Chinese
哦！第三是，这个金刚瑜伽即是般若波罗蜜多，出自《胜者之母》：此后，诸天之主帝释天对具寿善现如是说：圣者善现，谁对般若波罗蜜多进行瑜伽？善现说：谁对般若波罗蜜多进行瑜伽，就对虚空进行瑜伽。乔尸迦，谁对般若波罗蜜多进行瑜伽，就对无遮蔽进行瑜伽。如是说。如果仅将此应用于各自的集合，那么对虚空进行瑜伽是夜晚的瑜伽，对无遮蔽进行瑜伽是白天的瑜伽。如果将六支全部应用，那么在个别思维的场合，夜晚和白天的瑜伽，将二者依次应用。命勤是对阿瓦都提的虚空进行瑜伽，忆念也是对空色的虚空进行瑜伽，禅定是风和菩提心的运行全部从上到上停止的缘故，对无遮蔽进行瑜伽。此外，出自《母续》：名为宝光明的禅定，名为宝灯的禅定，名为月光明的禅定，名为顶髻遍见的禅定，名为光明普照的禅定，从这开始，名为具妙音的禅定，名为灯燃烧的禅定，名为具一切殊胜的禅定，名为与虚空相似的禅定，名为电灯的禅定。以这些禅定进行修持的菩萨摩诃萨，迅速现证无上正等觉。如是说。这些禅定的名称，也表示了十相等的空色之名称。又一种方式是，宝光明是
English
O! The third is that this Vajra Yoga is the Prajñāpāramitā, from the Mother of the Conquerors: Then, the lord of the gods, Indra, said to the venerable Subhuti: Noble Subhuti, who practices yoga on the Prajñāpāramitā? Subhuti said: Whoever practices yoga on the Prajñāpāramitā, practices yoga on the sky. Kausika, whoever practices yoga on the Prajñāpāramitā, practices yoga on the un遮蔽. Thus it is said. If this is applied only to the individual collections, then practicing yoga on the sky is the yoga of the night, and practicing yoga on the un遮蔽 is the yoga of the day. If all six branches are applied, then in the case of individual thought, the yoga of night and day, apply the two in order. Prana-yama is practicing yoga on the sky of Avadhuti, and mindfulness is also practicing yoga on the sky of empty form, and dhyana is practicing yoga on the un遮蔽 because all the movements of wind and bodhicitta stop from above to above. Furthermore, from the Mother: the samadhi called Jewel Light, the samadhi called Jewel Lamp, the samadhi called Moon Light, the samadhi called Seeing the Crown of the Head, the samadhi called Radiating Light, starting from this, the samadhi called Having Melodious Sound, the samadhi called Burning Lamp, the samadhi called Having All Excellence, the samadhi called Similar to the Sky, and the samadhi called Electric Lamp. The Bodhisattva Mahasattva who practices with these samadhis will quickly realize the unsurpassed perfect enlightenment. Thus it is said. These names of samadhi also indicate the names of the empty form of the ten signs and so on. In another way, Jewel Light is
Chinese
我专注于形，珍宝灯是证悟空形即是心性之体性，月亮显现是证悟彼与明点成为一体，顶髻完全观看是顶髻转轮王的观看，菩提心停留在顶髻也是，光芒极其放射是从追忆起身体中生起坛城，具有声音和旋律是勇父脉（dha-tu-ti）中的不坏之声，灯燃烧是拙火的显现，具有一切形象之殊胜是三界的影像，如同虚空是虚空瑜伽两种形态或者，白红风三种运行融入法界，闪电的灯是所依明点与拙火显现融为一体转变为智慧，这些都是。所说的其他无边无际的等持的种类，也应该从此推测而知。在此，一些自认为是智者的人心中会产生这样的想法：如果般若波罗蜜多经中宣说了六支瑜伽，那么显宗和密宗就没有深浅的差别了，如果对没有进入密宗之门的人宣讲这些经典，就会变成泄密。因此，他们认为这是不合理的。对此，应该这样说：例如，如果清晰地阐述檀香的一般特征，那么檀香圣地的特征也会清晰地阐述。同样，就像阐述人的一般特征，也会阐述赡部洲的人的特征一样，清晰地阐述般若波罗蜜多的一般道路的特征，也必然阐述持明者道路的般若波罗蜜多。然而，由于一些不共的特点没有在直接阐述的词语中清晰地表达，因此也不会发生泄密，而且由于直接阐述的词语的含义在清晰与不清晰、详细与简略方面存在很大的差异，因此也不会导致显宗和密宗没有差别。因此，如果是六支瑜伽的虚空瑜伽，那么也普遍存在于般若波罗蜜多中所说的虚空瑜伽中，但是般若波罗蜜多中
English
I am single-mindedly focused on form, the jewel lamp is the realization that empty form is the essence of mind, the moon appearance is the realization that it is one with the bindu, the complete view of the crown of the head is the view of the crown-turning king, and the mind of enlightenment is also stopped at the crown of the head. The radiating light is the arising of the mandala from the body from remembrance onwards, and the sound and melody are the indestructible sound in the Dhati, the burning lamp is the appearance of Tummo, and the supreme of all forms is the image of the three realms. Like the sky is the two forms of sky yoga, or the movement of the three white and red winds dissolves into the sphere, and the lamp of lightning is the wisdom that the dependent bindu is mixed with the appearance of Tummo and becomes one. All the other infinite kinds of samadhi that are said should also be known by inference from these. Here, some who consider themselves to be wise will have this thought: If the six-limbed yoga is taught in the Prajnaparamita Sutra, then there will be no difference between the profound and the non-profound in the Sutra and Tantra, and if those Sutras are taught to those who have not entered the door of Tantra, it will