Chinese
吉祥《总集经》释疏，瑜伽之日，显耀之善说，光辉灿烂，旭日之光。堪布 努丹。 吉祥《总集经》释疏，瑜伽之日，显耀之善说，光辉灿烂，旭日之光。堪布 努丹。 第四函，标有“ཡ”字。 吉祥《总集经》释疏，瑜伽之日，显耀之善说，光辉灿烂，旭日之光，第四卷。第九，趋入一致之法有三：略说、广说、总结。第一，从“此后，又”至“务必结合”，此段表明，此章讲述了不了义和隐义的解释。在讲完镜之观察后，其后，楞伽主等下劣之圣者们，向导师秘密主提问：在此四十五章中，安立了经义行法十种类别中的第九种的意义，请问，秘密主，您先前承诺要结合一致，如何才能完全了解其意？如此请问后，大士秘密主回答说：楞伽主，如何才能简要地阐释这些呢？道路即是利他之行。应如此完全了解：为了引导被无明大黑暗所笼罩，被睡眠所蒙蔽，对意义不明了，在孩童心识的三城中于三时游荡的所化众生，为了引导他们，在恒常的轮回中，区分声闻、独觉、菩萨，在此轮回中，为了利益众生而务必行事的引导之方便法门虽然众多，但由于善巧方便，所有成办意义的殊胜意趣全部汇集，从诸佛圆满聚集后所宣说的经续法之明镜中，无论哪位圣者的行境，以何种方式成为引导之门，确定能转变为利益所化众生的众多方便，总而言之，在此应知利他之行有三种类别：一致。
English
Glorious commentary on the Compendium of Intentions, the Yoga Sun, the good explanation that illuminates, the light of the glorious rising sun. Khenpo Nudan. Glorious commentary on the Compendium of Intentions, the Yoga Sun, the good explanation that illuminates, the light of the glorious rising sun. Khenpo Nudan. Volume Four, marked with the letter "YA". Glorious commentary on the Compendium of Intentions, the Yoga Sun, the good explanation that illuminates, the light of the glorious rising sun, Volume Four. Ninth, there are three ways to enter into agreement: brief explanation, detailed explanation, and conclusion. First, from "Then again" to "must be combined," this section indicates that this chapter explains the provisional and hidden meanings. Immediately after explaining the examination of the mirror, then again, the lesser holy ones, such as the Lord of Lanka, asked the teacher, the Lord of Secrets: In this context, in the forty-fifth chapter, the question is fully asked about the meaning of the ninth of the ten categories of Dharma for beings, which are arranged in the essence of the sutra. O Lord of Secrets, how can we fully understand the very intention of your previous commitment to combine them harmoniously? Having been fully asked in this way, the great being, the Lord of Secrets, replied and said: Lord of Lanka, what is it that closely shows those? The path itself is the practice of benefiting others. It should be fully understood in this way: In order to guide the trainees who are wandering in the three times in the three cities of the realm of children, obscured by the great darkness of ignorance and dimmed by sleep, without distinguishing the meaning, for the purpose of guiding them, in the constant cycle of time, distinguishing the Shravakas, Pratyekabuddhas, and Bodhisattvas, and here in this cycle, there are many ways of guiding the means of doing things that are necessarily engaged in for the benefit of beings. However, because of skillful means, all the noble intentions that accomplish the meaning are gathered together, and from this mirror of the sutras and dharmas spoken by the Victorious Ones gathered together, whatever the conduct of the noble one, whatever becomes the door of guidance, it is certain that the many means of transforming into the benefit of the trainees, however many are spoken, are all gathered together. Here, it should be known that there are three categories of the practice of benefiting others: harmonious.
