English
Regarding the distinctions of the stages of yoga samadhi. The stage of abiding in the place of samadhi also has four forms: like a cloud, it is merely a metaphorical ground; like an illusion, it is a ground of manifestation; like a dream, it is a ground of union; and like sleeping and waking, it is a ground of direct perception, in that order. Secondly, like the summary, there are four stages. First, explaining the ground that is merely metaphorical like a cloud: before accomplishment, it is like a cloud, like a thin cloud covering the full moon, because it is not of a clearly visible nature. That is to say, here, the term "accomplishment" is a name given to common accomplishments and the supreme accomplishment of Mahamudra. This is an intermediate stage between them, a boundary in the middle of the path to be traversed in the completion stage. As it appears in the glorious Five Stages and others, it is beyond the stages of mental focus, and it refers to the first attainment of the blessing of the self, because it is the first stage of the actual accomplishment of the deity's body in the completion stage. Therefore, it is said to be the stage of accomplishment. If one receives empowerment and does not truly recognize wisdom at the time of empowerment, what need is there to say? Even if one recognizes it slightly at that time, one cannot cultivate its continuity. Those are ordinary beginners, because they have not attained one-pointedness of mind at all, or even if they have attained it slightly, it is not related to the generation and completion stages, or even if it is related, if the uncommon experience of bliss and emptiness has not arisen, then one is always a beginner, so one has not attained the ground of samadhi. Even if one relies on the generation stage, if one can nourish the habitual tendencies of the uncommon wisdom of bliss and emptiness that one obtained at the time of empowerment and maintain the continuity, then one belongs to the category of having attained the beginning of samadhi. If one obtains it in that way by relying on the completion stage, then one has definitely attained the ground that is merely metaphorical. For those with sharp faculties, from the very moment that wisdom arises at the time of empowerment, because they are able to maintain its continuity, it is possible to attain the first ground from the very first empowerment. Here is an additional point: in the commentary by Taga, there is this statement in the explanation of this occasion: that is, the classification of the stages of samadhi, shown as four forms.
Chinese
那德。这里如果连<此处之后的内容在恒常版本中没有，也没有找到其他底稿。>
English
Na te. Here, if even <The continuation of this is not found in the constant version, nor have other manuscripts been found.>
Chinese
愿如是。如是说之缘故，上师佛菩萨众供养及顶戴后，化为光之相，从鼻孔进入而至心间。之后，自身化为喜金刚之身，从顶至密处，脉阿瓦都帝，颜色为黑或蓝色，极其纤细。其内空虚，与心间相对，具有光团之相的上师与自心无别。于法生处，颜色各异之中，观想വം（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字，或如昆达花般洁白之明点，放射五色光芒。于彼一心专注，稍作安住。由വം（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字发出吽字，吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）声如雷鸣般响起之缘故，一切显现声响如水银般融化而融入自身。自身融入中脉，其融入法生处，其融入വം（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字，വം（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字亦如彩虹消逝于空中般，于空性中修习，此时无所缘而安住。最初如是反复修习，乃为安住心之方法。之后，将命气摄入中脉之真实修法，需具足六要点而修习，即外身之要点，内脉之要点，时之要点，明点之要点，气之要点，以及所缘之要点，此为六要点。修习彼等之次第为，上师化为光之相融入心间之前如前。之后，身体之要点为双足结跏趺坐如金刚跏趺，双手结三尖矛印，置于腿上。脊柱竖直，颈部稍稍弯曲，眼睛注视鼻尖。之后，于自身明观为本尊之身体中央，明观中脉与法生处如前，或者法生处内部之各面，颜色为左白右绿，后黑，外部各面之颜色为左红右蓝，后黄。其内观想വം（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字，或如竖立之棍棒般之白色明点，放射五色光芒。恒常以意念诵ཨེ་ཝཾ་（藏文，梵文天城体：ऐवं，梵文罗马拟音：evaṃ，汉语字面意思： एवम्），有时亦以语念诵。此时，吸气时稍稍压制上行气，亦将下行气向上提拉，以意念将命气与下泄气之体性
English
