English
Listen, children, listen! The mind is urgent, the appearance is obtained, abiding, cessation, and burning, for the sake of bliss there are thirty-six. This is what is said, and in the oral transmission manual called the Kalachakra, it also says: Everything should be known as six. Like this, if you distinguish the limbs of each gathering separately, from the six complete limbs internally, to the limb of Samadhi, also gathering, etc., between the six complete limbs, six sixes are thirty-six. Among them, the nature of gathering is the stiffness of the mind, that is, non-discrimination. The nature of meditation is that the mind abides in the appearance of emptiness and form. The nature of life force is that karma wind does not flow outward. The nature of holding is that the wind ceases in emptiness. The nature of remembrance is the great desire of the burning of inner heat. The nature of Samadhi is the unchanging bliss of Bindu. Therefore, keep these essential points of meaning in mind and apply them separately. In the case of the order of the limbs of each gathering, the gathering of the order of gathering is established on the immovable three. Seeing emptiness and form is the meditation of gathering. The wind stops slightly, and the flow becomes weak, which is the life force of gathering. Internally, also from the components of the wind of the ten wheels, a slight disappearance is the holding of gathering. The inner heat of karma on the body burns slightly, and a little wisdom of desire arises, which is the remembrance of gathering. The Bindu is slightly stable, and there is a small amount of bliss, which is the Samadhi of the gathering order. Apply it in the same way. The six limbs separated from the meditation order are also as follows: Gathering is the same. To regard form and mind as one and abide equally is the meditation of the meditation order. The rest are the same as above, but the power has become greater and more excellent. There are also six limbs of life force, the first two are the same as in the case of the meditation order. The wisdom of the cessation of the wind of the left and right life roots is the life force of the life force order. The remaining three are also more powerful than before. Similarly, in the order of the limbs of holding, the first three are the same as before.
Chinese
诸风以融入次第的方式，融入中脉内的乐明点之智慧，是执持次第的执持。剩余二者也比之前更加强有力。同样，在追忆的次第上区分，最初四者与执持时相同。与拙火燃相之天女相结合后，由乐欲而来的融化之乐，是追忆次第的追忆。剩余一者也比之前增长。在禅定的支分次第上区分，最初五者与追忆时相同。明点与空色融为一体之乐，是禅定次第的禅定。其中，说“之前的支分与之前的相同”的那些，在之后的阶段中，虽然越来越增长，但体性和种姓没有不同。说“之后的支分从与之前相同的基础上增长”的那些，不仅增长，而且种姓也稍微有所不同。这些之中，真实与假立的差别是：在收摄时，具备三不动是真实的收摄，其他都是随顺的假立。禅定的最初二者，和命勤的三者，和执持的四者，和追忆的五者是真实的，剩余的是假立，而禅定的六个支分全部都是真实的。在这些时候，必须理解的要点也有如下这些：各自收摄和，各自收摄的加行和，各自收摄的修法和，各自收摄的支分和，各自收摄的次第的差别。同样地，也应与禅定、命勤、执持、追忆相联系。以及禅定和，禅定的加行和，禅定的修法和，禅定的支分和，禅定的次第的差别，必须了解。其中，所谓“加行”，是为了生起那个支分的证悟，在努力积聚因缘时的实修，存在于尚未生起那个支分的证悟之前。所谓“修法”，是使未成就者成就，已成
English
The wisdom of the winds dissolving into the blissful bindu within the central channel through the stages of elemental dissolution is the grasping of the grasping stage. The remaining two also become more powerful than before. Similarly, when distinguishing the stages of recollection, the first four are the same as during grasping. The bliss of melting essence from the union with the goddess of blazing inner heat is the recollection of the recollection stage. The remaining one also increases from before. When distinguishing the stages of the limbs of samadhi, the first five are the same as during recollection. The bliss of the bindu and emptiness-form merging into one taste is the samadhi of the samadhi stage. Among these, those that are said to be "the previous limbs are the same as the previous ones," although they increase more and