Chinese
从无散乱的自性中，观修三摩地身为主，因具有从三摩地中生起的奇妙变化，故称为世俗。观修四部金刚持的本尊三摩地。而观修的方式是，观修具有四种如实性。其中四种如实性是：我的如实性、本尊的如实性、念诵的如实性、三摩地的如实性。首先，我的如实性是生起誓言尊，无论生起方式是先还是后，都称为我的如实性。本尊的如实性是迎请智慧尊，安住在眉间前方。称为三摩地的如实性，观想自己和前方智慧尊二者的心间，从月亮和字以及誓言尊的心间，念诵的咒语清晰显现。称为念诵的如实性，与呼吸相连的咒语之鬘，向外散发，激发本誓，向内收摄，赐予成就，并避免念诵的十种过失。阿若耶谢炯涅论师说，如实性有四种，是指上面的四种，虽然显现而不停滞，但要证悟为空性和无我。这里是顺便提到如实性，圣者善逝说，我和本尊、三摩地和念诵四者，是各个阶段的四种名称。因此，这四者聚集一体的三摩地，是二续的自宗。资具和因缘等，如在事部中所说，资具等，因是见解，缘是三摩地，又是因是三摩地，缘是资具圆满，等等包括了八支。依靠二者，这显示了乘的定义，此乘不自立，依靠见解和三摩地瑜伽，守护的戒律和行为等，因依靠事部，不像事部一样资具为主，也不像瑜伽部一样三摩地为主，而是三摩地和资具都圆满。
English
From the nature of non-distraction, the main practice is to meditate on the Samadhi body. Because it possesses the miraculous transformations arising from Samadhi, it is called conventional. Meditate on the Samadhi of the deity of the Four Families of Vajradhara. The way to meditate is to meditate on having the four kinds of suchness. The four suchnesses are: my suchness, the deity's suchness, the recitation's suchness, and the Samadhi's suchness. First, my suchness is to generate the Samaya-being. No matter whether the generation method is first or last, it is called my suchness. The deity's suchness is to invite the Wisdom-being and have it reside directly in front of the space between the eyebrows. It is called the Samadhi's suchness. From the heart of both oneself and the Wisdom-being in front, visualize the moon, syllables, and the mantra being recited clearly in the heart of the Samaya-being. It is called the recitation's suchness. The garland of mantras connected with the breath radiates outward, stimulating the original vow, and gathers inward, bestowing accomplishments, while avoiding the ten faults of recitation. The teacher Aro Yeshe Jungne said that the four suchnesses refer to the above four, which, although appearing without ceasing, should be realized as emptiness and selflessness. Here, it is mentioned in passing as suchness. The Holy Sugata said that the four—myself, the deity, Samadhi, and recitation—are the four names of each stage. Therefore, the Samadhi in which these four are united is the self-doctrine of both tantras. "Equipment and causes and conditions, etc." As mentioned in the Kriya section, the equipment, the cause is the view, the condition is Samadhi, and again the cause is Samadhi, and the condition is the perfection of equipment, etc., includes all eight branches. "Relying on the two" This also shows the definition of the vehicle, because this vehicle does not stand on its own, it relies on the view and Samadhi yoga. The precepts and conduct to be protected, etc., rely on Kriya, so it is not that equipment is the main thing like in Kriya, nor is it that Samadhi is the main thing like in Yoga, but that Samadhi and equipment are both perfect.
