Chinese
圆满瑜伽犹如清水中显现影像，无需造作。自性清净的证悟瑜伽士，以刹那间的等持圆满成就。须知这三种瑜伽涵盖了一切密咒。此之基础也涵盖了三乘有相之法，如《遍照幻化网》所说： 初为誓言加持， 考察瑜伽行持， 中观究竟之行， 此乃瑜伽仪轨说。 其中，第一句因与论典相应，故为第一论典，即声闻乘之论典。与之相应的为加持之瑜伽。如何理解呢？在此，我的真如，我即五蕴，不以分别心区分。真如即外道所执著的我与我所等，皆为空性。不可否认五蕴、处、界之法，此乃我的真如。这是可以加持的基础，而加持之物则是本尊之物。即法性清净，无分别之智慧，有分别之智慧，以及声、字、形等本尊之观想。此处不舍弃外境之念，故与声闻乘之第一论典相应。如是，乃为调伏所化众生而宣说的本尊瑜伽之修持方法。 遍计瑜伽与瑜伽行派相合。如是，我的真如亦空于能取与所取之遍计，心与心所，自证分，非任何所取，亦非任何能取，刹那相续而住，不可否认此存在。如是，则与圣者无别。然于凡夫位，亦应如是了悟、串习，从而次第生起本尊之身。此不缘于心与智慧之自显现外之境，故与瑜伽行派相符。
English
The perfect yoga is like the reflection appearing in clear water, without any effort. The yogi of realization, pure in nature, accomplishes perfection with a moment of samadhi. Know that these three yogas encompass all tantras. The basis of this also encompasses the three vehicles of characteristics, as it is said in the Net of Illusions of Vairocana: First, the blessing of vows, Examining the practice of yoga, The ultimate practice of Madhyamaka, This is explained in the yoga ritual. Among them, the first phrase corresponds to the scriptures, so it is the first scripture, the scripture of the Shravakas. Corresponding to that is the yoga of blessing. How is it understood? Here, my suchness, I am the five aggregates, not distinguished by discriminating mind. Suchness is empty of the imputations of self and what belongs to self, etc., by the non-Buddhists. It is not permissible to deny the mere existence of the dharmas of the aggregates, elements, and sense bases; this is my suchness. That is the basis that can be blessed, and what blesses it is the substance of the deity. That is, the purity of the nature of reality, non-conceptual wisdom, wisdom with concepts, and the visualization of deities such as sound, letters, and forms. Here, since the mind of external forms is not abandoned, it is in accordance with the first scripture of the Shravakas. Thus, it is a method of meditating on the yoga of the deity, which is taught according to the capacity of the person to be tamed. The thoroughly imputed yoga is in harmony with the Yogachara school. Thus, my suchness is also empty of the thorough imputation of the apprehended and the apprehender, mind and mental factors, self-awareness, not something to be apprehended by anything, nor something that apprehends anything, existing as a continuous stream of moments; it is not permissible to deny this existence. If it becomes like this, it is no different from the noble ones. However, even in the state of ordinary beings, one should understand and familiarize oneself with it in this way, and then gradually generate the body of the deity. This does not focus on objects separate from the self-appearance of mind and wisdom, so it is in accordance with the Yogachara school.
