Chinese
因此，应当如所说的那样，通过不作意的方式，修习远离天神的颜色和形状的无相之义。这些与《修习次第》的各篇非常一致，如《修习次第》的最后一篇中，圣者功德云也曾开示说：像这样精通过患的人，为了远离一切戏论，应当瑜伽于修习空性。由于对空性的修习很多，所以在任何地方，心散乱和显现欢喜的地方，如果完全寻觅那些地方的自性，就会了悟为空性。如果观察心是什么，也会了悟为空性。如果寻觅以什么心来了悟，也会了悟为空性，像这样了悟，就能进入无相瑜伽。这表明，像这样不作意，就不会进入无相。意思是说，通过各别观察的智慧进行观察，就能进入无相瑜伽。通过所说之义，如果舍弃各别观察的智慧，就不会进入无相瑜伽。因此，此续部中也想成就无相三摩地，所以说要各别观察身体和心，而不是仅仅安住于身体和心。如果不通过以智慧观察事物的真实性，就不会生起无相三摩地。因此，必须持续不断地忆念以见解确定一切法无自性的意义。如果对见解没有理解，只是将心安住在无分别的状态，或者即使获得了见解，在修习的时候也没有忆念见解的确定性，只是修习无分别的状态，那就不是修习空性。而且，如果胜观观察过度也不行，所以应当像前面所说的那样，交替进行观察和安住的修习。这样，在事行部的续部中，有四种重要的瑜伽，即天瑜伽、空性瑜伽、风瑜伽和念诵瑜伽。其中，胜义谛和世俗谛的天瑜伽是成就二身的主要方法，而念诵是策励所修习的本尊之心的支分，因此是世俗谛的天瑜伽的
English
Therefore, one should meditate as it is said, by way of non-attention, meditating on the meaning of the absence of appearance, which is devoid of the color and form of the deities. These are very much in accordance with the stages of meditation, as it is also taught in the last of the stages of meditation by the Noble Jewel Cloud: 'Thus, one who is skilled in faults should engage in yoga in the meditation on emptiness in order to be separated from all elaborations. Since there is much meditation on that emptiness, if one completely seeks the nature of those places where the mind wanders and where joy manifests, one will realize emptiness. If one examines what the mind is, one will also realize emptiness. If one seeks the nature of what the mind realizes, one will also realize emptiness. By realizing it in this way, one enters into signless yoga.' This shows that one who does not attend in this way will not enter into signlessness. It means that by examining with the wisdom of individual discrimination, one can enter into signless yoga. By the force of what is said, if one abandons the wisdom of individual discrimination, one will not enter into signless yoga. Therefore, in this tantra also, one wants to accomplish signless samadhi, so it is said to examine the body and mind individually, not just to abide in the body and mind. If one does not examine the reality of things with wisdom, signless samadhi will not arise. Therefore, one must continuously cultivate the stream of certainty of the meaning of establishing all phenomena as devoid of inherent existence by view. If one does not understand the view and just leaves the mind in a non-conceptual state, or even if one has obtained the view, but does not cultivate the certainty of the view at the time of meditation and just cultivates a non-conceptual state, that is not meditating on emptiness. Also, it is not good to examine too much with vipashyana, so one should alternate between examination and abiding meditation as explained before. Thus, in the kriyatantras, there are four important yogas: deity yoga, emptiness yoga, wind yoga, and mantra yoga. Among these, the deity yogas of ultimate truth and conventional truth are the main methods for accomplishing the two kayas, and mantra recitation is a limb that encourages the mind of the deity being meditated upon, so it is the deity yoga of conventional truth.
