mind is captured, then the signs of the winds entering, abiding, and dissolving in the central channel will gradually appear, and subtle experiences of warmth, bliss, and the four joys will arise. This is the first stage of visualization. Once experience arises in this way, enhance it. If experience does not arise even after meditating for a long time, then meditate on this to increase (experience): Directly above the center of the Vajra Jewel or the lotus vein, visualize a white moon about half the size of a bean, with a red bindu the size of a mustard seed radiating light on top of it. In the state of union, alternately tighten downwards (the anus) pressing the secret place, and puff up the stomach and pull upwards (the anus). This is the second stage of visualization. Then, by alternating between the previous visualization and this one, it is impossible for an experience of warmth, bliss, and emptiness not to arise. Moreover, if it arises not just once but stably, then meditate on this visualization of dissolving the deity's body into light: Visualize yourself clearly as the deity body of the Samvara wheel, and from the navel, the garland of Āli Kāli (Tibetan: ཨཱ་ལི་ཀཱ་ལི, Devanagari: आलि कालि, Romanized Sanskrit: āli kāli, literal meaning: Āli Kāli) with five-colored rays of light radiates from the mandala's deity assembly. It goes out with the breath of the right nostril, and as light pervades, all appearances transform into the nature of the deity. It merges into one taste with the heroes and yoginis who are primordially accomplished, gathers back, enters from the left nostril, and reaches the navel. In the center of the reddish-white moon circle, surrounded by a garland of vowels and consonants appearing like reflections, the syllable Hūṃ (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ) becomes white with a reddish glow. Vowels on the moon