Chinese
佛陀是，正法和，僧伽之教导。如是，空性之色佛陀，无坏灭之语正法，大乐之僧伽亦如是宣说。止观双运之瑜伽亦如是说，通达显宗共同之止观双运易矣，然不共者，乃于《意旨授记》续中云：色等内之诸法者，见故名为了胜观，不动等如是计数般，修习彼等即是寂止。如是说，见空性之色乃是了胜观之主，彼之因，不动等以表诠示之五大之气断绝乃是寂止。其他如五次第和四手印等一切道，亦未离此金刚瑜伽之自性，彼等及其他无量之间应连接。三、于六支之决断中，以六次第为重，则六支各自之体性，分类归纳之名目，彼等分类之意义，词义之解释，数目决定之次第，顺序决定，一切之差别，净治所治之安立等八者。初、六支之体性者，于根本续和《集密后续》中云：摄心及禅定，气脉及执持，随念及三摩地，是为瑜伽六支。如是说，于《吉祥空行海》中亦云：摄心及如是，禅定气脉执持和，随念及三摩地，是为瑜伽之六相。摄心乃是鸦面母，禅定即是枭面母，气脉之中乃是住立犬，执持乃是言说猪母，随念乃是住立使女，三摩地乃是坚固母，牙母获得增长坚固，摧母生起果实一切自在。如是所修六支和，增长之行持和，所获得之果实，以八义完整宣说了道果，于《吉祥胜乐轮根本续》略续中亦云：咒语念诵和禅定，以及安乐亦将成就。
English
Buddha is, the Dharma and, the Sangha's teachings. Thus, emptiness-form Buddha, indestructible speech Dharma, great bliss Sangha are also taught as such. The yoga of uniting Shamatha and Vipassana is also spoken of; it is easy to understand the common Shamatha-Vipassana union of the exoteric teachings, but the uncommon one is from the tantra called 'Intentional Prophecy': 'Forms and other internal dharmas, are called Vipassana because of seeing, immovable and so on, like counting, meditating on them is Shamatha.' Thus it is said, seeing emptiness-form is the main Vipassana, and the cause of that, the cessation of the five elements' winds indicated by the symbols of immovable and so on is Shamatha. Furthermore, all paths such as the five stages and four mudras also do not go beyond the nature of this Vajra Yoga, and those and others should be connected to the infinite. Third, in the determination of the six branches, taking the six stages as the main point, then the individual nature of the six branches, the categories of classification and summary, the meaning of those classifications, the explanation of the meaning of the words, the order of numerical determination, the fixed order, all the differences, the establishment of what is to be purified and what purifies, are eight. First, the nature of the six branches is: in the root tantra and the later Guhyasamaja tantra it is said: 'Withdrawal and meditation, prana and holding likewise, remembrance and samadhi, are considered the six branches of union.' Thus it is said, and in the 'Glorious Dakini Ocean' it is also said: 'Withdrawal and likewise, meditation, prana, holding, remembrance and samadhi, are the six characteristics of union. Withdrawal is Crow-faced Mother, meditation itself is Owl-faced Mother, in prana is the dwelling Dog, holding is spoken of as Pig Mother, remembrance is the dwelling Messenger Girl, samadhi is the Steadfast Mother, the Tusk Mother obtains increase and steadfastness, the Destroyer Mother generates the fruit of all sovereignty.' Thus, the six branches to be meditated on, and the practice of increasing, and the fruit to be obtained, the path and fruit are completely taught with eight meanings, and in the short root tantra of the 'Glorious Chakrasamvara' it is also said: 'Mantra recitation and meditation, and also bliss will be accomplished.'