Chinese
如前所说，这是就如此聚集的方面而说的。圆满瑜伽与中观派观点一致，我的真如也只是假立的，对此，我只是没有用智慧分析五蕴而已。它的真如只是所有戏论完全寂灭，就像这样，没有任何所缘可以执著。由此，虽然化现为身和智慧的各种坛城，却没有所缘，也没有自性。然而，在所化众生的根器面前显现，就像水中的月亮一样。水中的月亮并不是水具有月亮的自性，也不是从月亮本身而来，然而，如果世间人的眼睛的智慧认为水是清澈的，并且天空中的月亮是明亮的，那么，由于这些因素，就会像月亮在水中一样显现。同样，在所化众生的心中，直到错误的习气没有耗尽之前，显现是不会消失的。由于这个原因，清净的习气逐渐消除障碍的特征，相续调柔，以及由于信仰而侍奉三宝的显现，以及诸佛的愿力和慈悲自然成就的显现，由于这些因素，在所化众生的相续中，会如其所应地显现。像这样自然成就，实际上与佛陀本身没有区别。然而，即使是最初的瑜伽士，也应该在理解和修习这种意义的状态中，为了利益众生而化现各种化身，如其所应地化现，对此，不应该执著于任何所缘和自性。这些是根据成就的宗派划分的等持的差别。各种不同需求的分类是：对于如法修持的补特伽罗来说，也可以用三种行来概括，并且由于不同的行为方式，他们的等持也是不同的。这三种行是：首先是进入的行，中间是成就悉地的行，最后是成就的行。其中，进入的行是：首先是依止金刚上师，进入上师所指示的秘密坛城并接受灌顶，此时受持大乘的誓言律仪。
English
As previously stated, this is said in terms of such an assembly. The perfect yoga is in accordance with the Madhyamaka view, and my suchness is also merely imputed. Regarding this, I am merely not analyzing the five aggregates with wisdom. Its suchness is merely the complete pacification of all elaborations. Like this, there is no object of focus to be fixated upon. From this, although various mandalas of body and wisdom are emanated, there is no object of focus and no self-nature. However, the appearance to the perception of those to be trained is like the moon in water. The moon in water is not that the water possesses the nature of the moon, nor does it come from the moon itself. However, if the wisdom of the eyes of worldly people perceives the water as clear and the moon in the sky as bright, then due to these factors, it appears as if the moon is in the water. Similarly, in the minds of those to be trained, the appearance will not cease until the habitual imprints of delusion are exhausted. Due to this reason, the characteristic of the white habitual imprints gradually purifying obscurations, the continuum becoming gentle, and the appearance of serving the Three Jewels due to faith, and the appearance of the Buddhas' aspirations and compassion being naturally accomplished, due to these factors, appearances arise in the continuum of those to be trained in accordance with what is appropriate. If it is naturally accomplished like this, then it is actually no different from the Buddha himself. However, even a yogi who is a beginner should, in the state of understanding and meditating on such a meaning, emanate various emanations for the benefit of beings, emanating them in accordance with what is appropriate. Regarding this, one should not fixate on any object of focus or self-nature. These are the distinctions of samadhi divided according to the tenets of accomplishment. The classification of different needs in each case is: for a person who practices properly, it can also be summarized by three conducts, and due to the differences in behavior, their samadhis are also different. These three conducts are: first, the conduct of entering; second, the conduct of accomplishing siddhis; and finally, the conduct of accomplishment. Among these, the conduct of entering is: first, relying on the Vajra Master, entering the secret mandala shown by the master and receiving empowerment, and at that time, taking the vows of the Mahayana.
Chinese
受持成为具有誓言者，以及领受如何修习和实修等一切诀窍，成为具有诀窍者，此后也不舍弃精进，是如教奉行的特征。实修的行为是属于近修和实修支分的一切。成就的行为是一切事业的开展。要知道，依仗于这些而分出的三摩地有多种多样。决定义是：奢摩他（梵文：Śamatha）是指等同的智慧，是心一境性的特征。供养是指：对于成为恭敬处者，从三门恭敬和供养，并且从财物方面也令其欢喜的行为之自性。此的分类是：世间和出世间，或胜义谛和世俗谛，或无上和无上上，或是属于自己支分的外部，内部和外部等分类，虽然普遍上有很多说法，但是，此续部中，仅仅说了财物供养，四种事业的火供供养，三摩地，结合解脱甘露的供养，以及从金刚歌方面赞颂的供养。要知道，这些都包含在此处所说的内容中。决定义是：布扎（梵文：Pūjā）是指普拉那拉普拉那拉普里扬扎达，即通过反复生起欢喜而称为供养。普尔瓦扎达，是指应该在之前生起之义。这是因为其行于一切善业之前。布扎尔巴果拉尔巴尔塔，供养的意义是恭敬的意义。像这样，通过所显示的这九种事物，也总摄了一切续部，并且要知道，从此也仅仅显示这些。最后是续部完全交付，是为了续部能够长久住世。这样一来，所谈论的基础是因，引发谈论的是缘，所说的法的实物是果，完全交付是完全不衰败而完全守护的特征，仅仅通过这些就圆满了经典，因此要知道，这是显示了续部的量。现在要讲续部的必要关联，那也是听者首先要具备理解的智慧。必要
English
Having received and become one with vows, and having received all the instructions on how to meditate and practice, one becomes one with instructions. Furthermore, not abandoning diligence, these are the characteristics of acting according to the teachings. The practice of accomplishment includes all that belongs to the limbs of approach and accomplishment. The practice of attainment is all the elaboration of actions. It should be known that the samādhis that are divided by these are various. The definitive word is: Śamatha (Sanskrit: Śamatha) means equal intelligence, which is the characteristic of one-pointedness of mind. Offering means: the nature of the act of honoring and offering from the three doors to those who have become objects of veneration, and also pleasing them through material means. The divisions of this are: mundane and supramundane, or ultimate truth and conventional truth, or supreme