Chinese
言教中说，金刚生起次第是最初所说，金刚火中命融入是第二，具德菩提心是不堕落第三，这些都是善的律仪三者。如是六支以律仪三者所摄。最初二支是金刚生起次第的律仪，因为于中脉稳固累积十相的金刚之故。中间二支是金刚火的律仪，为了成办智慧的拙火之故。最后二支是菩提心的律仪，为了成办融乐不变和不变化的明点之故。第三是，六支以善三者所摄，即，随念和思维二者最初是善，命勤二者中间是善，忆念和禅定二者最后是善道。如是菩提萨埵金刚藏的面前，如是世尊所说，我的言教最初是善，中间是善，最后唯是善，最初是善而中间和最后不善也不是，最初和中间不善而最后是善也不是，最初和最后不善而中间是善，如孩童之辈所共同安立的，最初是分别的修法，中间是二根的乐修法，最后是不分别空性修法，大乐修法。此乃恶劣之语，因相似之因从中生，果于一切处见之。从阔塔巴的种子中，不会生出沙鲁的谷物。从分别种子所生的，果成为具分别。从不分别所生的，果成为不分别。因彼之故最初是善，中间是善，最后是善。如是说。总的来说，导师的教法在各自众生的时期，仅仅学习善，因此获得圣道的善法，果法性善显现，因此也是初始、中间、最后是善。或者，因信心、欢喜和智慧等的，因故此法是善。如是听闻、思维、修三者结合也显现，那些也完全包含于此，是不共的。
English
It is said in the teachings that the Vajra arising sequence is the first spoken, the life entering the Vajra fire is the second, and the glorious Bodhicitta is the non-falling third. These are the three vows of virtue. Thus, the six branches are summarized by the three vows. The first two branches are the vows of the Vajra arising sequence, because the Vajra of the ten signs is firmly accumulated in the central channel. The middle two branches are the vows of the Vajra fire, for the purpose of accomplishing the wisdom of inner heat. The last two branches are the vows of Bodhicitta, for the purpose of accomplishing the unchanging bliss and the unchanging bindu. The third is that the six branches are summarized by the three virtues, that is, recollection and thought are initially virtuous, life force and effort are virtuous in the middle, and mindfulness and meditation are virtuous at the end. Thus, in the presence of Bodhisattva Vajragarbha, the Blessed One said, "My teachings are virtuous in the beginning, virtuous in the middle, and only virtuous in the end. It is not that the beginning is virtuous and the middle and end are not virtuous, nor is it that the beginning and middle are not virtuous and the end is virtuous, nor is it that the beginning and end are not virtuous and the middle is virtuous, as commonly established by childish beings, the initial practice of conceptualization, the middle practice of the bliss of the two faculties, and the final practice of non-conceptual emptiness, the practice of great bliss." This is a bad word, because from a similar cause it arises, and the fruit is seen everywhere. From the seed of Kotapa, the grain of Salu will not arise. What is born from the seed of conceptualization, the fruit becomes conceptual. What is born from non-conceptualization, the fruit becomes non-conceptual. Therefore, the beginning is virtuous, the middle is virtuous, and the end is virtuous. Thus it is said. In general, the teachings of the teacher, in the time of each individual being, only learn virtue, therefore obtaining the virtuous Dharma of the noble path, and the fruit, the virtuous nature of Dharma, manifests, therefore the beginning, middle, and end are virtuous. Or, because of faith, joy, and wisdom, etc., this Dharma is virtuous. Thus, the combination of hearing, thinking, and meditating also appears, and those are also completely contained in this, and are uncommon.
