Chinese
此外，提到最初和中间的善，是指与最初和中间的善相类似的类别，而消除四种障碍的真正对治，仅仅是禅定十二地的时期的六支。因此，如果说所有的生起次第禅定都可以称为最初的善，那是因为它被归类为最初的善。真正的最初的善是生起次第，仅仅是在生起次第的道路上。第八，生起次第的两种是亲近的支分，因为它是智慧身的基础。气脉持命的两种是近圆成就的支分，因为它是语金刚道的基础。忆念次第是成就的支分，因为它是意金刚道的基础，并且是立即成就无变乐的殊胜方法。禅定次第是成办大成就的支分，因为它是特别成就智慧金刚，并普遍地实际成就四金刚的成就。此外，生起次第的亲近、圆满等四支也与成熟这些相联系，这些的词义也接近于殊胜成就，所以是亲近，例如瞄准去城市的道路。近圆成就是接近成就的意思，类似于准备走那条路。成就，仅仅是开始进入获得果的殊胜因，类似于进入那条路并行走。大成就是不间断地与果结合的意思，类似于进入城市的门。因此，虽然六支在成办大成就时都存在，但由于没有实际安立亲近等三者，所以将最初的善安立为亲近，中间的善安立为近圆成就，忆念次第安立为成就。大成就即是禅定，这也是主要显示的，实际上，那个时期的六支也都是实际的大成就。对于这些，也存在着观察方式和目标的不同，对于亲近来说，是最初的瑜伽。
English
Furthermore, mentioning the initial and intermediate virtues refers to the similar categories that lead to initial and intermediate virtues. However, the actual antidote to eliminate the four obscurations is solely the six branches of the twelfth stage of Samadhi. Therefore, if it is possible to refer to all generation stage Samadhis as initial virtues, it is because they are categorized as such. The actual initial virtue is the generation stage itself, existing only on the path of the generation stage. Eighth, the two stages of the generation stage are limbs of approach, because they lay the foundation for the Wisdom Body. The two stages of life-force retention are limbs of near accomplishment, because they lay the foundation for the path of Speech Vajra. The stage of recollection is a limb of accomplishment, because it lays the foundation for the path of Mind Vajra and is the unique means of immediately accomplishing immutable bliss. The stage of Samadhi is a limb of great accomplishment, because it specifically accomplishes Wisdom Vajra and generally accomplishes the actual attainments of the four Vajras. Furthermore, the four limbs of approach and accomplishment in the generation stage are also related to maturing these, and the meaning of these terms also approaches supreme accomplishment, hence approach, like aiming for the road to a city. Near accomplishment means approaching accomplishment, like preparing to travel that road. Accomplishment is merely the beginning of engaging in the unique cause for obtaining the result, like entering that road and walking. Great accomplishment means continuously connecting with the result, like entering the city gate. Therefore, although the six limbs are present during the time of great accomplishment, since the three, such as approach, are not actually established, the initial virtue is established as approach, the intermediate virtue as near accomplishment, and the stage of recollection as accomplishment. Great accomplishment is Samadhi, which is also the main focus, but in reality, all six limbs at that time are actually great accomplishment. There are also different ways of viewing and different objects of focus for these. For approach, it is the initial yoga.
Chinese
以十种空中轮转的忿怒尊的眼光来看待。以断绝障碍的眼光，进入甘露道，也能接近修持，有六个支分。对于智慧，以无所缘的月亮、明点、金刚、珍宝而安住的不变三者是修持。唯一的平等安乐，寂静俱生智瑜伽，在此是伟大的修持。如是说。于显义而言，是头顶上方的虚空，以及眉间观看，以及菩萨的观看方式，以及遍照佛的观看方式。于密义而言，是无所缘的空性，以及气咒无别，以及具足融乐的空色，以及观看不变的明点。第九是，手印观想形象的瑜伽，是为了修持形象；命勤咒的瑜伽，是为了清净气；随念法的瑜伽，以缘一切相而生乐，以及由此证悟无分别究竟的空性；三摩地清净的瑜伽，是为了舍弃诸盖障。或者，四瑜伽是四身之名，是为了修持彼等。第十是，初善是瑜伽，是为了大乐的长久相续；中善是随瑜伽，是前者的果，并且是为了积聚安乐之因的资粮；后善的前半部分是极瑜伽，是因为是修持未生起之乐的真实方便；后半部分是大瑜伽，是因为是大乐已经生起而增长。第十一是，以化身道用的是手印观想二者。以报身道用的是命勤二者。以法身道用的是随念。以俱生身道用的是三摩地。第十二是，手印收摄和禅定是修持身金刚之方便的瑜伽，因为如来之身是空色之自性。命力运行和执持是修持语金刚之方便的瑜伽，因为佛语是无坏灭之音性，显现为一切音声。随念是
English
It is to look with the eyes of the ten wrathful deities who have wheels in the sky. By looking at the end of the obstacles, entering the path of nectar, one can also approach the practice, with six limbs. For wisdom, the unchanging three, abiding in the unconditioned moon, bindu, vajra, and jewel, are the practice. The only equal bliss, the peaceful co-emergent wisdom yoga, here is the great practice. Thus it is said. In terms of the direct meaning, it is the sky above the crown of the head, and looking at the space between the eyebrows, and the way of looking of the Bodhisattva, and the way of looking of Vairochana. In terms of the definitive meaning, it is looking at the emptiness free from elaboration, and the inseparability of wind and mantra, and the empty form with melting bliss, and the unchanging bindu. The ninth is, the yoga of hand gestures and visualization of forms, for the sake of practicing the image; the yoga of life-sustaining mantras, for the sake of purifying the winds; the yoga of mindfulness of the Dharma, with happiness by focusing on all aspects, and for the sake of realizing the emptiness that