Chinese
享用了大地的法之甘露后，后来进入大手印的珍贵传承，证悟了实相，因此持有显密二法水乳交融的宗义，所以才这样说。所取的诸法，皆以各自的自性为空。能取的有心，也是离戏的空性。从离戏的自性中，光明空性无有动摇。乃是寂灭法的修持之主要，而且，总的来说，此道以根器的次第引导的方式不可思议，但暂且按照座圆满七法的口诀来说，以甚深表诠的四灌顶成熟在前。上等根器，现量见到超越能取所取的本元心性未作整饰之实相，从而当下成佛，这是白１引导赤裸见之要诀。中等修习三门等分的明点，以上师四身之道圆满，从而顿超而成就四身，这是红２引导虔诚唯一之要诀。下等获得次第趣入的五道，这是黑引导口诀微细决断之要诀，这三者中，对于后者来说，外在特征的诀窍，将八个阶段归纳为一个根本，依靠在一个座上修持五道，从而以资粮道修心而行３道。父续，依靠在一个座上圆满修持五次第的动摇风能摄持之道，从而进入加行道苦行的长廊。母续，依靠在一个座上圆满修持安乐体验的诀窍四手印５，从而以见道断除后患。心要义的诀窍，依靠在一个座上圆满修持四瑜伽或者６四禅定，从而生起修道等味的功德。自解脱觉性的诀窍，依靠在一个座上圆满修持结合支分７六法，从而获得究竟无为的道。寂灭的语词之意义是，大多数来到藏地的引导方式，都是让弟子从不善中返回，从而主要调伏自相续的烦恼。而这里是由于往昔业力的影响，身体低劣，或者变成有疾病者等等，立即平息痛苦后，能够忍受与瑜伽结合，因此称为殊胜法平息痛苦，如经云：完全平息一切痛苦
English
After partaking of the nectar of the Dharma of the earth, later, having entered the precious lineage of Mahamudra and attained realization, it is said that this is because he held the doctrine of the confluence of the two rivers of the scriptures and the instructions. All phenomena that are grasped are empty in their own essence. The mind that grasps is also free from elaboration and is emptiness itself. From the state of non-elaboration, luminous emptiness is unwavering. This is the main practice of the Dharma of pacification. Moreover, in general, the ways of guiding this path according to the sequence of faculties are inconceivable, but for the time being, according to the instructions of the seven complete seats, the ripening through the four profound symbolic empowerments should precede. The superior faculty sees directly the unadulterated state of the innate mind that transcends grasping and fixation, thereby attaining Buddhahood in an instant. This is the white 1 instruction, the key to seeing naked awareness. The intermediate one trains in the bindu of the equality of the three doors, and by perfecting the path of the four kayas of the lama, accomplishes the four kayas through breakthrough. This is the red 2 instruction, the key to unwavering devotion. The inferior one obtains the five paths of gradual entry. This is the black instruction, the key to subtle discernment of the instructions. Among these three, for the latter, the outer characteristic instructions, condensing the eight sections into one root, relying on practicing the five paths on one seat, thereby traversing the path 3 through training the mind in the accumulation path. The father tantra, relying on perfecting the five stages of the path of grasping the moving wind energy on one seat, thereby entering the alley of asceticism of the path of joining. The mother tantra, relying on meditating on the four mudras 5, the instructions of the experience of bliss, completely on one seat, thereby cutting off the aftermath with the path of seeing. The instructions of the essential meaning, relying on meditating on the four yogas or 6 four samadhis completely on one seat, thereby arousing the benefit of equal taste of the path of meditation. The instructions of self-liberation of awareness, relying on meditating on the six branches 7 of union completely on one seat, thereby obtaining the ultimate path of non-action. The meaning of the term "pacification" is that most of the guiding methods that came to Tibet mainly involve turning disciples away from negativity, thereby taming the afflictions of their own mindstream. But here, due to the influence of past karma, such as having an inferior body or becoming afflicted with diseases, suffering is immediately pacified, making it bearable to engage in yoga. Therefore, it is called the sublime Dharma of pacifying suffering, as the scripture says: Completely pacifying all suffering.
