Chinese
是这样的，那时气息稍微在中脉中停止，还有各种各样的气息瑜伽，那些是身体完全寂静的身体寂静，以及显现各种各样的四喜之乐，那是它的心寂静，观想本尊或平凡的显现为无实有，那是它的幻身，无分别、无显现、离戏的部分是它的光明，本尊和安乐聚集且彼者以空性而增长，那是当时的双运。所有那些也都是生起次第或者，虽然是具有身体寂静的特征，但语寂静等五者是安立的。同样，在语寂静的次第中，仅仅本尊是身体寂静，气息的瑜伽是真实的语寂静，三种显现是心寂静，如幻是幻身，俱生离戏的形态是光明，那些聚集在一起是双运，它的语寂静是真实的，因为具有功德增上的缘故，身体寂静也是真实的身体寂静。应当了知心寂静等是安立的。以它类推其他的，因此那些安立者也是真实的因或基础，因此最初的修持明观之法，以及梦光明、中阴等等无量窍诀，虽然不是心寂静和二谛等的真实智慧，但却是进入其中的无上方便。因此，双运次第的身体是身寂静，语是语寂静，意是心寂静，从如幻坛城的部分来说是幻身，从大乐离戏的部分来说是光明，从一切平等性的部分来说是双运，六者都具有特征，而且也仅仅是双运。因此，虽然双运和双运的次第没有差别，但是从身寂静到光明之间有它和它的五个次第，应当了知那五个有大小的遍及。第五，六支的差别是，出自《后分续》：修持近取六支后，应当成就殊胜悉地。其他所修持者，不会成为殊胜成就。各自的收摄和禅定，以及命勤和执持，还有随念和三摩地，是结合的
English
It is like this, at that time the breath slightly stops in the central channel, and there are also various kinds of breath yoga, those are the body solitude of complete physical stillness, and the manifestation of various kinds of four joys, that is its mind solitude, contemplating the deity or ordinary appearance as unreal, that is its illusory body, the part of non-conceptual, non-manifestation, and non-elaboration is its luminosity, the deity and bliss gather and that itself increases with emptiness, that is the union of that time. All those are also the generation stage or, although it has the characteristics of body solitude, the five such as speech solitude are established. Similarly, in the order of speech solitude, only the deity is body solitude, the yoga of breath is the real speech solitude, the three appearances are mind solitude, like illusion is the illusory body, the form of innate non-elaboration is luminosity, those gathered together are union, its speech solitude is real, because it has the merit of increasing, body solitude is also the real body solitude. It should be known that mind solitude and so on are established. By it, infer to others, therefore those established ones are also the real cause or basis, therefore the initial practice of clarifying the object, and the infinite key instructions such as dream luminosity, bardo, etc., although they are not the real wisdom of mind solitude and the two truths, etc., they are the supreme means to enter into it. Therefore, the body of the union stage is body solitude, speech is speech solitude, mind is mind solitude, from the part of the illusory mandala it is the illusory body, from the part of great bliss non-elaboration it is luminosity, from the part of all equality it is union, all six have characteristics, and it is also only union. Therefore, although there is no difference between union and the order of union, but from body solitude to luminosity there are it and its five stages, it should be known that those five have large and small pervasiveness. Fifth, the difference of the six branches is, from the Later Tantra: After practicing the six branches of approach, one should accomplish the supreme siddhi. Those practiced by others will not become supreme accomplishments. The respective gathering and meditation, as well as life exertion and holding, and mindfulness and samadhi, are combined.