Chinese
此时，其他方法即使具备善，但如果将分别念的禅修、执著于乐空双运的快乐、以及穷究之后修习无分别的空性，都归于这个究竟的真实意义，那么因为它们具有世俗轮回之因的特征，所以不是真正的善，也不是真实意义的坛城、大乐和空性。这条道路首先成就空色真实意义的坛城，所以最初是善；中间阻止分别念之因的风息，所以中间是善；最后成就真实意义的不变明点，所以最后是善，即三善。而且，从始至终，所有这三者都具有舍弃思辨的无分别、真实的智慧之显现，所以是善。总的来说，善的意义被认为是具有安乐及其原因。第四个是安住脉、动摇风、布置菩提心，这些被称为三个基础。其中，个别思维和共同思维是脉的瑜伽，因为它们是净化脉道的殊胜方法。屏息二者，是因为它们阻止日月之风。忆念和禅定二者是明点的瑜伽，因为它们是融乐和不变明点的道路。依次是证悟真实意义的脉、风、明点三者的方便。第五个是，如是所说：“这些低劣等差别之各种主要修法，转变为三种形态。三印和三种状态是三种行进的自在之业和殊胜的遍计。”而且，在注释中也说，在此，菩提心漏失的行进是低劣的状态，摇动的行进是中等的状态，不摇动的行进是殊胜的状态。对于这些，事业手印是给予漏失之乐的女性，智慧手印是给予摇动之乐的女性，大手印是给予不摇动之乐的女性。因此，因为薄伽梵说过在六支结合中应当修习三印，所以瑜伽士为了成佛应当修习六支结合。
English
Here, even if other methods are endowed with virtue, if the meditation of conceptualization, the grasping of the bliss of union of bliss and emptiness as ultimate, and the meditation on emptiness without conceptualization after thorough investigation are all subjected to this ultimate definitive meaning, then because they have the characteristic of being the cause of samsara, they are not truly virtuous, nor are they the mandala, great bliss, and emptiness of ultimate meaning. This path first accomplishes the mandala of emptiness and form of ultimate meaning, so it is virtuous in the beginning; in the middle, it stops the winds from the cause of conceptualization, so it is virtuous in the middle; and in the end, it accomplishes the unchanging bindu of ultimate meaning, so it is virtuous in the end, that is, three virtues. Moreover, all three, beginning, middle, and end, have the appearance of non-conceptual, true wisdom that has abandoned speculation, so it is virtuous. In general, the meaning of virtue is recognized as having happiness and its cause. The fourth is that abiding is the channels, moving is the winds, and arranging is the bodhicitta, which are known as the three bases. Among these, individual thought and common thought are the yoga of the channels, because they are the supreme method of purifying the channels. The two of breath control are because they stop the winds of the sun and moon. The two of mindfulness and samadhi are the yoga of the bindu, because they are the path of melting bliss and unchanging bindu. In sequence, they are the means of realizing the three of channels, winds, and bindus of ultimate meaning. The fifth is as it is said: "These various main practices of distinctions such as inferiority transform into three forms. The three mudras and three states are the karma and supreme conceptualizations of the freedom of the three progressions." Moreover, in the commentary it is also said that here, the progression of the leaking of bodhicitta is the inferior state, the progression of moving is the intermediate state, and the progression of not moving is the supreme state. For these, the karma mudra is the woman who gives the bliss of leaking, the wisdom mudra is the woman who gives the bliss of moving, and the mahamudra is the woman who gives the bliss of not moving. Therefore, because the Bhagavan said that the three mudras should be practiced in the six-limbed union, the yogi should practice the six-limbed union for the sake of Buddhahood.
Chinese
如是说。 此外，又于续之王中说：为令俱生之乐增长，首先应依事业手印。 之后，如日之形，身体、面容、足、顶髻，一切支分皆圆满。 如闪电之杖，生起随顺不移之乐，具相之母，功德极圆满。 金刚母令极显现，三有之所依，身即法界，由此转变。 如是说。 也就是说，在事业手印之前，也有可能将智慧手印之乐作为道用。 然而，由于那是事业手印道的先导，故属于彼。 因此，从执持乃至随念之初，是明点稀薄之时，根器低下之时，必须以事业手印道行进之时。 其中又有内部分为三：即依事业手印，必须强行束缚融乐之时；依事业手印，融乐无漏之位；以及置于大手印道之精要，以事业手印生起融乐不变之位。 初者，于念诵、命勤三者之时，是需要串习那达之强力结合之时。 二者是执持之时。 三者是随念之初位。 于彼等之时，虽有诸多引入俱生乐之时，然乃事业手印之支分。 随念之中位，是明点中等，根器中等之时。 既不需要事业手印，又仅以大手印不足，由于是必须主要依止智慧手印之时，故为智慧手印之道。 随念之末位与三摩地，是明点凝固，根器锐利之时，乃大手印本身之道。 如是，以六支、三手印之道总摄，则于种种主尊金刚萨埵之修法，转为三种位次。 如是说。 为令俱生增长，依止事业手印，则空色本尊之形相，面容、手等身之特征增长广大，成熟。 由此，修行者
English
Thus it is said. Furthermore, in the King of Tantras itself, it says: "For the sake of increasing the co-emergent bliss of the Victorious Ones, one should first rely on the action mudrā. Then, like the form of the sun, the body, face, feet, topknot, all limbs are complete. Like the path of a lightning bolt, the mother who generates unwavering bliss is perfectly endowed with characteristics and limbs. The Vajra Mothers illuminate, the body, the abode of the three realms, the dharmadhātu, transforms from then on." Thus it is said. That is to say, before the action mudrā, it is possible to use the bliss of the wisdom mudrā as the path. However, since it is the preliminary of the path of action mudrā, it belongs to it. Therefore, from the moment of grasping up to the beginning of