Chinese
如是说。其意义是：如果与具足三种信心的道相遇，有缘分的人就能在一生一世一身上获得佛的果位。即使相续中只有信心，如果对上师没有信心，那么在未来经过漫长的时间后，在另一个转世中才会成为获得佛果的因，虽然如此，但因为不会立即产生体验，所以今生无法获得殊胜成就。如果相续中没有信心，那么对上师的信心也不会具足。即使对那位上师有相似的信心，并且通过暂时的体验证明有一些，但那不是对真正道路的信心的标志。即使会产生一些暂时的事业和看似圆满次第的体验，也不会变成真正的道路。这就是所说的。其中一些缺乏三种信心的人，是愚蠢自大者的虚假佛法，以及思想家自诩聪明者的虚构之物，因此毫无用处。还有一些比那更糟糕，是被黑色势力的鬼神所为，被暂时的加持所迷惑，那些福德浅薄的人如果对那些产生信心，今生将不吉利，来世将被引入恶道。另外一些，即使是佛陀所说的清净佛法，但因为中间加持的传承中断，现在也无法立即产生体验。如果传承完全断绝，据说接受密法本身就是堕入地狱之因。即使只有言语解释和实践安排的灌顶仪轨，修行的传承已经中断，加持已经消失的那些，也只是影像而已。还有一些，总的来说是清净的佛法，加持也没有中断，但是将生起次第本身，或者将微细脉结命名为圆满次第，以及将仅仅修空性命名为圆满次第的那些，也没有立即产生信心的征兆。即使根器敏锐的人修行，今生也无法获得殊胜成就，因为成佛的道路不完整。然而，在那些之中，获得世间成就的可能性是存在的。如果具足三种信心，那么道路将完全清净，如是说。
English
Thus it is said. Its meaning is: If one encounters the path endowed with the three kinds of faith, a fortunate individual will attain the state of Buddhahood in one lifetime, one body. Even if there is only faith in the continuum, if there is no faith in the lama, then after a long time in the future, in another rebirth, it will only be the cause for attaining Buddhahood. However, because experience does not arise immediately, one cannot attain supreme accomplishment in this life. If there is no faith in the continuum, then faith in the lama will not be complete either. Even if there is a semblance of faith in that teacher, and it is proven by temporary experiences, it is not a sign of faith in the true path. Even if some temporary activities and seemingly perfect stage experiences may arise, they will not become the true path. That is what is said. Some of those who lack the three kinds of faith are the false Dharma of foolish, self-important people, and the fabrications of thinkers who fancy themselves wise, and are therefore devoid of all purpose. And some are even worse than that, being caused by evil spirits of the dark side, being deceived by seemingly temporary blessings. If those with little merit develop faith in those, this life will be inauspicious, and in the next life they will be led to the lower realms. Others, even if they are the pure Dharma spoken by the Buddha, but because the lineage of blessings has been interrupted in the meantime, they cannot produce immediate experience now. If the lineage is completely cut off, it is said that taking the secret mantra itself is a cause for falling into hell. Even if there are only empowerment rituals with verbal explanations and practical arrangements, those where the lineage of practice has been interrupted and the blessings have vanished are only images. And some, in general, are pure Dharma and the blessings have not been interrupted, but those who name the generation stage itself, or the subtle channels, as the completion stage, and those who name merely meditating on emptiness as the completion stage, also do not have signs of immediate faith. Even if those with sharp faculties meditate, they will not attain supreme accomplishment in this life, because the path to attain Buddhahood is incomplete. However, among those, it is possible to attain worldly siddhis. If one is endowed with the three kinds of faith, then the path will become completely pure, so it is said.
