English
The Bodhicitta. Not abandoning mantras and mudras, not abandoning the vajra bell. The deities and gurus are also like that. This is a branch vow. The five root vows are: not to lie on a bed, not to eat meat, not to drink alcohol, not to eat garlic and radishes. Thus, eleven vows are spoken. In the Secret General Tantra, three common vows and thirteen individual vows are explained, and so on. Fourth, meditation is divided into two: with signs and without signs. The first is: In the Heruka Galpo it says: Dharmata, sound, mind, form, heart. Meditate on accomplishing the complete wisdom as the body. Thus, one should generate the Samaya Being through the door of the six deities of Kriya's meaning, namely the deity of emptiness, the deity of letters, the deity of sound, the deity of form, the deity of mudra, and the deity of signs. It is also said like that: Emptiness, letters, sound, form, and, mudra, signs are the six. As it is said in the extensive tantra of the All-Destroying Vajra. Then, invite the Wisdom Being, make offerings and praises, and do recitations, etc., and take the siddhi by regarding them as master and servant. In Self-Arisen it says: The deity and the yogi, the two, should be regarded as lord and subject. And in the tantra of taking the siddhi of all families it says: Look upon the form of a lord, master, king, with the thought of oneself as a servant, accomplish the mantra, the essence of siddhi, take it as the supreme and unsurpassed. Like that. The second is: The appearance of meditating on deities with signs and letters, etc., is also placed in the state of unobtainable purity, free from the four extremes, so one meditates alternately on the two truths. In Lashen it says: Appearance and emptiness gradually become stable. Like that. Fifth, the conduct is six things: the time of entering, food, clothing, cleanliness, the object of focus, and the actions of reciting mantras, etc. It is also said like that. In Galpo it says: Constellations, times, seasons, food, clothing, cleanliness, asceticism, austerity, practice is conduct. Like that. In the Garland of Views it says: The image of the body, and the sign of the mind, and recitation, etc. are spoken. Sixth, the result is: wanting to obtain in seven lifetimes the position of the three-family Vajradhara, the nature of the three bodies and five wisdoms. In Galpo it says: Buddhahood in seven lifetimes, the lord of the three families.
Chinese
以寂静调伏众生。如是说。第二，关于邬波耶乘，体性、词义、分类。第一是，像见、修、瑜伽和行、事业那样行持，成为成办成就之方便，如《见鬘》所说：从二者所依而成就。如是说。第二是，邬波耶之语，外为身语之事业，内为瑜伽二者，为了平等行持，故称二者之续，如《自生》所说：邬波耶即是如此，见视为瑜伽，行持为克里亚，因此被称为二者之续。如是说。第三分类有六。第一，入门也有二，第一灌顶是，水冠二者之上，金刚铃名三者，如《智慧明点》所说：金刚铃以及名，在行续中极明显。如是说。事业之入门，第三戒律，第五行持等是事续，第二见解和第四禅定之三摩地与瑜伽极为相似，如《玉唐》所说：二者续之意愿是，行持随顺事业，见解随顺瑜伽故，以种姓和见解而有差别。如是说。如《见次第》所说：二者续之意愿是，见行上下随顺。如是说。然而，将胜者视为四种姓而修习等略有差别。第六果是，认为五世能获得四种姓金刚持之位，四种姓是事业种姓归纳为宝生种姓。对此，《噶波》中说：四种姓安住于金刚持。如是说。如《普作》所说：在无二中，以五世遮蔽过失。如是说。第三，关于瑜伽乘，体性、词义、分类。第一是，认为胜义无相之法性加持，世俗金刚界之本尊，以分别好坏取舍之勤作而成就果，如《道次第》所说：未见任运平等故，诸法清净智慧之，加持金刚界所化，分别取舍瑜伽士。如是说。第二是，瑜伽之语，以内瑜伽为主或宣说，故称瑜伽续。
English
