Chinese
应当如是修习。如是亦于《合修法》中云： 菩萨乃诸佛之本体， 金刚萨埵乃安乐之至尊， 乃一切种类之善妙， 名为殊胜之成就。 如是宣说了内修之后，了知他人心之口诀，即从“彼之外在行为”等开始宣说。 “心于二中修习”，即是从所取与能取之心二者之中修习。 又想，当如何修习呢？于心间之外，从ཡཾ་（藏文，梵文天城体yam，梵文罗马拟音yam，字面意思：扬）生出风，其中心从རཾ་（藏文，梵文天城体ram，梵文罗马拟音ram，字面意思：让）生出火，其中心为日轮，其上从ཨཱ་ལི་ཀཱ་ལི་（藏文，梵文天城体ālikāli，梵文罗马拟音ālikāli，字面意思：阿利嘎利）生出日月交合，其中心观想父母九尊之种子，颜色为红色。于所修之人心间，亦当观想彼等轮。 之后瑜伽士当修习呼气吸气之念诵。于向外呼气之时，从智慧之种子ཧཱུྃ（藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，字面意思：吽）之形态生出，击中所修者之心间。从外向内吸气之时，如以鲜花击中心间种子之文字。如是经由呼气吸气之念诵，从与他心之真如平等修习，生起安住之习惯，了知他心定能成就，对此毫无怀疑。 想，以何方便能如是成就呢？ 故说“修行者之幻变”。于外境其他众生之身体上，修习呼气吸气之轮，则能与他众之 识相混合，如以丁香之花浸润芝麻，从而了知他心。 如是具有修习与念诵之瑜伽士，以内修将命气纳入阿瓦都底脉，以外修生起神通者，若欲迁识，则从梵穴道修习金刚迁识，若能如是思维修持此善妙道，则定能成就，对此毫无怀疑。 想，心若非有色之物，则当如何迁识与不迁识呢？ 故说“彼时智慧转为色，如灯一般观想”。观想依赖虚空风之无分别智慧如灯一般，智者便能成办迁识等事业。
English
It should be practiced in this way. It is also said in the Compendium of Practices: "Bodhisattva is the essence of all Buddhas, Vajrasattva is the supreme of bliss, It is the good fortune of all kinds, It is called the supreme accomplishment." Thus, after explaining the inner practice, the instruction for knowing the minds of others begins with "Then the external behavior," etc. "The mind is cultivated in two," which means cultivating from the two minds of the apprehended and the apprehender. Furthermore, how should one cultivate? Outside the heart, from ཡཾ་ (Tibetan, Devanagari yam, Romanized Sanskrit yam, literal meaning: yang) arises wind, in its center from རཾ་ (Tibetan, Devanagari ram, Romanized Sanskrit ram, literal meaning: rang) arises fire, in its center is the sun disc, and above it from ཨཱ་ལི་ཀཱ་ལི་ (Tibetan, Devanagari ālikāli, Romanized Sanskrit ālikāli, literal meaning: alikali) arises the union of the sun and moon, in its center visualize the seed syllables of the nine deities, their color being red. In the heart of the one to be practiced, also visualize those mandalas. Then the yogi should practice the recitation of exhaling and inhaling. When exhaling outwards, from the seed syllable of wisdom ཧཱུྃ (Tibetan, Devanagari hūṃ, Romanized Sanskrit hūṃ, literal meaning: hum) arises in the form of , striking the heart of the one to be practiced. When inhaling from the outside inwards, strike the letters of the heart's seed syllable as if with flowers. Thus, through the recitation of exhaling and inhaling, from cultivating equally with the suchness of others' minds, the habit of abiding arises, and knowing the minds of others will definitely be accomplished, without any doubt. Thinking, by what means can it be accomplished in this way? Therefore, it is said, "The transformation of the practitioner." On the bodies of other beings in the external environment, if one cultivates the wheel of exhaling and inhaling, then one can mix with the consciousness of others, like sesame seeds soaked in clove flowers, thereby knowing the minds of others. The yogi who possesses such cultivation and recitation, by means of inner practice, draws the life force into the Avadhuti nadi, and by means of outer practice, generates clairvoyance. If one wishes to transfer consciousness, then by cultivating the Vajra transference from the path of the crown chakra, if one contemplates and maintains this excellent path, then accomplishment is certain, without any doubt. Thinking, if the mind is not a material object, then how can it be transferred or not transferred? Therefore, it is said, "Then wisdom transforms into form, contemplate it like a lamp." Contemplating the non-conceptual wisdom that relies on the wind of space like a lamp, the wise can accomplish activities such as transference of consciousness.
