Chinese
如母者，即是那般，是不变的真如。于不颠倒的胜慧之境，如是显现，是所显现诸境中最殊胜者，故如是说。超越如此所显现的一切，是所显现者中最殊胜的缘故。入于彼者，是无二之等持，彼即是智慧之手印。分别念是入于经论、方便、成就、天等，此处是入于成为彼经论之境的方便仪轨等，因是彼之时节之故。于分别念之义，亦于此中云：不分别诸法中，为利有情而遍分别，是故名为分别念，以分别念完全清净故。如是说，一切法亦以自性离戏论之性而为空性之体性，且非是境，诸佛之意亦如是不分别，然以昔日之愿及大悲之力量，对于为种种有相之分别念所毁坏及愚昧之有情，为令彼等一切分别念无别地于一时中摧灭，示现身语意无别无分之体性，分别念之自性之方便分别念，故此名为分别念。此为第一分别念。现在是第二分别念。圣金刚萨埵之体性或形相如何安住耶？第二是完全清净之灌顶身之体性。彼之修法仪轨是名为圣金刚萨埵一切和合之手印。此处亦从圣金刚萨埵之自性之门，首先显示方便之殊胜，于彼之后，显示具有果之方便仪轨，然方便之殊胜及果是顺带而说，修彼之威力及功德如何获得耶？是于第四分别念中总括而显示，于彼中，此句：此乃瑜伽士薄伽梵，金刚萨埵如来，一切佛陀平等和合者，空行幻化安乐之最胜。是如前所显示，圣金刚萨埵彼为何，如何之询问，是从心中取出而显示之语，是分别念。
English
As the mother, it is just like that, the unchanging suchness. Appearing thus in the realm of undeluded excellent wisdom, it is the most supreme of all that appears as objects, hence it is said thus. Because transcending all that appears in this way is said to be the most excellent of appearances. Entering into that is the non-dual samadhi, that itself is the mudra of wisdom. Conceptualization enters into scriptures, methods, accomplishments, deities, and so on. Here, it enters into the ritual procedures of the method that has become the object of that scripture, because it is the time for that. Regarding the meaning of conceptualization, it is also said in this very text: 'From non-conceptual dharmas, one thoroughly conceptualizes for the sake of sentient beings; therefore, it is called conceptualization, because conceptualization is completely pure.' Thus it is said, all dharmas are also empty in nature due to their very nature being free from elaboration, and they are not objects. The minds of the Buddhas are also likewise non-conceptual, but due to the power of past aspirations and compassion, for sentient beings who are ruined and deluded by various conceptualizations of signs, in order to destroy all those conceptualizations indivisibly at once, the method of conceptualization, the nature of the indivisible and inseparable body, speech, and mind, shows the nature of conceptualization, therefore it is called conceptualization. This is the first conceptualization. Now is the second conceptualization. How does the nature or form of glorious Vajrasattva abide? The second is the nature of the completely pure empowerment body. The ritual procedure for accomplishing that is the mudra called 'All Union with Glorious Vajrasattva.' Here too, from the perspective of the nature of glorious Vajrasattva, first the greatness of the method is shown, and after that, the ritual procedure of the method with its result is shown, but the greatness of the method and the result are explained incidentally. How is the power and quality of accomplishing that attained? It is shown by summarizing it in the fourth conceptualization. In that, this: 'This is the yogi, the Bhagavan, Vajrasattva, the Tathagata, the equal union of all Buddhas, the supreme bliss of the illusory Dakini.' This is, as shown above, the words that show what the glorious Vajrasattva is and what kind of question it is, taken from the heart, it is conceptualization.
