Chinese
总之，因为“执持”是执持之义，所以是“如实遍执”之义。或者说“如实遍执”，sam（སམ）转变为圆满之义，所以也可以说是“圆满遍执”，指的是一切法性圆满。法性圆满又是怎样的呢？指的是具足一切最胜之相的空性与不变之乐双运。 第五，数量决定：因为所净为六界，所以需要六支作为能净。同样，因为需要清净六蕴、六根、六境、六业、六事，所以决定为六支。从能净道之角度而言，需要圆满密宗不共之六度波罗蜜多，所以决定为六支。收摄是般若波罗蜜多之道，禅定是禅定本身，命勤是精进，执持是忍辱，随念是持戒，三摩地是布施波罗蜜多之道。又因为修习六支道能获得清净之果——六部佛之果位，所以需要修习六支道。而且，清净垢染之基——如来藏，也安住于大空性不变六者之自性中，所以是六支。又因为安住于不变五者之自性中，所以收摄和禅定二者合一，作为证悟空性之道的形象，从而确定为五支，即五智之次第。其中，收摄和禅定二者是法界智之道，命勤是作事，执持是平等性，随念是妙观察智，三摩地是如镜智之道。 如果将六支归纳为四种修法，为了清净四种暂时的状态，以及生起次第也有四种状态之原因，以及成熟灌顶有四种状态之原因，所以需要成就四身和四金刚。而且，所净之基——如来藏，也安住于胜义谛四滴之自性中，所以需要修习圆满次第之四支修法。此外，母胎之状态、身体、语
Chinese
圆满，以及出生的阶段语圆满，十五岁尽头的阶段心圆满，十六岁以上乐圆满的阶段，为了结合这些也依次结合四支。此外，索聚需要日夜瑜伽两种，禅定需要五支，命勤需要遮止日月两种，执持需要观想六轮，随念需要三个阶段的次第，以及十个阶段的差别，以及观想六个三摩地轮等，各自需要确定其数量。但以前对各个差别的意义进行解释，就能够理解了。第六，确定次第是：续部的国王中说：从空性中生起烟等，依靠上师道的确定，应当观想形象在界限处。之后，在脉的轮中，命和下泄风是稳固的，也要做到。从外面确定遮止月亮，像罗睺一样做，菩提心是瑜伽士。之后，稍微想要什么，几天之内就能通过这个生获得。说：做了烟等修持后，为了摧毁死亡，应当修持中脉。做了命等修持后，应当修持融化兔子的明点。修持殊胜的安乐后，应当修持俱生佛的周遍身。这样说了。灌顶略说中也说：像梦一样，会看到形象。应当恒常观想那个形象。说：如果看到形象，从那之后，不间断地进行命勤。说：在摧毁日月运行中，否则一切颤抖的肢体上，命气不会进入。说：欺骗死亡预兆的瑜伽士，这是喜乐的转变。等等也清晰地显示了次第，其他还有很多这样的说法。此外，为了修持三摩地的不变明点，需要先进行使所依明点成为非常清澈的生法随念。如果没有变得清澈，就无法修持大清澈，因为污垢的界限会一直停留在那里，没有其他的阶段。
English
Perfection, and the stage of birth, speech perfection, and the stage at the end of fifteen years, mind perfection, and the stage of bliss perfection from sixteen onwards, to combine these, also combine the four limbs in order. Furthermore, retraction requires two yogas of day and night, meditation requires five limbs, life force requires the cessation of both sun and moon, holding requires meditating on six chakras, mindfulness requires the sequence of three stages, and the distinction of ten stages, and meditating on six samadhi wheels, etc., each requires a definite number. However, the meaning of each distinction explained earlier will be understood. Sixth, the determination of the order is: In the King of Tantras, it says: From emptiness, smoke and so on arise, relying on the determination of the Guru's path, one should meditate on the image at the boundary. Then, in the wheels of the channels, the life and downward-clearing winds are stable, and this should also be done. From the outside, definitely stop the moon, do like Rahu, the Bodhicitta is the yogi. Then, whatever one slightly desires, one will obtain through this birth in a few days. It says: Having done the practice of smoke and so on, in order to destroy death, one should practice the central channel. Having done the practice of life and so on, one should practice the melting bindus that hold the rabbit. Having practiced the supreme bliss, one should practice the all-pervading body of the Coemergent Buddha. Thus it is said. The Condensed Exposition of Empowerment also says: Like a dream, one will see the image. One should constantly meditate on that image. It says: If one sees the image, from then on, continuously perform life force. It says: In destroying the movement of the sun and moon, otherwise on all trembling limbs, the life wind does not enter. It says: The yogi who deceives the signs of death, this is the transformation of joys. And so on, which also clearly shows the order, and there are many other such statements. Furthermore, in order to practice the unchanging bindu of samadhi, it is necessary to first have mindfulness that makes the dependent bindu a very clear element of arising. If it has not become clear, then the great clarity cannot be practiced, because the realm of impurities will remain there, without any other stage.