It tames beings with quiescence. Thus it is said. Second, regarding the Upaya Vehicle, its essence, definition, and divisions. The first is that it becomes a means of accomplishing siddhis by practicing view, meditation, yoga, and conduct like activities, as the Garland of Views says: It is accomplished by relying on both. Thus it is said. The second is that the word Upaya means that external physical and verbal activities and internal yoga are practiced equally, therefore it is called the Tantra of Both, as the Self-Arisen says: Upaya is like this: viewing the view as yoga, practicing as kriya, therefore it is known as the Tantra of Both. Thus it is said. The third division has six parts. First, the entrance also has two parts. The first empowerment is the three, vajra, bell, and name, above the two, water and crown, as the Essence of Wisdom Drop says: Vajra, bell, and also name, are very clear in the conduct tantra. Thus it is said. The entrance of activity, the third discipline, and the fifth conduct are all Action Tantra. The second view and the fourth meditative samadhi are very similar to yoga, as Yuthang says: The intention of the two tantras is that conduct is in accordance with activity, but because the view is in accordance with yoga, it differs in lineage and view. Thus it is said. As the Stages of View says: The intention of the two tantras is that view and conduct are in accordance with each other, above and below. Thus it is said. However, there are slight differences such as viewing the Victorious Ones as the four lineages and meditating. The sixth fruit is the belief that in five lifetimes one can attain the position of Vajradhara of the four lineages, and the four lineages are the karma lineage condensed into the Ratna lineage. Regarding this, Galbo says: The four lineages abide in Vajradhara. Thus it is said. As Kunjye says: In non-duality, faults are obscured by five lifetimes. Thus it is said. Third, regarding the Yoga Vehicle, its essence, definition, and divisions. The first is that it is believed that the blessing of the ultimate, signless Dharma nature is considered to be the deity of the conventional Vajradhatu, and the fruit is accomplished by the effort of discriminating between good and bad, accepting and rejecting, as the Stages of the Path says: Because spontaneously present equality is not seen, the blessings of all pure Dharmas, emanated from the Vajradhatu, the yogi distinguishes between accepting and rejecting. Thus it is said. The second is that the word Yoga means that internal yoga is the main focus or is taught, therefore it is called Yoga Tantra.
Chinese
又，《观鬘》中说：“以瑜伽为主而成就。”如是说。第三，若分则有六。第一，入门有二，第一是灌顶：在五种智慧灌顶之上，再加金刚阿阇黎灌顶，共六种灌顶。如《智慧明点》中说：“不退转之宝瓶灌顶，于瑜伽续中已明说。那是六种差别灌顶，那是阿阇黎灌顶。”如是说。第二，行为的入门是：通过有相和无相的等持之门而入。如《总集续》中说：“欲布置甚深瑜伽者，需入有相无相之门。”如是说。第二，见解是：有二谛，胜义谛是：诸法远离戏论之相的自性光明空性。如《摄集论》中说：“诸法自性光明故，本体自始即清净。”如是说。世俗谛有二：邪妄世俗谛与前相同。真实世俗谛是：显现的一切，因证悟法性的加持，故显现为金刚界坛城。因此，认为众生所见的显现是自心的显现，此种想法是不存在的。如是，《要诀》中说：“欲住瑜伽乘者，当观想于色究竟金刚界。”又，《观次第》中说：“瑜伽胜义极清净，于法界之智慧中，证悟加持显现为本尊，因此视众生如错觉。”又，《玉塘》中也说：“自明现见二相，无别法界智慧中，加持金刚界之本尊，显现如友伴之相。”如是说。第三，戒律是：于顶髻所说的五部总的誓言。首先生起菩提心，之后努力修学三种戒律。以及个别的誓言：能照誓言三种，不动和宝生二者各有四种，无量的一种，成就有二种，共十四种。又，《开启幻钥》中，在事续的十一种誓言之上，加上两种共同的誓言，分为十三种。如是说：瑜伽续的守护界限是，在上述守护界限之上，不饮用同一水源的水，不……
English