Chinese
对于所有其他的，也应当同样地应用。 “此”是指：如前所示。 “瑜伽薄伽梵”是指：既是瑜伽的主尊大自在天，又是薄伽梵，因此这样称呼。 “金刚萨埵我结合”等是指：在显示修法的殊胜之处的同时，也显示金刚萨埵的自性和形象。其中，此处与金刚萨埵结合，是与他的形像之身结合。 所有的降临是指，吉祥金刚萨埵的四种吉祥等等，所有成就都将实现。那么，这里是场合的殊胜意义吗？一般的续部中说：成就的因是四种，即具有能够获得成就的业，积累在其他生命中，尚未去除成熟的份额；成就的障碍的根本是未生起菩提心，不如教奉行，以及疑惑和不信任。舍弃这四种，具有清净和誓言，获得坚定的信任和虔诚，获得专注的禅定。因此，具有这四种支分的修行者，根据获得这些支分的优劣差别，成就也分为优劣。这是众所周知的。 瑜伽的一般续部的观点是，如果没有这四种过失的根本，即使没有洁净和誓言，凭借份额、虔诚和禅定的优劣，也会获得成就。这是众所周知的。这里说，如果具有信任和禅定，即使没有份额也能成就。因此说： “即使未进入坛城， 即使具足一切障碍， 若与自生本尊结合， 即使福德微小亦能成就。” 同样，对于处所也应当了解。现在显示方便的仪轨本身： “无数劫中不得者， 一切殊胜佛陀， 以何手印之仪轨， 修持则皆得成就。” 等等。这里手印的仪轨是：与吉祥金刚萨埵完全结合的手印。因此说： “金刚萨埵我结合， 如仪轨般修持。” 这是所说的。
English
It should be applied in the same way to all the others as well. "This" means: as shown above. "Yogic Bhagavan" means: He is both the chief of yoga, the great Ishvara, and the Bhagavan, therefore it is called that. "Vajrasattva I unite," etc., means: While showing the greatness of the sadhana, it also shows the nature and form of Vajrasattva. Here, uniting with Vajrasattva is uniting with his form body. All the descents are that all the accomplishments, including the four kinds of glory of glorious Vajrasattva, will be accomplished. So, is this the meaning of the greatness of the occasion here? In the general tantras it is said: The cause of accomplishment is fourfold, namely, having the karma to attain accomplishment, accumulating in other lives, having a share that has not been removed from maturation; the root of the obstacles to accomplishment is not generating bodhicitta, not acting according to the command, and doubt and distrust. Abandoning these four, having purity and vows, having attained steadfast trust and devotion, and having attained one-pointed samadhi. Therefore, the practitioner who possesses these four limbs, according to the difference in how well they have attained these limbs, the accomplishment becomes superior or inferior. This is well known. According to the general tantra of yoga, if those four roots of faults are not present, even without cleanliness and vows, accomplishment will occur due to the superiority or inferiority of share, devotion, and meditative stabilization. This is well known. Here it is said that if there is faith and meditative stabilization, even without a share, it will be accomplished. Therefore, it is said: "Even if one has not entered the mandala, even if one is endowed with all obscurations, if one unites with the innate deity, even if merit is small, it will be accomplished." Likewise, it should also be understood for the place. Now, showing the ritual of the method itself: "What is not obtained in hundreds of millions of kalpas, all the supreme Buddhas, by which mudra ritual, if practiced, will always be attained?" etc. Here, the ritual of the mudra is: the mudra of completely uniting with glorious Vajrasattva. Therefore, it is said: "Vajrasattva I unite, practice as in the ritual." This is what was said.
Chinese
如是说。此处如仪轨般转变，是指以一切生起智慧之手印等转变。例如：梦中眼、牙、唇，口、身、手脚，如仪轨般作舞。如是说，应与此相合。于吉祥金刚萨埵，修持一切和合之手印时，以誓言天女于心中幻化供养亦可，以身外手印供养亦可。喜好无所事事，对于有所事事者，也成为共同之手印。为了显示此，一切自性和合供养吉祥。如是说，与一切瑜伽和合，吉祥成为四种，将会成就。如是说。对此，这些瑜伽之差别，也从一般瑜伽续部中广为人知。数量和自性，也于各个对境中作和合。其中，暂时从几个方面广为人知的是：一切和合，亲近和合，殊胜和合，随顺和合，极度和合。其中，一切和合是：一切瑜伽即是薄伽梵，金刚萨埵如来。如是说。亲近和合是：彼之亲近和合是，三界一切无余。如是说。三界的一切欲妙，是吉祥金刚萨埵的亲近受用。如是说：色与声，以及香，味与触，以及其他，与金刚萨埵相似故，以如是性而侍奉，从法界所生，将赐予大成就。如是说。成为亲近和合之支分的是：殊胜和合，随顺和合，以及极度和合。其中，殊胜和合是：于此中说，三摩地是殊胜和合。如是说。无论受用何种亲近受用，都作为自己的本尊瑜伽。于此也说：以一切瑜伽之受用，如何示现一切安乐，以自己的本尊瑜伽，应殊胜供养自己。如是说，应与此相合。随
English
Thus it is said. Here, transforming according to the ritual means transforming with the mudra of all-arising wisdom, etc. For example: In dreams, eyes, teeth, and lips, mouth, body, hands, and feet, perform dances according to the ritual. It is said, and should be combined with this. When practicing the mudra of all union with glorious Vajrasattva, it is acceptable to offer by conjuring the samaya goddess in the mind, or to offer with external mudras. It is pleasing to those without elaboration, and for those with elaboration, it also becomes a common mudra. To show this, all self-nature union offering is glorious. It