more in the later stages, there is no difference in characteristics and lineage. Those that are said to be "the later limbs increase from being the same as before," not only increase, but the lineage also becomes slightly different. The difference between real and imputed among these is: during withdrawal, possessing the three immovables is real withdrawal, and the others are imputed in accordance. The first two of dhyana, the three of pranayama, the four of grasping, and the five of recollection are real, the rest are imputed, and all six limbs of samadhi are real. At these times, there are also the following key points of meaning that must be understood: the differences between individual withdrawal, the application of individual withdrawal, the practice of individual withdrawal, the limbs of individual withdrawal, and the stages of individual withdrawal. Similarly, it should also be related to dhyana, pranayama, grasping, and recollection. And the differences between samadhi, the application of samadhi, the practice of samadhi, the limbs of samadhi, and the stages of samadhi must be understood. Among these, "application" means the practice at the time of striving to accumulate causes for the sake of generating the realization of that limb, which exists before the realization of that limb has arisen. "Practice" means to make the unaccomplished accomplished, and the accomplished
Chinese
是指在完成之前不断增长的两种情况。所谓“那个和那个的支分”是指，在相续中生起各个支分真实证悟的智慧，即获得各个次第后，直至未获得佛果之间恒常存在的智慧。所谓“次第”是指，在获得前一个支分的稳固之后，为了获得那个和那个支分的真实而修持，以及完成之后，为了稳固、增长和圆满而禅修的阶段，直至未进入更高支分的非共同修法。这些也举例说明，在未完成收摄次第的十相之前，将上下虚空作为瑜伽修持，这被称为收摄次第的修法。从十相显现开始，直至那些稳固、增长和各种形象圆满之间，是各自收摄的次第。十相圆满后，见到相的智慧被称为十相圆满的智慧。从那时起，直至未获得佛果之间，具有十相显现的无分别智慧存在，那是各自收摄的支分，而那一切仅仅是各自收摄的瑜伽，那是总体的名称。同样，在前三个支分的阶段，进行风融入明点的专注，以及气脉修持圆满后，直至脐轮明点未融入之间的修法，从那时起，直至十个次第全部圆满，并且炽燃显现的坛城成就之前，是融入的次第。从脐轮融入成就开始，直至未获得佛果之间，具有那种传承，那是融入的支分，即融入的瑜伽是总体的名称。同样，从随念开始修持无漏的方法，特别是随念圆满时，引导空色融乐的阶段，那是三摩地的修法或修持，从那到刹那圆满之间是次第，其他的也类似。在收摄次第的阶段，主要修持那个收摄，在禅定次第的阶段，也主要修持那个禅定，直至三摩
English
It refers to both situations of increasing before completion. The so-called "that and that limb" refers to the wisdom that arises in the continuum of the actual realization of each limb, that is, the wisdom that constantly exists after obtaining each stage until Buddhahood is not attained. The so-called "stage" refers to the stage of practice in order to obtain the reality of that and that limb after obtaining stability in the previous limb, and after completion, the stage of meditation for the purpose of stability, growth, and perfection, until one has not entered into the uncommon practice of the higher limbs. These are also exemplified by the fact that practicing yoga in the upper and lower skies until the ten signs of absorption are not completed is called the practice of absorption. From the appearance of the ten signs until they are stable, growing, and the various images are perfected, is the stage of individual absorption. After the ten signs are completed, the knowledge of seeing the signs is called the knowledge of completing the ten signs. From then on, until Buddhahood is not attained, there is non-conceptual wisdom with the appearance of the ten signs, which is the limb of individual absorption, and all of that is just the yoga of individual absorption, which is the general name. Similarly, in the stage of the first three limbs, focusing on the wind binding into the bindu, and after the life force practice is completed, until the navel chakra bindu is not bound, is the practice of holding. From then on, until all ten stages are completed, and before the mandala of blazing appearance is accomplished, is the stage of absorption. From the accomplishment of absorption in the navel chakra until Buddhahood is not attained, having