Chinese
身和色界是报身，以及虚空即无色界和菩萨、阿罗汉的清净刹土中，主要是法身的加持融入，这是指通过真实结合的必要性。同样，如从他处所生，如七支和八味，以及八自在等，这些在密咒乘中宣说的不共特征，以及无漏功德的二十一个类别等，这些是从波罗蜜多经中出现的共同之处。如是说：“诸佛亦不可测，具无量功德，佛之幻化身，于三有之境示现自身，如帝释天之网。”等等，前后一切都广说。在世间界中，利益众生的行为方式是：一个意义的多种语言，各自的事物能深深地进入众生的心中。为了有情众生的福德，安住于轮涅之中，为了乞食而游行。对于畜生、饿鬼、阿修罗等，以及乞丐、天人和人类，尤其是对于圣地西藏等地的人们。过去、未来、现在所发生的三种形态，以及恒常真实的法都在宣说。以各自不同的语言，将三有众生无遗地安置于道上。这不是天神的语言，这是赐予安乐平等果报的遍知者的语言。如是，以身语意的无量化现，尽轮回际，乃至虚空际，给予世间和出世间的圆满利益和安乐，超越衡量且不可思议，以十方无尽的广大事业，无间断地利益众生。在此说：具十力之事业，如虚空般广阔。一切引导众生走向解脱道。其他利益众生的行为，虽不可思议。然皆为解脱，未见其他必要。以其他方法亦不能行解脱之事。获得胜位之因，唯有指路。因此，慈悲者
English
The body and the form realm are the Sambhogakaya, and in the pure lands of the sky, namely the formless realm, Bodhisattvas, and Arhats, the blessings of the Dharmakaya mainly enter, which means through the necessity of true union. Similarly, as arising from others, such as the seven limbs and eight tastes, and the eight powers, etc., these uncommon characteristics spoken of in the Mantrayana, and the twenty-one categories of uncontaminated qualities, etc., these are the commonalities that appear in the Paramita Sutras. As it is said: "Even the Buddhas cannot fathom, possessing immeasurable qualities, the illusory emanations of the Buddha, show themselves in the realms of the three existences, just like the net of Indra." And so on, everything is extensively explained in the past and future. The way of acting for the benefit of beings in the world realms is also: the many languages of one meaning, the respective things can deeply enter the hearts of beings. For the sake of the merit of sentient beings, residing in samsara and nirvana, they go to wander for alms. For animals, pretas, asuras, etc., and beggars, gods and humans, especially for the people of the holy land of Tibet and other places. The three forms of past, future, and present occurrences, and the eternally true Dharma are all being spoken. With their own different languages, they place the beings of the three existences completely on the path. This is not the language of the gods, this is the language of the omniscient one who gives the fruit of bliss and equality. Thus, with the immeasurable manifestations of body, speech, and mind, as long as samsara exists, and as long as space exists, the perfect benefit and happiness of the world and beyond the world are given, beyond measure and inconceivable, with the endless and vast activities of the ten directions, benefiting beings without interruption. Here it is said: The activity of possessing the ten powers is as vast as the sky. All lead beings to the path of liberation. Other actions that benefit beings, although inconceivable. But all are for liberation, no other necessity is seen. Liberation cannot be practiced by other means. The cause of attaining the supreme position is only the guide. Therefore, compassionate ones
Chinese
