Chinese
证悟究竟之见乃为殊胜。诸友，内在瑜伽如下：名为心金刚之大瑜伽等，如是宣说以内在瑜伽所示者，乃如是宣说众生之相续，即八识聚，以三种理成立金刚之自性。如是，于彼所显现之证悟、思择、以及所知之忆念分别，亦皆随顺，解脱于边即是胜者之意趣精髓。如是若能确信，即为智者。诸友，何为内外瑜伽？如下：如是等等，于外器内情二者所显现之瑜伽作近示者，乃于境与识二者之分位，一切所显现之外器内情一切，以及于二谛之法，观待一而安立，如二色，言思等，决定与未决定之种类，以及有情或佛陀，或善或恶，任何生或不生，因缘所作或未作，因缘或世俗所立与未立，一切共同与差别之名声等，非由造作，而是从初始即是心之自性，于彼自性中，以自性三种相之体性，本自圆满，不舍弃二谛之法，自然解脱，如实了悟二无别之义，即为智者。殊胜之处在于，无有对境而明了不散乱，故能成就名称之决定。诸友，彼等即是等等，易于理解，乃是开示第一瑜伽之体性。对于共同道之因乘有所承诺者，心想何为行瑜伽？如下：所依与行持，所缘与差别，不变与以力压伏，以及一切了知。如是，道之所依乃菩提心律仪，以及六度等之行持，以及智眼与胜观，以及从小乘起，时间衡量之地之差别，以及不变之圆满，以及十力之威势压伏，以及一切了知之五明处与十八界，乃是遍知之因。
English
The view of realizing the ultimate is supreme. Friends, the inner yoga is as follows: The great yoga called Mind Vajra, etc., as it is said, showing the inner yoga is like explaining the continuum of beings, which is the collection of eight consciousnesses, establishing the nature of Vajra with three reasons. In this way, the realization, contemplation, and knowing recollection that appear to it are also in accordance, and liberation from extremes is the essence of the Victorious One's intention. If one can be sure of this, one is wise. Friends, what is outer and inner yoga? As follows: and so on, the yoga that appears from both the outer vessel and the inner essence is shown closely, that is, from the aspect of both object and consciousness, all the outer vessel and inner essence of all that appears, and the Dharma of the two truths, relying on one to establish, such as two colors, speech and thought, etc., definite and indefinite kinds, and sentient beings or Buddhas, or good or bad, anything that arises or does not arise, caused by causes and conditions or uncaused, causes and conditions or conventionally established and unestablished, all common and different reputations, etc., not made by fabrication, but from the beginning it is the nature of the mind itself, in that nature, with the nature of the three aspects of self-nature, it is inherently complete, without abandoning the Dharma of the two truths, naturally liberated, truly realizing the meaning of non-duality, is wise. The special feature is that it is clear and undistracted without an object, so it can achieve the determination of the name. Friends, those are etc., easy to understand, it is to show the nature of the first yoga. For those who have promised the common path of the causal vehicle, what is the action yoga? As follows: reliance and practice, object and difference, immutability and suppression by force, and all knowledge. Thus, the basis of the path is the Bodhisattva's vows, and the practice of the six perfections, etc., and the eye of wisdom and insight, and the difference of the ground measured by time from the Small Vehicle, and the immutability of complete accomplishment, and the suppression of the power of the ten strengths, and all knowledge of the five sciences and the eighteen realms, is the cause of omniscience.
