Chinese
观想方法和，第三个阶段是观想细线的方法。第一，在第一阶段，如果能够通过反复忆念粗细本尊和所依的坛城，来成就习惯性的明相，这样就足够了，不需要修止。因为在第二个阶段，有很多方法可以通过修气脉和拙火等瑜伽来稳固心的专注的禅定。另外，如果在这里修止，必须通过细线等瑜伽来完成，那么这些也都在简要和修法普贤等标准的论典中，说成是在坛城胜尊之下念诵之前进行的，因此说是与反复忆念形象的观察修2混合进行。那些不能成就止，因为如前《修次第》和《后禅定释》等中所说，即使获得了具有特征的止，如果观察修过多，专注的部分就会减少，所以在那个时候说是修止，那么在没有获得止的时候，更不用说了。吉祥勇也说：“于一所缘稳固住， 意之念想令坚固，多缘相续而转者， 意为烦恼所扰乱。”因此，在修禅定时，如果不是专注于一个所缘并使其稳固，而是相续于多个所缘，那是不允许的。如果这样想，那么，这里要说的是，如果习惯于反复忆念形象，那么仅仅会产生明相，但不能获得稳固的安住，就像习惯于希冀和恐惧的明相一样。因此，仅仅是特殊的显现和转为我慢是不够的，必须稳固地安住。因为如果没有那样，就不能获得能够阻止平凡显现执着的对治，并且为了阻止生起次第的修习，以及为了通过粗细二者的本尊和所依的坛城的圆满明相来获得心的堪能，所以必须获得止。因此，在第一阶段，必须毫无疑问地修止，而且那也必须通过细线的瑜伽来完成。在微小的手印或微小的明点中，本尊和所依的坛城
English
The method of contemplation, and the third stage is the method of contemplating the subtle lines. First, in the first stage, if one can achieve the habitual clarity by repeatedly remembering the coarse and subtle deities and the mandala of dependence, that is sufficient, and there is no need to cultivate calm abiding. Because in the second stage, there are many methods taught to stabilize the mind's concentration through yogas such as the channels, winds, and inner heat. Furthermore, if one cultivates calm abiding here, it must be done through yogas such as subtle lines. These are also said in concise and standard treatises such as the "Method of Accomplishment of Kunsang" to be done before the recitation under the supreme mandala, so it is said to be done in conjunction with the analytical meditation of repeatedly remembering the forms. Those cannot achieve calm abiding, because as said before in the "Stages of Meditation" and the "Commentary on the Later Dhyana," even if one obtains the characteristic calm abiding, if there is too much analytical meditation, the portion of concentration will decrease, so at that time it is said to cultivate calm abiding, so what need is there to say when calm abiding has not been obtained? Glorious Palden Pawo also said: "Steadfastly abide in one object, Make the mind's thought firm, From passing through many objects, The mind will be disturbed by afflictions." Therefore, in cultivating dhyana, if one does not focus on one object and make it firm, but passes through many objects, that is not allowed. If one thinks like that, then, what is to be said here is that if one is accustomed to repeatedly remembering the forms, then only clarity will arise, but one will not obtain stable abiding, just like the clarity of being accustomed to hope and fear. Therefore, it is not enough to merely have a special appearance and be transferred to pride, one must abide stably. Because if that is not present, one cannot obtain the antidote that can prevent the clinging to ordinary appearances, and in order to prevent the cultivation of the generation stage, and in order to obtain the mind's ability through the complete clarity of the deity and the dependent mandala of both coarse and subtle, one must necessarily obtain calm abiding. Therefore, in the first stage, one must undoubtedly cultivate calm abiding, and that must also be done through the yoga of subtle lines. In a tiny hand symbol or a tiny bindu, the deity and the dependent mandala
Chinese
圓滿次第的修習，不是初學者和智慧稍微降臨者的修習時機，而是從第三階段開始修習。當眼睛等處 所安立的本尊們能夠短暫地依次顯現之後，就安立在第三階段，並且能夠對微細壇城進行舒卷，這被說是對智慧稍微獲得自在。因為說道：在一切形態中完全圓滿，舒展和收縮都要做。智慧自在稍微獲得。因為這樣說。明點瑜伽是，觀修自己智慧薩埵的心間標誌上安住的等持薩埵，這是智慧足父子所說的。那是初學者也在那個時候修習的，那樣做的必要是，學部師吉祥金剛說：如果那樣修習而精進的瑜伽士，如果心變得掉舉或者低沉，那時就應當修習明點瑜伽等等，因此說了像那樣觀察之後等等。這樣說，在壇城勝王等修習而精進之時，為了遮止心被沉掉所控制，所以說要修習明點瑜伽。因此，初學者修習明點瑜伽，不是在那個時候修習止觀，而是修習生起次第時，心變得沉掉，對於所緣境不能持續安住的不穩定，遮止那種不穩定，為了成就持續安住的能力，為了成就心的堅固。在那些時候，即使沒有獲得長時間安住在一個所緣境上的等持，但是對於遮止修習現觀時心的沉掉，有很大的差別。另外，在這裡，因為心專注於微細明點，所以風向外散動停止，成為安住在內部的因。如來金剛說：在臍間微細的阿裡嘎裡的結合，或者在心間等等明點等等的結合的禪定，那也是為了遮止生命流逝的緣故，被稱為命勤。如是說。因此，如果強制性地將心專注於上下二鼻孔或者臍間或者心間等等的字和微細明點等等上，就是修習處所和所緣依託的要點
English
The practice of the Completion Stage is not the time for beginners or those with a slight descent of wisdom, but is practiced from the third stage onwards. When the deities established in the eyes and other places can appear briefly in succession, then it is established in the third stage, and the ability to expand and contract the subtle mandala is said to have a slight mastery over wisdom. Because it is said: In all forms, completely perfect, expansion and contraction must be done. Wisdom mastery is slightly obtained. Because it is said so. Bindu Yoga is, meditating on the Samadhi Sattva residing on the emblem of the heart of one's own Wisdom Sattva, this is what the Wisdom Foot Father and Sons said. That is what beginners also practice at that time, and the necessity of doing so is, Acharya Shri Heruka Vajra said: If a yogi who diligently practices in that way, if the mind becomes agitated or depressed, then Bindu Yoga and so on should be practiced, therefore he said after observing in that way and so on. Thus, when diligently practicing meditation on the supreme king of mandalas and so on, in order to prevent the mind from being controlled by sinking and agitation, it is said to practice Bindu Yoga. Therefore, the practice of Bindu Yoga by beginners is not to practice Shamatha and Vipassana at that time, but when practicing the Generation Stage, the mind becomes sinking and agitated, and the instability of not being able to continuously abide in the objects, preventing that instability, in order to achieve the ability to continuously abide, in order to achieve the firmness of the mind. At those times, even if Samadhi, which abides on one object for a long time, is not attained, there is a great difference in preventing the sinking and agitation of the mind when practicing Abhisamaya. Furthermore, here, because the mind is focused on the subtle Bindu, the wind stops moving outward and becomes the cause of abiding within. Tathagata Vajra said: The combination of subtle Ali Kali in the navel, or the meditation of the combination of Bindu and so on in the heart and so on, that is also called Prana Kriya for the purpose of preventing the loss of life. As it is said. Therefore, if the mind is forcibly focused on the letters and subtle Bindus and so on in the upper and lower nostrils or the navel or the heart and so on, it is the key point of the place of practice and the support of the object.