English
Know these. Now, concerning the actual nature of the intermediate state of Samadhi, there are temporarily four ways: Grasping the view with method, experiencing the view, transforming the view into the path, and introducing the view. The first is further divided into two: abiding in the accumulation of merit and relying on the seven foods of a yogi. The first is: The three doors are deluded into samsara due to various causes of agitation, and from non-agitation, one will realize one's own suchness. Therefore, one should strive to be free from causes and conditions, the body should not move, the speech should not speak, and the mind should be without memory and thought, abiding in this for a long time. The body should possess the qualities of meditation, the breath should be without exhaling and inhaling, and the mind should abide in severing the continuity of distraction and gathering. One should practice for five months or twenty-one days, etc., this is the accumulation stage. Relying on the food of a yogi is: Element, touch, sleep, mind, and consciousness, Samadhi, and celibacy, these seven. The first is to abandon what turns into poison and rely on what is compatible. The second is to rely on Manjushri, etc. The third is to abandon the day and rely on the night. The fourth is pleasing things. The fifth is to transform the remaining qualities of desire into the path as before. The sixth is to completely let go of the mind without any attachment, relax, let it be, and place it loosely. The seventh is to abandon wrong paths. Like this, nourishing the body with food and abiding in the accumulation is the actual practice. From this, first, various experiences of agitation will arise, then various experiences of attainment will arise, and again abiding in this, due to habit, the experience will remain for a long time. Then stable experiences will arise, and one can abide as much as one desires. If one experiences these four experiences, it is called experiencing the view. Transforming into the path is: through various doors of Samadhi and through the door of wind. Through the method of Samadhi with signs, focus the mind on round white, square yellow, triangular red, crescent green, dark blue round, etc., as well as wheels, jewels, lotuses, swastikas, vajras, etc., and on Oṃ (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Svāhā (藏文：སྭཱ་ཧཱ་，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈), etc. Through the method of Samadhi without signs, abide without thinking of anything. There is a method of the generation stage. The wind is a gentle wind.
Chinese
