Chinese
守护何者的誓言，断除十过而念诵真言，以及不间断本尊身之手印，此为四者。何为四者？即誓言、事业、正法以及自身，修持大手印之四者。如是守护誓言，精勤修持本尊，以坚定之心而执持。若非如此，瑜伽士若精进微小，则欲求之果不得成就，反堕恶趣，故危险甚大。经续中云：无信失坏则衰损。如是。若未精勤之过患，譬如其义。云何譬如？譬如挥剑之时，若未从剑柄处牢固握紧剑刃，则手将被砍断。如是，瑜伽士若不精勤于誓言与本尊修持，则密咒士于此生衰损，或于来世不得成就无上菩提之果。此为无精进之过患。若入过患，则于本尊之修诵有所障碍，若无精进，譬如从种子坏死，欲求果实一般，则修持之胜共悉地皆不得成就，且将辗转于八无暇之处。如是。于见尊颜生信及修持之利益。瑜伽士若对得见本尊之本尊生起信心，以对本尊作供养承侍之福德力，将从根本上清净所有十不善与五无间罪等十五种恶业，而与持明相合。如是。十四界无有差别。若有持同一手印之瑜伽士，虽见无常之寿终之时，亦不舍本尊身之手印，于明观之三摩地中忆念，不为往昔所积不善业所转之恶趣等所缚，而于自己所欲之佛之殊胜刹土中，于阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）之月轮之上，明观一尊圆满身相，以气之骏马乘载，由扬字（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风）之风力催动，抛向佛之刹土。或者以阿扬（藏文：ཨ་ཡང་，梵文天城体：，梵文罗马拟音：ayaṃ，汉语字面意思：此）之力催动。此如是说。
English
What vows to protect, abandoning the ten faults and reciting mantras, and the four things that are the continuous deity's body mudra. What are the four? They are vows, actions, dharma, and one's own body, meditating on the four great mudras. Thus, guarding the vows and diligently meditating on the deity, holding on with a steadfast mind. If not, if the yogi's diligence is small, the desired fruit will not be achieved, and one will fall back into the lower realms, so the danger is great. As it is said in the tantras: 'Without faith, practice will lead to ruin.' Thus. If there is a fault of not being diligent, for example, what is the meaning? How is it an example? For example, when wielding a sword, if the blade is not firmly held from the handle, the hand will be cut off. Similarly, if a yogi is not diligent in vows and deity meditation, the secret mantra practitioner will be ruined in this life, or in the next life, the fruit of practice, the unsurpassed enlightenment, will not be achieved. This is the fault of lack of diligence. If faults enter, there will be obstacles to the deity's meditation and recitation, and if there is no diligence, it is like desiring fruit from a burnt seed. The supreme and common achievements of practice will not be achieved, and one will wander through the eight states of unfreedom. Thus. The benefit of having faith in seeing the face and practicing. If a yogi has faith in the deity who sees the face of the yidam deity, by the merit of serving and making offerings to the deity, all fifteen evil deeds, such as the ten non-virtues and the five heinous crimes, will be purified from the root, and one will be united with the vidyadhara. Thus. The fourteen realms are not different. If there is a yogi who holds the same mudra, even if he sees the impermanent time of death, he will not abandon the mudra of the yidam deity's body, and will remember clearly in the samadhi of clear appearance. Not bound by the evil destinies caused by the non-virtuous deeds accumulated in the past, in the special buddhafield of the buddha he desires, on top of the moon mandala from the letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无), he should clearly visualize a complete body form, mount it on the horse of breath, and propel it to the buddhafield by the power of the wind from the letter Yam (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风). Or propel it by the power of Ayam (藏文：ཨ་ཡང་，梵文天城体：，梵文罗马拟音：ayaṃ，汉语字面意思：此). This is what it says.