Chinese
应当做。如果认为二元对立的智慧与声闻等的心有什么差别？（回答）声闻等的心性，在此已善加阐述。这是因为声闻和独觉的心，是证悟了人无我之后，为了自己的利益而修习无分别，心如水晶般安住，应当思维如灯火一般，专注于一切戏论，将戏论转化为无戏论。首先，声闻的心是自证，如灯火一般，之后则是断绝戏论的延续。如果认为瑜伽者的心性如何？（回答）瑜伽者以无自性的方式，完全舍弃这一切。这是因为通过双运的印持，远离了有和无的两种边。如《行品》中所说：“团块之形已超越，亦思不可思议，思彼不可思议者，不示寂灭。”《和合经》中说：“非贪着，非离贪着，亦不执著于中观，一切女人的幻化之源，此乃无二大乘。”如是宣说了超越世间的智慧之后，如果询问世间智慧的差别是什么？（回答）诸天的智慧是从习惯于明晰而产生的。非天的智慧是从习惯于轮回而产生的。饿鬼的智慧是从习惯于吝啬而产生的。地狱的智慧是从习惯于恐惧而产生的。旁生的智慧是从习惯于愚痴而产生的。无情物则是与心识分离的。如果认为不向谁宣说？（回答）如“诱惑与谈论”等所说。如果认为向谁宣说？（回答）如“瑜伽密咒之殊胜”等所说。因此，在瑜伽论典中，如“因此瑜伽论典”等，是宣说结尾。瑜伽者以这部论典，是向其他真实圆满证悟佛陀法界之道的有缘者宣说的，因此应当努力生起信心，如幻术师的解脱一般，修习智慧幻化的解脱，那么世间的悉地之
English
Should be done. If one wonders what the difference is between non-dual wisdom and the minds of Śrāvakas, etc.? (Answer) The very nature of Śrāvakas, etc., is well explained here. This is because the minds of Śrāvakas and Pratyekabuddhas, having realized the absence of self of persons, cultivate non-conceptualization for their own benefit, the mind abides like crystal, it should be contemplated like a lamp, focusing on all elaborations, transforming elaborations into non-elaboration. First, the mind of a Śrāvaka is self-aware, like a lamp, and later it is the cessation of the continuum of elaborations. If one wonders what the Yogin's mind is like? (Answer) The Yogin, through the absence of inherent existence, completely abandons all of these. This is because through the seal of union, one is separated from the two extremes of existence and non-existence. As it is said in the Conduct Chapter: "The form of a lump has passed beyond, also think the inconceivable, thinking that inconceivable one, does not show Nirvana." It is said in the Samyoga Sutra: "Not attachment, not detachment, also not fixated on the Middle Way, the source of illusion of all women, this is the non-dual Mahayana." Having thus explained the wisdom that transcends the world, if one asks what the difference is between worldly wisdoms? (Answer) The wisdom of the gods arises from being accustomed to clarity. The wisdom of the Asuras arises from being accustomed to samsara. The wisdom of the Pretas arises from being accustomed to miserliness. The wisdom of the hell-beings arises from being accustomed to fear. The wisdom of animals arises from being accustomed to stupidity. Inanimate objects are separated from consciousness. If one wonders to whom it should not be taught? (Answer) As it is said, such as "enticement and discussion." If one wonders to whom it should be taught? (Answer) As it is said, such as "the special Yoga secret mantra." Therefore, in the Yoga treatises, such as "Therefore Yoga treatise," etc., it is explaining the conclusion. The Yogin, with this treatise, is teaching to other fortunate ones the path of truly and completely realizing the Dharmadhatu of the Buddha, therefore one should strive to generate faith, like the liberation of a magician, if one cultivates this liberation of wisdom illusion, then the worldly siddhis of
Chinese