that lineage is the limb of absorption, that is, the yoga of absorption is the general name. Similarly, from mindfulness onwards, practicing the method of non-leakage, especially when mindfulness is perfected, the stage of guiding the melting bliss of emptiness form is the practice or cultivation of samadhi, and from that to the completion of the moment is the stage, and the others are similar. In the stage of absorption, the main practice is that absorption itself, and in the stage of contemplation, the main practice is that contemplation itself, until Sama
Chinese
在那个次第的阶段，主要运用那个本身的禅定，对于其余的差别，则是顺带运用和附带产生。时轮耳传的：上等者以第一（支）证悟，中等者以命勤等（证悟），下等者次第修习六支。说上中下三者次第配合为略、中、广三种次第的理由是：因为说“一切都应知为六”，所以，一切都应知为六的含义，与瑜伽之歌的密意相同，因为收摄自身也具备六种特征。对于上等根器者来说，依靠这个口诀就能次第产生所有六支的证悟，是这样想的。但是，后来的一些邪慧者，如自己所愿，只修习第一支，认为仅凭生起那个的体验证悟，就不需要行持其余的道，这是非常错误的。那些是差别的主要分类，现在是将那六支以其他方式归纳的方法，也就是第三个归纳多种意义的极细差别。总而言之：以因果二者和行仪三者，善三者，基三者和阶段三者，明点四者和状态四者，念诵修持四者和瑜伽四者，结合四者和四身道，金刚四种道来区分。如是此处宣说了十二种，也是六度、六界等。也就是说，因果二者的差别，行仪三者，善三者，基三者，阶段三者，明点四者，状态四者，念诵修持四者，瑜伽四者，结合四者，四身，与金刚四者结合，共有十二个要点。第一个是：如果配合因果一组，那么前五个支是：为了成就空性的色相，是因的道。禅定是为了成就无变的安乐，是果的支分。如果配合三组，那么收摄自身是因的支分，禅定是果的支分。同样，命勤是因，执持是果，随念是因，禅定是果的支分，这是金刚手菩萨的密意。第二个是：吉祥胜义念
English
In that stage of the sequence, the samadhi itself is mainly used, while the remaining distinctions are used incidentally and arise secondarily. The Kalachakra oral transmission says: The superior one realizes with the first (limb), the intermediate one with life-force exertion, etc., the inferior one meditates on the six limbs in sequence. The reason for combining the three, superior, intermediate, and inferior, into three sequences of brief, medium, and extensive is: Because it is said that "everything should be known as six," therefore, the meaning of everything should be known as six is the same as the intention of the Song of Yoga, because the self-withdrawal itself also possesses six characteristics. It is thought that for those with superior faculties, the realization of all six limbs will gradually arise based solely on this instruction. However, some later perverse intellects, as they wish, only practice the first limb, and think that merely by generating the experience and realization of that, there is no need to traverse the remaining paths to be liberated, which is extremely mistaken. Those are the main classifications of distinctions, and now it is the method of summarizing those six limbs by other means, which is the third subtle distinction of summarizing various meanings. In summary: Distinguish by the two, cause and effect, and the three conducts, the three virtues, the three bases and the three stages, the four bindus and the four states, the four recitations and practices and the four yogas, the four unions and the path of the four bodies, the four vajra paths. Thus, twelve are explained here, which are also the six perfections, the six elements, etc. That is to say, the distinction of the two, cause and effect, the three conducts, the three virtues, the three bases, the three stages, the four bindus, the four states, the four recitations and practices, the four yogas, the four unions, the four bodies, combined with the four vajras, there are twelve key points. The first is: If combined with one pair of cause and effect, then the first five limbs are: In order to accomplish the form of emptiness, it is the path of cause. Samadhi is in order to accomplish unchanging bliss, it is the limb of the result. If combined with three pairs, then self-withdrawal is the limb of cause, meditation is the limb of result. Similarly, life-force exertion is the cause, holding is the result, mindfulness is the cause, samadhi is the limb of result, this is the intention of Vajrapani. The second is: Glorious ultimate reality recit