Chinese
将自己的觉性观想为本尊，置于阿字之上的月轮之上。念诵“扬”字，以风吹动，念诵“阿扬乌迪帕达札ḥ”。观想自己投生到东方现喜刹土，如果想投生到西方莲花刹土，就投生到那里，随自己的意愿安置。第十五，关于果，有三点。一、略述，是与暂时的果位持明相结合；二、详述，对于获得顿超法身持明没有怀疑。如果修行没有达到极致，而且智慧浅薄，或者没有转化为法身，那么根据修行的高低、智慧的大小、精进的强弱等次第，那个法身持明将在中阴或来世，经过其他的生世才能获得。如果修行达到极致，而且智慧和精进都很强，那么寿命自在也一定会在来世或者其他的生世获得。也就是说，这个唯一印契的道，如果没有错误地如法修持，其果就是：在顺缘方面，获得两种色身；在共同方面，获得天人的殊胜身体，这只是总的来说。具体来说，近取因是智慧和精进，如果智慧和精进很大，那么顿超的法身等将成为持明；如果智慧和精进很小，那么就将脱落的支分与印契相结合。总的来说，顿超的生起处、理解、生起的原因有三点。第一，顿超的生起处：在有漏道的阶段，从唯一印契和有支分二者生起的可能性并不普遍。在无漏道的阶段，从寿命自在持明和大手印持明二者的地基生起的可能性有，但并不普遍。第二，顿超的理解是：从道中舍弃，与数量的下位、意义的上位相结合。第三，顿超生起的原因是：次第道中的任何一个，从道中舍弃者为一；自性智慧广大者为二；修持空性和悲心无二无别之道者为三。如果聚集在一个基础上就会生起，除此之外不会生起。因为这个原因，修持大空性瑜伽和修持悲心幻化瑜伽二者，即使自性智慧广大，但道是唯一印契
English
Visualizing one's own awareness as the deity, place it on the moon disc above the letter A. Recite "Yam" and let it be blown by the wind, recite "A Yam Uti Phat Dzaḥ." Visualize being born in the Eastern Pure Land of Manifest Joy, and if you wish to be born in the Western Lotus Land, be born there, placing it according to your own wishes. Fifteenth, regarding the fruit, there are three points. First, briefly, it is to be united with the temporary fruit of Vidyadhara; second, in detail, there is no doubt about obtaining the Vidyadhara of the Spontaneous Presence Body. If practice has not reached its peak and wisdom is shallow, or if it has not been transformed into the Dharmakaya, then according to the level of practice, the size of wisdom, the strength of diligence, etc., that Vidyadhara of the Spontaneous Presence Body will be obtained in the bardo or in future lives, through other lifetimes. If practice has reached its peak and wisdom and diligence are excellent, then the mastery of life will also definitely be obtained in the next life or in other lifetimes. That is to say, the fruit of practicing this single Mudra path correctly without error is: in favorable circumstances, obtaining two Rupakayas; in common circumstances, obtaining the extraordinary body of gods and humans, which is only a general statement. Specifically, the proximate cause is wisdom and diligence. If wisdom and diligence are great, then the Dharmakaya, etc., of the Spontaneous Presence will become Vidyadharas; if wisdom and diligence are small, then the dropped branches will be combined with the Mudra. In general, there are three aspects to the source, understanding, and reasons for the arising of the Spontaneous Presence. First, the source of the Spontaneous Presence: in the stage of the path with outflows, the possibility of arising from the single Mudra and the two with branches is not universal. In the stage of the path without outflows, the possibility of arising from the ground of the Vidyadhara of Mastery of Life and the Vidyadhara of Mahamudra exists, but it is not universal. Second, the understanding of the Spontaneous Presence is: abandoning from the path, and uniting with the lower of numbers and the higher of meaning. Third, the reasons for the arising of the Spontaneous Presence are: any one in the gradual path; one who has abandoned from the path; two, one whose innate wisdom is vast; and three, one who is on the path of meditating on emptiness and compassion as inseparable. If they gather on one basis, it will arise, otherwise it will not arise. For that reason, even though the yoga of meditating on great emptiness and the yoga of meditating on compassionate illusion both have vast innate wisdom, the path is the single Mudra.