Chinese
确实如此。诸位道友，那些也都是达到圆满且极为了不起的殊胜密意。如是呼唤朗迦等有情众生，这些作为因之法的种种类别，在此未与菩提心之体性相杂，以究竟圆满故，将成为得见密咒之传承之因。若仅是意义的一小部分，则无法在此通过因来彻底领悟。或者，安住于道，对于自性之义进行修持，并通过精进努力而趋于成熟之方便的简要开示是：以根本誓言所摄持，成为修学之根本，以及随顺之行持等，如实照见实相之见解，以及事业之差别，以及无论以何种方式都难以摧毁的坛城之体性，以及使以三摩地所遮蔽之蕴聚无法生起，以及以智慧清晰地照亮如所有和尽所有，这些也都是因为行持五十大道支分之事业，若能领悟其义，则是智者中的佼佼者。诸位道友，还有如下所示：结合、不住、行、转变、力量、生起、进入、门、知识、安住、明、道、进入、智慧和周遍之相，等等。如是呼唤这些，简要地揭示不一致之处是：为了结合根本续第一品中所说的三种特征之义，以及以智慧和慈悲不住于轮回和涅槃之三身，以及以种种神变行之最初的十二种神变，以及以八种隐秘之意转变所化众生的观念，以及以四种方便之力量来摄持，以及从因之力量中后来生起的果，即六种神通，以及安排并进入自利之五种殊胜道，以及进入之门，即二谛，以及为了知晓一个知识和内外一切诸法之十八空性，以及为了自性安住之五法，以及完全表达并安住于自性之四身，以及作为所依而安住之十地之十个次第，以及六种对境之明，以及五道和为了利益众生而进入的行
English
Indeed. Dear friends, those too are the ultimate and exceedingly excellent sublime intentions. Thus, calling beings such as Lanka and others, these various categories of causal dharmas, here, without being mixed with the essence of Bodhicitta, because of being ultimately complete, will become the cause of the lineage of seeing the mantras. If it is only a small part of the meaning, then it is not possible to thoroughly understand it here through the cause. Or, abiding on the path, practicing the meaning of self-nature, and briefly showing the means of becoming mature through diligent effort is: being held by the root samaya, becoming the root of learning, as well as the corresponding conduct, etc., the view of seeing reality as it is, as well as the distinctions of activities, and the nature of the mandala that is difficult to destroy in any way, and making the aggregates obscured by samadhi unable to arise, and clearly illuminating the suchness and as-it-isness with wisdom, these are also because they perform the activities of the fifty branches of the path, if one can understand their meaning, then one is the best of the wise. Dear friends, there are also the following: conjunction, non-abiding, going, transformation, power, arising, entering, gate, knowledge, abiding, clarity, path, entering, wisdom, and the aspects of pervasion, and so on. Thus, calling these, briefly revealing the inconsistencies is: in order to combine the meaning of the three characteristics mentioned in the first chapter of the root tantra, and the three bodies that do not abide in samsara and nirvana with wisdom and compassion, and the first twelve miracles of variously performing miracles, and transforming the perceptions of those to be tamed with eight hidden meanings, and to be grasped by the power of the four means, and the result that arises later from the power of the cause, that is, the six superknowledges, and the five excellent paths of arranging and entering for one's own benefit, and the gate of entering, that is, the two truths, and the eighteen emptinesses for knowing one knowledge and all inner and outer dharmas, and the five dharmas for the abiding of self-nature, and the four bodies that fully express and abide in self-nature, and the ten stages of the ten bhumis that abide as the basis, and the clarity of the six objects, and the five paths and the deeds of entering for the benefit of beings
Chinese
十二支，四智或十八智，以及为了圆满显现遍布之相，大菩提一味一体。如果能如所说般理解它们的意义，并如实地确定各自的特征，那就是智者中的佼佼者。如果有人怀疑，这里的身三、事业和智慧等是否不会变成无为瑜伽？这些是基于要修持的目标而设立的，有些是作为相似的部分来追随的，有些是作为道路的传承而提到的。即使不是道路本身，也必须具备作为条件的因素，所以没有疑惑的余地。此外，见、不散乱、义、词、咒、字之门的那些相，以及“意即是那至高无上的”等，都显示了不离那（至高无上）的相。即是见真谛的胜观，以及止息沉掉的专注一境的奢摩他，词生义故与义不离之门的总持，以及字所诠释的词生起之门的总持，同样地，生起次第的咒语，以及以何物书写于何处的文字之门的总持。如果将它们分开，就会变成八个部分，如果能如所说般见到它们的意义，那就是智者中的佼佼者。这些是瑜伽士的中观见解的衡量标准。如果有人认为，这里所说的果是密宗独有的，那么，诸位朋友，什么是无为瑜伽呢？像这样，被士夫呼唤并展示最后的瑜伽，是密宗同时进入，不作区分因果努力的教法名相的近似展示。地有十种，即转变不定的地，作为所依的基础地，重要的修持地，以学习为常的地，福德宝藏的地，依靠而变得殊胜的地，以目标而生果的地，安住而不变的地，扩展的法性地，以及圆满的总持地。学习、结合、瑜伽，这十种学习的边际是道路的条件，与因和果结合，与方便和智慧结合，与法界和智慧结合。
English
The twelve branches, the four wisdoms or eighteen wisdoms, and in order to perfectly manifest the pervasive aspect, the great Bodhi is of one taste. If one can understand their meaning as explained, and ascertain the characteristics of each as they are, then one is the best of the wise. If someone doubts whether the three bodies, activities, and wisdoms here will not become actionless yoga, these are established from the perspective of the object to be cultivated, some are to be followed as similar parts, and some are mentioned as the lineage of the path. Even if it is not the path itself, it must have the factors as conditions, so there is no room for doubt. Furthermore, the aspects of seeing, non-distraction, meaning, words, mantra, and the door of letters, and "the meaning is that very supreme one," etc., show the aspect of not staying away from that (supreme one). That is, the superior seeing of seeing the truth, and the single-pointed calm abiding that stops sinking and excitement, the dharani of the door that does not separate from the meaning because words arise from meaning, and the dharani of the door where words arise that are represented by letters, similarly, the mantra of the generation stage, and the dharani of the door of letters of what is written on what. If they are separated, they will become eight parts, and if one can see their meaning as explained, that is the best of the wise. These are the measure of the yogi's Madhyamaka view. If someone thinks that the result mentioned here is unique to tantra, then, friends, what is actionless yoga? Like this, being called by a person and showing the last yoga, is an approximate presentation of the nomenclature of the teachings where tantra enters simultaneously, without making the effort to distinguish cause and effect. There are ten types of ground, namely, the ground of uncertain transformation, the ground of the basis as the support, the ground of important practice, the ground of continuous learning, the ground of the treasure of merit, the ground that becomes superior by relying on it, the ground where the fruit is born by the object, the ground that abides and does not change, the ground of the expanded nature of reality, and the ground of perfect general vehicle. Learning, combining, yoga, these ten limits of learning are the conditions of the path, combining with cause and effect, combining with skillful means and wisdom, combining with the realm of reality and wisdom.