Chinese
如是所说的咒语念诵是命勤，禅定是它的支分，乐是三摩地的支分，这样真实地显示了三者，其余三者以暗示来理解。喜金刚根本续第二品中也说：以此如理观修轮，速疾获得诸成就，首先观修极黑者，其次观修红色者，第三观修黄色者，第四观修绿色者，第五观修青色者，第六观修白色身，瑜伽士修六支，无喜亦无离喜亦然。如是说。金刚帐中也说：修习六支从此后，再次自加持，以随顺仪轨次第，从外显示相。如是说。六支的体性，也在根本续至高无上的第一佛陀中说：观修烟等，心无动摇，修习中脉后，修习无变至上者。莲花上善妙安立金刚后，命注入明点中，轮、明点、明点的，动摇以金刚遮止。瑜伽士恒时坚固标志，恒时向上变为精液。以大手印的结合，以金刚降临而加持。无变至上刹那间，二万一千，六百圆满为大王，自身变为金刚萨埵。如是说。吉祥密集金刚续后分中说：十根的，各自的行境一切处，各自收摄欲望，故说为各自收摄。五欲简而言之，与五佛结合的，观察即是禅定，禅定分为五种，寻、伺、喜、以及，同样乐的自性，心是专注一境性，五者即是禅定。秘密续在一切处，以多种方式宣说，生起三秘密即是寻，它的受用即是享用，与喜相似是第三，以乐摄持是第四，能知和所知生
English
As it is said, the mantra recitation is life exertion, meditation is its limb, and bliss is a limb of samadhi. Thus, these three are explicitly shown, and the remaining three are understood by implication. In the second chapter of the Root Tantra of Hevajra, it is also said: By contemplating the wheel in this way, one will quickly attain accomplishments. First, contemplate the extremely black one; second, contemplate the red one; third, contemplate the yellow one; fourth, likewise, the green one; fifth, the blue color; and sixth, the one with a white body. The yogi who meditates on the six limbs will be the same even at the end of joy and separation. Thus it is said. The Vajra Tent also says: After meditating on the six limbs, one is blessed again. By the order of the corresponding ritual, the signs are shown from the outside. Thus it is said. The nature of the six limbs is also stated in the first Buddha of the Supreme Root Tantra: Meditating on smoke and so on, the mind is without wavering. After purifying the central channel, meditate on the unchanging supreme. After well-arranging the vajra on the lotus, insert the life into the bindu. The movement of the wheel, bindu, and bindu is stopped by the vajra. The yogi always has a firm sign, and always turns upward into semen. By the union of the great mudra, bless by causing the vajra to descend. In an unchanging supreme instant, twenty-one thousand, six hundred are complete, becoming the great king, and one's self becomes Vajrasattva. Thus it is said. In the latter part of the Glorious Guhyasamaja Tantra, it is said: Also, of the ten faculties, in all their respective spheres of activity, because of individually gathering desires, it is said to be individually gathering. The five desires, in brief, are the contemplation of combining with the five Buddhas, which is said to be meditation. That meditation becomes fivefold: investigation, analysis, joy, and likewise, the nature of bliss, and the mind is single-pointed. These five are gathered into meditation. The secret tantra is fully explained in various ways in all places. The arising of the three secrets is investigation, its enjoyment is enjoyment, similar to joy is the third, held by bliss is the fourth, the knower and the known arise
Chinese
我耗尽之时，应知自心为第五。一切佛陀之实性寂静，极善安住于一切欲求中。五智之自性气息，五大之本体。以丸药之形取出后，于鼻尖善加观察。五种珍宝色，说是命与勤奋。自咒于心中思，命则安住于明点。自在于珍宝禁锢中，说是能取与所取。心则变为阻碍之金刚，相之执着将生起。相之界则有五种，乃是菩提金刚所说。如阳焰般为第一，如烟般为第二，如虚空之显现般为第三，如灯火般燃烧为第四，如无云晴空般，恒常显现为第五。从坚固变化之金刚道中，应舒展于虚空界。任何忆念而修习，应如彼般舒展。说是随念，从彼各别显现而生。以方便与智慧平等入定，一切事物皆简略，以丸药之方式摄集后，于中央观想形。刹那间圆满智慧，说是三摩地。若于各别摄集而入定，则一切咒语皆加持。若于禅定智慧入定，则将获得五种神通。以命与勤奋必定，菩萨们将见。以恒常执持之力，金刚萨埵亦真实进入。以忆念平等结合，光明之坛城将生起。仅以入定自在，则将远离诸障。如是说。此外，一切续部皆宣说此道。其中又有各别摄集，禅定，命勤，执持，忆念，三摩地之支分等六者。初者乃续之王中所说，各别摄集于身中，境与有境十者皆无有极善之进入。如是说，其自性乃无分别之三摩地，其差别乃庸常之色等五境，与眼等五根之识，有境五者。
English
When I am exhausted, one should know that one's own mind is the fifth. The reality of all Buddhas is peaceful, and it dwells excellently in all desires. The nature of the five wisdoms is breath, the essence of the five elements. Having extracted it in the form of a pill, one should carefully examine it at the tip of the nose. The five precious colors are said to be life and diligence. Having contemplated one's own mantra in the heart, life is placed as a bindu. Self-mastery is the precious restraint, it is said to be the grasper and the grasped. The mind becomes the vajra that obstructs, and the clinging to signs will arise. The realm of signs is fivefold, as spoken by the Bodhi Vajra. Like a mirage is the first, like smoke is the second, like the appearance of space is the third, like a burning lamp is the fourth, like a cloudless sky, it always appears as the fifth. From the path of the steadfastly changing vajra, one should expand into the realm of space. Whatever mindfulness one cultivates, one should expand in the same way. It is said to be mindfulness, it arises from that distinct appearance. By equally entering into skillful means and wisdom, all things are summarized. Having gathered them in the manner of a pill, one should visualize the form in the center. Completing wisdom in an instant, it is said to be samadhi. If one enters into samadhi by gathering separately, then all mantras are blessed. If one enters into samadhi with meditative wisdom, then one will attain the five superknowledges. With life and diligence, bodhisattvas will surely see. By the power of constant grasping, Vajrasattva also truly enters. By combining mindfulness equally, a mandala of light will arise. By merely mastering samadhi, one will be separated from all obscurations. Thus it is said. Furthermore, all tantras teach this very path. Among them are six branches: separate gathering, meditation, life-diligence, grasping, mindfulness, and samadhi. The first is what is said in the King of Tantras: separate gathering in the body, the ten objects and subjects do not have excellent entry. Thus it is said, its nature is non-conceptual samadhi, its distinction is the ordinary five objects such as form, and the consciousness of the five senses such as the eye, the five subjects.
