English
It is said, such as "In the center of the sky," etc., indicating that meditation transforms one into a possessor of the wheel. Then, to show the samadhi of the jewel, it is shown by "One should meditate on the jewel mandala," etc., and by holding the jewel. To show the samadhi of the lotus, it is shown by "Lotus," etc., and by "becoming a possessor of the lotus." To show the samadhi of action, it is shown by "Action," etc., and by "becoming the mind of action." Then, to show the general mandala and to show the samadhi, it is shown by "All Buddhas," etc., and by "becoming equal to all Buddhas," which is the nature of the sixth wisdom. Then, to show the place where that samadhi should be meditated upon, it is shown by "In a very secluded place," etc. The very secluded place is the charnel ground, which is the seclusion of the mothers; the mountain is secluded because of the presence of venomous snakes; the water island is secluded because of crocodiles; the edge of the forest is free from the fear of tigers and bears, so if one meditates on samadhi in such a place, the yogi will attain the desired accomplishment. To show the measure of how long one must meditate to attain it, it is shown by "A yogi in six months, if meditated upon, will attain accomplishment," etc., that is, with true samadhi and an accomplished yogi, if one meditates for six months, one will surely accomplish what is desired. Then, to show that at the time of being in yoga, one should perform the inner fire offering, it is shown by "Elephant meat, etc.," etc. From ཨ་ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: none) arises a white bhāṇḍa, like an egg. Below that, from རཾ་ (Tibetan, Devanagari: रं, Romanized Sanskrit: raṃ, Literal meaning: fire) arises a triangular fire mandala. Below that, from ཡཾ་ (Tibetan, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal meaning: wind) arises a bow-shaped blue wind mandala, marked with four banners. Then, within the bhāṇḍa, one contemplates the five meats: elephant meat, horse meat, garuda meat, dog meat, and bird meat. Above that, one should contemplate the five: excrement, urine, red lotus, arsenic, and bodhicitta. Above that, from ཨ་ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: none) one should contemplate five moon mandalas. Above that are ༀ་ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal meaning: Om) and ཨཾ་ (Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, Literal meaning: seed syllable), as well as ཧཱུྃ་ (Tibetan, Devanagari: हूं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), སྭ་ (Tibetan, Devanagari: स्व, Romanized Sanskrit: sva, Literal meaning: Svaha, Svaha), and ཧ་ (Tibetan, Devanagari: ह, Romanized Sanskrit: ha, Literal meaning: Ha), etc. One contemplates in the direction of the earth.
Chinese
勿书写。 于彼颅器之虚空中，于月轮之上，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）生出金刚。金刚宝瓶之中，亦是吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从彼第五字放出光芒，触及三世一切善逝之身、语、意，催动誓句之相续，复又融入字中。从诸字及五甘露完全转变，观想五部之身色、手印及饰物皆极清晰。 五肉则转变为象肉、象座等五座。象肉转变为象座。马肉则转变为马座。鸟肉转变为鸟座。鹫鸟肉转变为鹫鸟座。犬肉转变为狮子座。 其后，从金刚宝瓶中安住之吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）放出光芒，一切善逝皆作五部之体性。迎请彼等并融入，献上五种供养。 其后，从各自心间放出光芒铁钩，迎请三世一切佛之甘露体性，融入五部，五部连同座垫皆转变为甘露之体性。 于彼时，从金刚之吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）如前放出光芒，亦勾招甘露并融入之后，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之光芒生起风轮，由此燃起火轮，火烧颅器，一者生起一者，金刚亦落下，转变为甘露之体性。颅器与金刚二者为方便与智慧。 从彼处甘露洁白澄澈地安住，以三字加持之，以嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字封闭颅器之口。此为加持甘露。 其后，显示食用之三摩地，于自身之智慧萨埵心间，以刹那之三摩地生起坛城轮。观想从自身之舌上，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）生起之金刚宝瓶中安住之吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之光芒勾招而食用。了知以事业金刚加持而食用，此二者。
English
Do not write. In the sky of that skullcup, above the lunar disc, from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises a vajra. Inside the vajra vase is also Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). From that fifth syllable, light radiates, touching the body, speech, and mind of all Sugatas of the three times, arousing the continuity of the samaya, and then dissolving back into the syllable. From the complete transformation of the letters and the five amṛtas, visualize the body color, hand symbols, and ornaments of the five families as extremely clear. The five meats transform into five seats, such as elephant meat becoming an elephant seat. Elephant meat transforms into an elephant seat. Horse meat transforms into a horse seat. Bird meat transforms into a bird seat. Garuda meat transforms into a garuda seat. Dog meat transforms into a