Chinese
名为六支。十种官能也，在自己的一切行境中，各自收摄欲望，故说为各自收摄。五欲简而言之，与五佛相合，说为观察禅定，禅定则变为五种。即寻、伺、喜、以及乐，还有心一境性，禅定即摄于此五者。一切密续中，已详尽阐述多种形态，生起三种秘密即寻，其受用即伺。第三是乐触，第四是以乐所摄。应知第五是知与所知生灭的自心。一切佛之真实第四者，完全安住于一切欲望中。五智之自性气息，五大之体性。以肉团之形取出后，善加观察于鼻尖。五种珍宝色，说为命与勤奋。观想自咒于心间后，安住命即化为明点。说是自在珍宝遮止的，能取与所取。心则变为遮止的金刚，相之执着则会生起。菩提金刚说，相之界有五种。如幻影般是第一，如烟般是第二。如虚空显现般是第三，如灯火般燃烧是第四。如无云晴空般，是恒常显现的第五。从坚固金刚道中，应舒展至虚空界。忆念何者而修习，应舒展成与之相同。说是随念，从各自显现中产生。以方便与智慧双运，总摄一切事物。以肉团之方式总摄后，于中央观想形像。刹那间能圆满智慧，即名为三摩地。如是，如《明灯释》中所引用的འགོས（译师名）的译本所写。其中，后续经中所说的这六支，时轮的宗义也极其符合此处的词义。然而，此处若如《明灯释》所说，虽在名相上略有不同，然要点
English
It is called six branches. The ten faculties also, in all their respective spheres of activity, individually gather their desires, hence it is said to be individual gathering. The five desires, in brief, are combined with the five Buddhas, and it is said to be contemplation-meditation, and that meditation then becomes fivefold. Namely, investigation, analysis, joy, and also bliss, and also one-pointedness of mind, meditation is gathered into these five. In all the secret tantras, various forms have been fully explained, the arising of the three secrets is investigation, its enjoyment is analysis. The third is the touch of joy, the fourth is gathered by bliss. The fifth should be known as the self-mind where knowledge and the object of knowledge arise and cease. The fourth reality of all Buddhas, completely dwells 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 lump, contemplate it well on the tip of the nose. The five precious colors, are said to be life and effort. Having contemplated one's own mantra in the heart, establish that life becomes a bindu. It is said that the self-mastery is the precious rejection, the grasper and the grasped. The mind then becomes the vajra that prevents, the clinging to signs will arise. The Bodhi Vajra said that the realm of signs has five aspects. 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, is the fifth that always appears. From the path of the steadfast vajra, one should expand into the realm of space. Whatever is remembered and meditated upon, one should expand into that which is similar to it. It is said to be recollection, it arises from individual appearances. By the union of skillful means and wisdom, all things are summarized. Having summarized in the manner of a lump, in the center contemplate the form. That which perfects wisdom in an instant, is named Samadhi. Thus, it is written as quoted in the Lamp Illuminating, the translation of འགོས (translator's name). Among these six branches mentioned in the subsequent tantra, the system of Kalachakra is also very much in accordance with the meaning of the words here. However, if it is explained here as in the Lamp Illuminating, although there are slight differences in the nomenclature, the key point
Chinese
我认为这与心性解释的三种方式相同。然而，关于这一点，印度和西藏的圣者们的解释方式非常不同。后来的一些学者说，光明论的体系是纯正的，因此，收摄是入定和身远离，所以修持天人；禅定后得是身远离修持天人；执着是意义的光明；忆念是从光明见道中升起的时候，显现炽燃景象的逆转，以及解释为等持双运身。虽然这在解释的词句上可以解释，但是因为心远离和幻身不完整，所以无法圆满殊胜的近修，而且忆念和等持同时进行，会导致没有上下之分，以及没有认识到身远离的入定和后得等等，这个体系也有很多不合理之处。因此，我们自己的体系应该这样做：收摄是，在身远离的最初阶段，除了基础身之外，所有的显现都无法显现为本尊身，因此入定是基础身的等持，后得是一切对境都以不分别的安乐来滋养并且不遮止地修持，因此，在不分别的智慧中，会生起与色等上下中三种相应的安乐的显现。这其中既有入定也有后得。禅定是身远离的次第的后半部分，是无论什么显现都能够显现为安乐和本尊身的阶段，当以安乐来滋养时，会反过来成为增长安乐的助缘，如果以本尊身等体验的显现来滋养，那么在那里转变就是与五方佛结合的意义。那时，对境、意识这三者转变为安乐和本尊显现是分别念；认为它的自性是空性并且了知是观察；几乎要体验到空性，心中生起安乐是喜；体验到空性的明亮显现，身体上生起非常轻安的安乐是乐。入定的时候，粗大的二取显现稍微止息，所以是专注一境，禅定也有入定和后得。这些当中也有少许共同不共的融乐，但是安乐中专注一境的安乐占多数。然而，如果非常熟悉这些，就会清晰地生起三现分的智慧。