Chinese
诸根断绝了能境与所境相入的关联。其他空性的色声香味触五境，智慧的自性，眼耳鼻舌身五根的智慧融入其中，并能获得安乐。所缘的对境是无戏论的空性。具有空色之显现，是以前未曾获得而新获得的特征，这是摄收支分。总的来说，如同五根与五境，即十二处被称为十色一样，此处也应将空性的五境与五根全部称为空色。口诀派的论典中，夏瓦热所说：“不摇是为三，在督提中，十气尽，内外觉止，现十相，是为各别断支分。”这似乎是关键的精华。也就是说，以共同的经部方式，不能以不分别的道将气脉融入中脉，而此处是由于上师的加持，以及自身的力量获得降伏金刚小位的因缘，以及身体的束缚，和束缚气的殊胜要诀等，圆满修持身语意三不动的缘故。其作用是从脐轮流动的能取所取的十气，以及安住于五根的气，稍微从中脉降下。降入中脉越多，拙火的力量就越衰弱。拙火稍微停止，各种分别念也随之停止。稍微进入中脉，就会显现微细的安乐和各种空色。也就是从脐轮降下的右脉五轮，称为五界气，五大种是智慧方面所依的五者，从中，地水火风四者停止时，就会出现烟雾、阳焰、空相、灯火这四个征兆。左脉五轮，称为五蕴轮，五大种是方便方面所依的，从中，地水火风依次停止时，就会显现黄色火焰，月亮，太阳和罗睺。之后，称为识轮，左脉的空界气停止时，就会出现殊胜的部分。
English
The senses sever the connection between the object and the subject entering into it. The five objects of other-emptiness, form, sound, smell, taste, and touch, the nature of wisdom, the wisdom of the five senses of eye, ear, nose, tongue, and body, enter into them, and they are able to receive bliss. The object of focus is emptiness free from elaboration. Having the characteristic of newly obtaining the appearance of empty form, which was not obtained before, is the limb of gathering in. In general, just as the five senses and the five objects, that is, the twelve sources, are known as the ten forms, here too, all the five empty objects and the five senses should be called empty form. In the instruction manual, Shawaari said, "Immovable is threefold, in the dhuti, the ten winds are exhausted, inner and outer thoughts cease, ten signs appear, it is the limb of separate cutting." This seems to be the essence of the key. That is, in the common sutra way, one cannot enter the winds and mind into the central channel by the path of non-discrimination, but here it is due to the blessing of the teacher, and the cause of obtaining the small vajra position by one's own power, and the binding of the body, and the supreme key of binding the winds, etc., because of fully meditating on the three immovables of body, speech, and mind. Its function is that the ten grasping and grasped winds flowing from the navel wheel, and the winds abiding in the five senses, will descend slightly from the central channel. The more they descend into the central channel, the more the power of the kundali fire weakens. When the kundali fire stops slightly, various discriminations also stop accordingly. When one enters the central channel slightly, subtle bliss and various empty forms will appear. That is, the five right channel wheels descending from the navel wheel are called the five element winds, the five elements are the five that rely on the wisdom aspect, from which, when the four of earth, water, fire, and wind stop, the four signs of smoke, mirage, empty appearance, and lamp will appear. The five left channel wheels, called the five aggregates wheels, the five elements are the basis of the method aspect, from which, when the four of earth, water, fire, and wind stop in sequence, yellow flames, the moon, the sun, and Rahu will appear. After that, called the consciousness wheel, when the space element wind of the left channel stops, the supreme part will appear.