lion seat. Then, from the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) residing inside the vajra vase, light radiates, transforming all Sugatas into the nature of the five families. Invite them and dissolve them, and offer the five offerings to them. After that, from each of their hearts, light hooks radiate, inviting the essence of amṛta of all Buddhas of the three times, and dissolving into the five families, transforming the five families along with their seats into the essence of amṛta. At that very moment, from the vajra Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), light radiates as before, also summoning and dissolving the amṛta. After that, with the light of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), generate the wind maṇḍala. From that, ignite the fire maṇḍala. The fire boils the skullcup, one generating the other. The vajra also falls and transforms into the essence of amṛta. The skullcup and vajra are method and wisdom. From that, the amṛta remains white and clear. Bless it with the three syllables, sealing the mouth of the skullcup with Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：啊), and Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). This is the blessing of the amṛta. Then, show the samādhi of eating. In the heart of one's own wisdom sattva, generate the maṇḍala wheel with the samādhi of a single instant. Visualize drawing and eating from one's own tongue with the light of the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) residing in the vajra vase arising from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Know that eating is blessed by the karma vajra, these two.
Chinese
为了瑜伽士展示可以食用，加持五肉。为了食物应该食用这些，不要贪着其他食物。等等这样说了。不要因为吃了甘露食物而变得不明显，贪着普通的食物是不行的。观想用甘露满足自己的心轮，这叫做内火供，是食用的三摩地。然后又展示了观想身语意的坛城，其中首先为了展示观想身的坛城，在虚空界中央安住。自己的咒语身是各种形象。怎样观想才能成就呢？等等这样说了。在法生处中央，如上述次第安住，观想身的坛城。在成为圣者的时刻，将具有相好，是圆满的三摩地。然后展示了观想语的三摩地，因此在虚空界中央安住。自己的咒语文字是各种形象。如实修持就能成就。这是说，在成为圣者的时候，将证得语不间断的三摩地，具有法的印记。然后又为了展示意的坛城，从“虚空界”到“成就对此没有怀疑”这样展示了。初学者通过习惯三摩地一次，在获得圣者身的时候，将自在无分别的三摩地。然后为了展示即使在修习三摩地时没有耳环等物品和用具也没有妨碍并且可以修成，叫做一心三摩地。上面所说的三摩地不会动摇到其他地方，所以叫做一心。安住在其中并修习，因为能实现愿望，所以对它来说仪轨，也就是生起次第，以及物品和用具等聚集起来也是主要的。具有三摩地必定能成就，因此要努力增长三摩地，要反复修习三摩地的坛城。然后为了展示调伏三摩地之心的方便，举例说，比如疯狂的大象，调伏的方法是铁
English
In order to show that it is permissible for yogis to consume, the five meats are blessed. These should be eaten for food, and one should not be attached to other foods. So it was said. One should not become inconspicuous by eating nectar-like food, and it is not right to be attached to ordinary food. To think of satisfying one's own heart wheel with that nectar is called inner fire offering, which is the samadhi of eating. Then again, it is shown to meditate on the mandala of body, speech, and mind. Among them, first, in order to show the meditation on the mandala of the body, abiding in the center of the sphere of space. One's own mantra body is of all forms. How does one meditate to achieve it? So it was said. In the center of the Dharmadhatu, abiding in the place as in the above order, if one meditates on the mandala of the body, then at the time of becoming a noble being, one will be endowed with marks and signs, which is perfect samadhi. Then the meditation on the samadhi of speech is shown, therefore, abiding in the center of the sphere of space. One's own mantra letters are of all forms. If one practices as it is, one will achieve it. This means that at the time of becoming a noble being, one will master the uninterrupted samadhi of speech, possessing the seal of Dharma. Then again, in order to show the mandala of mind, from "sphere of space" to "there is no doubt about achieving this" is shown. A beginner, through habituating samadhi once, at the time of obtaining the body of a noble being, will have power over the samadhi without elaboration of mind. Then, in order to show that even without ornaments and implements such as earrings when practicing samadhi, there is no obstacle and it can be accomplished, it is called one-pointed samadhi. The samadhi mentioned above does not waver to other places, so it is called one-pointed. Abiding in it and practicing, because it fulfills desires, therefore for it, the ritual, that is, the generation stage, and the gathering of objects and implements, are also the main things. Possessing samadhi, one will surely achieve it, therefore one should diligently increase samadhi, and one should repeatedly meditate on the mandala of samadhi. Then, in order to show the method of taming the mind of samadhi by example, for example, a mad elephant, the method of taming is iron.