于细微和粗糙时，观想脐或心间如灯，观想如灯之精髓。于顶门或心或脐间，观想如孔雀翎毛般的明点，执持风心相融之明点。上下之风如铁钩解结般运作，如蛇结般执持，令上下之风柔和平顺，与无碍相合为四。以跏趺坐姿势压地，猛力摄持风息。观想自己于虚空中安住于白伞盖之上，亦可于法轮上如是观想，即是依于伞盖和法轮，此为粗糙之法。如是等等，以多种方便策发。于此时或执持方便之时，放开如虚空，放松如猿猴，抓住如面粉，无染如清水，如忆念，如遗忘，如追逐，如斩断。此为八种安住之瑜伽。所谓“斩断”，即是斩断十八种边际之垢染。若寻觅则失落，若禁制则衰退，若修饰则掺假，若观修则错乱，若勤作则分离，若召唤则逃逸，若观看则消失，若忆念则散乱，若体验则丧失，若谨慎则混杂，若行进则迷途，若生起“我”之念则堕落，若认为能了知则空虚，若心中生起分别念则毁灭，若进行舍取则僵硬而迷失，若追随显现之感受则流转，若为昏沉所控制则晦暗，若进行取舍则错谬，此乃归纳为最终之要点。关于见解之介绍：首先，观想黄金岩山上以绿松石装饰之顶端，有光芒四射之黄金宝塔。若心中清晰，则观察其位于何方，从何方而来，往何方而去。同样，对于内在之身体，亦如是观察：位于东方吗？从东方而来吗？往东方而去吗？如是以三种方式区分，或以多种方式寻觅。之后，观想梦中亦如是，如前一般进行观察。如是等等，如实观想黄金山以宝塔装饰。以黄金山为例，可观想任何事物，即依次观察观修之显现、睡眠之显现、真实之显现。同样，以水、火、风、空以及地狱、饿鬼、旁生、人、非天、天人等，以及亲友、敌人等为例，进行观想。
English
In subtlety and grossness, meditate on the navel or heart as a lamp, meditate on the essence of the lamp. At the crown of the head, or heart, or navel, meditate on a bindu like a peacock feather, hold the bindu of mingled wind and mind. Let the upper and lower winds act like an iron hook untying knots, hold them like a snake knot, making the upper and lower winds gentle and smooth, combining with unobstructedness, these are four. In the vajra posture, press down on the earth and forcefully hold the breath. Meditate on oneself abiding in the sky above a white umbrella, and also do so on a wheel, thus relying on the umbrella and the wheel, this is the gross method. Like this and so on, arouse with various means. At this time, or when holding the means, release like the sky, relax like a monkey, grasp like flour, be unpolluted like water, like remembering, like forgetting, like chasing, like cutting. These are the eight yogas of abiding. "Cutting" means cutting off the eighteen stains of the extremes. If sought, it is lost; if restrained, it declines; if embellished, it is adulterated; if meditated, it is confused; if labored, it is separated; if summoned, it flees; if looked at, it vanishes; if remembered, it is distracted; if experienced, it is lost; if guarded, it is mixed; if traveled, it is strayed; if one thinks "I am," one falls; if one thinks one knows, it is empty; if conceptual thoughts arise in the mind, it is ruined; if one engages in abandoning and grasping, it is stiff and lost; if one follows after arising feelings, one wanders; if one is controlled by dullness and darkness, it is obscured; if one engages in rejecting and accepting, it is mistaken, this is summarized into the final essential point. Regarding the introduction to the view: First, meditate on a golden mountain adorned with turquoise at its peak, with a radiant golden stupa. If it is clear in the mind, then observe where it is located, from where it comes, and where it goes. Similarly, for the inner body, observe in the same way: Is it located in the east? Does it come from the east? Does it go to the east? Thus, distinguish in three ways, or seek in various ways. Then, meditate on dreaming of such a thing in a dream, and observe as before. Like this and so on, truly meditate on a golden mountain adorned with a stupa. Taking the golden mountain as an example, one can meditate on anything, that is, observe in sequence the appearance of meditation, the appearance of sleep, and the appearance of reality. Similarly, taking water, fire, wind, space, as well as hell, hungry ghosts, animals, humans, demi-gods, gods, and friends, enemies, etc., as examples, meditate.