Chinese
“的咒语。”等等。《文殊师利幻网经》中说：“以三苦息灭诸苦，得三有无尽解脱，从一切障蔽中解脱，安住于如虚空般的平等性中。”等等，依赖于这些话语而命名。本体是与般若波罗蜜多咒语相符，是将所有经续的深奥精要汇集为一的特殊教诲。根本的依据主要是《般若波罗蜜多经》的广、中、略三部等等，特别是《水河流嬉戏经》。在印度毗提诃国的扎拉森嘎出生的大学者寂命，又名众生怙主圣救，从五十四位成就男女处听受了一切甚深教诲，并一心专注于修持。亲见了十二位誓言本尊和三十六位奇妙空行上师等。获得了共同成就八大成就，以及殊胜成就大见道的智慧，这是他独特的殊胜教诲。在藏地，通过文字和语言，为了调伏与各自根器相应的所化众生，在前后中间三个阶段进行了传授。在这雪域之中，有三种传承次第。第一传承，圣者将息解派施灯三论等传授给克什米尔智藏。他和圣者两人又传授给杰尊翁波译师。智藏又给布让洛琼讲述等等。第二传承，玛·曲吉喜饶将大手印传授给索琼·格敦巴，将觉性直断的口诀传授给康·楚臣坚赞，将分别念道用的教言传授给康·楚臣坚赞等等，玛索卡三支及其支分。第三传承，圣者帕钦将般若波罗蜜多分为有修和无修两种进行介绍，并通过仪轨、经部结合和意义组合三种方式断除了戏论。圣者帕琼以咒语和般若波罗蜜多无二的教诲进行介绍，并将他们置于念修四行的衡量之中。说“这是金刚忿怒加持的道路”，并让他们恒常祈祷。说“菩提萨埵根嘎是逐渐成就的人”，并给予修心，让他们进入以苦行为衡量，以五条小路汇集的道路中。这是门者的瑜伽行
English
“The mantra of.” And from the Mañjuśrīmāyājāla, “Suffering is pacified by the three sufferings, the three realms attain endless liberation, completely liberated from all obscurations, abiding in equality like space.” And so on, it was named based on these statements. Its essence is that it accords with the Prajñāpāramitā mantra, and it is a special instruction that condenses all the profound essentials of the sutras and tantras into one. The main basis is the general sutra, the three versions of the Prajñāpāramitā Sutra, the extensive, intermediate, and concise, etc., and especially the sutra, the Sutra of the Play of the Water River. The great scholar Kamalaśīla, or the holy protector of beings, Saṅghya, born in Tsarasenga in the country of Vaitā in India, having heard all the profound instructions from fifty-four male and female siddhas, devoted himself to single-pointed practice. He saw the faces of twelve tutelary deities and thirty-six extraordinary ḍākinī gurus, etc. He attained the common siddhis, the eight great siddhis, and the supreme siddhi, the wisdom of the great path of seeing, which is his unique and supreme instruction. In this land of Tibet, through signs and speech, he taught in the early, middle, and later periods to tame sentient beings according to their individual faculties. In this land of snow mountains, there are three lineages in succession. The first lineage: the holy one gave the three sections of the Śamatha-dīpa of Kashmir Jñānaguhya, etc. Both he and the holy one gave it to Jetsun Ongpo Lotsāwa, and Jñānaguhya explained it to Puchung Lochung, etc. The intermediate lineage: Ma Chökyi Sherab gave the Mahāmudrā to Sochung Gedun Bar, the instructions on rigpa cher thong to Kam Tsultrim Gyaltsen, and the instructions on transforming thoughts into the path to Kam Tsultrim Gyaltsen, etc., the three branches of Ma, So, and Ka, along with their sub-branches. The final lineage: the holy Phyarchen introduced Prajñāpāramitā as two types, with meditation and without meditation, and cut off elaboration with the three, the ritual, the sutra combination, and the meaning combination. The holy Phyarchung introduced the instructions on the non-duality of mantra and Prajñāpāramitā, and placed them on the scale of the four approaches and accomplishments. He said, “This is the path of Vajrakrodha's blessing,” and made them constantly pray. He said, “Bodhisattva Kunga is a person who progresses gradually,” and gave mind training, placing them on the path of hardship, condensed into five narrow paths. This is the yogic practice of the gatekeeper.
