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pañca-krama-nāma

Five stages

    I prostrate before the glorious Hevajra!
    After the yogi first completes the stage of gestation, it is necessary to delve into the essence of the five stages.
    So, first one should understand with the help of what are the characteristics of the channels, chakras, etc., that are present by nature in the body. These are the stages of tantra.
    After that, burn all thoughts such as skandhas, dhatus, ayatanas, etc. in the chandali flame. By performing this kind of burning, eight signs, such as shuddhas, etc., will appear. Also, if eight signs such as trembling, etc. arise when you look at the external and internal particles, then suppress with your mind all the radiations of internal heat. This is the stage of the mantra.
    By suppressing this kind of suppression, the bliss of the body will increase. By meditating again and again on this kind of bliss, bliss appears from the top of the head all the way down to the soles of the feet. When the like appears, even when contemplating external grass, trees, etc., inner bliss appears. Do meditation until such a thing appears. This is the stage of original wisdom.
    Even if one performs contemplation like that shown earlier, at the time of the appearance of bliss, the very essence of bliss [in the first] moment is cut off in the past. It does not appear in the future. And cannot be established and does not abide in the present in the second moment. Therefore there is no intrinsic nature of bliss. Exercise meditation on the absence of concentration on bliss. This is the stage of the sacrament.
    Due to meditating in this way without concentration, you will not concentrate on your body either. Even if you then look at external or internal particles, you will not concentrate on the body and you will recognize all internal and external phenomena as one and inseparable from great bliss. So practise meditation without concentration. By meditating in this way again and again, you will directly realize the non-separation of all external and internal phenomena and great bliss. This is the stage of non-divinity.
    When one practises and enters the five such stages, the [faculties] of the [sense] organs are not cut off and become invisible. When one realizes the unity of all the objects of the practice of the organs [senses] and bliss, one will act without concentration. When you possess dignity in all actions when moving, sleeping, standing, etc., you will not drift away from great bliss. When you comprehend the unity of great bliss and all the different kinds of things that you eat, whether food, etc., you will be nourished [without moving away from bliss]. When you comprehend the inseparability of great bliss and all kinds of garments, you will wrap yourself in them. If, after performing actions of this kind during meditation, the body does not shake and is steady, it will be auspicious as a sign of grasping the mind. When the body [appears as] a chakra, it will be felicitous as a sign of holding the wind-prana movement. If one experiences it without recollection in the mind, it will be auspicious as experiencing the taste of bliss. If abiding without one's own strength, melodies, dancing, etc., appears, it will be auspicious as a sign of spreading great bliss. If the body loses sensitivity and becomes desiccated, it is auspicious as a sign of maintaining the perfection of bliss. If you clearly see five-colored rays of light, etc., it will be auspicious as a sign of the appearance of the five primordial wisdoms. If you see those who appear before you in the forms of girls, songs, dances, etc., it will be auspicious as a sign of the gathering of dakinis. If dogs, pigs, etc. appear, it is bad as a sign of damage of heart commitments. If the forms of yakshasas, rakshasas, etc. arise, it is bad as [manifestation of the sign of] loss, contraction and increase of samati.
    Even if any signs and omens arise, do not rejoice in the good ones and do not concentrate on them. Do not manifest lack of joy over the bad ones and do not concentrate on them.
    In short, all experiences that arise and appear as secret faculties are comprehended as great bliss. But do not concentrate on them.
    I have come to possess fate and fortune, together with signs and omens and the essence of the five stages introducing yoga! May others become like it through this!
    Thus concludes what is compiled from the precepts of the great lord of yoga, Sri Sherabguhya.
    Translated by Karma Paljor (O.E. Filippov).