Chinese
两者平等才能显现果。行持的差别是，资具和因缘等也已表明，与克里亚相应。守护的誓言也是如此。成就等也暗示了时间。这种见行兼备者需修持五世。依此不间断地修持，转为力量，从而现证持明。在与无漏结合之时，所修之本尊显现，并与克里亚相应而安住。即使时间长，也要在一千六百年的时间里清净所知障。果位是佛地，被称为四种姓金刚持。细微之细微的障碍也得以清净，以道之所见而命名果位，但三身任运成就，没有分别。因此，九乘被归纳为七种共法，以“偏颇证悟”安立于声闻，虽然独觉有超胜的证悟，但也将其视为附带。方便也随见行高下而行，不能把握自地，因此，不将独觉和二者视为共法，所以称为七种共法。在极密窍诀品中，调伏是指克里亚，意指瑜伽。瑜伽续的简要说明是，瑜伽续等。其中，瑜伽在此是简要说明的场合，与内外密咒相结合，在瑜伽之时，外在所取的境未生是胜义的真实，内在能取的心的无我，智慧融入，是空性结合的瑜伽。在玛哈瑜伽的阶段，五根未断是方便，五境未断是智慧融入，或者五蕴未断是方便，五大未断是智慧融入，或者蕴、界、处未断是方便，这些自性空是智慧融入。在阿努瑜伽的阶段，内外一切法未生未灭无生是法界，于三时中不变的真实，一切法明而未断，轮回涅槃所摄的一切是自性智慧，如水与影像般刹那间任运成就。
English
Both are equal to manifest the result. The difference in conduct is also indicated by the means and causes, and it corresponds to Kriya. The vow to be protected is also the same. Accomplishment also implies time. This view and practice combined requires five lifetimes of practice. By practicing continuously with this, it becomes powerful, thereby manifesting Vidyadhara. At the time of union with the uncontaminated, the deity that is meditated upon appears, and remains in accordance with Kriya. Even if it takes a long time, it is to purify the obscurations of knowledge for sixteen hundred years. The result is the Buddha's ground, called Vajradhara of the four lineages. Even the subtlest of obscurations are purified, and the result is named by the vision of the path, but the three bodies are spontaneously accomplished, without distinction. Therefore, the nine vehicles are summarized into seven common teachings, and "biased realization" is established for the Shravakas, although the Pratyekabuddhas have superior realization, it is considered incidental. Upaya also follows the superiority and inferiority of view and practice, and cannot grasp its own ground, therefore, the Pratyekabuddhas and the two are not considered common teachings, so it is called seven common teachings. In the chapter on extremely secret instructions, taming refers to Kriya, and intention refers to Yoga. The brief explanation of the Yoga Tantra is, the Yoga Tantra and so on. Among them, Yoga here is the occasion for a brief explanation, combined with all outer and inner Mantras, at the time of Yoga, the external object that is grasped, the unborn, is the ultimate reality, the internal mind that grasps, the selflessness, wisdom merges, it is the Yoga of emptiness union. In the stage of Mahayoga, the five uninterrupted senses are skillful means, the five uninterrupted objects are the merging of wisdom, or the five uninterrupted aggregates are skillful means, the five uninterrupted elements are the merging of wisdom, or the uninterrupted aggregates, realms, and sources are skillful means, these self-empty are the merging of wisdom. In the stage of Anuyoga, all outer and inner dharmas are unborn, unarisen, and uncreated, the Dharmadhatu is the reality that does not change in the three times, all dharmas are clear and uninterrupted, all that is included in Samsara and Nirvana is self-awareness wisdom, like water and reflection, spontaneously accomplished in an instant.
Chinese
仅仅观想其本性，因此被称为内道。禅定有两种：有相和无相。无相禅定是瑜伽士主要修持的，它远离八边之法性，因此不能证悟自性，是外道。内道不认为有自明、离境的细微禅定，而是自性本觉，因此是内道。有相禅定中，通过五种显现菩提生起本尊身是外道，通过四种神通生起本尊身是内道。只观想父尊是外道，观想父母双运是内道。从轮围心间放出眷属是外道，从密处放出眷属是内道。只修寂静尊是外道，修寂静和忿怒尊是内道。在装饰方面，具有寂静的装饰是外道，观想威严的装饰是内道。在圆满次第方面，只依赖鼻尖、心间和眉间的明点是外道，修持四轮和乐空双运之法是内道。以行为区分外内：行持二十五种清净等是外道，行持二十种行为之物是内道。主要进行五种供养、八种供养、七宝供养、五妙欲供养和清净行为是外道，在外供的基础上，进行内供，即施舍供养、甘露供养和三毒供养，以及修持秘密供养，即双运解脱供养是内道。获得成就的方式是：努力通过使智慧欢喜来清净自身，通过自身清净使自身堪为成就之器是外道。通过四种次第的修持，视成就自然显现是内道。灌顶方面，接受金刚阿阇黎灌顶以下是外道，接受甚深的三种灌顶是内道。由于灌顶，誓言的外内也同样如此。时间方面，通过交换而获得是外道，通过当下获得是内道。能仁是指身语意三门观想为本尊的身语意之手印，不让其受不和之影响，因此称为能仁，这是因为禅定是主要的。或者说，见解是外道。