Chinese
以四种瑜伽为代表的七大弟子之法，以及二十四位母亲等成就的无数圣者，各有各的法。虽然细微的传统不可思议，但五世之中被圣者摄受，并赞扬说“与我意同者是衮噶”，是持有一脉单传的圣者衮噶，因为他是殊胜的心子，所以由他来修持瓦擦，由此传给嘉瓦德内，由此传给若·喜饶僧格昆仲等，非常兴盛，这是一种特别殊胜的法统。一般来说，中间的传承与最后的教言一致，最后的传承主要与密咒一致。收摄于内，禅定之中显现空色，以命勤持命，能断绝命根。忆念三摩地，生起大乐，这是六支法的核心修持。也就是时轮根本续中所说：收摄于内与禅定，命勤以及执持，忆念与三摩地，称为六支瑜伽。如是所说，所要成就的是如来三密，能成就是六支瑜伽，如何成就之法是：以收摄于内和禅定二者修习中观，成就金刚身一切相。以命勤将腐烂之风注入其中，以执持使之稳固，成就金刚语一切相。以忆念依靠手印使菩提心融化，于无漏之状态中执持不变之乐，以三摩地使之结合，与色身无别，由此成就乐空双运金刚意一切相。此外，收摄于内和禅定二者是身金刚瑜伽亲近的支分，命勤和执持二者是语金刚瑜伽近成就的支分，忆念是意金刚瑜伽成就的支分，三摩地是智慧金刚瑜伽大成就的支分，或者说，收摄于内和禅定二者是色成就的支分，命勤和执持二者是命成就的支分，忆念是乐成就的支分，三摩地是乐成就的支分。这也是时轮足耳传中所说：一切皆为六。
English
The system of the seven great sons represented by the four yogas, and the countless accomplished beings such as the twenty-four mothers, each has its own system. Although the subtle traditions are inconceivable, they were taken care of by the holy ones in five lifetimes, and it was praised that "Kunga is of the same mind as me," the holy Kunga, the master of a single lineage, because he was the supreme heart son, he meditated on Vatsa, and from him it was given to Gyalwa Te Ne, and from him to Rog Sherab Senge and his brothers, etc., which became very prosperous, which is a particularly excellent tradition. In general, the intermediate transmission is consistent with the last teaching, and the last transmission is mainly consistent with the mantra. Gathering inward, emptiness and form appear in meditation, and holding the life force prevents the life force from stopping. Recollection Samadhi, generating great bliss, this is the core practice of the sixfold dharma. That is, as it is said in the Kalachakra Root Tantra: Gathering inward and meditation, life force and holding likewise, recollection and samadhi, are considered the six limbs of union. As it is said, what is to be accomplished is the three secrets of the Tathagata, and what can be accomplished is the sixfold union, and how to accomplish it is: with the two of gathering inward and meditation, practice Madhyamaka and accomplish the Vajra body in all aspects. By means of life force, inject the decaying wind into it, and by holding it, make it stable, and accomplish the Vajra speech in all aspects. By means of recollection, relying on the mudra to melt the bodhicitta, hold the unchanging bliss in the state of non-leakage, and by means of samadhi, combine it, make it inseparable from the form body, thereby accomplishing the union of bliss and emptiness, the Vajra mind in all aspects. In addition, the two of gathering inward and meditation are the limbs of approaching the body Vajra yoga. The two of life force and holding are the limbs of near accomplishment of speech Vajra yoga. Recollection is the limb of accomplishing mind Vajra yoga. Samadhi is the limb of great accomplishment of wisdom Vajra yoga, or, the two of gathering inward and meditation are the limbs of form accomplishment. The two of life force and holding are the limbs of life accomplishment. Recollection is the limb of bliss accomplishment. Samadhi is also called the limb of bliss accomplishment. This is also what is said in the Kalachakra Oral Transmission: Everything is six.
Chinese
如是所说“六”之名。如是所说，对于六支中的每一支，也有本体1、定义2、分类3，种姓4、自生5、方便果6。如是按照六条意义进行确立等，在修持四支的分类中广说，并且上师们也曾立下誓约：前行具足无待六支，正行具足瑜伽六支，后行守护誓言六支。根本所依为吉祥时轮根本续十二万颂，以及由此续中，文殊化身种姓王所著的摄略续。具有五品自性的释疏大论。最初在化身种姓王等的香巴拉得以弘扬。之后在印度由智鲁班智达弘扬，其弟子为宾度阿阇黎，即被称为导师托钵者，其弟子为时轮班禅大师，即有时轮足大师，或也被称为小智鲁巴，他从化身种姓王处如实听闻所有灌顶、讲解、口诀，并特别将此殊胜诀窍，作为主要内容进行讲解。其殊胜弟子有阿瓦度帝巴，语自在，吉祥贤菩提，那烂陀巴，这三位都被称为小时轮足。像这样，出现了很多智慧且获得成就，不可思议的大师。在藏地，最初降旨的觉罗译师月光，迎请小时轮足吉祥贤菩提，完整翻译了续和释，自己也进行修持，并在此雪域弘扬，由此出现了被称为四大弟子的仲译师莲花光等。仲译师将上师的言教记录下来，由此传承了吉觉派。那烂陀巴的弟子曼殊吉日，其弟子尼泊尔萨曼达室利，由此饶译师法贤听闻了饶派。同样，那烂陀巴，喀且月童，仲智童称，贡巴贡却雍等传承了仲派。那烂陀巴的弟子擦弥托钵者佛吉祥传承了擦弥派。其弟子色译师童戒，以及聂达玛威