and unsurpassed, or external belonging to one's own limbs, internal and external, etc. Although there are generally many statements, in this tantra, only material offerings, fire offerings of the four activities, samādhi, offerings with the nectar of union and liberation, and praises through vajra songs are mentioned. It should be known that these are included in what is taught here. The definitive word is: Pūjā (Sanskrit: Pūjā) means Pūranārapūranāraprīyaṃjāta, which is called offering because it repeatedly generates joy. Pūrvajāta means that which should be generated beforehand. This is because it precedes all virtuous actions. Pūjārbhagorarbarthā, the meaning of offering is the meaning of respect. In this way, all tantras are summarized by these nine objects that are shown, and it should be known that only these are shown from here. Finally, the complete entrustment of the tantra is for the sake of the tantra enduring for a long time. In this way, the basis of discussion is the cause, what initiates the discussion is the condition, the object of the dharma that is spoken of is the result, and the complete entrustment is the characteristic of completely protecting it without it deteriorating. Because the scripture is completed by just these, it should be known that this shows the extent of the tantra. Now, the necessary connection of the tantra will be explained, and that also requires the listener to have the wisdom of understanding beforehand. Necessity
Chinese
如果认为有关联，则成为听闻和修习的支分；如果认为没有关联，则不会成为支分。而且，通过认真修习，就能理解，因此，应当好好地陈述这些。其中，对于那些怀疑是否是论典，以及论典是否是量等关联需要成立的情况，应当成立与佛语的关联。对于那些怀疑论典是否不能成立必要的情况，应当成立与必要之间的关联。对于那些怀疑意义的力量的情况，应当成立意义的必要关联。对于那些怀疑论典的首尾如何显示和成立意义的情况，应当成立续部的关联。对于那些怀疑论典本身是否是遍知者所说的佛语的情况，应当成立论典总体的关联。对于那些怀疑导师和从其口中说出的续部二者是一体还是他体的情况，应当成立导师和续部的关联。像这样，通过这些关联，生起不颠倒的智慧，是它们各自的必要。究竟的果是必要的必要，因此，应当通过它们很好地理解必要关联。其中，在理解与佛语的关联时，通过与成为其来源的教证相符地讲述和指示，就能消除怀疑。在成立与必要的关联时，论典的所诠和论典是所诠和能诠的关联，并且，理解所诠的意义是讲述的必要，因此，消除对它不能成立的怀疑。在成立通过理解意义的方式如何成办果时，不颠倒地理解意义，认识的体性是关联，即因。认识之后串习，是必要，即进入的体性缘。通过串习的力量而显现，是必要的必要，即果的体性。这些是意义的必要关联的解说。续部的关联是，从《密集》中，第十七章是以亲近修持四支分所摄
English
If it is seen as relevant, it becomes a branch of listening and practicing; if it is not seen as relevant, it does not become a branch. Moreover, through diligent practice, one will understand, therefore, these should be well stated. Among them, for those who doubt whether it is a treatise, and whether the treatise is a valid means of knowledge, etc., the connection needs to be established, the connection with the Buddha's words should be established. For those who doubt whether the treatise cannot establish the necessity, the connection with the necessity should be established. For those who doubt the power of the meaning, the necessary connection of the meaning should be established. For those who doubt how the beginning and end of the treatise show and establish the meaning, the connection of the tantra should be established. For those who doubt whether the treatise itself is the Buddha's words spoken by the omniscient one, the overall connection of the treatise should be established. For those who doubt whether the teacher and the tantra spoken from his mouth are one or different, the connection between the teacher and the tantra should be established. In this way, through these connections, generating non-erroneous wisdom is their respective necessity. The ultimate result is the necessity of necessity, therefore, the necessary connection should be well understood through them. Among them, when understanding the connection with the Buddha's words, doubt can be eliminated by explaining and indicating in accordance with the scriptural authority that is the source of it. When establishing the connection with the necessity, the object of expression of the treatise and the treatise are the connection of the expressed and the expresser, and understanding the meaning of the expressed is the necessity of the expression, therefore, it eliminates the doubt that it cannot be established. When establishing how the result is accomplished through the way of understanding the meaning, the characteristic of knowing the meaning without inversion is the connection, that is, the cause. Practicing after knowing is the necessity, that is, the characteristic condition of entering. What becomes manifest through the power of practice is the necessity of necessity, that is, the characteristic of the result. These are the explanations of the necessary connection of meaning. The connection of the tantra is, from the Guhyasamaja Tantra, the seventeenth chapter is condensed by the four branches of approach and accomplishment.