Chinese
由观察者们观察。 未完成的中观应完成。 这在瑜伽仪轨中宣说。 如是说。其中，所谓“誓言”，梵语“萨玛雅”（समया，samaya），不适用于戒律和律仪。在应用于一般论典时，则命名为“论规”。如是出自先前的译经目录。与此相符，将这些词语与藏语相协调，使其易于理解，则这些词语是：加持论规第一，观察瑜伽行，未完成的中观应完成，这在瑜伽仪轨中宣说。如此组织词语，意义相同，但似乎更容易理解。意义是这样的：第一论规，与声称外境存在的观点相符的“我”的真如。其中，所谓“我”，只是对五蕴的意义未作分别的称谓。其真如是，对于由蕴所摄的内外事物，外道们所普遍执著的“我”和“我所”，以及常断等观点。对此，声闻乘认为，这是空性的，只是蕴、界、处之法，不能指责为没有以正确的智慧显现成立。这就是“我”的真如。将其作为加持的基础，属于本尊的真如，法性完全清净，无分别的智慧，以及二者无别的三摩地，以字、身、手印等加持并摄受，如同金箔未被水银浸透一般，被本尊摄受并加持，观想为本尊，这被称为加持瑜伽。如果想要按照这种方式修持，则将自己观想为誓言尊，在坛城的彩粉中布置手印或身像，对于身像和绘画等，首先将“我”的真如成熟的形状的差别制作出来，然后以字、手印、身像等本尊加持，使其成为本尊，这也是以教证和理证成立的本尊。
English
Observed by observers. The incomplete Madhyamaka should be completed. This is explained in the yoga ritual. Thus it is said. Among them, the so-called "vow," the Sanskrit word "Samaya" (समया, samaya), does not apply to precepts and vows. When applied to general treatises, it is named "treatise rules." As it comes from the previous translation catalog. In accordance with this, if these words are coordinated with the Tibetan language to make them easy to understand, then these words are: The first rule of blessing, observing the practice of yoga, the incomplete Madhyamaka should be completed, this is explained in the yoga ritual. Organizing the words in this way, the meaning is the same, but it seems easier to understand. The meaning is this: The first treatise rule, the Suchness of "self" that is in accordance with the view that claims the existence of external objects. Among them, the so-called "self" is just a designation for the meaning of the five aggregates without distinction. Its Suchness is that, for the internal and external things included in the aggregates, the "self" and "what belongs to self" that are universally clung to by the heretics, as well as the views of permanence and annihilation, etc. In response to this, the Shravakas believe that this is emptiness, just the Dharma of aggregates, realms, and sources, and cannot be accused of not being established by correct wisdom. This is the Suchness of "self." Taking it as the basis for blessing, belonging to the Suchness of the deity, the Dharma-nature is completely pure, the non-discriminating wisdom, and the Samadhi in which the two are inseparable, blessed and accepted by letters, bodies, hand seals, etc., just like gold foil is not penetrated by mercury, being accepted and blessed by the deity, and visualized as the deity, this is called the yoga of blessing. If you want to practice in this way, then visualize yourself as the Vow Being, arrange hand seals or body images in the colored powder of the mandala, and for body images and paintings, etc., first make the difference in the shape of the Suchness of "self" that has matured, and then bless it with letters, hand seals, body images, etc., to make it become the deity, which is also the deity established by scriptural and logical proofs.