Chinese
这是指对于圆满且无误的生起次第修法之路的意义。其中，对于续部的信任是：必须是佛陀在续部中明确宣说的法。而这个金刚瑜伽是，在《密集金刚后后续》中完整且清晰地宣说了，并且在《胜乐轮根本续》中说：“念诵真言与禅定，以乐亦能得成就。”这里清晰地宣说了禅定、执持、三摩地这三种果位的支分，因此可以理解为暗示了因位的三个支分。在《喜金刚根本续》中，通过隐喻的方式宣说了各自的特征，并说：“瑜伽士修习六支分。”等等，宣说了是六种加行。同样地，在《空行海续》中也说：“各自的收摄以及同样地，禅定、命勤、执持和，随念以及三摩地，是六种结合的特征。”等等。此外，在大多数续部之王中，都以各种方式宣说了这个金刚瑜伽。特别是，在《吉祥时轮续》中，以极其广博和清晰的方式，通过决断而反复地展示。根本续的片段《灌顶引导》和《幻化网续》的精髓《文殊真实名经》等也都是在阐述这个道路。并且，菩提萨埵的注释三篇也对此进行了广释。第二，对于上师的信任是：传承的意旨是从佛陀开始，直到根本上师之间，一个接一个地传承下来，加持没有衰减，并且经验没有中断的传承。需要的是没有混入词句上的错误、破戒和夹杂的传承。也就是说，如果直接或间接的上师，受到了魔的障碍或者夹杂，那么从那里传承下来的法，对于所有修习者来说，肯定会产生巨大的障碍。如果具有上师之名号的传承中出现了破誓言者，那么即使修习从那里传承下来的法，也不会生起功德，烦恼会增长，并且对于所有相关者来说都是不吉祥的。即使不是这些情况，如果仅仅是词句上的传承出现了错误，那么即使听闻后进行修习，也永远不会产生经验，修与不修没有差别。如果稍微说谎，那么上师会说。
English
This refers to the meaning of the complete and unerring path of the generation stage practice. Among these, the trust in the tantra is: it must be a Dharma that the Buddha clearly stated in the tantra. And this Vajra Yoga is, it is completely and clearly stated in the "Later Tantra of Guhyasamaja," and in the "Root Tantra of Chakrasamvara" it says: "By reciting mantras and meditation, one will also achieve accomplishment through bliss." Here, it clearly states the three branches of the result stage, which are meditation, holding, and samadhi, so it can be understood as implying the three branches of the cause stage. In the "Root Tantra of Hevajra," the characteristics of each are explained through metaphors, and it says: "The yogi meditates on the six branches." etc., stating that it is the six yogas. Similarly, in the "Dakini Ocean Tantra" it also says: "Individual withdrawal and similarly, meditation, life force control, holding, and subsequent mindfulness and samadhi, are the six characteristics of union." etc. Furthermore, in most of the King of Tantras, this Vajra Yoga is explained in various ways. In particular, in the "Glorious Kalachakra Tantra," it is shown again and again in an extremely extensive and clear manner, with definitive conclusions. The section of the root tantra, "Initiation Guide," and the essence of the "Illusory Net Tantra," the "Manjushri Namasamgiti," etc., also explain this path. And the three commentaries of Bodhisattva also extensively explain this.", "remarks": "The above translation aims to be as literal as possible while maintaining readability. Some terms may have alternative translations depending on the specific context and school of thought.
Chinese
据说这本书里就是那样，（他们）对我说我从来没有过（这种经历）。有些人非常虚伪，为了欺骗学生，也会说自己有类似的经验。有些人甚至对暂时的诀窍和少许实践也感到沾沾自喜，也会出现这种不做这个不做那个的情况。这些都是与信任上师相违背的方面。然而，这个法至今加持的传承没有中断，诀窍的实践没有衰退，体验的功德正在增长。即使是现在的金刚上师们，也有许多人真正拥有指端聚集的体验没有颠倒，以及生命能量和随念相符的体验在心中生起。因为对于因的三支的实践和体验没有错误，即使现在还没有真正获得果的三支，但未来的缘起必定不会欺骗。如此说来，这个法凭借在印度如同日月般显赫的力量，在藏地也被许多大译师迎请。在《吉祥时轮根本续》和《释续》中，梵藏翻译家共同翻译的不同译本肯定有十六种。像香译师等在藏地本土翻译修改的也很多。据说总共有二十四种译本。所有这些都必须有金刚瑜伽的诀窍。除此之外，虽然有些其他的梵藏翻译家没有做时轮的灌顶和续部讲解，但也有很多人拥有没有错谬的金刚瑜伽诀窍。总的来说，虽然出现了非常多种类的六支瑜伽诀窍，但是，具种姓的化身法王昆邦钦波香·图杰尊哲（大慈悲精进）尊者面前，听受了具有传承且无杂染的十七种不同的六支瑜伽诀窍。虽然道的体性没有差别，但考虑到各个诀窍的殊胜之处，他们一一进行实修，并将与诀窍相应的体验在自身上展现出来。其中六支瑜伽的十七种传承是：大译师吉觉月光的六支瑜伽诀窍，以及附带解释的六支瑜伽的特殊小续。
English
It is said that it is like that in this book, (they) say to me that I have never had (this experience). Some people are very hypocritical, and in order to deceive students, they will also say that they have similar experiences. Some people even feel complacent about temporary tricks and a little practice, and there will also be cases where they don't do this or that. These are aspects that are contrary to trusting the guru. However, the lineage of blessings of this Dharma has not been interrupted until now, the practice of the key instructions has not declined, and the merits of experience are growing. Even the Vajra masters of the present have many who truly possess the experience of gathering at the fingertips without inversion, and the experience of life energy and mindfulness arising in accordance with their minds. Because there is no error in the practice and experience of the three branches of the cause, even if the three branches of the result have not been truly obtained now, the interdependent origination in the future will surely not deceive. In this way, this Dharma, with the power of being as prominent as the sun and moon in India, was also invited to Tibet by many great translators. In the "Glorious Kalachakra Root Tantra" and the "Commentary Tantra," there are definitely sixteen different translations co-translated by Indian and Tibetan translators. There are also many translations and modifications made in Tibet itself, such as the Shang translation. It is said that there are about twenty-four types of translations in total. All of these must have the key instructions of Vajra Yoga. Apart from these, although some other Indian and Tibetan translators did not give Kalachakra initiations and tantra explanations, there were also many who possessed the unerring key instructions of Vajra Yoga. In general, although there have been very many kinds of Six-Branch Yoga key instructions, in the presence of the lineage incarnation Dharma King Kunpang Chenpo Shang Thukje Tsondru (Great Compassionate Diligence), seventeen different kinds of Six-Branch Yoga key instructions with lineage and without impurities were heard. Although there is no difference in the nature of the path, considering the greatness of each key instruction, they practiced them one by one and manifested the corresponding experiences on their own bodies. Among them, the seventeen traditions of Six-Branch Yoga are: the Six-Branch Yoga key instructions of the great translator Gijo Dawa Ozer, and the special small tantra of Six-Branch Yoga with commentary.