May it be so. Due to saying this, the assembly of gurus, Buddhas, and Bodhisattvas, with offerings and reverence, transforms into a form of light, enters through the nostrils, and arrives at the heart. Then, one's own self transforms into the body of Hevajra, from the crown of the head to the secret place, the nadi Avadhuti, its color black or blue, extremely thin. Its interior is empty, aligned with the heart, the guru and one's own mind inseparable, having the form of a sphere of light. Inside the source of Dharma, of various colors, visualize the letter Vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം), or a round bindu, white like a Kunda flower, emitting five-colored rays. Focus single-pointedly on that, and rest slightly. From Vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം), the sound of Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) of Hūṃ arises like thunder, due to which all appearances and sounds dissolve like mercury and merge into oneself. Oneself merges into the central channel, that merges into the source of Dharma, that merges into the letter Vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം). The letter Vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം) also dissolves into emptiness like a rainbow disappearing into the sky. At that time, rest without any object of focus. Initially, meditate repeatedly in this way, as it is a method for stabilizing the mind. Then, the actual practice of inserting the life-force into the central channel must be practiced with six key points: the key point of the outer body, the key point of the inner channels, the key point of time, the key point of the bindu, the key point of the wind, and the key point of the object of focus. These are the six key points. The order of practicing these is as before, up to the point where the guru, in the form of light, is absorbed into the heart. Then, the key point of the body is to sit in the vajra posture with the legs crossed, the hands forming the trident mudra, placed on the thighs. The spine is straight, the neck slightly bent, and the eyes gaze at the tip of the nose. Then, in the center of one's own body, visualized as the deity, visualize the central channel and the source of Dharma as before, or the inner sides of the source of Dharma, with colors white on the left, green on the right, black on the back, and the outer sides with colors red on the left, blue on the right, and yellow on the back. Inside that, visualize the letter Vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം), or a white bindu like an upright stick, emitting five-colored rays. Constantly recite Ai Vaṃ (藏文，梵文天城体：ऐवं，梵文罗马拟音：evaṃ，汉语字面意思： एवम्) in the mind, and sometimes also recite it aloud. At that time, when inhaling, slightly suppress the upper wind, and also draw the lower wind upwards, mentally transforming the nature of the life-force and the downward-clearing wind
Chinese
转化之四大种风全部以五光之形象进入中脉，观想融入ཨེ་ཝཾ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。如果中间稍微昏沉，则于双眉之间的中脉中观修ཨེ་ཝཾ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)二字。如果掉举，则于秘密处之脐轮观修ཨེ་ཝཾ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)而遣除。之后以ཧཱུཾ་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)字之声音将外器内情收摄为光明，如前所说。时间之要诀是：白天于双眉之间和心间观修二者平等，夜晚于心间和秘密处观修二者平等。此外，在外器内情收摄为光明之后，于平等安住之时，如果觉知不清晰，则于无分别之状态中，于任何显现之上平等安住。对此，所缘之境要时常转移，于一个所缘上，不要超过念诵两句《吠陀经》的时间。如是修持，则左右之风全部融入中脉，生起无分别之禅定，伴随极其串习之安乐。自性之拙火燃烧，从融化心间之不坏明点中获得四喜。三毒之分别念，以及了别识和意之诸形象融入光明之状态中。之后成就乐空之智慧，具有天神之形象。串习其升降，则成就大手印。这些如何生起体验之方式，以及增进和遣除障碍等，时机成熟时，要从上师之口中领悟。此处说：对于所见所闻的一切，以臆测之分别念，从分别中产生看似善说之物，对于决定意义之口诀阿姆拉园林，极度摧毁，自以为是的各方大象啊！村野之语的鲜花胡卢之花环，纵然迦罗之春的喜宴盛大，如同莲花般，有智慧者皆不悦，守护自己远离过失，岂非善哉？现在，与圆满次第之口诀相关联，喜金刚之天神瑜伽简略而言是：此即是，与皈依相关联，以意幻化无量供品而供养，生起菩提心。之后以Śūnyatā（梵文天城体，梵文罗马拟音，汉语字面意思：空性）清净为空。从空性之状态中，ཨེ་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)和ཝཾ་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)二字的光芒射出
English