is the ultimate non-conceptualization from that; the yoga of pure samadhi, for the sake of abandoning all obscurations. Alternatively, the four yogas are the names of the four kayas, for the sake of practicing them. The tenth is, the initial virtue is yoga, for the sake of the long continuum of great bliss; the intermediate virtue is subsequent yoga, which is the fruit of the former, and for the sake of accumulating the accumulation of the cause of bliss; the first half of the final virtue is extreme yoga, because it is the actual means of practicing the bliss that has not yet arisen; the latter half is great yoga, because it is the increase of the great bliss that has already arisen. The eleventh is, the two of hand gestures and visualization are used as the path of the Nirmanakaya. The two of life-sustaining are used as the path of the Sambhogakaya. Mindfulness is used as the path of the Dharmakaya. Samadhi is used as the path of the co-emergent kaya. The twelfth is, hand gesture retraction and meditation are the yoga of the means of practicing the Vajra Body, because the body of the Tathagata is the nature of empty form. Life force exertion and holding are the yoga of the means of practicing the Vajra Speech, because the speech of the Buddha is the indestructible nada itself, appearing in all sounds. Mindfulness is
Chinese
这是金刚修法之道的瑜伽。因为诸佛的心是空性，具足一切相。禅定是智慧金刚修法之道的瑜伽。因为诸佛的智慧金刚是胜义谛的大乐。四身和四金刚也大体是一个意思，所以六支是四身道的理由也正是这些。这样，如果从这十二种差别中广说，会说出很多，这里只是说了其中的精华。此外，将要讲到的数量确定的差别，也与此处的分类归纳有关。印度和藏地其他的大成就者、大车论师所说的道，也都包含在这里。暂且与龙树父子开创的，被称为五次第行聚等所出的道次第相结合。二取（索巴，sor bsam）是身远离，因为是不依赖于细微乐空之力的显现的本尊身。施命（索炯，srog scol）是语远离，容易理解是金刚念诵。执持（津巴，’dzin pa）是心远离，是广大究竟，也就是五蕴融入次第中最著名的一种。等持（年巴ཞག་，mnyam bzhag）是八十自性的分别念融入的最初阶段，也是最初获得三现分之智慧极明显的时候。忆念（杰赞，rjes dran）是幻身世俗谛的次第极广大，因为是风心之智慧周遍用于本尊轮。禅定也是光明胜义谛的次第极广大，因为是具有因的现证菩提。禅定的果是双运的次第，这将在后面讲述。同样，如果与桑布扎等续部的意义，由黑行论师解释的意趣相结合。最初的二者是清净脉，所以是续部的次第。施命和执持的前半部分是清净气，因为是物质拙火燃烧之道，所以是密咒的次第。执持的后半部分和忆念，是为了使融化之乐极稳固，所以是智慧的次第。禅定是无二的智
English
This is the yoga of the method of accomplishing the Vajra. Because the minds of the Buddhas are emptiness, possessing all aspects. Samadhi is the yoga of the method of accomplishing the wisdom Vajra. Because the wisdom Vajra of the Bhagavatas is the great bliss of ultimate truth. The four bodies and four Vajras are also largely the same in meaning, so the reason why the six branches are the path of the four bodies is also these. Thus, if one were to elaborate on these twelve distinctions, much could be said, but here only the essence has been spoken. Furthermore, the distinctions of definite numbers that will be discussed are also related to this occasion of classification and summarization. The paths spoken of by other great Indian and Tibetan accomplished masters, great chariot masters, are also included here. For the time being, combining it with the stages of the path that appear in the Five Stages Practice Collection, etc., which are said to have been initiated by Nagarjuna and his son, the two apprehensions (Sor Sam) are body isolation, because they are the deity body that appears without relying on the power of subtle bliss and emptiness. Giving life (Srog Scol) is speech isolation, and it is easy to understand that it is Vajra recitation. Holding (’Dzin Pa) is mind isolation, which is vast and ultimate, that is, the most famous of the five aggregates dissolving stages. Samadhi (Mnyam Bzhag) is the initial stage of the dissolution of the eighty self-nature conceptualizations, and it is also the time when the wisdom of the three appearances becomes extremely clear for the first time. Remembrance (Rjes Dran) is the order of the illusory body conventional truth that is extremely vast, because it is the wisdom of wind and mind alone that is universally used for the deity's wheel. Samadhi is also the order of the clear light ultimate truth that is extremely vast, because it is manifest enlightenment with cause. The fruit of Samadhi is the order of union, which will be discussed later. Similarly, if one combines it with the meaning of the Sambhuti and other tantras, as explained by the black practitioner teacher, the first two are purifying channels, so they are the order of the tantra. The first half of Giving Life and Holding is purifying wind, because it is the path of burning material tummo, so it is the order of mantra. The latter half of Holding and Remembrance are for making the melting bliss extremely stable, so it is the order of wisdom. Samadhi is non-dual wisdom.