Chinese
的支分中。风的瑜伽是，作为天瑜伽二者的稳固之支分，故而摄于二者中，归纳为有相与无相的两种瑜伽。虽然如此，但因为说这些没有次第，所以凭借将风摄入体内的力量，生起乐、明、无分别的等持，以及依靠这些的无相瑜伽也不是次第，无上瑜伽的不共次第必须分别了解，如果对于这些下部续部有多少道的差别没有详细了解，就不会了解上部的那些不共之道。第四是，依靠刀剑等外物，修持执持刀剑的明觉等，以及在内在身体的各处，观修地水火风虚空坛城，从而成办息增等事业，以及修持文殊等，然后那些菩萨用头触碰，或者说“好啊”等等，在不断地念诵后出现，这是为了获得不忘菩提心的等持，此续中如此说道。还说了许多成办这些等等成就的方法。在那第四个总摄道的总纲中，将两个续部的所有意义混合在一起，很好地归纳，如果续部显现为窍诀，那就算作是了解续部的数量，如果不是那样，仅仅了解道的各个部分，就不是了解道的总要，因此，有智慧的人们应当努力使两个续部的论典显现为窍诀的方法。此处说道：行续主尊现证义，智成佛陀秘密如是说，此说二瑜伽次第，是易入行续之门。大金刚持之道次第，从剖析一切秘密之要点中，行续的道次第，即第三品。第二，瑜伽续部的道次第有二，续部中如何开示之方式，以及修持其意义之次第。第一是，所有瑜伽续部的根本是
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are included as branches. Wind yoga is a branch that stabilizes both deity yoga, so it is included in both and summarized into two yogas, with and without characteristics. Even so, since it is said that these have no sequence, the arising of bliss, clarity, and non-discrimination samadhi through the power of holding the wind within, and the formless yoga that relies on them, is also not a sequence. The uncommon sequences of Anuttarayoga must be understood separately. If the subtle differences in how many paths there are in these lower tantras are not understood, then the uncommon paths of the higher ones will not be understood. Fourth, relying on external substances such as swords, one accomplishes holding the awareness of the sword, etc., and in the internal places of the body, one meditates on the mandala of earth, water, fire, wind, and space, and accomplishes activities such as pacifying and increasing, and having done the practice of Manjushri, etc., those bodhisattvas touch the head, or say "Good!", and after repeated recitations, these appear. This is said in this tantra to obtain the samadhi of not forgetting the mind of enlightenment. Many methods of accomplishing these and other attainments are also taught. In that fourth general summary of the path, the meanings of all the two tantras are mixed together and well summarized. If the tantras appear as instructions, then it is counted as knowing the number of tantras. If not, merely knowing each part of the path is not knowing the general essence of the path. Therefore, wise people should strive for the method of making the treatises of the two tantra classes appear as instructions. Here it is said: Action Tantra's main deity, the meaning of manifest enlightenment, as the wise and accomplished Buddhas secretly said. This explanation of the two yogas' sequence is the door to easily enter the Action Tantra. The stages of the path of the Great Vajradhara, from the analysis of the key points of all secrets, the stages of traversing the path of the Action Tantra, is the third chapter. Second, the stages of the path of Yoga Tantra have two parts: the way in which it is taught in the tantra, and the order of practicing its meaning. The first is: the root of all Yoga Tantras is
