Chinese
是智慧。瑜伽是显有世间法界中，嘎是无生智慧。法界与智慧无二，法性菩提心上圆满。如是说。出自《显有和合续》。阿努瑜伽在心上圆满品第一百零一。之后金刚萨埵向普贤请教：阿底瑜伽的乘如何圆满？ 祈请后，普贤王如来开示：阿底瑜伽的圆满方式是，阿是不生之精要界，底是不变之教法，瑜伽是总集诸乘，嘎是不变法身。是圆满大乘。圆满是轮回涅槃显有圆满，伟大是无与伦比的伟大。大圆满在菩提心上圆满。如是说。出自《显有和合》。心上大圆满圆满品第一百零二。萨 斯德瓦 达 依 拉 阿 斯 达玛 阿底 嘎 阿。之后金刚萨埵向普贤请教：在总集瑜伽的乘中，一切乘如何圆满？ 祈请后，彼时导师普贤，安住于珍宝光象征无别之等持中。从彼起立后向眷属如是说：我的总集瑜伽中，一切无余完全如此圆满。精要自显觉受执着名言圆满。显有生动轮回涅槃二取圆满。一切生起轮回之种子圆满。未以造作所摄轮回之业圆满。未以修成所成意愿希望疑虑圆满。内外遮立断取执持能取所取二取圆满。如是说。出自《显有和合续》。轮回之业圆满品第一百零三。之后金刚萨埵请教：八万四千如何圆满？ 祈请后，普贤王如是说：八万四千乘，也在我的总集瑜伽中圆满。九乘次第之见解宗派圆满。坛城灌顶与誓言宗派圆满。律仪学处声闻律藏圆满。地与道及六度波罗蜜多圆满。十地愿望意愿希望疑虑圆满。
English
Is wisdom. Yoga is in the phenomenal existence of the Dharmadhatu, Ga is unborn wisdom. Dharmadhatu and wisdom are non-dual, perfected on the Dharmata Bodhicitta. Thus it is said. From the Tantra of the Union of Phenomenal Existence. The chapter on the completion of Anu Yoga on the mind is the one hundred and first. Then Vajrasattva asked Kuntuzangpo: How is the vehicle of Ati Yoga completed? After the request, Kuntu Zangpo spoke: The way to complete Ati Yoga is: A is the unborn essence realm, Ti is the unchanging teaching, Yoga is the general collection of vehicles, Ga is the unchanging Dharmakaya. It is the Great Perfection of the vehicle. Perfection is the perfection of samsara, nirvana, and phenomenal existence, Great is great because it is unparalleled. Dzogchen is perfected on the Bodhicitta. Thus it is said. From the Union of Phenomenal Existence. The chapter on the completion of Dzogchen on the mind is the one hundred and second. Sa Sdeva Ta Ila A Si Dharma Ati Ga A. Then Vajrasattva asked Kuntuzangpo: In the vehicle of Samantabhadra Yoga, how are all the vehicles completed? After the request, then the teacher Kuntuzangpo, abided in the samadhi of the inseparable symbol of precious light. After rising from that, he spoke to the assembly: In my Samantabhadra Yoga, everything is completely and fully completed in this way. Essence, self-appearance, sensation, clinging, name, and words are completed. Phenomenal existence, movement, samsara, nirvana, and dualistic appearance are completed. All seeds of arising and samsara are completed. Actions of samsara not grasped by actions are completed. Wishes, hopes, and doubts not accomplished by practice are completed. Outer and inner negation, affirmation, abandonment, acceptance, grasping, and dualistic appearance are completed. Thus it is said. From the Tantra of the Union of Phenomenal Existence. The chapter on the completion of the actions of samsara is the one hundred and third. Then Vajrasattva asked: How are the eighty-four thousand completed? After the request, Kuntuzangpo said: The eighty-four thousand vehicles are also completed in my Samantabhadra Yoga. The views and tenets of the nine successive vehicles are completed. Mandala, empowerment, and samaya tenets are completed. Vows, precepts, Shravaka Vinaya are completed. Grounds, paths, and the six paramitas are completed. The ten bhumis, aspirations, wishes, hopes, and doubts are completed.