Chinese
是为了证得智慧之身的秘密次第。同样，如果与大成就者金刚铃论的五次第结合，有种子的自加持是前二者，无种子的自加持是命勤，杂色金刚次第是执持，宝瓶充满和匝烂达喇次第是随念，不可思议次第是，具有果的等持。一些智者认为，所缘的各方面相似的次第是结合在一起的。如果与道地的次第结合，以与此稍微不同的方式结合，也会变得更好。同样，以四手印次第引导等也包含于此。如果与修持所缘的方式和六支相应的修持方式结合，则存在不确定的顺序。智慧在相续中产生的顺序是，这才是确定的。那些和这个意旨的要点是相同的，但如果从字面意义上说，五次第等所有这些都完整无缺地包含在这个金刚瑜伽中，并且此道的果完全显现于那些之中。因此，将六支也以五次第、四次第等方式归纳的分类也是完全合理的。第三，解释那些分类的意义是：一般来说，由于不净的脉、风、明点的作用被束缚，见到原本清净的四金刚，依赖于金刚瑜伽的方便。而且，所有的续部之王和所有的成就自在者都已很好地阐述了，因此意旨是一致的。然而，存在许多隐藏且不清楚的地方，因为依赖于上师的口诀。但是，在吉祥时轮续和菩提心释三篇中，没有隐藏，而是非常清晰和详细地阐述了，因此这个续部之王也比其他的更为殊胜。在《无垢光》中也说：谁不了解至上的原始佛，他就不了解如实称名。谁不了解如实称名，他就不了解金刚持的智慧之身。谁不了解金刚持的智
English
These are the secret stages for attaining the wisdom body. Similarly, if combined with the five stages of the Great Accomplisher Vajra Bell's treatise, the self-blessing with seed is the first two, the self-blessing without seed is life-force exertion, the variegated vajra stage is holding, the filling of the vase and Jalandhara stage is recollection, and the inconceivable stage is, the samadhi with fruit. Some scholars believe that the stages of similar aspects of the objects of focus are combined. If combined with the stages of the path and ground, it would be better to combine it in a slightly different way from this. Similarly, guiding with the four mudras and so on are also included here. If combined with the way of cultivating the object of focus and the way of meditating in accordance with the six limbs, there is an uncertain order. The order in which wisdom arises in the continuum is, this is the only certainty. The key point of those and this intention is the same, but if considered in terms of the literal meaning, all of those five stages and so on are completely and perfectly contained in this Vajra Yoga, and all the paths and fruits of this are manifested completely in those. Therefore, it is also completely reasonable to make classifications that summarize the six limbs with five stages, four stages, and so on. Third, explaining the meaning of those divisions is: In general, because the actions of impure channels, winds, and bindus are bound, seeing the four vajras that are originally pure depends on the means of Vajra Yoga. Moreover, all the kings of tantras and all the lords of accomplishment have well explained it, so the intention is the same. However, there are many hidden and unclear places, because it depends on the oral instructions of the noble lama. However, in the Kalachakra Tantra and the three sections of the Bodhicitta commentary, it is not hidden, but is explained very clearly and in detail, so this king of tantras is also superior to others. In the Stainless Light it also says: "Whoever does not know the supreme primordial Buddha does not know how to pronounce the name correctly. Whoever does not know how to pronounce the name correctly does not know the wisdom body of Vajradhara. Whoever does not know the wisdom of Vajradhara"