Tibetan
དེ་ཉིད་བསྡུས་པ་ཡིན་ལ། དེར་དང་པོར་གླང་གཞིས་དོན་གཉིས་ཕུན་སུམ་ཚོགས་པའི་རྣམ་སྣང་བསྟན་པས་དེ་ལ་ཐོབ་འདོད་སྐྱེད་དོ། །དེ་སྐྱེས་པ་ན་ཐོབ་བྱ་དེ་མངོན་དུ་བྱ་བའི་ཐབས་ནི། དེ་མན་ཆད་ཀྱི་རྒྱུད་ཐམས་ཅད་ཀྱིས་སྟོན་པ་ལ། འཇིག་རྟེན་ལས་འདས་མ་འདས་ཀྱི་དངོས་གྲུབ་སྒྲུབ་པའི་ཐབས་ཐུན་མོང་བ་ནི། རྩ་བའི་རྒྱུད་ཀྱིས་སྟོན་ཅིང་དེ་ལ་ཡང་དུམ་བུ་བཞི་སྟེ། རྡོར་དབྱིངས་དང༌། ཁམས་གསུམ་རྣམ་རྒྱལ་དང༌། འགྲོ་འདུལ་དང༌། དོན་གྲུབ་ཀྱི་དུམ་བུའོ། །དང་པོ་ལ་དེ་བཞིན་གཤེགས་པ་དང་དེའི་རིགས་གཉིས་ཀྱི་ཕྱི་མ་ནི་རྣམ་སྣང་གི་རིགས་སོ། །གཉིས་པ་ནི། རྡོ་རྗེའི་རིགས་ཏེ་མི་བསྐྱོད་པའི་རིགས་སོ། །གསུམ་པ་ནི། པདྨའི་རིགས་ཏེ་འོད་དཔག་མེད་ཀྱི་ རིགས་སོ། །བཞི་པ་ནི། སེམས་ཅན་གྱི་འདོད་པ་རྫོགས་པར་བྱེད་པའི་རིན་པོ་ཆེའི་རིགས་ཏེ་རིན་འབྱུང་གི་རིགས་སོ། །རིགས་ལྔ་ཡོད་པ་ལ་རྩ་རྒྱུད་ལས་བཞི་ལས་མ་བཤད་པ་ནི་སེམས་ཅན་གྱི་བསམ་པ་རྫོགས་པར་བྱེད་པའི་བྱེད་པ་པོའི་སྒོ་ནས་རིན་པོ་ཆེའི་རིགས་ཡིན་ལ། ལས་སུ་བྱ་བའི་སྒོ་ནས་ལས་ཀྱི་རིགས་ཡིན་པས་ལས་དང་བྱེད་པ་པོ་གཅིག་ཏུ་བསྡུས་པ་ཡིན་པར་སངས་རྒྱས་གསང་བས་བཤད་དོ། །རྒྱུད་ཕྱི་མ་ནི། འཇིག་རྟེན་ལས་འདས་པའི་དངོས་གྲུབ་སྒྲུབ་པར་བྱེད་པའི་སེམས་ཅན་གོང་མའི་ཡང་གོང་མ་རྗེས་སུ་འཛིན་པར་བྱེད་པ། སངས་རྒྱས་དང་བྱང་ཆུབ་སེམས་དཔའ་ཐོབ་པའི་རྒྱུར་གྱུར་པ་དངོས་གྲུབ་མཆོག་གི་ཁྱད་པར་སྟོན་པ་སྟེ་འདིས་ཀྱང་དུམ་བུ་བཞི་ཀ་དང་འབྲེལ་བའི་ལམ་སྟོན་ནོ། །རྒྱུད་ཕྱི་མའི་ཕྱི་མ་ནི། དངོས་གྲུབ་ཀྱི་མཆོག་སྒྲུབ་པའི་ཐབས་ཁྱད་པར་ཅན་དེ་ཁོ་ན་ཉིད་ཀྱི་དོན་ལ་འཇུག་པར་མི་ནུས་པས་དམིགས་པ་དང་བཅས་ཤིང༌། སྒོམ་པས་འཇིགས་སྐྲག་ལ་བཟླས་པ་དང་མཆོད་པ་སོགས་ཀྱི་བྱ་བ་ལ་མངོན་པར་ཞེན་པའི་སེམས་ཅན་རྗེས་སུ་འཛིན་པའི་ཐབས་སུ་གསུངས་པ་སྟེ། འདིས་ཀྱང་དུམ་བུ་བཞི་ག་དང་འབྲེལ་བའི་ལམ་སྟོན་ནོ། །དེ་ལྟ་ནའང་རྣལ་འབྱོར་གྱི་རྒྱུད་བསྒོམ་པ་གཙོ་བོར་བྱེད་པའི་གདུལ་བྱ་ལ་གསུངས་པ་མི་འགལ་ཏེ། གདུལ་བྱའི་གཙོ་བོ་དེ་ལྟར་ཡིན་ཡང་ཕལ་པའི་གདུལ་བྱ་ལ་སྒོམ་པ་གཙོ་བོར་མི་བྱེད་པ་མི་འགལ་བའི་ཕྱིར་རོ། །འོ་ན་དུམ་བུ་བཞིའི་ལམ་འདི་གང་ཟག་རྒྱུད་ཐ་དད་པ་བཞི་འམ་འོན་ཏེ་ གང་ཟག་གཅིག་རིམ་གྱིས་འཁྲིད་པའི་གནས་སྐབས་མི་འདྲ་བ་བཞི་ཡིན་སྙམ་ན་འདི་ལ་དཔལ་མཆོག་འགྲེལ་ཆེན་ལས། དེ་བཞིན་གཤེགས་པའི་ཟློས་པ་པོ་ནི། རང་བཞིན་བཟང
Chinese
此乃概括之语。其中，首先以殊胜圆满的二利（自利和他利）之景象来展示，从而生起对此的希求。当此希求生起时，使所求之物显现的方法是：以下的所有续部都会阐述。而共通的，成就出世间与不出世间悉地之方法，是由根本续部所阐述的，而它又分为四个部分：金刚界，三界胜，调伏众生，以及义成之部分。第一部分，如来及其二种姓之后者，是毗卢遮那佛的种姓。第二部分是金刚部，即不动佛的种姓。第三部分是莲花部，即无量光佛的种姓。第四部分是成办有情意愿的宝生部，即宝生的种姓。虽然有五部，但根本续部中只说了四部，这是因为成办有情心愿的，从作者的角度来说是宝生部，从所作事业的角度来说是事业部，因此佛密将事业与作者合二为一。后续部是：为了摄受能够成就出世间悉地的，上等有情之上的有情，成为获得佛陀和菩萨之因，阐述殊胜悉地之差别，此续也与四个部分全部相关联，指示了道路。后续部的后续部是：为了摄受那些不能进入殊胜成就悉地之方法的，仅仅执着于有相，以及因禅修而产生的恐惧，念诵和供养等行为的众生而宣说的，此续也与四个部分全部相关联，指示了道路。即使如此，瑜伽续是为以禅修为主的所化有情宣说的，这并不矛盾。虽然所化有情的主要对象是这样，但对于普通的所化有情来说，不以禅修为主也不矛盾。那么，这四个部分的道，是四种不同根器的补特伽罗，还是一个人逐渐引导的四种不同阶段呢？对此，在吉祥胜大疏中说：如来的扮演者，自性贤善。