Tibetan
་ཆགས། ཞེ་སྡང་། གཏི་མུག །ང་རྒྱལ། ཕྲག་དོག་དང་། འདས་པ་དང་། མ་འོངས་པ་དང་། ད་ལྟའི་སངས་རྒྱས་རྣམས་དང་། གནས་དུས། སྟོན། འཁོར། ཆོས་རྣམས་ལ། སྒོམ། རྨི། དངོས་གསུམ་གྱིས་གཏན་ལ་དབབ་སྟེ། ངེས་པ་མཐོང་མཐོད་དུ་བྱའོ། །དེ་ཐམས་ཅད་བྱུང་སོང་གནས་པ་མེད་པས། རང་བཞིན་མེད་པས། མེད་ཀྱང་རྣམ་པར་སྣང་ཙམ། རྟག་ཆད་ཡོད་མེད་ཀྱི་འཛིན་པ་ལས་གྲོལ་བའི་མཐོང་བ་སྐྱེས་ན་ངོ་འཕྲོད་པ་སྟེ། སྤྲོད་འཕྲད་བྲལ་རླུང་ཞུགས་ཤེས་འབྱུང་ངོ་། །འབྱུང་ལྔ་རང་བྱུང་སྐྱེ་མེད་དུ་ངོ་སྤྲད། འགྲོ་དྲུག་རང་བྱུང་སྐྱེ་མེད་དུ་ངོ་སྤྲད། །དུག་ལྔ་རང་བྱུང་། སངས་རྒྱས་རང་བྱུང་། ཕུན་ཚོགས་རང་བྱུང་སྐྱེ་མེད་དུ་ངོ་སྤྲོད་ཅེས་ལྔ་པོ་འདི་དང་། གཞན་ཡང་ཅི་རིགས་སུ་ཤེས་པར་བྱའོ། །ཡང་ན་སྣང་བ་སེམས། སེམས་སྟོང་པ། སྟོང་པ་གཉིས་མེད། གཉིས་མེད་རང་གྲོལ་ཞེས་ངོ་སྤྲད། ཡང་ན་འོག་གི་རྫོང་བཞིས་ངོ་སྤྲད་ཀྱང་རུང་སྟེ། གང་ལའང་ཡང་ཡང་དྲི་ཞིང་ཐག་བཅད་པར་བྱ་བ་ནི་གནད་དོ། །གནད་ཀྱིས་བཞག་པ་དང་། རང་གནས་པ་དང་། རང་འཕྲོ་བ་རྣམས་ཁྱད་མེད་དུ་གྲོལ་བར་མཐོང་ན་ངེས་པ་རྙེད་བཞེས་བྱ་སྟེ། དེ་ལྟ་བུ་ནི་བར་གྱི་ཏིང་ངེ་འཛིན་ནོ། །མཐའི་ཏིང་ངེ་འཛིན་ནི། བསྲེ་བ་གསུམ་དང་མན་ངག་ཉི་ཤུ་སྟེ། ལུས་ངག་ཡིད་ཀྱི་ཀུན་སྤྱོད་འགྲོ་འདུག་སྨྲ་སེམས་མ་ལུས་པ་དང་སྦྱར་ཏེ་བསྒོམ་པ། ཉིན་པར་ལས་དང་བྱ་བ་དང་བསྲེ་བ་ཞེས་བྱའོ། །མཚན་བཅས་ལྟར་ན། སྙིང་ཁར་ༀ་ཨཱཿཧཱུྃ་སྭཱ་ཧཱ་སོགས་ལ་སྦྱར་ཏེ་བསྒོམ་པ་དང་། ལྟ་བ་མཐོང་བའི་ངང་ལས་མ་གཡོས་པར་གཉིད་པས་འོད་གསལ་ལམ། རྨི་ལམ་གྱིས་བསྒོམ་པས་འགྲུབ་སྟེ་མཚན་མོ་གཉིད་དང་རྨི་ལམ་དང་བསྲེ་ཞེས་བྱའོ། །འོད་ཀྱི་གོང་བུ་སོགས་འཕེན་འདུན་གྱིས་སྦྱོར་བའམ། སྐྱེ་འགག་མེད་པའི་གཤིས་ལ་བློ་ངེས་པས་དོན་བསྒྲུབས་ལ། འཆི་དུས་ཤེས་རབ་ཕར་ཕྱིན་དང་བསྲེ་ཞེས་དེ་ལྟར་བསྲེ་བ་གསུམ་ལ་བསྒོམ་བདག་གཏོད་ཅེས་ཀྱང་བྱའོ། །དྲན་པ་གདོད་ནས་དྲན་ མེད་དུ་གནས་པ་རང་གསལ་བ་དང་། ཤར་སྣང་ཇི་སྙེད་པ་དེ་ཉིད་དུ་ངེས་པ་དང་། ཤར་གྲོལ་མཉམ་པ་དང་། གདོད་མའི་བབས་རྣམས་ལ་རྫོང་ཞེས། །དྲན་པ་གཞི་བཞེངས་ལྟ་བའི་རྫོང་། །མཐོང་ཚེ་དེ་ཉིད་སྒོམ་པའི་རྫོང་། །ཐུག་འཕྲད་རང་གྲོལ་སྤྱོད་པའི་རྫོང་། །སྐྱེ་བ་མེད་དེ་འབྲས་བུའི་རྫོང་། །ཞེས་བྱ་བ་ཡིན་ནོ། །ཐམས་ཅད་དུ་དྲན་འཛིན་བརྟན་པ་དང་། ཉིན་མཚན་སྔ་ཕྱི་བར་གྱི་དུས་བཞིའམ། ཐུན་བཞིར་བསྒོམ་ལ་བརྩོན་པ་དང་། ལུས་
Chinese
贪著，嗔恨，愚痴，傲慢，嫉妒，以及过去，未来， 现在的诸佛，处所时间，导师，眷属，正法等，以修，梦，实三种方式确定，务必现见。这一切已发生已逝去无有住留，无有自性，虽无却仅是显现，若生起从常断有无之执解脱的见解，即是认识，给予相遇分离风入识。五大种认识为自生无生。六道认识为自生无生。五毒自生，佛陀自生，圆满自生无生而认识，此五者，以及其他任何适当的都要了解。或者，显现是心，心是空性，空性无二，无二自解脱而认识。或者，以下四堡垒来认识也可以，对任何都要再三询问并确定，这是关键。以关键而安立，以及自安住，以及自放射，若见无有差别而解脱，即是获得定解，如是即是中等的等持。边际的等持是，三种混合和二十诀窍，与身语意的行为，行走坐卧，言语心念全部结合而修，白天称为与事业和行为混合。如具相者，与心间的嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，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），梭哈（藏文：སྭཱ་ཧཱ་，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）等结合而修，不离见解所见的境界而睡眠，以光明或梦境修持而成就，夜晚称为与睡眠和梦境混合。以光团等投射收摄而结合，或以对无生灭之自性的坚定信念来成就意义，临终时称为与般若波罗蜜多混合，如是三种混合也称为托付修持的主人。从初始忆念 处于无忆念的自明状态，以及显现的任何事物都确定为当下，以及显现解脱平等，以及初始的降临等称为堡垒。忆念是建立基础的见解堡垒。见之时当下即是修持的堡垒。相遇自解脱是行为的堡垒。无生即是果的堡垒。如是说。于一切时稳固忆念，以及日夜早晚之间的四个时段，或四座中精勤修持，以及身体
English