Chinese
因为没有办法进入通透清净的传承。要成就清净的融化之界，必须先有融乐无漏的执持。从微细到粗大的明点，从一切门中永远完善，才能使垢染衰减，清净增长；如果不完善，就会使垢染增长，清净衰减。风融入明点，就能成就明点不漏，风不融入，就不能成就。要使风融入明点，必须只有中脉的风柔和而微细。因此，必须先进行生命之勤作，调伏上下执持粗硬的庸俗之风，使之微细柔和。如果不这样做，无论用什么方法，都无法将生命融入明点。要调伏庸俗的粗风，必须先进行能够通达脉道，并能触及智慧中脉的空色禅定瑜伽的禅定次第。否则，即使通过观想和宝瓶气等修法，也无法真正触及智慧中脉，庸俗的能取所取的力量不会衰减，风也不会被中脉所控制。要修持空色禅定瑜伽，必须先进行各自分离的收摄，如果不修持各自分离的收摄，就无法见到空色。此外，六三一十八的要点，也应在此确定次第之时采纳。第七，对一切进行详细区分，包括所见之相的分类、能见之量的差别，以及所依根的次第。第一是：出自《续部之王》：于虚空之中，心与眼皆不瞬，入金刚道者。从空性之中，烟雾幻影现，无垢虚空，灯与焰。日月金刚及胜分，明点亦得见。其中央，佛之形像，离境无别，圆满报身。无云晴空，瑜伽士之眼，应如是观。黑线无垢放光芒，于时际脉，得见之。对此，全知形象
English
Because there is no way to enter the clear and pure lineage. To accomplish the pure melting element, one must first have the retention of melting bliss without leakage. From the subtle to the coarse bindu, from all doors it must be perfected forever, so that impurities diminish and purity increases; if it is not perfected, impurities will increase and purity will decrease. By wind dissolving into the bindu, the non-leaking bindu is accomplished, and if wind does not dissolve, it will not be accomplished. To make wind dissolve into the bindu, only the gentle and subtle wind of the central channel is needed. Therefore, one must first perform the life-force exertion to tame the coarse and stiff ordinary wind that holds from above and below, making it subtle and gentle. If this is not done, no matter what method is used, one cannot infuse the life-force into the bindu. To tame the coarse ordinary wind, one must first practice the stages of emptiness-form meditation yoga that can clear the channels and touch the wisdom central channel. Otherwise, even through visualization and vase breathing and other practices, one cannot truly touch the wisdom central channel, the power of the grasping and the grasped ordinary will not diminish, and the winds will not be controlled by the central channel. To practice emptiness-form meditation yoga, one must first practice individual retraction, and if one does not practice individual retraction, one cannot see emptiness-form. Furthermore, the key points of six, three, and eighteen should also be adopted at this time when the order is determined. Seventh, a detailed distinction of all includes the classification of visible signs, the difference of valid means of seeing, and the order of the dependent faculties. The first is: From the King of Tantras: In the sky, the mind and eyes do not blink, those who enter the vajra path. From emptiness, smoke and illusions appear, immaculate sky, lamp and flame. Sun, moon, vajra, and supreme parts, bindus are also seen. In its center, the Buddha's form, separate from objects, the complete enjoyment body. Cloudless sky, the yogi's eyes should see in this way. Black lines, immaculate and radiant, are seen in the temporal veins. To this, the omniscient form.