is said, and by closely uniting with all yogas, glory becomes fourfold and will be accomplished. It is said. Regarding this, these distinctions of yoga are also well-known from general yoga tantras. Numbers and their own nature also perform union in each object. Among these, for the time being, what is known from some aspects is: all union, close union, excellent union, subsequent union, and extreme union. Among these, all union is: all yogas are the Bhagavan, Vajrasattva Tathagata. Thus it is said. Close union is: its close union is, all three realms without exception. Thus it is said. All the desirable qualities of the three realms are the close enjoyment of glorious Vajrasattva. As it is said: Form and sound, and likewise smell, taste and touch, and also, because they are similar to Vajrasattva, they are served by suchness, born from the Dharmadhatu, and will grant great accomplishment. Thus it is said. What becomes a branch of close union is: excellent union, subsequent union, and extreme union. Among these, excellent union is: in this it is said, samadhi is explained as excellent union. Thus it is said. No matter what close enjoyment is enjoyed, it is done as one's own deity yoga. Here also it is said: With the enjoyment of all yogas, how all bliss is shown, with the yoga of one's own deity, one should excellently offer oneself. Thus it is said, and should be combined with this. Subsequent
Chinese
何为结合？即与天女们结合。于此经中说：“若以随行结合而供养，乃一切结合之安乐殊胜。以佛手印之表诠，说为大乐。”又说：“随行结合即随行修持，如男子般行事而欢喜受用，复又说为随行修持。”故也。另一种就近结合，乃六根之行境。而将意之境，结合于法，即名为结合。为示彼义，即此所说之“瑜伽士以诸受用”等四句偈颂。于此经中说：“以佛手印之表诠，说法即是结合。以一切结合之受用，如何安乐而修持，将自之增上神结合，自之供养即是誓言。”故也。结合之义，亦于此经中说：“唯于智慧而等持，即说名为瑜伽。”如是说。极度结合，乃大乐无相之等持。以结合之差别，成就金刚萨埵四种功德，即此所说：“金刚萨埵之荣光寿命，青春无病成就胜妙乐。”如是说。所谓吉祥金刚萨埵一切结合之证悟，即是与吉祥金刚萨埵结合即是一切结合。于此经中说：“吉祥金刚萨埵之结合，即说为一切结合。”故也。此等结合之差别，与修持之差别，于某些时候，意义似乎相同。与此经相符，于其他瑜伽续中亦有出现。如是说五种，即修持，随行修持，大修持，就近修持，极度修持。结合亦如是说：“极度结合与大结合，殊胜结合与结合生，即是大乐所说。”于所示之义中说：“修持乃天之结合，随行修持乃天女之义，大修持乃二者之因，平等结合乃金刚殊胜。”
English
What is union? It is union with the goddesses. In this very text, it says: "If one offers with subsequent union, it is the supreme bliss of all unions. With the symbolic seal of the Buddha, it is said to be great bliss." And it says: "Subsequent union is subsequent practice, acting like a man and enjoying pleasure, and again it is said to be subsequent practice." Therefore. Another kind of close union is the object of the six senses. And to unite the object of the mind with the Dharma is called union. To show that meaning, it is this that is said, "Yogis with all enjoyments," and so on, these four lines of verse. In this very text, it says: "With the symbolic seal of the Buddha, the Dharma is said to be union. With all the enjoyments of union, how to happily practice, uniting one's own higher deity, one's own offering is the vow." Therefore. The meaning of union is also said in this very text: "To abide equally only in wisdom is said to be yoga." Thus it is said. Extreme union is the samadhi of great bliss without characteristics. By the distinctions of union, the four aspects of Vajrasattva are accomplished, namely, as it is said: "The glory and life of Vajrasattva, youth, health, and supreme bliss are accomplished." This is it. What is called the realization of the all-unifying glorious Vajrasattva is that union with the glorious Vajrasattva is all-unifying. In this very text, it says: "The union of the glorious Vajrasattva is said to be all unions." Therefore. These distinctions of union and the distinctions of practice sometimes seem to have the same meaning. In accordance with this text, it also appears in other Yoga Tantras. Thus, five are said: practice, subsequent practice, great practice, close practice, and extreme practice. Union is also said thus: "Extreme union and great union, excellent union and union-born, are said by great bliss itself." In the context of showing the meaning, it says: "Practice is the union with the deity, subsequent practice is the meaning of the goddess, great practice is the cause of both, equal union is the supreme Vajra."