Chinese
是瑜伽的一种。第二是唯识。按照与瑜伽行相应的遍计瑜伽之理，我的真如也是安立我的名言，与前者相同。我的那个真如的外境，内心的事物，不仅被外道遍计为空，而且说外境存在的那些人，也遍计外境的所取和能取的事物如何显现，就那样真实存在，也是空。内心，心和心所是自证，不是任何的所取，也不是任何的能取。智慧自证的这个仅仅是，我的真如。如果如实地衡量，那就是如来，然而在众生的时候，只是被不如实的遍计所遮蔽而已。以那个为基础，在修持天瑜伽的时候，首先一切法自性清净。通过这样的密咒之门，以信解自性清净，清净所有视为所取和能取事物的习气之后，仅仅缘于完全清净的智慧，以福德资粮的习气完全熏染的威力，使其变为月轮，在那里生起苏梵的字母，以及任何的心间种子字，各自的圆满身，并且在那里，通过卡瓦兹加持和智慧灌顶等方式，使其完全圆满，这就是遍计瑜伽之理。与此理相符，在彩粉和身像等上面，也从字母开始，次第使其圆满为形像的身，这也是幻网续部的宗义之理。第三，与中观相合的圆满瑜伽之理的我的真如是，瑜伽行者们认为完全清净的智慧自证的这个仅仅是，真实存在，这也是遍计而已。内外的事物，仅仅是观待因缘而生起，
English
is one aspect of yoga. The second is Cittamātra. According to the way of the fully conceptualized yoga that is in accordance with Yogācāra, the suchness of myself is also the imputation of the term 'myself,' which is similar to the previous one. The external objects of that suchness of myself, the internal mind, these things are not only empty due to the conceptualization of the heretics, but also those who say that external objects exist, also conceptualize that external apprehended and apprehending objects appear as they are, and that they truly exist, are also empty. The inner, mind and mental events are self-awareness, not apprehended by anything, and not apprehending anything. This mere self-awareness of wisdom is the suchness of myself. If it is measured as it is, then it is the Tathāgata himself, but in the time of sentient beings, it is only obscured by untrue conceptualization. Based on that, when practicing deity yoga, first, all dharmas are pure in their own nature. Through the door of such mantras, by believing in the purity of essence, after purifying all the habitual tendencies of viewing apprehended and apprehending objects, focusing only on the completely pure wisdom, by the power of being completely accustomed to the habitual tendencies of the accumulation of merit, transforming it into a lunar mandala, and there generating the Suvam letter, and whatever heart mantra, and the complete body of each, and there also, through the means of blessing with kāvāci and empowering with wisdom, making it completely perfect, this is the way of fully conceptualized yoga. In accordance with this way, on colored powders and body images, etc., also starting from the letters, gradually making it perfect as the body of form, this is also the way of the doctrine of the Māyājāla Tantra itself. The third, the suchness of myself in the way of perfect yoga that is in harmony with Madhyamaka, is that this mere self-awareness of wisdom, which is considered completely pure by the Yogācāras, is also merely a conceptualization that it truly exists. These internal and external objects are only observed to arise from causes and conditions,
Chinese
如果认为清净的诸法是一个和多个的自性，那是不可能获得的。因此，一切法都是寂灭戏论的自性。正如这部续中所说：“对于诸法，既非实有也非虚无，没有两种边际的相状，中间也没有思虑，超越三时，如同虚空。”就像这样。在《般若波罗蜜多经》中说：“此岸彼岸皆非边，其间亦无所住处，知晓诸时皆平等，是名般若波罗蜜。”就像这样，意义相同。三时涵盖了一切事物，一切事物从原始以来就是清净的，寂灭戏论的自性，这就是我的真如。诸神的真如也是如此。因此，我和佛的自性平等，这是所有世俗幻相的基础。从这个基础上，当修持我和神的瑜伽时，就像在湖水中，太阳和月亮的影像同时显现一样，没有先后顺序地显现。在法性清净的状态中修持，从修持的状态中，观想圆满的色身，具有所有圆满部分的网，刹那间圆满。如果想要进入与这三种瑜伽方式相符的境界，那么在如此观想我之后，即使是坛城和身像等清净之物，也首先要观想为空性。从空性的状态中，可以生起任何想要的身相。像这样，对于坛城和身像等，与自我加持相符地进行加持，符合教理和正理。现在，对于迎请并安住于基上的诸神，也与自我加持相符地，加持并成就所有的盔甲、武器、权力和加持。以下将阐述出自《幻化网续》的教证来源。在自我加持的章节中，这样说道：“以光芒的坛城庄严，具有部分的网，圆满观想智慧勇识。之后以手印，做盔甲、武器等。”
English
If one analyzes the nature of pure phenomena as being one or many, it is impossible to find. Therefore, all phenomena are of the nature of the quiescence of elaboration. As it is said in this very tantra: "For whom things are neither existent nor nonexistent, there are no characteristics of the two extremes, there is no examination in the middle, transcending the three times, like the sky." Like that. In the Perfection of Wisdom Sutra, it says: "Neither this shore nor the far shore are the extremes, they do not abide in between, knowing that all times are equal, it is called the Perfection of Wisdom." Like that, the meaning is the same. The three times encompass all things, and all things are primordially pure, the nature of the quiescence of elaboration, this is my suchness. The suchness of the deities is also the same. Therefore, this equality of nature between myself and the Buddha is the basis of all illusory appearances of conventional truth. From that basis, when meditating on the yoga of self and deity, just as the reflections of the sun and moon appear simultaneously in a lake without any order, from the state of meditating in the nature of pure phenomena, one meditates on the complete form body, with a net of all complete parts, complete in an instant. If one wishes to enter into accordance with these three yogic methods, then after meditating on oneself in this way, even pure things such as mandalas and images should first be meditated on as emptiness. From the state of emptiness, one can generate any form one desires. In this way, for mandalas and images, etc., blessing them in accordance with self-blessing is in accordance with both scripture and reason. Now, for the deities who are invited and reside on the bases, also in accordance with self-blessing, one blesses and accomplishes all armor, weapons, powers, and blessings. The source of the scriptural authority from the Guhyagarbha Tantra will now be explained. In the section on self-blessing, it says: "Adorned with a mandala of light, having a net of parts, perfectly contemplate the wisdom being. Then, with hand mudras, perform armor, weapons, and so on."