Chinese
如经律中“以钩调伏”所示，譬如调伏狂象之时，勇士以铁钩从额头钩住而调伏，菩提心亦如是调伏。因此宣说了“自心如野马，调伏极困难”等。所谓“自心如野马，调伏极困难”，即自心随风而行，极难调伏。那么以何能胜之？以等持禅定一境性，调伏后成就不可思议。如是宣说。首先，自心骑于气息之马，无法控制而游走他方之时，一切所依之物皆观为宫殿之自性，一切所依之物皆观为天神之身，以此能稳固自心，此乃世俗谛。当此心生起次第显现之时，应安住于圆满次第，所见一切事物皆显现而无自性，唯有菩提心。一旦唯有菩提心显现，则无心散乱之事，转为平等性。因此说“以等持禅定一境性”，安住于此状态之时，将获得无二智慧，因此说“调伏后成就不可思议”。那么，观想相等等，是否不会生起无二智慧呢？为了显示不会生起，故以“诸相之影像”等来阐述。所谓“诸相之影像”，即观想诸相之影像为天神之身，观想语之相为文字，观想意之相为手印等，即使如此，亦不会生起无二智慧，因为被常执之过患所束缚。不仅如此，以彼乐母等手印等亦不会生起无二智慧。因此，即使修习有相之禅定，亦不会生起自之瑜伽。如是宣说。那么，瑜伽从何而生呢？为了显示此，故说“专注于菩提心之人”。
English
As shown in the Vinaya Sutra, "taming with a hook," just as when taming a mad elephant, a brave person tames it by hooking it from the forehead with an iron hook, so too is the mind of Bodhi tamed. Therefore, it is said, "The mind is like a wild horse, extremely difficult to tame," and so on. The so-called "The mind is like a wild horse, extremely difficult to tame" means that one's own mind rides on the wind and goes everywhere, making it extremely difficult to tame. But how can it be overcome? With single-pointed samadhi meditation, after taming, amazing accomplishments will occur. This is how it is taught. First, when one's own mind rides on the horse of breath and uncontrollably wanders to other places, all objects of reliance are shown to be of the nature of a palace. All objects of reliance are shown to be the body of a deity, which stabilizes the mind; this is the conventional truth. When the mind arises in the stage of generation, one should abide in the stage of completion. All objects of view are apparent but without inherent existence, and become solely the mind of Bodhi. Once solely the mind of Bodhi arises, there is no object of activity for the mind to wander, and it becomes equanimity. Therefore, it is said, "with single-pointed samadhi meditation," and when abiding in that state, one will attain non-dual wisdom, and therefore it is said, "after taming, amazing accomplishments will occur." Then, if one meditates on signs and so on, will non-dual wisdom not arise? To show that it does not arise, it is explained with "images of signs" and so on. The so-called "images of signs" means meditating on the images of signs as the body of a deity, meditating on the signs of speech as letters, and meditating on the signs of mind as hand gestures, and so on. Even so, non-dual wisdom will not arise, because it is bound by the fault of permanence. Moreover, non-dual wisdom will not arise even with Mudras such as those of the Goddesses. Therefore, even if one practices meditation with signs, one's own yoga will not arise. This is how it is said. So, from where does yoga arise? To show this, it is said, "a person who is devoted to the mind of Bodhi."