become a secret. Therefore, they think this is unreasonable. To this, it should be said: For example, if the general characteristics of sandalwood are clearly stated, then the characteristics of the sandalwood holy land will also be clearly stated. Similarly, just as stating the general characteristics of a person will also state the characteristics of the people of Jambudvipa, clearly stating the general characteristics of the path of Prajnaparamita will also necessarily state the Prajnaparamita of the path of the Vidyadhara. However, since some uncommon characteristics are not clearly expressed in the directly stated words, there is no leakage of secrets, and since there is a great difference in the meaning of the directly stated words in terms of clarity and unclearness, detail and brevity, it will not lead to the absence of difference between Sutra and Tantra. Therefore, if it is the sky yoga of the six-limbed yoga, then it is also universally present in the sky yoga mentioned in the Prajnaparamita, but in the Prajnaparamita
Chinese
如果说是修习虚空瑜伽，那么并非完全涵盖六支瑜伽的虚空瑜伽。因为其中也有不属于大秘密道的共同道虚空瑜伽。因此，虽然该经文词句的主要意图在于这个大秘密道的虚空瑜伽，但却以隐藏的方式显示了意图的主旨，而在字面上则详细阐述了共同道。虽然在胜乐金刚等续部中也阐述了这些共同道，但意图的主旨，即非共同道，则显得非常清晰和详尽。虽然非共同道不是经道，但在经中宣说并不矛盾，因为经道的最终归宿需要依赖密咒，并且因为这是适时且相关的题外话，以及为了逐步引导至密咒的必要性。例如，虽然圆满佛陀的果位必定是从密咒道中产生的，但在经藏中广为宣说也并不矛盾。这种智慧也适用于宝生光明三摩地等，以及圣天菩萨的《行集灯》等，其中以经藏的教证来证实密咒的非共同道。否则，就必须将经文的名称附会比附，说是为了驳斥对密咒的邪见而显示名称相同，或者有些人认为通过道路种类相同的方式可以成就这个或那个，这是不合理的。仅仅名称相同并不能证实意义相同，如果不能证实意义相同，就无法消除经咒相违的邪见。仅仅是相似之处也不能证实，例如，如果以《楞伽经》的教证来证实密咒的五次第道，如果经文的意义仅在于经道，那么就无法通过它来成就密咒道次第，因为仅仅是道路相同，经咒的理则也各不相同。正如不能因为一个婆罗门之子是白衣，就推断所有的婆罗门之子都是白衣一样。该经文的普遍之处在于道路次第。
English
If it is said to practice yoga in the sky, then it does not completely cover the yoga of the sky in the six-limbed yoga. Because within it, there is also the common path of sky yoga that does not belong to the path of the Great Secret. Therefore, although the main intention of that sutra phrase is this yoga of the sky of the Great Secret Path, it shows the main point of the intention in a hidden way, and the common path itself is explained clearly and in detail in the literal expression. Although those common ones are also taught in the Supreme First Buddha and other tantras, the main point of the intention, the uncommon one, is taught very clearly and extensively. Although the uncommon one is not a sutra path, it is not contradictory to teach it in the sutra, because the ultimate end of the sutra path must rely on mantra, and because it is a timely and relevant digression, and because there is a need to gradually lead to mantra. For example, although the fruit of the Complete Buddha is necessarily born from the mantra path, there is no contradiction in explaining it extensively in the sutras. This knowledge is also applied to the Samadhi of Precious Appearance and so on, and also to the Lamp for Compendium of Conduct by the Noble Deva and so on, where the uncommon paths of mantra are proven by the scriptures of the sutras. Otherwise, it must be said that the names of the scriptures are attached and compared, saying that the same name is shown in order to refute wrong views about mantra, or some people think that this or that can be achieved through the same kind of path, which is unreasonable. Just having the same name cannot prove the same meaning, and if the same meaning cannot be proven, the wrong view of sutra and mantra contradiction cannot be eliminated. Similarity alone cannot prove it either. For example, if the five gradual stages of the mantra path are proven by the sutra of the Lankavatara, if the meaning of the sutra is only intended for the sutra path, then it cannot be used to achieve the gradual mantra path, because even though the paths are the same, the principles of sutra and mantra are different. Just as it cannot be inferred that all Brahmin sons are white-clad because one Brahmin son is white-clad. The generality of that sutra is the gradual path.