recollection, it is the time when the bindu is thin, the time when the faculties are weak, and the time when one must proceed through the path of action mudrā. Within that, there are three subdivisions: the time when one must forcibly bind the melting bliss by relying on the action mudrā; the state of non-leaking melting bliss by relying on the action mudrā; and the state of generating immutable melting bliss with the action mudrā, which is placed as the essence of the Mahāmudrā path. The first is the time when one needs the forceful union of nāda practice during the three states of recitation, life-force, and effort. The second is the time of grasping. The third is the first state of recollection. Even in those states, although there are many times when co-emergent bliss is drawn in, it is a branch of the action mudrā. The intermediate state of recollection is the time of the intermediate bindu and the intermediate faculties. It does not require action mudrā, and Mahāmudrā alone is not sufficient. Since it is the time when one must mainly rely on the wisdom mudrā itself, it is the path of the wisdom mudrā. The final state of recollection and samādhi are the time of the thickened bindu and the sharp faculties. It is the path of Mahāmudrā itself. Thus, when the six branches and the three mudrās are combined, the sādhana of various principal Vajrasattva transforms into three states. Thus it is said. By relying on the action mudrā to increase the co-emergent, the form of the empty form deity, the characteristics of the body such as face and hands, increase and expand, and mature. By this, the practitioner
Chinese
以（空性色相）之身的替身，与空色之明妃结合而生乐。之后，所谓“太阳之形”是指父亲，所谓“如闪电之杖”等是指母亲之身。其中，杖之形的意义是充满中脉之义。在此，后来的一些人不认为大手印是天神之形，此经文明确禁止了。特别是，在自宗中也必须如此认为。在五种智慧赞颂之时，在香敦（Shongton）的译本中，译为“具有显现之能力”，而在法王一切智者的意图中，在新译中：“具有显现能力之形，如闪电之火，具有十二个太阳的光辉。”将“具有能力者”改为“具有能力之形”的必要性也仅在于此。第六，以双运之想使身体之明点无垢。以持命二者使语之明点无垢。以忆念使意之明点无垢。以禅定使智慧之明点无垢。也就是说，禅定十二地之状态的六支分实际做到，而在此之前的所有阶段都是通过间接的方式做到。第七，首先以善念调伏醒时的状态，中间以善念调伏梦境的状态，最后以善念的忆念调伏沉睡的状态，以禅定调伏第四种状态。也就是说，以空色之显现调伏醒时的粗大显现，如同各种影像清晰显现一样，以相同的方式调伏。以阻断气脉来调伏梦境，梦境和中阴等细微显现的障碍都是由气脉的扰动所产生，因此通过阻断原因的方式来调伏。以融乐俱生来调伏沉睡，也与气脉融入的不分别相同，因此进行调伏。以禅定来调伏第四种状态，因为是摧毁了作为原因的明点，是直接证悟本体法性的智慧。因此，以完全具备对治的方式来调伏。
English
Taking the body of (emptiness-form) as a substitute, bliss is born from the union with the vidyā of emptiness-form. Then, the so-called "form of the sun" refers to the father, and the so-called "like a lightning bolt" refers to the body of the mother. Among them, the meaning of the form of the staff is the meaning of filling the central channel. Here, some later people do not consider Mahamudra to be the form of a deity, and this scripture clearly prohibits it. In particular, it must be considered so in one's own tradition. At the time of the praise of the five wisdoms, in the translation of Shongton, it was translated as "having the nature of manifesting power," but in the intention of the Dharma King Omniscient, in the new translation: "Having the form of manifesting power, like the fire of lightning, having the splendor of twelve suns." The necessity of changing "having power" to "having the form of power" also lies only in this. Sixth, with the thought of union, make the bindu of the body stainless. With the two life-sustaining ones, make the bindu of speech stainless. With remembrance, make the bindu of mind stainless. With samadhi, make the bindu of wisdom stainless. That is to say, the six branches of the state of the twelfth bhumi of samadhi actually do it, and all the stages before that are done indirectly. Seventh, first, with virtue, subdue the state of waking; in the middle, with virtue, subdue the state of dreaming; finally, with the remembrance of virtue, subdue the state of deep sleep; with samadhi, subdue the fourth state. That is to say, with the appearance of emptiness-form, subdue the gross appearance of waking, just as various images appear clearly, subdue in the same way. Subdue the dream state by blocking the winds, the obscurations of subtle appearances such as dreams and bardos are caused by the disturbance of the winds, so subdue by blocking the cause. Subduing deep sleep with melting bliss is also the same as the non-discrimination of the winds dissolving, so subdue. Subduing the fourth state with samadhi is because it is the wisdom that destroys the bindu that is the cause, and directly realizes the nature of reality. Therefore, it is subdued in a way that fully possesses the antidote.