Chinese
如果修习次第和三种（智慧）之间有所缺失，因为不是修习空性和慈悲无别的道，所以不会顿超。具有染污的无间道，次第修习是最殊胜的，以及无染的终道任运成就的持明者，也是最殊胜的。即使是修习空性和慈悲无别的道，因为道中没有缺失，所以不会顿超。异熟持明也是修习空性和慈悲无别的道。道中也有缺失，虽然有修道和终道两种，因为不是最殊胜的，所以不会顿超。༈ 。获得究竟的果位成佛，正直。瑜伽士手印一体的堪能持明者们，诸佛身手印大乐自证的显现圆满，禅定诸佛显现的量，获得不被对境所夺之后，没有犹豫和怀疑，究竟的果位，诸佛身语意的坛城大成就，炽燃的文字轮大集自然成就。没有获得也会迅速堕入恶趣和下乘。正直。如果像这样所说一样修习寂止，即使此生没有现前果，生生世世也会获得天人的殊胜妙相，根器明利，圆满具足，转生为能遣除自他痛苦的补特伽罗。善逝化身出现于世间，不会被处所和时间所限制而相遇，即使相遇也不会进入名相的法乘，而是进入不退转于殊胜密咒无上菩提的执持。因为具有这样的功德，所以不要与密咒道手印一体分离。章节的名称。正直。三真如无别诸佛手印一体的禅定是能宣说的经文词句，断除和分界意义的章节，是向上计数的第五品。༈ 。第六品，有戏瑜伽有三种。计数。手
English
Even if there are shortcomings in the order of practice and the three (wisdoms), since it is not the path of meditating on the inseparability of emptiness and compassion, there will be no sudden transcendence. The uninterrupted path with defilements, the gradual practice is the most excellent, and the vidyadhara who spontaneously accomplishes the ultimate path without defilements is also the most excellent. Even if it is the path of meditating on the inseparability of emptiness and compassion, since there is no deficiency in the path, there will be no sudden transcendence. The vidyadhara of maturation is also the path of meditating on the inseparability of emptiness and compassion. There are also deficiencies in the path, although there are two paths, the path of practice and the ultimate path, since it is not the most excellent, there will be no sudden transcendence. ༈ . Obtaining the ultimate fruit of Buddhahood, upright. The capable vidyadharas of the one mudra of yogis, the manifestation of the great bliss of the self-realization of the body mudra of the Buddhas is complete, the measure of the manifestation of the Buddhas in samadhi, after obtaining reliance on not being robbed by the object, without hesitation and doubt, the ultimate fruit, the great accomplishment of the mandala of the body, speech, and mind of the Buddhas, the great assembly of burning letter wheels will naturally be accomplished. If you do not obtain it, you will quickly fall into the lower realms and the lower vehicle. Upright. If you practice calm abiding as it is said, even if the fruit does not appear in this life, in all lifetimes you will obtain the excellent and special signs of gods and humans, the faculties will be clear, complete and complete, and you will be born as a person who can eliminate the suffering of oneself and others. The Sugata incarnation appears in the world, and will not be limited by place and time and meet, and even if they meet, they will not enter the vehicle of characteristics, but will enter the holding of non-retrogression from the supreme mantra of the supreme secret mantra. Because of having such qualities, do not separate from this one mudra of the secret mantra path. Chapter title. Upright. The samadhi of the one mudra of the Buddhas, inseparable from the three truths, is the words and sentences of the scriptures that can be declared, the chapters that cut off and delimit the meaning, and it is the fifth chapter counted upwards. ༈ . The sixth chapter, yoga with elaboration has three. Counting. Hand
Chinese
并发誓学习和讲解。正直。向证悟并熟练掌握自身本尊寂怒手印合一的境界的本尊顶礼。像从一尊本尊化现出多尊本尊一样观修，讲解具有手印和不具有手印的瑜伽三摩地次第。༈。正文的内容分为两部分。计数。展示与前文的身体一致，正直。简要展示观修具有手印之基础的身体。就像之前在三摩地时讲解了十五个要点一样，这里也安立十五个要点，为了完全解脱，将详细讲解支分。详细讲解支分有十五个要点。第一个是前行，有三个要点。计数。首先建造所依，正直。将彼三摩地大空性，大悲幻化，以及手印合一的瑜伽这三种，在具有手印之前圆满。从地等孔穴中，将金银铜木等，以清晰的身语意手印来做。那也是，布，纸，泥，粉彩，这四种绘画材料，或者雕刻木头等，或者用金银铜三种来铸造，或者用泥土做成泥塑等坛城，是比工作和事业更殊胜的形象，连同修持的房屋一起真实建造。使其具有智慧的加持和开光，作为所依来受持。那也是，对于以上的绘画四种材料和雕刻铸造这些，在《总集篇》第三品中说：用树皮布的尸林，在丝绸布上用五种颜色，绘制手印燃烧的形象后，那是出现征兆的所依。从石头和水晶等，海螺和贝壳的材料中，由智者雕刻出来后，作为出现征兆的所依。从金银珍宝等，铜铁燃烧的材料中，用颜料铸造而不损坏，那也成为征兆的所依。从卡拉夏菩提树等，龙树柔软的树枝上，巧妙地制作手印的仪轨后，那也被智者说为所依。对于柔软且有粘性的殊胜之物，巧妙地连接其他连接处，制作大手印的形象后，那也适合作为依靠。这样说。