Chinese
认为是这样，那也是不行的，因为这是密咒的特殊道。而且，因为那个经文词句已经次第显示了趋近果位的所有道，认为可以引用五次第等密咒道次第作为后盾，我们也是那样说的。然而，因为那个经文词句已经次第显示了所有道，不仅仅是后盾，而是那个词句本身也次第显示了密咒道，因为密咒道超越了所有道。以此为例，就像在口诀寂静的最终到达不可言说的智慧的教证中，引用了很多经典来显示一切声音自性不可言说，以及以心寂静作为后盾来显示心无戏论，以幻身作为后盾来引用显示显现如幻的经典等等，要扩展到无边无际。还有，其他一些人认为这些以密咒道经部教证来成立的，密宗和显宗二者除了名称的安立之外，本体上根本没有差别，这仅仅是愚人的胡言乱语，很容易理解为不合理。第四，这个道总体上是一切灌顶的意义，以及一切灌顶的智慧，而且更特别的是，这是超世间的智慧，或者说是胜义谛的第四灌顶之道。如《续王经》所说：智慧的智慧，以及心和它的显现，也变成十种相。灌顶是进入如同无垢有兔之月般的镜中影像，从中生起无迁变的俱生涅槃乐，不变即是第四。谁的心和口中安住着佛陀的容颜，他就是具德上师。这样说，从手指聚集和禅定孩童进入的灌顶，变成水冠，从上面的四个变成瓶灌顶之道，同样地，从命勤和执持、悬挂铃铛的灌顶，也变成秘密灌顶之道，从随念苦行和名称的灌顶，也变成世间第三道，从三摩地随许，也变成世间第四道，然而实际上，六支全部都是超世间的第四灌顶。
English
If one thinks that is the case, it is not feasible, because it is the special path of mantra. Moreover, since that sutra verse has sequentially shown all the paths that approach the fruit, if one thinks that one can cite the five stages and other mantra path sequences as a support, we also say the same. However, since that sutra verse has sequentially shown all the paths, it is not just a support, but that verse itself also sequentially shows the mantra path, because the mantra path transcends all paths. For example, just as in the final instruction of speech isolation that reaches inexpressible wisdom, many sutras are cited to show that all sounds are inexpressible in nature, and as a support for mind isolation, it shows the mind is free from elaboration, and as a support for the illusory body, it cites sutras that show appearances are like illusions, and so on, it should be extended to infinity. Furthermore, others who think that these tantric paths established by the scriptural teachings of the sutras, that the two, tantra and sutra, have no difference in essence except for the designation of names, is just foolish babbling and is easily understood as unreasonable. Fourth, this path is generally the meaning of all empowerments, and the wisdom of all empowerments, and even more particularly, it is the wisdom of transcendental knowledge, or the path of the fourth empowerment of ultimate truth. As it is said in the King of Tantras: The wisdom of wisdom, and the mind and its appearances, also become the ten aspects. Empowerment is entering this like the image in a mirror, like the spotless rabbit-possessing moon, from which arises the unchanging, co-emergent bliss of nirvana, the immutable is the fourth. Whoever's heart and mouth the face of the Buddha abides in, that is the glorious lama. It is said that from the empowerment of gathering fingers and meditative child entry, it becomes a water crown, and from the four above, it becomes the path of the vase empowerment, and similarly, from the empowerment of life force and holding, hanging bells, it also becomes the path of secret empowerment, and from mindfulness asceticism and the empowerment of names, it also becomes the worldly third path, and from samadhi permission, it also becomes the worldly fourth path, but in reality, all six limbs are also the transcendental fourth empowerment.