English
Thus it was said. Therefore, although this complete condition does not seem to be matured in the continuum by the three temporary characteristics, it is said in the Magical Illusion Net: 'Free from defiled words, without exaggeration or slander. Cause, condition, result, lord, connection, interweaving are the precepts.' Thus it was said. Therefore, these tantras that show, in terms of the first connection, collecting and indicating the essence of all the chapters of the three eyes and their branches of this classification separately are: The first chapter shows the meaning of the first and third yogas and the view and meditation of the intermediate. The second chapter shows both the paths of liberation and the first and last yogas. The third chapter shows the path of means and the path of liberation. The fourth chapter shows the three yogas and the nature of the lineage. The fifth chapter shows the two mandalas and also shows them as the cause of the tantra. The sixth, seventh, eighth, ninth, tenth, eleventh, and twelfth chapters show activities, showing all three yogas, with a large gap in between. The thirteenth chapter is about accomplishing longevity for the benefit of oneself and others, showing that one should do oneself first. The fourteenth chapter shows asking about the good and bad of oneself and others. The fifteenth chapter shows the third of the intermediate stages of entering the order of liberation. The sixteenth chapter fully shows the benefits of entering the path of liberation in order. The seventeenth chapter shows the accomplishment of nectar for one's own benefit. The eighteenth chapter shows the three mandalas and numbers. The nineteenth chapter explains the mandalas of the mind, which are the objects of yoga with elaboration. The twentieth chapter shows the accomplishment of the great god and the king. It is the field of practice of the third yoga branch. The twenty-first chapter explains the mandala of excellence, images, merit, and support for the benefit of oneself and others, showing it as the field of all yogas. The twenty-second chapter is the wheel of bodhicitta, showing the path of means. The twenty-third chapter shows the sudden and common paths. The twenty-fourth chapter shows the accomplishment of the vajra realm through the three yogas. The twenty-fifth chapter shows the number of the two paths of liberation. The twenty-sixth chapter shows the last yoga. The twenty-seventh chapter shows the root vows.
Chinese
此外，第二十八章通过概括十五个根本，阐释了道路的本质、歧途，以及第二瑜伽的部分内容。第二十九章通过章节详细阐释了三种瑜伽和四种显现。第三十章，即《金刚萨埵现身品》，阐释了见道、生起次第的功德和果报。第三十一章，即《根、境、时品》，阐释了全部三种瑜伽。第三十二章阐释了手印、誓言的三种瑜伽的部分内容。第三十三章阐释了舞蹈、歌唱、嬉戏等趋近究竟的行为，积聚资粮，以及方便道和功德。如是，归纳为三，但这三者也只是场合的名称而已，因为因果二者无别，所以从本质上显示为完全一致。在如此通晓大纲之后，为了最终能够掌握词句，应当开始研究八种方式和五十颂的释义。为了展示瑜伽的初、中、末的见修行，此后，如来大喜进入平等坛城，示现一切完全融入自身，并说了这句偈颂。所谓的“秘密主，降伏魔障者亲自说出的语句”，是为了教诫的目的而说的。其中，首先提到的是暂时摄集的语句，即为了誓言之王的续部的必要性和本质，而提出的扰乱和混乱场合的第一个语句。第一个瑜伽显现的自性，因为拥有伟大的受用，成为一切的作者，因此似乎是为了三种瑜伽的两种意义而说的。那么，这是基于何种意图呢？这是为了显示种姓之主本身安住于两种事物的身体之中。那么，这又基于什么呢？基于四种解释的时间，两种特征，以及两种事物，它们不平等，没有取舍，自然成就，不依赖于任何事物，没有对境，但由于被调伏者的显现，而显现为其他的意图。另一种解释是，在幻化网续中说：以方便获得无二大乐，自性俱生离境，蕴等是天尊的。
English
Furthermore, the twenty-eighth chapter, by summarizing fifteen root principles, elucidates the essence of the path, deviations, and also a portion of the second yoga. The twenty-ninth chapter elaborates on the three yogas and four appearances. The thirtieth chapter, "The Vajrasattva Manifestation Chapter," elucidates the path of seeing, the merits of the generation stage, and the resultant fruits. The thirty-first chapter, "The Chapter on Faculties, Objects, and Time," elucidates all three yogas. The thirty-second chapter elucidates aspects of the three yogas of mudra and samaya. The thirty-third chapter elucidates the practice of approaching the ultimate through dance, song, and play, accumulating merit, and the path of skillful means and its qualities. Thus, these are condensed into three, but these three are merely names for occasions, because cause and effect are inseparable. Therefore, it is shown that in essence, they are utterly one. Having thus become familiar with the general outline, one should begin to study the commentaries on the Eight Modes and the Fifty Verses, in order to eventually engage in the detailed study of the words. In order to show the view and practice of the beginning, middle, and end of yoga, thereafter, the Greatly Rejoicing Tathagata, having entered the mandala of equality, showed that all things were completely gathered into his own body, and then spoke this verse. The words, "The Lord of Secrets, the Subduer of Harm, spoke these words himself," are taught for the purpose of instruction. Among these, the words of temporary gathering are mentioned first, that is, the first words of disturbance and confusion in the context of the necessity and essence of the tantra of the supreme samaya. The nature of the first yoga manifested is that, because it possesses great enjoyment, it becomes the agent of all things, and thus appears to be spoken for the sake of the two meanings of the three yogas. So, based on what intention is this? It is intended to show that the lord of the lineage himself dwells in the body of two entities. So, upon what is this based? It is based on the four times of explanation, the two characteristics, and the two entities, which are unequal by self-awareness, without acceptance or rejection, spontaneously accomplished, not moving from anything, without an object, but appearing as another intention due to the appearance of those to be tamed. Another explanation is that in the Net of Illusion Tantra it says: Through skillful means, great bliss is non-dual, the co-emergent nature is without object, aggregates, etc., are the basis of the deities.