All the winds of the transformed four elements enter the central channel in the form of five lights. Visualize dissolving into E-VAM. If you become slightly dull in the meantime, meditate on the two E-VAMs in the central channel between the eyebrows. If you become agitated, dispel it by meditating on E-VAM at the navel center of the secret place. Then, the method of gathering the outer container and inner contents into clear light with the sound of HUM is as previously explained. The key to timing is: during the day, meditate equally on the space between the eyebrows and the heart; at night, meditate equally on the heart and the secret place. Furthermore, if awareness is not clear when gathering the outer container and inner contents into clear light and resting in equanimity, then rest equally in whatever appears from the state of non-conceptuality. The object of focus should be moved frequently, and one should not remain on a single object of focus for longer than the time it takes to recite two verses of the Vedas. By practicing in this way, all the winds of the left and right enter the central channel, and a non-conceptual samadhi arises, accompanied by the bliss of great familiarity. The tummo of self-nature blazes, and from the melting of the indestructible bindu in the heart, the four joys are obtained. The conceptual thoughts of the three poisons, as well as the consciousness and the images of the mind, enter the state of clear light. Then, the wisdom of bliss and emptiness, having the form of a deity, is accomplished. By becoming accustomed to its rising and falling, Mahamudra is accomplished. The manner in which experiences arise from these, as well as how to increase them and dispel obstacles, should be understood from the mouth of the lama when the time is right. Here it is said: For all that is seen and heard, with the speculative mind of conjecture, from analysis arises something that appears to be well-spoken. O elephant of the arrogant side, utterly destroying the Amra grove of the definitive meaning's instructions! Even if the garland of Hūlū flowers of village speech greatly expands the spring festival of Kāla, all those with wisdom, like lotuses, do not rejoice. Is it not virtuous to protect oneself from faults? Now, in connection with the instructions of the completion stage, the abbreviated deity yoga of Hevajra is this: In connection with taking refuge, offer immeasurable offerings emanated by the mind, and generate bodhicitta. Then, purify into emptiness with Śūnyatā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思: emptiness). From the state of emptiness, rays of light of E (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and VAM (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) radiate.
Chinese
调伏。 刹那间守护的轮，八大尸林宫殿，化为莲花日垫四魔之障。 其上，自心之体性，阿里的尽头和嘎里的尽头，以嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）装饰圆满后，红色月轮。 其中心，由吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）化现蓝色金刚，以吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字印记。 其光芒迎请如来佛母及眷属，一切融为一体后，自身化为吉祥黑汝嘎大威德之身： 身色如雨云般黑，根本面容似蜜蜂，右白左红上烟色，其余四面如黑暗般可怖。 金刚、宝剑、箭、轮，短棒、三尖杖、铁钩在右，铃、莲花、弓和，卡杖嘎、颅血、摩尼宝和，期克印、索套在左手。 于日上镇压四魔，四足右伸展势而立。 头戴骨饰之鬘，身披虎皮，三眼，各种金刚装饰头顶。 头发倒竖，其明妃，四手持刀、颅器、箭弓，左伸展舞姿拥抱明王。 二者皆于火焰中安住。 或者观修二手尊： 身色如无垢虚空，头发黄色向上竖立，红班扎之三眼，牙齿紧咬下唇。 右手高举黑色金刚，左手于胸前捧持颅血。 于四魔之上作舞姿，身披虎皮，以五印，各种装饰人头项链。 智慧卡杖嘎缠绕，吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字广大而笑者，于智慧火焰中安住。 其额间嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），颈间阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），心间莲花日垫之上，蓝色五股金刚杵中央蓝色吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，念诵班杂萨玛扎 扎 吽 榜 伙（藏文：བཛྲ་སཱ་མཱ་ཛཿ ཛཿཧཱུཾ་བཾ་ཧོཿ），由此，清净之器皆观想为宫殿，一切精华皆观想为金刚之形融入自身。 念诵嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），所有灌顶之神皆于前方虚空中降临，念诵嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）呸 呸 啪 吽 梭哈。 阿比辛恰，以宝瓶之水灌顶。 清净垢染，不动佛为之冠冕。 脐间埃，心间榜，颈间亚，头顶