Chinese
圆满。加持、成就之聚和灌顶也圆满。供养、赞颂和忏悔清净罪障圆满。显现无有分别圆满。有寂无生圆满。无有二元执着圆满。觉性本净大圆满。心之证悟自解脱大圆满。分别念自解脱大圆满。境心无有造作圆满。内外无二圆满。擦擦（小泥塔）绕转、供灯布施圆满。食子抛洒、水供、祈愿、心愿圆满。所闻之量、所知之量无余圆满。一切皆在普谛瑜伽中圆满。一切所有皆圆满的普谛瑜伽是也。如是说。出自《显有和合续》。一切皆在普谛瑜伽中圆满之品，第一百零四。之后金刚萨埵。向普贤如来如此请问。普谛如何在心中圆满？如此祈请后，普贤对眷属如此说。普谛在心中圆满之理是：普是所有无余。谛是心要融入法界。普是觉性，是心念分别。谛是心要融入法界。瑜是无余无别无造作。伽是心要从法性界中显现。因此，胜伏一切乘。因此，普谛在心中圆满。如是说。出自《显有和合续》。开示心中普谛圆满之理之品，第一百零五。之后金刚萨埵。向普贤如来如此请问。知晓普谛是否就能知晓瑜伽？导师对眷属如此说。若知晓证悟普谛瑜伽。则一切无余皆能知晓。知晓普谛瑜伽则知晓一切宗派。证悟普谛瑜伽则证悟一切见解。成就普谛瑜伽则成就一切成就。通达普谛瑜伽则通达宗派的差别。到达祈愿的佛陀之地。例如如此理解。从至高顶点观看，则大小山峦皆能看见。观看大海，则小水滴皆能看见。砍断树木的根，则枝叶瑜伽枯萎。一根芦苇中间空虚，则一切皆空虚。诸法从虚空的自性中生起，四大也清晰。一个诃梨勒果变酸，则一切也
English
Complete. Blessings, the gathering of accomplishments, and empowerment are also complete. Offerings, praises, and repentance purify obscurations completely. Appearances are without distinction, complete. Existence is without birth, complete. Without dualistic grasping, complete. Awareness is naturally clear, greatly complete. Mind's realization is self-liberated, greatly complete. Conceptual constructs are self-liberated, greatly complete. Objects and mind are without fabrication, complete. Outer and inner are non-dual, complete. Circumambulating tsatsas (small clay stupas), offering lamps, and giving alms are complete. Offering torma, water offerings, prayers, and aspirations are complete. The amount heard and the amount known are completely without remainder. Everything is complete in the Puti Yoga. Everything, all that exists, is complete in the Puti Yoga. Thus it is said. From the Tantra of the Union of Appearances and Existence. The chapter on everything being complete in the Puti Yoga, the one hundred and fourth. Then Vajrasattva. Asked Samantabhadra in this way. How is Puti complete in the mind? After making this request, Samantabhadra spoke to the retinue in this way. The way Puti is complete in the mind is: Pu is all without remainder. Ti is the essence transforming into the expanse. Pu is awareness, it is mental thought. Ti is the essence transforming into the expanse. Yo is without remainder, without distinction, without fabrication. Ga is the essence arising from the expanse of dharmata. Therefore, it subdues all vehicles. Therefore, Puti is complete in the mind. Thus it is said. From the Tantra of the Union of Appearances and Existence. The chapter on showing how Puti is complete in the mind, the one hundred and fifth. Then Vajrasattva. Asked Samantabhadra in this way. Does knowing Puti mean knowing Yoga? The teacher spoke to the retinue in this way. If you know and realize Puti Yoga. Then everything without remainder will be known. Knowing Puti Yoga means knowing all schools of thought. Realizing Puti Yoga means realizing all views. Accomplishing Puti Yoga means accomplishing all accomplishments. Understanding Puti Yoga means understanding the differences of schools of thought. Reaching the ground of the Buddha of aspiration. For example, understand it like this. Looking from the highest peak, all small and large mountains can be seen. Looking at the great ocean, all small drops of water can be seen. Cutting the root of the tree, the branches and yoga wither. If one reed is empty inside, then everything is empty. The elements arise from the nature of space, and the four elements are also clear. If one myrobalan fruit turns sour, then everything also
Chinese
即为知晓。日月双见，星辰皆明。识得一金，则知诸金体性一。若得珍宝，则一切所需皆生。有一扎袄，则有各种丝绸。若持此总持之王，则一切乘皆持。知一词则知一切词。知一义则为一切功德之主。如是说。于显有和合续中，以总持瑜伽而示现知一切之品，第一百零六品。尔后金刚萨埵言：总持之果如何圆满？如是说已。导师向眷属开示：总持瑜伽之果，以无可见故，而观彼见，则见不可见之法性菩提心。见之时，无实有自处清净。以无有可修故，而修彼修，则寂灭无有寂灭之分别执着。以无有可行故，而于义中自性行，则无有作为之业皆成办。以无有可成故，而成办彼果，则获得无有可得之三身任运成就。不可变之心性现前转变。无有可醒之无明黑暗醒觉。无有可升起之智慧日升起。无有可增长之精要于界中增长。无有勤作修饰之自性清净获得法身。所教之精要界亦教之。无有变异具足坚定，显有以印印之。从无生界中获得无变法身。显现光明无实有转为报身。种种无二大悲为化身。三身无别一，即自性身。一切无别金刚喻身。五身法性菩提心所获得。获得彼亦为暂时性。如是说。于显有和合续中，开示获得总持之果之品，第一百零七品。尔后金刚萨埵向普贤如来如是请问：名号与付嘱，当付嘱于何者？如是祈请已。导师向眷属开示：续之王之名号与付嘱印者，为显有二无界合续之王。从烦恼魔中