Chinese
与地结合，与心和法结合，与业和慈悲结合，是见行合一。典范者是心的瑜伽，持教者是业的瑜伽，辨别大种姓的瑜伽，秘密门是语的瑜伽，行持是常的瑜伽，相是记号的瑜伽，获得大预言的瑜伽，大能力圆满的瑜伽，完全圆满的瑜伽，任运成就的瑜伽。分别念和堕落，被称为遮蔽和断绝之处，即六十种分别念的八十一或九十种，以细微和粗大的方式断除誓言。同样，堕入大魔的境地之门，堕入外道的境地之门，堕入罗刹的境地之门，堕入夜叉的境地之门，堕入大鲁扎的境地之门，堕入大障碍的境地之门，堕入大神种姓的境地之门，堕入肖甘的大食肉鬼的境地之门，堕入大地狱的境地，是因错误使用秘密而堕落之处。无错谬，是指因果已成立，因此为了确立因果无二的见解，即一，是见解和基础。确定，是指依于具信心的二者，不生怀疑，以方便确定的道和以智慧确定的道这二者，是宣说续部道之根本。意，是指以利他之方便行持，灵活地领会，因此有四种：对平等性的领会，对自性的其他时间的领会，对对治的其他次数的领会，对转变的其他意义的领会。因此，根据目的和本体，也可以变成八种。知，是指五种智慧和自生智慧。集合，是指因一切清净，大平等性和大富饶性和大集合性和大觉性和大权力和大引导性，所以是六种。成就，是指转变成平等性，成就大乐，完全圆
English
Joining with the earth, joining with mind and dharma, joining with karma and compassion is the union of view and conduct. The exemplary one is the yoga of mind, the holder of teachings is the yoga of action, the yoga of distinguishing the great lineages, the secret door is the yoga of speech, the conduct is the continuous yoga, the signs are the yoga of symbols, the yoga of obtaining great prophecies, the yoga of perfecting great abilities, the yoga of complete perfection, and the yoga of spontaneous accomplishment. Thoughts and downfalls, which are called places of obscuration and severance, are the eighty-one or ninety of the sixty types of thoughts, severing the vows in subtle and gross ways. Likewise, the door of falling into the realm of great demons, the door of falling into the realm of heretics, the door of falling into the realm of rakshasas, the door of falling into the realm of yakshas, the door of falling into the realm of great Rudra, the door of falling into the realm of great obstacles, the door of falling into the lineage of great gods, the door of falling into the great flesh-eating ghoul of Shogam, the door of falling into the great hell, are the places of falling due to the misuse of secrets. Without error, it means that since cause and effect have been established, in order to establish the view of non-duality of cause and effect, it is one, which is the view and the basis. Certainty means that relying on two individuals with faith, there is no doubt, and these two, the path of certainty through means and the path of certainty through wisdom, are the root of explaining the path of the tantra. Intention means that acting with the means of benefiting others, understanding flexibly, therefore there are four: understanding of equality, understanding of other times of nature, understanding of other numbers of antidotes, and understanding of other meanings of transformation. Therefore, according to purpose and essence, it can also become eight. Knowing means the five wisdoms and self-arisen wisdom. Assembly means that because of all purity, great equality, great abundance, great assembly, great awareness, great power, and great guidance, there are six. Accomplishment means transforming into equality, accomplishing great bliss, completely per