诸位所应追求的，唯有探寻甚深殊胜之道。 虽有种种思绪与无量法门，然一切之终极唯是金刚瑜伽。 其他道之精要亦由此而悟。 此处明晰一切他处不明之决定义。 此金刚瑜伽乃诸佛唯一之道。 无量瑜伽自在者皆依此而行。 仅闻其名，亦能百次摧毁无明之轮。 稍作思惟与禅修，便能步入崇高之境地。 此道之讲说、听闻、书写，乃至谈论，亦能迅速获得菩提。 若能一心禅修，则此生便能赐予佛果。 与此相遇，乃是殊胜之缘分，当心生欢喜。 如是，略述金刚瑜伽之功德，愿以此力，此世一切烦恼之敌皆被彻底铲除， 愿我常乐于遍主胜妙安乐之无上王位，成为具足喜悦之法王。 从甚深道金刚瑜伽之六支修法入手， 详细阐释各种本尊之修法。 此乃十方三世诸佛及菩萨、勇士、瑜伽母所行之唯一道，是心髓与口诀融合之大光明， 名为《极明双运》。 此乃金刚乘瑜伽士达热纳塔（Taranatha）于四十二岁时，在森林之王隐居处觉囊（Jonang）吉祥山洞中所著。 瑜伽六支之精要，单座引导文。 拿摩 咕噜 布达 菩提萨埵 贝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 此处讲述将瑜伽六支之精要汇集于一座之上修习之法，应如是行： 以“您做什么您自己知道”之心，将皈依处三宝置于信任，生起欲令一切众生安住于无上菩提之菩提心，并对根本上师生起强烈之虔诚与渴盼。 之后，收摄手指：于真实或相似之暗室中，双腿结金刚跏趺坐，双手握拳置于腿上，脊椎正直，上身挺起，颈
English
What you should strive for is nothing other than seeking the profound and supreme path. Although there are various thoughts and limitless Dharma doors, the ultimate of all is only Vajra Yoga. The essence of all other paths can also be realized from this. Here, all the definitive meanings that are not clear elsewhere are clarified. This Vajra Yoga is the one path traversed by all Buddhas. Countless yogic masters have relied on this. Even hearing its name just once will destroy the wheel of ignorance hundreds of times. By thinking and meditating on it even a little, one will ascend to a high state. Speaking, listening, writing, and even talking about this path will quickly lead to the attainment of Bodhi. If one meditates on it single-mindedly, it will bestow Buddhahood in this very life. Meeting with this is a supreme fortune, so rejoice. Thus, by the merit of briefly explaining Vajra Yoga, may all the enemies of affliction in this world be completely eradicated, and may I always rejoice in the supreme dominion of the all-pervading, blissful, and supreme state, becoming a Dharma King with joy. Based on the six-branch practice of the profound path Vajra Yoga, a detailed explanation of the various principal sadhanas is given. This is the one path traversed by all Buddhas and Bodhisattvas, heroes, and yoginis of the ten directions and three times, the heart essence and nectar of the mouth, the great clarity of union, called "The Greatly Clear Union." This was written by the Vajrayana yogi Taranatha at the age of forty-two, in the solitary place of the King of Forests, the Glorious Mountain Retreat of Jonang. The Essence of the Six Branches of Yoga, A Single-Seat Instruction Manual. Namo Guru Buddhaya Bodhisattvaya（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）. Here, the method of practicing the essence of the six branches of yoga, condensed into a single seat, should be done as follows: With the thought that "You know what you are doing," place your trust in the Three Jewels of Refuge, generate the mind of Bodhicitta, desiring to establish all sentient beings in unsurpassed Bodhi, and generate intense devotion and longing for the root guru. Then, gather the fingers: In a dark room, either real or similar, sit in the vajra posture with legs crossed, place your hands in fists on your thighs, straighten your spine, lift your upper body, and neck.