English
This is a summary. In it, first, the appearance of the two benefits (self and other) being auspicious and complete is shown, thereby generating the desire to obtain it. When this desire arises, the method to manifest the object to be obtained is: all the subsequent tantras will explain. And the common method to accomplish both mundane and supramundane siddhis is explained by the root tantra, which is further divided into four parts: the Vajradhatu, the Trailokyavijaya, the Subduing Beings, and the Siddhi parts. In the first part, the latter of the Tathagata and its two families is the family of Vairocana. The second part is the Vajra family, which is the family of Akshobhya. The third part is the Padma family, which is the family of Amitabha. The fourth part is the Ratna family, which fulfills the desires of sentient beings, which is the family of Ratnasambhava. Although there are five families, the root tantra only speaks of four, because the one that fulfills the wishes of sentient beings, from the perspective of the agent, is the Ratna family, and from the perspective of the action to be done, it is the Karma family. Therefore, Buddha Guhya said that the action and the agent are combined into one. The subsequent tantra is: in order to take care of the beings who are superior to the superior beings, who can accomplish the supramundane siddhis, and to become the cause of attaining Buddhahood and Bodhisattvahood, it explains the distinction of the supreme siddhi. This tantra is also related to all four parts and indicates the path. The subsequent tantra of the subsequent tantra is: it is said as a method to take care of those sentient beings who cannot enter the meaning of the unique method of accomplishing the supreme siddhi, and who are only attached to the appearances, and the actions of recitation and offering, etc., due to the fear arising from meditation. This tantra is also related to all four parts and indicates the path. Even so, the Yoga Tantra is spoken to the disciples who mainly practice meditation, which is not contradictory. Although the main object of the disciples is like this, it is not contradictory for ordinary disciples not to focus on meditation. So, are the paths of these four parts four different individuals with different dispositions, or are they four different stages of a single individual being gradually guided? Regarding this, in the Great Commentary of the Glorious Supreme One, it says: The actor of the Tathagata, is naturally virtuous.