行持，以及殊胜智慧的体性后，是关于真言的一切行持第八品之第三节的注释。// 第八品之第四节，显示四种事业的体性。 如是显示金刚、铃、念珠和智慧的体性后，所说真言的一切行持是：真言的体性，谛听，大欲王。等等这样说了。如是简略地显示后广说的是，金刚萨埵坛城的真言，直至金刚铃。从眼等直至垢染，是说方便与智慧轮的真言。从嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）吽（藏文：ཧཱུྃ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）至名为黑汝嘎坛城之轮之间，是说黑汝嘎坛城的真言。从嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）阿（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿）梭哈（藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）至名为无我母坛城之间，是说无我母坛城的真言。说了喜金刚的真言。说了轮胜乐的真言。说了猪面母、具光母和三位尸林母的真言。说了度母的真言。说了加持地的两个真言。说了四空行母的真言。说了智慧空行的真言。说了供养支分的真言。说了誓言萨埵和智慧萨埵。智慧萨埵。说了守护的真言。第八品之第四节的注释完毕。// 第九品之第一节，显示具器者修行的行持。 如是显示真言的一切行持后，将三界知为天尊的行持，是从那以后金刚藏等等所说的。从顶礼至之间是结集者的词语。于何处而住，是指光明轮转的处所，于何处而住而游动，精华与不游动，于器世间中种种嬉戏，后来光明清净垢染，从寂灭的地位极度增长，祈请世尊天神宣说。所说分段的差别是，心光明是所有一切的自性，恒常安住的那个，于何处清净的
English
Conduct, and after showing the nature of supreme wisdom, is the commentary on the third section of the eighth chapter on all practices of mantras. // The fourth section of the eighth chapter, showing the nature of the four activities. After thus showing the nature of the vajra, bell, rosary, and wisdom, the practice of all mantras is spoken of: The nature of the mantras, listen, great king of desire. And so on. After thus briefly showing it, the detailed explanation is: The mantra of Vajrasattva Mandala, up to the Vajra Bell. From the eyes etc. to the stains, it is said that the mantras of the wheel of method and wisdom. From Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हु, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) to the wheel called Heruka Mandala, the mantra of Hetuka Mandala is spoken. From Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) Am (Tibetan: ཨཾ, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, Chinese literal meaning: Am) Svaha (Tibetan: སྭཱ་ཧཱ, Sanskrit Devanagari: स्वाहा, Sanskrit Romanization: svāhā, Chinese literal meaning: Svaha) to the Mandala of Selfless Mother, the mantra of the Mandala of Selfless Mother is spoken. The mantra of Hevajra was spoken. The mantra of the Wheel of Supreme Bliss was spoken. The mantras of Pig-faced Mother, Radiant Mother, and the three Cemetery Mothers were spoken. The mantra of Tara was spoken. Two mantras for blessing the earth were spoken. The mantras of the four Dakinis were spoken. The mantra of the Wisdom Dakini was spoken. The mantra of the offering limbs was spoken. Samaya Sattva and Wisdom Sattva were spoken. Wisdom Sattva. The mantra of protection was spoken. The commentary on the fourth section of the eighth chapter is completed. // The first section of the ninth chapter, showing the practice of meditation for those who are qualified. After thus showing all the practices of mantras, the practice of knowing the three realms as deities is what is said from then on, Vajra Essence, etc. From prostration to between is the words of the compiler. Where to abide, refers to the place of the Clear Light Wheel, where to abide and move, essence and non-moving, playing in various ways in the vessel world, later the Clear Light is purified of stains, and from the state of peace it is greatly increased, please speak, Blessed One, the god. The difference of the sections spoken is that the mind, Clear Light, is the nature of all, and that which always abides, where is it pure