English
Due to the power of transformation, one should ensure that the nature of what is to be protected does not exceed the subtlest of the subtle, which is due to the weakness of the power of realization. The explanations of tantra and vehicle are as previously stated. Inner Yoga has already been explained; the so-called "means" refers to skillful means, as well as greatness, abundance, excellence, and vastness. These should also be understood in other extensive explanations. Here, for example, potent poison has the nature of taking life, but if a skilled doctor subdues it with medicine and mantras and then consumes it, not only will it not become poison, but other diseases will not be able to invade, and it will become a tonic. Similarly, the five poisons, like poison, sever the life of liberation in the three realms. The three vehicles of the inner vehicle, through the door of view, make realization the foundation; through the door of meditative samadhi, inject power; and by maintaining it with action that is without acceptance or rejection, then the fruit of liberation will not be severed, and the nature of the fruit will transform. The five poisons become the five wisdoms, and the three poisons spontaneously accomplish as body, speech, and mind, which is a great means, like turning poison into nectar. The objects of action are also the same as this. The explanations of tantra and vehicle are also as previously stated. In the extensive explanation, the indication of the entrance for outsiders and the common individual is from "that" and so on. From that basis of dividing yoga into two, distinguish the outsiders and explain. For that, the entrance is, the vehicle of the outer tantra of yoga, that is, the teachings or vehicle of yoga, like the seed syllable mentioned above. By "those who enter," the individual who is the basis is indicated. Here, it refers to those who have great wisdom and enjoyment, who like clothing, ornaments, music, and play, such as the kshatriya caste who have accumulated wealth, who have the power to practice the yoga vehicle according to the scriptures. "Those" is a generalization. By "the view is," the view is indicated. Among them, the refutation of other schools is, not clinging to external objects, etc. The reason for indicating it earlier is to cut off attachment to the kriya that was just indicated, that is, external objects, etc., because it was said that it arises from the power of the aggregation of causes and conditions. Here, indicating yoga on the basis of kriya is because, by the power of its superiority, it is close to not needing to be mentioned, thereby refuting attachment. The remaining portion in between
Chinese
观想其形象为白色阿字。念诵“菩提质达 乌巴达亚弥”。观想初二的月亮，并观想它越来越大，直到变成满月。初升的月亮是发起菩提心的象征，满月是积累功德和智慧的象征。因此，从安住于法身中显现菩提，原因是菩提心的特征，即月轮。结果是菩提心的本质，即白色吽字显现出来并进行观想，这是法身的形象。然后，从稳固中显现菩提，即从吽字的光芒四射和收摄中，变成一个向上竖立的五股金刚杵，这是五种智慧不落入两边的象征。然后，从圆满的身体中显现菩提，即从该法器的光芒四射和收摄中，念诵“嗡 亚塔 斯塔塔 班扎 阿吽”，观想自己变成遍照金刚萨埵的形象。所谓的圣者，是超越轮回、恶趣和两边过患的伟大的遍照者。色身有两种，通过密宗的门径是圆满受用身。观想具备四种手印。所谓的身手印，即大手印。由于忆念本尊的相续，从文字和法器等不间断的角度来看，虽然是身体，但不会产生庸俗的执着，所以称为身。意誓句手印是执持和掌握两种，这里是执持，即五种智慧融入心中的象征，是五股金刚杵。在众生的相续中，法轮转动的象征是法轮，满足所化众生希望的象征是如意宝，不享用轮回的法却不被罪业沾染的象征是莲花，利他事业自然成就的象征是十字金刚杵，这些都代表了意义。语法的印契是，在舌头上观想五股金刚杵，这是如来语法的印契，以及菩萨语法的印契，分别进行观想。光摄事业的印契是，在心间观想月亮上的十字金刚杵，从那里用光芒迎请圣众，以及利益众生的光摄。
English
Meditate on its image as a white A syllable. Recite "Bodhi citta upadaya mi." Visualize the second-day moon, and visualize it growing larger and larger until it becomes a full moon. The rising moon is a symbol of generating Bodhicitta, and the full moon is a symbol of accumulating merit and wisdom. Therefore, from abiding in the Dharmakaya, manifest enlightenment. The cause is the characteristic of Bodhicitta, which is the moon mandala. The result is the essence of Bodhicitta, which is the white Hum syllable appearing prominently and being meditated upon, which is the image of the Dharmakaya. Then, from stability, manifest enlightenment, which is that from the radiating and gathering of the Hum syllable, it transforms into a five-pronged vajra standing upright, which is a symbol of the five wisdoms not falling into the two extremes. Then, from the perfected body, manifest enlightenment, which is that from the radiating and gathering of that implement, recite "Om yata stata vajra ah hum," and visualize oneself transforming into the form of Vairochana Vajrasattva. The so-called noble one is the great Vairochana who transcends samsara, the evil destinies, and the faults of the two extremes. The Rupakaya has two aspects; through the gateway of secret mantra, it is the Sambhogakaya. Meditate on possessing the four mudras. The so-called body mudra is the Mahamudra. Because of the continuity of remembering the deity, from the uninterrupted perspective of letters and implements, although it is the body, vulgar attachment does not arise, so it is called the body. The mind samaya mudra is holding and grasping, and here it is holding, which is the symbol of the five wisdoms being integrated into the heart, which is the five-pronged vajra. In the continuum of beings, the symbol of the turning of the wheel of Dharma is the wheel, the symbol of fulfilling the hopes of those to be tamed is the wish-fulfilling jewel, the symbol of not being tainted by sin even though not enjoying the Dharma of samsara is the lotus, and the symbol of spontaneously accomplishing altruistic activities is the crossed vajra, which all represent the meaning. The speech Dharma mudra is to visualize the five-pronged vajra on the tongue, which is the speech Dharma mudra of the Tathagatas, and the speech Dharma mudra of the Bodhisattvas, each to be visualized separately. The activity mudra of radiating and gathering is to visualize the crossed vajra on the moon in the heart, and from there, with light, invite the noble ones, and the radiating and gathering of benefiting beings.