English
Merely contemplating its very nature is why it is called inner. There are two types of samadhi: with signs and without signs. The samadhi without signs is mainly practiced by yogis, it is separated from the eight extremes of dharmata, therefore it cannot realize the self-nature and is an outsider. The inner path does not consider the subtle samadhi of self-illumination and detachment from objects, but rather the self-aware nature, therefore it is inner. In samadhi with signs, generating the deity's body through the five manifest enlightenments is an outsider, while generating it through the four miracles is an insider. Meditating only on the father deity is an outsider, while meditating on the union of mother and father is an insider. Emanating the retinue from the heart chakra is an outsider, while emanating it from the secret place is an insider. Meditating only on peaceful deities is an outsider, while meditating on both peaceful and wrathful deities is an insider. In terms of ornaments, possessing peaceful ornaments is an outsider, while meditating on majestic ornaments is an insider. In terms of the completion stage, relying only on the bindu at the tip of the nose, heart, and between the eyebrows is an outsider, while practicing the methods of the four chakras and the path of bliss is an insider. What makes the difference between outer and inner in terms of conduct is: engaging in twenty-five pure elements, etc., is an outsider, while engaging in twenty objects of conduct is an insider. Mainly performing the five offerings, eight offerings, seven precious jewels offerings, five desirable qualities offerings, and pure conduct is an outsider, while on top of those outer offerings, performing inner offerings, namely the offering of giving, the offering of nectar, and the offering of the three poisons, and practicing secret offerings, namely the offering of union and liberation, is an insider. The way to obtain siddhis is: striving to purify oneself by pleasing wisdom, and by purifying oneself, making oneself a suitable vessel for siddhis is an outsider. Viewing siddhis as naturally arising through the practice of the four stages is an insider. In terms of empowerment, receiving empowerment below the Vajra Acharya empowerment is an outsider, while receiving the three profound empowerments is an insider. Due to the empowerment, the outer and inner aspects of the vows are also the same. In terms of time, obtaining through exchange is an outsider, while obtaining through that very thing is an insider. Thubpa (capable one) means that the three doors of body, speech, and mind are meditated upon as the mudras of the deity's body, speech, and mind, and they are not allowed to be influenced by disharmony, therefore it is called Thubpa, because samadhi is the main thing. Alternatively, the view is an outsider.
Chinese
由于转变的力量，对于所守护的自性，应当做到不超越微细之微细，这是由于证悟力量弱小的缘故。续部和乘的解释如前所述。内瑜伽已经解释完毕，所谓“方便”，指的是善巧方便，以及伟大、众多、殊胜和广大。这些也应在其他广说中了解。这里，例如，猛毒具有断命的自性，但如果一位精通医术的医生用药物和咒语调伏并服用它，不仅不会变成毒药，而且其他疾病也无法侵袭，还会变成滋补品。同样，像毒药一样的五毒会断绝三界解脱的生命。内乘的三乘通过见解之门，使证悟成为基础；通过修行的三摩地之门，注入力量；通过无取舍的行为来维持，那么就不会断绝解脱的果实，果实的自性会转变。五毒成为五智，三毒任运成就为身语意，这是伟大的方便，就像把毒药变成甘露一样。行为的实物也与此相同。续部和乘的解释也如前所述。广说中，对外道的入门和共同补特伽罗的指示是，从“彼”等开始。从将瑜伽分为二的那个基础上，区分外道并进行解释。对于彼，入门是，瑜伽外续的乘，即瑜伽的教法或乘，如前所述的种子字。通过“进入者们”，指示了所依的补特伽罗。这里指的是智慧和享受广大，喜欢衣饰、音乐和嬉戏，财富聚集的刹帝利种姓等，他们具有如法修持瑜伽乘的力量。 “们”是总括。通过“见地是”，指示了见地。其中，对其他宗派的驳斥是，不执着于外在的器物等。之前指示的原因是，为了断除对刚刚指示的事部，即外在器物等的执着，因为说过它是从因缘聚合的力量中产生的。这里，在事部的所依上指示瑜伽，是因为凭借殊胜的力量，接近于不必提及，从而驳斥执着。中间的剩余部分