English
That is to know. The sun and moon are both seen, and all the stars are clear. If you recognize one gold, you know that all gold is of the same substance. If you find a precious gem, then all your needs will arise. If you have one za'og, you have all kinds of silk. If you hold this king of vehicles, the general holder, then you will hold all vehicles completely. If you know one word, you will know all words. If you know one meaning, you are the master of all virtues. Thus it is said. From the Tantra of the Union of Appearances and Existence, the chapter on showing that all is known by understanding the general yoga, the one hundred and sixth chapter. Then Vajrasattva said: How is the fruit of the general holder perfected? Having said this, the Teacher taught the retinue: In the fruit of the general yoga, because there is nothing to see, by looking at that view, one sees the Dharma-nature Bodhicitta that cannot be seen. At the time of seeing, the unreal is purified in its own place. Because there is nothing to meditate on, by meditating on that meditation, the conceptual grasping that has no cause for pacification is pacified. Because there is nothing to practice, by practicing spontaneously in the meaning, all actions without action are accomplished. Because there is nothing to accomplish, by accomplishing that fruit, one obtains the spontaneously accomplished three bodies that cannot be obtained. The unchanging mind-nature is manifestly transformed. The darkness of ignorance that cannot be awakened is awakened. The sun of wisdom that cannot rise rises. The essence that cannot increase increases in the expanse. The Dharma-body is obtained in the naturally pure state without effort or accomplishment. The essence of the teachings, the expanse, is also taught. The unchanging, confident appearance and existence are sealed with a seal. From the unborn expanse, the unchanging Dharma-body is obtained. The clear appearance, the unreal, is transformed into the enjoyment body. The various non-dual great compassion is the emanation body. The three bodies are inseparable and one, the nature body. All are inseparable, the vajra-like body. The five bodies are obtained by the Dharma-nature Bodhicitta. Obtaining that is also temporary. Thus it is said. From the Tantra of the Union of Appearances and Existence, the chapter on showing how to obtain the fruit of the general holder, the one hundred and seventh chapter. Then Vajrasattva asked Samantabhadra: The name and entrustment, to whom should it be entrusted? Having thus requested, the Teacher taught the retinue: The name and entrustment seal of the king of tantras is the king of the Tantra of the Union of the Expanse of Appearance and Existence, which is non-dual. From the afflictive emotions and demons,
Chinese
如是自身调伏故，是甘露除病续之王。 三界轮回之中，以诀窍精华滴露，是精华滴露药剂续之王。 断除轮回无始无终者，是锋利剃刀续之王。 为示共同乘之诸义故，是共同瑜伽续之王。 为除共同乘之险阻故，是险阻开解续之王。 为解开八万四千之观修故，是幻化钥匙续之王。 一切所需皆由此生故，是如意宝续之王。 略而言之，续之名号即如是。 如是说。 此续所付之人，乃是： 偏执小而信心大，悭吝小而布施大， 烦恼小而智慧大，贪恋小而誓言大。 如是付彼续之王。 于上师心怀敬意，如护生命般持诀窍者， 为彼讲述并付续之王。 持守誓言，正直行事，避讳恶报， 为神圣之法义，不惜身命而施舍， 不贪恋珍宝黄金等欲求之物，无悭吝而供养者， 为彼讲述并付续之王。 于心胸宽广、心量广大、聪慧敏锐、智慧深邃者， 讲述续之王并付诀窍。 无誓言、少悲心，无智慧、多贪欲， 无同情心、欺骗道友，精进小、贪嗔大， 未得之时，以谄媚悦色、花言巧语、财物相连， 得手之后，如货物般贩卖者， 无誓言、无羞耻，以手段求欲者， 不予施舍，反成罪恶之源。 若施予如是之人，则于恶语洲之尸陀林中， 空行母、护法、护教众， 于其未死之前，便会生吞其血肉。 死后二人皆堕地狱。 如于大海投毒，罪恶无法降雨。 因此不应示人，适宜保密。 此非无器之法。 如是说。 出自《显有和合续》，讲述名号、付法对象及法器差别之第一百零八品。 此后，金刚萨埵云： 普贤……