Chinese
祈请。 想要讲述显现。 如是说。所承诺的初始瑜伽，思考什么是第一平等时。 过去与现在未来， 不确定出现这些时候， 无有先后平等之中， 无有定解真实宣说。 如是讲述体性和意义的是：共同周知的因果已经受用，具有因缘却未受用果，因缘聚合却未受用，二者具有却未聚合依赖于缘的体性是：虽然仅仅是分别念如此执取，但第一瑜伽的体性二者，因为因缘自然清净的缘故。由于远离次第和差别的取舍，意义变得没有错谬。因此，未完全把握基础体性，不谬误不欺骗地开示，这仅仅不是成为缘的支配。这些的体性是第一平等。为了证悟这些的意义，四种显现次第清净。其中，又是从第一显现的体性中，平等的次第和好坏的基础无法把握。为了共同显示体性的二平等，显示超世间和世间的，自和共相，以及世间稳固和变动等。从二种错乱的体性中，有真实的显现和虚假的显现二者。这些也因声音意义的差别而变成二和四。从这些中，以内在种类显现，即使在一个方向的显现中，也显现器情无量。以及以集合的意义，是依赖的错乱的差别。这些是不平等，显现为如同平等。这些的体性和特征是什么呢？幻术、眼花是方式。如是，接近表示的二者是：以意义区分，是增上世俗和，胜义的体性，从显现空性等的边解脱的特征，以及显示为二种方式没有差别。剩余的是显示道路和解释。为了随后显示禅修道，思考什么呢？具有智慧和殊胜智慧的士夫，对于此经常平等结合。 如是，体性平等的意义，以理证理解而确定，如其以自证的现量所做的智慧之眼是谁具有，是为知晓的特征。
English
Request. Wanting to speak about appearance. Thus it was said. Considering what the first sameness of the promised initial yoga is: Past, present, and future, These times that are not certain to arise, Without before or after, in sameness, Truly spoken without certainty. That which explains the essence and meaning of this is: the commonly known cause and effect have been used up, having causes and conditions but not using the fruit, causes and conditions gathered but not used, and the nature of depending on conditions when both exist but do not gather, is: although it is merely grasped as such by the mind of conception, the nature of the first yoga is that both causes and conditions are naturally pure. Because of being free from the acceptance and rejection of sequence and distinction, the meaning becomes without error. Therefore, not fully grasping the basic nature, the teaching is given without error or deception, which is solely not becoming the dominion of conditions. The nature of these is the first sameness. In order to realize the meaning of these, the four appearances are pure in sequence. Among them, again, from the nature of the first appearance, the order of equality and the basis of good and bad cannot be grasped. In order to jointly show the two samenesses of nature, showing the transcendent and the mundane, self and commonality, and the stable and moving of the world, etc. From the nature of the two confusions, there are the true appearance and the false appearance. These also become two and four due to the difference in sound and meaning. From these, with the inner kinds appearing, even in one direction of appearance, the vessel and its contents appear immeasurable. And with the meaning of gathering, they are the distinctions of dependent confusion. These are unequal, appearing as if equal. What are the nature and characteristics of these? Illusion, dizziness are the ways. Thus, the two that closely represent are: distinguished by meaning, they are the increasing conventional and, the nature of the ultimate, the characteristics of being liberated from the extremes of appearance and emptiness, etc., and there is no difference from showing as two ways. The remainder is showing the path and explanation. In order to subsequently show the meditation path, what is thought? The person with wisdom and excellent intelligence, always equally joins to this. Thus, the meaning of the nature of equality, understood and determined by reason, as the eye of wisdom made manifest by self-awareness, who has it, is the characteristic of knowledge.
Chinese
这是最初未见之瑜伽士。 “做”这个词用于中间特征的开始。 追求和展示基础是指在四种行为中，将无对象的智慧，无处放置，自身不动的状态，视为与智慧平等，即无二。 连接词是指依赖于第二个三摩地进行学习。 为了展示那本身，众生之田转变，与那无二融入法界，为了调伏者，无论有多少迷惑，产生五种圆满菩提心的基础是：通过智慧认识到远离对象的伟大慈悲，没有痛苦且持续不断的意义。 无对象地，观修自明显智是与平等法界不可分割的。 认为什么是第三个禅定？ 一切都是方法的特征。 方法上的方法是完全的游戏。 这意味着，两个事物圆满的自性是五种语言或自然成就的缘故。 心性是字母的自性，也是原因和自性，实际上是不生的。 心之字母是自然圆满的方法。 在那本身中，如此见到的智慧没有进入和给予，是降临的方法。 在那之中，学习三种微细和粗大的瑜伽，仅仅是暂时的装备的忆念。 为了展示四和五，从伟大的方法中产生的方法，以一化多的方式，将一个身体无对象地展示出来，显现为众多胜者的身体，就像海洋和星星一样，内外无别地自明，因为不阻碍显现，所以是方法。 通过展示那本身，在获得控制的瑜伽之时，无数胜者显现，因此学习第十三者之后，能够产生任何神通，这被称为不可思议的方法。 因此，在有造作之时，虽然有内部的部分，但此时四种神变毫无疑问地显现。 为了展示最后的瑜伽，那是菩提金刚殊胜，追求是指在学习第十三者之后的禅定，从那之中能够胜任，获得金刚持的灌顶。 获得智慧是指，将二谛无二的自性智慧显现出来，是完全清净执着边，没有真假交替，自然成就。