Also, from the *Garland of Views*: "It is accomplished by making yoga the main thing." So it says. Third, if divided, there are six. First, there are two entrances. First, the empowerment is: on top of the five awareness empowerments, the vajra master empowerment is conferred as the sixth. From the *Essence of Wisdom Bindu*: "The irreversible vase empowerment, is clearly explained in the yoga tantra. That is the specific empowerment of the six, that is called the master empowerment." So it says. Second, the entrance of action is: entering through the gate of samadhi with and without signs. From the *All-Creating King*: "Those who wish to arrange profound yoga, having entered the gate of existence and non-existence." So it says. Second, the view is: there are two truths. The ultimate truth is: the nature of all phenomena is luminosity and emptiness, free from the characteristics of elaboration. From the *Compendium*: "Since all phenomena are naturally luminous, their essence is pure from the beginning." So it says. There are two relative truths: the false relative truth is the same as before. The correct relative truth is: because all that appears is blessed by the realization of the nature of reality, it appears as the mandala of the vajra realm. Therefore, it is asserted that this imputation of appearances as self-caused by beings does not exist. Thus, also, from the *Essential Point*: "Those who wish to abide in the vehicle of yoga, should look to the Akanistha Vajra Realm." Also, from the *Stages of Views*: "Yoga's ultimate purity, in the wisdom of the dharmadhatu, the blessing of realization appears as deities, therefore, the illusion of seeing beings." Also, from *Yuthang*: "Self-awareness, direct seeing, the two characteristics, inseparable, in the pure realm of wisdom, the blessing of the Vajra Realm deities, appear as a friendly manner." So it says. Third, the discipline is: the general samaya of the five families spoken of at the peak. First, generating the mind of enlightenment, and then diligently practicing the three trainings of discipline. And the specific samayas: the three samayas of Illuminator, the four each for Immovable and Ratnasambhava, one for Boundless, and two for Accomplishment, are said to be fourteen in total. Also, in *Opening the Magic Key*, on top of the eleven samayas of the Action Tantra, two unique ones are added, dividing them into thirteen. As it is said: "The boundary of protection of the Yoga Tantra is: on top of the above boundary of protection, one should not drink water from the same spring, and should not...
Chinese
并且守护不与他人混杂。如此说。第四是修习，有相和无相两种，第一种是通过五种现证菩提和四种神通的方式，修习具有四印的本尊和本母瑜伽。如《观鬘》中所说：不主要执着于外在的物品，而是主要修习在胜义谛中无生灭的本尊和本母，以及与此相似的，以完全清净的续部的三摩地，与殊胜的色身四印相结合的瑜伽，这样就能成就。如此说。也就是先生起誓言尊，然后迎请智慧尊，像兄弟或朋友一样，不分好坏地看待，进行供养、赞颂、念诵等等。就像《自显》中所说：本尊和瑜伽士自身，也应视为兄弟和朋友。如此说。其中五种现证菩提是：从空性、月轮、语文字母、心间手印和圆满的身体中现证菩提。四种神通是：三摩地、灌顶、加持和供养的神通。这些在《要义》中也说：无分别的月亮，语金刚，显现为舒卷的观修之身。三摩地、加持、灌顶、供养，是五种现证菩提和四种神通。观修和供养也是，为了具足福德而做。如此说。四印是：身语意和事业四种，依次是：身大印、如镜、一切之基，语*法*印、个别觉知，意*心*印、平等性、烦恼意，事业成就、五门、事业*业*印，通过这些印来印持后进行观修，所以称为印。与显现如镜等四种智慧相结合。法界智慧是它们一切的自性。第二种是：将胜义谛无相的自性和其加持，显现为本尊智慧的显现部分，平等安住于二者无二的状态中。如《金刚生》中所说：在无二的法界中，获得无上殊胜的成就。如此说。第五是行持：通过具备清净等外在行为的助缘，主要安住于本尊瑜伽，从而行持自他之利。如《顶髻》中所说：本尊的