Chinese
略微抬起下巴，舌尖抵住上颚。眼睛不要完全睁开，也不要完全闭合。以仰视头顶的方式向上看。清除三次浊气，让呼吸自然，舍弃对过去、现在、未来三种时态的分别念。对于视线所及的漆黑天空，仅仅作为不让心散乱的依靠。不要过于用力，也不要过于放松，自然而然地、静静地保持，这就是夜晚的瑜伽。在没有云和微风，天空晴朗的时候，避免阳光照射到身体和眼睛。眼睛尽量睁大，看着蔚蓝的天空。其他的禅修方式和之前一样。这就是白天的瑜伽。像这样，日夜瑜伽合二为一地禅修，烟等十种征兆就会显现。像这样，还要完全舍弃一切心念，使一切感官都回转。在寂静的寺庙中，完全舍弃一切二元对立。眼睛向上翻转，将心安住在眉间，修行者最初会看到如同令人恐惧的黑暗。如《瑞吉阿惹利》所说。然后应当禅修，类似于各自收摄的瑜伽。对于所见到的空像显现，以上述的姿势毫不动摇地观看，心也专注于那个影像。不要人为地造作。专注地看着那个空像的自性面容，显现不会停止。要认识并觉知那无法用语言表达，也无法说出“地点、时间、自性就是这样”的，远离戏论的境界。这是智慧的支分，由此会依次生起：体验到征兆显现为自心的觉受，以及认识到那远离相状的智慧，身心感到喜悦，以及对境和有境无二无别融合的极度安乐——这五种支分。如果尚未获得空像的指示，就禅修各自收摄的等持。在座间休息时，行为举止大致相同，只是在日常显现上更加专注地观看，仅仅认识到那清晰而不可捉摸的自性。
English
Slightly raise the chin, and place the tip of the tongue against the palate. Do not open the eyes too much, nor close them too much. Look upwards as if gazing at the crown of the head. Clear away impure air three times, let the breath be natural, and abandon all elaborations of conceptualizing the three times. Regarding the dark blue sky where the gaze is directed, merely use it as a support to prevent the mind from wandering. Do not strain too much, nor relax too much, but naturally and quietly remain still. This is the yoga of the night. When there are no clouds or breezes and the sky is clear, avoid sunlight falling on the body and eyes. Open the eyes wide and look at the clear blue sky. Other meditation practices should be done as before. This is the yoga of the day. Thus, when the yogas of day and night are combined and meditated upon, the ten signs, such as smoke, will become manifest. In this way, completely abandon all thoughts, and turn back all the senses. In a solitary hermitage, completely abandon all duality. Turn the eyes upwards, and when the mind is placed in the center of the eyebrows, the practitioner will initially see something like a terrifying darkness. As it is said in the Ṛgi Aralli. Then one should meditate on samatha, similar to the yoga of individual withdrawal. Upon a manifestation of an empty form as it appears, gaze steadily with the aforementioned posture, without wavering, and focus the mind on that image. Do not make artificial constructions. By clearly looking at the self-face of that empty form, the appearance will not cease. Recognize and be aware of that which cannot be expressed in words, nor can it be said, "The place, time, and nature are like this," and which is free from elaboration. This is a branch of wisdom, and from it will arise in sequence: the experience of signs appearing as one's own mind, the discernment that recognizes that which is free from characteristics, joy and bliss in body and mind, and the intensely cultivated bliss of the indivisible blending of object and subject—these five branches. If the instruction on the empty form has not been obtained, then meditate on the samadhi of individual withdrawal. During breaks between sessions, conduct activities in a similar manner, but in ordinary appearances, look more attentively, and merely recognize that clear and ungraspable nature.
Chinese
如是安住。随顺彼二之次第，从步法中禅定之支分立即生起。如是亦云：三处秘密生起之分别，彼之受用为观察，喜乐相似为第三，安乐所摄为第四，知与所知生灭之，自心第五当知晓，如是出自后集经。命勤之支分者，身体之作用束缚与他者相似之观待，乃甘露旋绕之观，于眉间之正前方直视。语之要诀，将气以九节竹筒之方式吹出，于气稍稍放出之时，下门收缩且向下推送至脐轮处猛力拉紧，上气以信解嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）之音声，并伴随东方之牵引，压制于脐轮转变之方便，下气猛力牵引。若稍有不适，则再次小口吸气，作牵引压制。彼等之间，气安住于吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之音声中信解。其后缓慢地以细长之力放出，信解为阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字之音声。此方式应反复练习。心之要诀，信解为三字之音声，稍作停顿即可，主要于气之入、住、出三者一切时，将空色与气之触感体验之觉知，以自之觉性方式平等安住。稍作习惯后，于气外出之时，以专注于空色之方式修习。于内入之时，将色相体验为心之体性，于心性中平等安住。于安住之时，于气、空色、心三者平等安住，于体验者、或感受者、或觉知者、或见者融入法界之中，于此无勤安住。如是亦云：以自性觉知至足底，一切以气充满，依于宝瓶气，以三种作用摧毁之，如是出自律仪生起经。于座间，心不作分别，语于宝瓶气之状态中，头部与手足，以及上腹与下腹等，如实修习般多次揉捏。头部旋转摇摆，上身扭转，大海摇动，绳索抛掷，手掌挥动，足部伸展收缩。