English
I think this is the same as the three ways of explaining the nature of mind. However, on this point, the explanations of the Indian and Tibetan saints are very different. Some later scholars say that the system of the Clear Light is pure, therefore, the gathering is meditative absorption and body isolation, so practice the gods and humans; post-meditation is body isolation practice of the gods; attachment is the luminosity of meaning; remembrance is when rising from the path of seeing luminosity, the reversal of the blazing appearance manifests, and it is explained as the body of union of meditative absorption. Although this can be explained in the words of the explanation, because the mind isolation and illusory body are incomplete, it is impossible to complete the supreme close practice, and remembrance and meditative absorption occur simultaneously, which will lead to no distinction between superior and inferior, and the failure to recognize the meditative absorption and post-meditation of body isolation, etc., this system also has many unreasonable aspects. Therefore, our own system should do this: Gathering is, in the initial stage of body isolation, except for the basic body, all appearances cannot appear as deity bodies, so meditative absorption is the meditative absorption of the basic body, and post-meditation is to cultivate all objects by nourishing them with non-discriminating bliss and without blocking them, therefore, in non-discriminating wisdom, the appearance of bliss corresponding to the three superior, inferior, and medium forms will arise. This has both meditative absorption and post-meditation. Meditation is the latter half of the stage of body isolation, which is the stage where any appearance can appear as bliss and deity body, when nourished by bliss, it will in turn become a helper to increase bliss, if nourished by the appearance of experience such as the deity body, then the transformation there is the meaning of combining with the five Buddhas. At that time, the three objects and consciousnesses that are transformed into bliss and deity appearance are discrimination; thinking that its nature is emptiness and knowing is observation; almost experiencing emptiness, joy arises in the mind is joy; experiencing the clear appearance of emptiness, the bliss of extreme pliancy arises in the body is pleasure. During meditative absorption, the gross dualistic appearance is slightly stopped, so it is single-pointed concentration, and meditation also has meditative absorption and post-meditation. There is also a little bit of common and uncommon melting bliss in these, but the bliss of single-pointed concentration in bliss accounts for the majority. However, if you are very familiar with these, the wisdom of the three appearances will clearly arise.
Chinese
中间解释。所谓的“五种智慧的自性”等是命勤支分，即语完全寂静。此句在正文脉络中，故在下文解释。所谓的“自权珍宝”等是执持，即心完全寂静。其中，自，即遮止五境和五根，是粗大融入。珍宝遮止，是分别念与风一同融入。止心的金刚，是使心融入四刹那的光明中，如阳焰、烟雾、空相、灯火等先出现，然后显现如无云晴空的四种征相。通过金刚道五种征相的次第，宣说虚空界光明之相，将空性的智慧散布于一切法。此处的解释中，说了“真实之边和寂灭”等，若认为这是意义光明，则不一定，若以真实之边和寂灭的实际而言，第四次第连意义光明也不行，所谓的真实之边和寂灭，必须解释为境法界实际和有境圆满佛的法身，因为有许多知识障的颠倒所遮蔽，并且有非烦恼性的生等，仅见道也不成为真实之边和寂灭。若认为因为其证悟了彼，所以是道时的彼和彼，此处也相同，因此将随顺者安立为彼和彼之名非常多之故。心寂之近得第四刹那也以真实之边和寂灭之名来安立，即此虽未以瑜伽现证的方式证悟真实之边，但能以体验的方式清楚地象征。所谓的“任何随念”等是随念支分，此乃幻身的次第。也就是首先如心寂的光明如何进入的次第等，从与之相同而以逆转的方式转变，从三现和四相逆转出现中，幻身本尊坛城生起无量根本和支分。之后，在幻身次第达到究竟究竟之间，先前次第进入比喻光明之前