Chinese
如同陆地之于水，太阳般无有遮蔽，呈现各种色彩，具备一切形态，自心与境分离，此非他心。如是于此续部之王中宣说了十种圆满之相。吉祥密集金刚续中说：如幻影般为第一。如上所引，四种征相明显。热吉阿热勒中也说：最初将见黑暗，其次明亮如烟雾，第三见到萤火虫，第四如同雅巴之花。第五无云之智慧，舍弃自他之真实现象。如同无云之虚空，彼为具有一切智之因。恒常串习之瑜伽士，以专注之心将成利希（梵文：ṛṣi，梵文天城体：ऋषि，梵文罗马拟音：ṛṣi，汉语字面意思：仙人）。主要宣说了夜晚瑜伽之相。圣名赞中说：从虚空所生自生者，智慧之火大，大光芒照亮一切，智慧光明闪耀，有情之灯智慧灯，大威光即光明，殊胜咒语咒主种姓咒王，秘密咒王成办大义。如是宣说，关于相之详细分类已于他处阐述。此处诸多恶慧者认为这些是相，故以为是错觉，此乃邪分别念。如同从遥远之处见到之雪山，彼即是真实之雪山，若行数日，必将与雪山相遇，此乃无欺之相。如是所见既是法性，亦是迅速获得法性之相。第二，金刚心要释中说：见到远离分别念之心之影像。远离分别且无错乱，称为现量。彼即四种，即根现量、意现量、瑜伽现量、自证现量。彼等知识乃是示现、进入、获得、体验之体性。如是宣说，此处之离分别之分别乃非真实分别。示现，即仅是清晰显现于现量
English
Like the earth to water, like the sun without obstruction, displaying various colors, possessing all forms, one's own mind separate from objects, this is not the mind of another. Thus, in this King of Tantras, the ten complete signs are proclaimed. In the glorious Guhyasamaja Tantra, it says: 'Like an illusion, it is the first.' As quoted above, the four signs are clear. Also, in the Ṛgi Aralli, it says: 'First, darkness will be seen, second, bright white like smoke, third, one will see fireflies, fourth, like the Yava flower. Fifth, cloudless wisdom abandons the true phenomena of self and other. Like cloudless sky, it is the cause of having all knowledge. The yogi who constantly practices will become a Rishi (Sanskrit: ṛṣi, Devanagari: ऋषि, Roman transliteration: ṛṣi, literal meaning: sage) with a focused mind.' It mainly proclaims the signs of night yoga. In the Praise of Names, it says: 'Born from space, self-arisen, great fire of wisdom, great light illuminates all, wisdom light shines brightly, lamp of beings, lamp of wisdom, great splendor is luminosity, supreme mantra, lord of mantras, lineage of mantra kings, secret mantra king accomplishes great meaning.' Thus it is said, the detailed classification of signs has already been explained elsewhere. Here, many with bad intellect think that these are signs, so they think it is an illusion, this is a wrong conception. Like seeing a snow mountain from afar, it is the real snow mountain, if one travels for a few days, one will surely encounter the snow mountain, this is a sign that is not deceiving. Thus, what is seen is both the nature of reality and a sign of quickly attaining that nature. Second, in the Vajra Heart Commentary, it says: 'Seeing the image of the mind free from conceptualization. Being free from conceptualization and without confusion is called direct perception. It is of four kinds, namely, sense direct perception, mental direct perception, yogic direct perception, and self-awareness direct perception. That knowledge is the nature of showing, entering, obtaining, and experiencing.' Thus it is said, here, the conceptualization of being free from conceptualization is non-true conceptualization. Showing is just clearly appearing in direct perception.
Chinese
的意思是，进入是因为阻断命脉之风的缘起，使心与法的关联的二元对立减弱，使心性恒常进入殊胜的安乐之意。获得的意思是，获得能够真实显现自性安乐的融乐和与本尊佛像结合的身体，并且更加清晰地见到无边无际的空色。体验的意思是，不是从比喻中显现，而是自己亲身体验。其中，显现的是根识的现量，进入的是意识的现量，获得的是瑜伽现量，体验的是自证现量。这样，如果按照四种现量来区分，就是这样。在分别思维的次第中是根现量，在命脉执持的次第中是意现量，在随念的次第中是瑜伽，在三摩地的次第中是自证。这些也是就当时当地主要运用和新获得的方面而言的。总的来说，因为是意识分别念止息并与明点的安乐相联的智慧，所以是意现量；因为胜义根识执持空性的色等，所以是根识的现量；因为是现证法性的三摩地，所以是瑜伽现量；因为是实相、能知、所知二者无别的觉性，所以是自证现量；六个次第都具备四种现量。那么，如果第一个次第也有瑜伽现量，为什么安住于此的补特伽罗不会变成圣者呢？不会变成圣者，因为只有圣者才具有断除名言习气之种子的瑜伽现量，而这里没有，所以生圣的现量差别就在于此。总的来说，如果按照此处的自宗来分析这四种现量，那么华丽的论理学词汇和规则在此处是不需要的。第三，在《名号赞》中说：“五眼无染污而持。”在《无垢光》中也说：“在此，首先初业者的瑜伽士没有神通，而是用肉眼见到各种各样的景象。之后，凭借神通的界限，用天眼见到。