Chinese
如云：“五圆满佛作灌顶，以宝冠鬘而覆之。”与此相符，对迎请之天尊亦如是说。双手合十作绕行，以铁钩迎请之。降临后首先结界，亦献上誓言。各自献上座垫后，作供养之准备。灌顶、器械、盔甲等，以钹等供养作为本体。以各种方式令其欢喜，瑜伽自在者应观察。如是说。其中，此所谓之灌顶者，于前文自在加持之时，如云：“五圆满佛作灌顶，以宝冠鬘而覆之。”与此相符，以咒语和手印之门，作五佛之自性之顶饰灌顶，并以丝绸宝冠和鲜花花鬘等装饰和悬挂于该顶饰之上。所谓“以钹等供养作为本体”者，即以海螺和长笛等钹，以及拂尘和自凉拂尘，和胜幢，以及以各种珍宝色彩装饰之苏扎，和楼房重叠之宫殿，以及于前文顶饰之后，耳饰和颈饰，和手和足之环饰二者，以及自身之五种饰品置于五处，和上衣和下裙等衣物，然后于其上，伞和幡幢，以及宫殿之角隅亦以莲花花鬘和铃铛摇曳之网装饰等之供品，皆以咒语和手印而思，并献之。对于实际陈设之物，则于其上，以咒语和手印赞颂鲜花并放置，则将更加加持。如是于其他处亦有说。然后亦作金刚歌之供养。如是所说之此等，仅为特别开示加持和吉祥之物之供养而已。一般而言，于供养时，属于秘密供养之，娇女等之舞蹈供养，和鲜花等之舞蹈供养，和食子供品等之近供亦皆应供。
English
As it is said, "The five perfect Buddhas bestow empowerment, and cover with crowns and garlands." In accordance with this, it is also said that actions should be performed for the deities who have been invited. With hands raised in reverence, circumambulate. Even though they are invited with an iron hook, upon arrival, first bind the directions, and also offer the vows. After offering the seats individually, prepare to offer the prostrations. Empowerment, weapons, armor, etc., make the cymbals and other offerings the essence. Pleasing them in every way, the yogi who is the master of himself should examine. Thus it is said. Among these, this which is called empowerment, at the time of self-blessing above, as it is said, "The five perfect Buddhas bestow empowerment, and cover with crowns and garlands." In accordance with this, through the means of mantras and mudras, bestow the empowerment of the crown ornament which is the essence of the five Buddhas, and adorn and hang that crown ornament with silk crowns and flower garlands. What is called "make the cymbals and other offerings the essence" is: cymbals such as conches and flutes, whisks and self-cooling whisks, victory banners, sughas adorned with various precious jewels, palaces with stacked houses, and after the crown ornament above, earrings and necklaces, and the two rings of the hands and feet, and the five ornaments of the body itself placed in five places, and clothing such as upper garments and lower skirts, and then on top of that, umbrellas and banners, and the corners of the palace also adorned with lotus garlands and nets of tinkling bells, etc., all these offerings should be contemplated and offered with mantras and mudras. For the things that are actually arranged, on top of them, if flowers are praised and placed with mantras and mudras, they will be especially blessed. Thus it is also said in other sources. Then also make the offering of vajra songs. What has been said here is only to specifically show the offerings of substances that are to be blessed and made auspicious. In general, when making offerings, those that belong to the secret offerings, such as the dance offerings of seductive women, and the dance offerings of flowers, and the close offerings of food offerings, etc., should all be offered.