Chinese
译师玛吉慧的修法六支，仲译师莲花光的修法六支，觉沃杰巴丹阿底峡向喇嘛纳波衮西坚请教的修法六支，克什米班智达月护所传的修法六支，被称为仲式的修法六支，热译师法贤向班智达萨曼塔室利请教的修法六支，匝弥译师桑结扎所著的修链式，从色洛和尼约丹沃玛所传的被称为匝弥式本身，热琼多吉扎巴向阿摩伽跋折罗请教的修法六支，虽然是从匝弥所传，但是和修链式不一样的巴钦嘎洛所传的三种方式，嘎洛将时轮金刚自宗的修法六支赐予向擦瓦等，母续黑汝嘎金刚的修法六支赐予萨迦派大喇嘛，父续密集金刚的修法六支赐予格西居拉阿嘉，共有这三种。嘎洛虽然向匝弥请教过，但是修链式和嘎洛式两种诀窍的教授方式大不相同，所以分为不同方式。克什米班智达释迦室利赐予哲译师法贤，著作为喜金刚那若大释的诀窍。哲巴也有被称为那若巴的木匣的文字，班智达赐予法王萨迦班智达，以口耳相传金刚六句来区分，从克什米班智达所传的有两种方式。成就者贝梅措式的修法六支，班智达毗布底旃扎向导师燃那拉克西达请教，被称为毗布底的长传，后来在尼泊尔的斯塔比哈拉，成就者夏瓦里的面容显现时所赐予的修法六支是近传，毗布底有两种方式。恰译师法王巴向尼泊尔的班智达日旺永护，以及印度的圣者拉呼拉室利巴扎请教的诀窍也有，被称为曼隆古汝的成就者布涅室利，或者在印度被称为成就者燃灯吉祥，获得了不死金刚之身，现在住在普陀山
English
The Six Yogas of the translator Rma Gewai Lodrö, the Six Yogas of the translator Khrom Padma Özer, the Six Yogas that Jowoje Palden Atisha heard from Lama Nakpo Ngönshé Chen, the Six Yogas transmitted from Kashmiri Pandit Chandra Gönpo, known as the Dro style Six Yogas, the Six Yogas that Ra Lotsawa Chö Rab heard from Pandit Samanta Shri, the Chain Style composed by Tsa Mi Lotsawa Sangye Drak. This lineage from Se Lo and Nyö Tön Öma is known as the Tsa Mi style itself, the Six Yogas that Rechung Dorje Drakpa heard from Amoghavajra, and the three styles transmitted from Tsa Mi but different from the Chain Style, transmitted from Palchen Galo. Galo gave the Six Yogas of the Kalachakra system to Zhang Tsawa and others, the Six Yogas of the Mother Tantra Hevajra were given to the great Lama Sakyapa, and the Six Yogas of the Father Tantra Guhyasamaja were given to Geshe Kyura Askyab. These are the three. Although Galo learned from Tsa Mi, the methods of teaching the instructions of the Chain Style and the Galo style are very different, so they are counted as separate styles. The Kashmiri Pandit Shakya Shri gave it to Dpal Lo Chö Zang, and made it the instruction of the Great Commentary of Hevajra Naropa. Dpalpa also has the letter known as Naropa's Box, and the Pandit gave it to Chöje Sakya Pandita, distinguishing it with the Six Vajra Words of Oral Transmission. There are two styles transmitted from the Kashmiri Pandit. The Six Yogas of the Siddha Pemé Tso's style, Pandit Vibhuti Chandra heard from Teacher Ratna Rakshita, known as the Long Transmission of Vibhuti, and later in Stham Bihar in Nepal, the Six Yogas given when the face of Siddha Shavari was directly shown are the Close Transmission, so there are two styles of Vibhuti. Chag Lotsawa Chöje Pal also has the instructions he heard from the Nepali Pandit Nyidwang Sungwa and the noble Rahula Shri Bhadra of India. The great Siddha Punyashri, known as Manlung Guru, or the Siddha Dipamkara in India, attained the immortal Vajra body and is now residing on Mount Potala.