Chinese
是各别差别的根本。或者那样观想圣妙的色身之后，融入智慧萨埵，即拥抱和坚固执持，以及诸根门交合安住。如是说，也就是将坚固执持之事向上提起，以铁钩手印从智慧萨埵的心间执持，拥抱是，以索套手印安住在各自的座垫上，诸根门交合是，以铁链手印智慧和誓言交合，不会变为其他。安住是，以铃的手印智慧誓言无别，思维如同水和牛奶混合一样。具有四手印，如是说，之后观想誓言手印，事业手印，以及身大手印三者。如果缺少四种印封，供养不会显现成就，印封的加持具有赐予一切究竟成就的能力。瑜伽唯作，如是说，如同克里亚一样，事业和行为不是主要，观想的禅定才是主要。行持的差别是，身体是舞蹈和手印，语是咒语和音调，心是禅定的舒卷。守护的戒律是，在以上所有总和之上，瑜伽总的誓言四条，特殊的誓言五条，总的是，如同金刚阿阇梨，以及兄弟姐妹恒常生起悲悯之心，供养的供品不损耗且清净，与声闻自续部一起安住，没有获得讲解的灌顶不讲法。特殊的是，五部的誓言，安住于三律仪和禅定等是如来部的誓言。象征金刚铃，意义是不离智慧和慈悲是金刚部。四种布施恒常布施是宝生部。努力于内外乘的闻思是莲花部。以事业成办利他，以及殊胜供养是事业部的誓言。时间是以三世将有漏转为无漏持明地，之后如果长久耽搁，一千六百八十年也能成就果实稠密的庄严佛。
English
It is the root of all distinctions. Or, having meditated on the sacred form body in that way, one merges with the wisdom being, that is, embracing and firmly holding, and the sense faculties are placed in union. As it says, that is, the act of firmly holding is raised up, and with the iron hook mudra, it is held from the heart of the wisdom being. Embracing is, with the lasso mudra, they are seated on their respective cushions. The union of the sense faculties is, with the iron chain mudra, wisdom and samaya are united, and they do not change into anything else. Remaining in equipoise is, with the bell mudra, wisdom and samaya are inseparable, and one thinks of it as being like water and milk mixed together. Having the four mudras, it says, then one meditates on establishing the samaya mudra, the karma mudra, and the three great body mudras. If one is without the four seals, the accomplishment will not appear through offerings, and the blessing of the seals has the power to bestow all ultimate accomplishments. "Yoga is done solely," it says, like Kriya, action and activity are not the main thing, but only the samadhi of meditation is the main thing. The difference in conduct is: the body is dance and mudras, speech is mantras and tones, and mind is the ebb and flow of samadhi. The discipline of guarding is: on top of all the above, there are four general Yoga vows and five special vows. The general ones are: like the Vajra Acharya, and constantly having compassion for brothers and sisters; the offerings are not diminished and are kept clean; abiding with the Shravakas and Pratyekabuddhas; and not teaching the Dharma without having received the empowerment to explain it. The special ones are: the vows of the five families, which are: constantly abiding in the three vows and samadhi, etc., is the samaya of the Tathagata family. The symbol is the vajra and bell, and the meaning is not being separated from wisdom and compassion, which is the Vajra family. Always giving the four kinds of generosity is the Ratna family. Striving in hearing and thinking about the outer and inner vehicles is the Padma family. Performing activities for the benefit of beings and making excellent offerings is the samaya of the Karma family. The duration is three lifetimes to transform the contaminated into the uncontaminated state of Vidyadhara, and even if it takes a long time after that, the Buddha will accomplish the dense array of fruits in one thousand six hundred and eighty years.
Chinese
哦。就这样说。那是经部中所说的意旨。以三摩地为主的是瑜伽部的乘。秘密真言内道的扼要指示是，瑜伽内道等等。其中，瑜伽士是方便的乘，通过入口和进入者等等，作为所依的补特伽罗，在此乘中产生了差别，虽然存在于三个中，但因为三者都与内道相符，所以显示为一，那也是从头开始，各自在各自的情况下进行阐述，应该知道。在那之前的内容，应该如解释的那样理解。其中这三者也是，甘露中说：经、论和口诀也如臣民和国王一样。虽然差别技巧差距很大。互相依赖，处于一体之中。这样说，拉杰祖尔切说：玛哈的玛哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），玛哈的阿努（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），玛哈的阿底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）三者。阿努也有三个。阿底也显示为三个。玛哈显示自己宗义的意义是：玛哈的圆满方式是：玛哈的阿努。玛哈内部共同圆满的显示是：玛哈的阿底。因为这的圆满大瑜伽是自己的圆满，所以是进入的门。共同显示，所依的补特伽罗也共同，或者见解或同时显示。在这的圆满大之时，三个理由和三个必要联系和三个特征等等，也是由秘密藏本身的教证所显示。另外，从自性圆满大到显示导师特征之间的极秘密口诀章节的意义所确定，所以很清楚。就这样说。康律说：这里所依的补特伽罗和进入的门共同显示，是一般性的阐述。在那的暗示中，分开阐述的时候，那些会变得清楚，所以通过意义来理解。秘密藏是总的乘的教证。所以详细地显示了三种显现。其中玛哈和阿努两者，由秘密来显示。因为具有瑜伽为止的不迷惑的见修行二者。自性秘密显示了大圆满。一切法自性本来就是普贤王如来的身语意，自然成就，是根识的显现。秘密四