Attachment, hatred, ignorance, pride, jealousy, and the past, the future, the Buddhas of the present, places, times, teachers, retinues, and the Dharma, establish them with the three ways of meditation, dreams, and reality, and be sure to see them directly. All of these have happened, passed, and do not remain, without self-nature, although they do not exist, they are merely appearances. If a view arises that is liberated from the clinging to permanence, annihilation, existence, and non-existence, it is recognition, giving rise to the wind entering consciousness in separation and encounter. Recognize the five elements as self-born and unborn. Recognize the six realms as self-born and unborn. The five poisons are self-born, the Buddha is self-born, and the perfections are recognized as self-born and unborn. These five, and any others that are appropriate, should be understood. Alternatively, appearance is mind, mind is emptiness, emptiness is non-duality, and non-duality is self-liberation, and recognize it. Alternatively, it is also acceptable to recognize it with the following four fortresses, but it is essential to ask and determine again and again about anything. If you see that there is no difference in liberation by establishing with the key, and by self-abiding, and by self-radiating, then you should gain certainty, and such is the intermediate samadhi. The ultimate samadhi is, the three mixtures and twenty instructions, practicing in conjunction with all the actions of body, speech, and mind, going, sitting, speaking, and thinking. During the day, it is called mixing with work and activities. As for those with signs, practice by combining with Om (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Svaha (藏文：སྭཱ་ཧཱ་，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈) etc. in the heart, and sleeping without moving from the state of seeing the view, it is accomplished by meditating with clear light or dreams, and the night is called mixing with sleep and dreams. By combining with the projection and collection of light spheres, etc., or by accomplishing the meaning with firm conviction in the nature of no birth and death, at the time of death it is called mixing with the Prajnaparamita, and in this way the three mixtures are also called entrusting the master of practice. From the beginning, remembrance remains in the self-luminous state of non-remembrance, and whatever arises is determined as it is, and the arising and liberation are equal, and the initial descent, etc. are called fortresses. Remembrance is the fortress of the view that establishes the foundation. When seeing, that itself is the fortress of meditation. Encountering self-liberation is the fortress of conduct. No birth is the fortress of the fruit. Thus it is said. At all times, stabilize mindfulness, and diligently practice meditation in the four periods of day and night, morning and evening, or in the four sessions, and the body