Chinese
应当使之转向那个意义。因此，为了使那些有情进入神圣的意义，应当与那些被调伏者或者六道众生，以及自己相一致的行为来行事，从而使那些孩子的心完全被吸引，逐渐地转变方向，从而确定无疑地进入不错误的密咒意义，并进入证悟，且不从那里退转，而应努力地修行。像这样，为了使任何被调伏者的思想倾向相符，通过令人心醉神迷，不由自主地进入的相似行为使之高兴，并通过善巧方便引导，从而进入意义。也要像他的意愿如何，就让他行事于那些令他满意的行为，不要让他错过，通过努力地结合于大秘密确定的意义的方法来摄受，这正是通过相似的行为使被调伏者进入意义。如是，在根本续中说：因为不是相，所以在那里确定。为了与有相者相一致。通过方便与他相一致的行为。将方向转为真正的意义。那些被调伏者被彻底调伏，以及六道非常散乱者。心被吸引并依赖之后。通过方便使之结合于意义的语言。在六因聚集的土地上。通过歌舞嬉戏。压服三有，摄取权势。应当行事于与世间相合的行为。如此。那接近的譬喻是：例如，在存在世间的无明黑暗界域的处所中。无论哪个聪明贤能的人类等众生，对于不识人类等的其他众生，通过行事于调伏的行为，使那个不识人类的众生的心生起欢喜的知识，调伏者的方便进入，并且执着于调伏者的面容，调伏者和被调伏者以相同的行为，没有差别，其他人类的心被吸引而变得亲密，处于那个意义中，然后，那个最胜的调伏者知晓并理解了对方的思想温度，最终控制了被调伏者的思想，从而获得了能够转变方向的方法的控制权，当机会成熟时，才出现转变被调伏者认识的语言之路，这就是譬喻和意义相符。
English
It should be made to turn to that meaning. Therefore, in order to lead those sentient beings into the sacred meaning, one should engage in conduct that is in harmony with those to be tamed, or the six realms of beings, and oneself, thereby completely attracting the minds of those children, gradually changing direction, thereby certainly entering the unerring meaning of the secret mantra, and entering realization, and not retreating from there, but should diligently practice. In this way, in order to match the mental inclinations of any to-be-tamed being, one should delight them with similar conduct that captivates the mind and allows one to enter involuntarily, and guide them with skillful means, thereby entering the meaning. Also, according to how their desires are, one should let them engage in those behaviors that please them, not letting them miss out, and by means of diligently combining with the definitive meaning of the great secret, one should take them in, which is precisely how similar conduct leads the to-be-tamed being into meaning. Thus, it is said in the root tantra: Because it is not a sign, it is certain there. In order to be in harmony with those with signs. Through skillful means, conduct in harmony with them. Turn the direction to the true meaning. Those to be tamed are thoroughly tamed, and the six realms are extremely distracted. After their minds are attracted and relied upon. Through skillful means, words that combine them with meaning. On the ground where the six causes are gathered. Through the play of song, dance, and performance. Subduing the three realms, seizing power. One should engage in conduct that is in harmony with the world. So it is. That which is closely illustrated is: For example, in the places of the realm of existence, the darkness of ignorance. Whichever wise and intelligent beings, such as humans, for other beings who do not know humans, etc., by engaging in conduct that tames them, the mind of that being who does not know humans arises with joyful knowledge, the means of the tamer enters, and clinging to the face of the tamer, the tamer and the to-be-tamed, with the same conduct, without difference, the minds of other humans are attracted and become intimate, abiding in that meaning, then, that supreme tamer knows and understands the warmth of the other's mind, and ultimately controls the mind of the to-be-tamed being, thereby gaining control of the method to be able to change direction, and when the opportunity arises, then the path of words that transforms the understanding of the to-be-tamed being appears, which is the similarity of example and meaning.
Chinese
圣地瑜伽士也同样如此行持之后，应当这样说：像那样过去或者至今为止，都是殊胜善友们随顺趋入方便的行持方式，仅仅是各自随顺心意的行持而已。务必铭记于心，这种执着的恶劣行持是不合规矩的。如同麻绕拉的恩摩一样，我们的行持非常错谬。以这种方式行持是非常错误的，因此要从这种邪行中返回，忏悔并积累善业的资粮，通过计数和增长等方式回向给大菩提。即使我们的行持是如此的错误，但以前我曾让你们高兴，因为我只是与你们保持一致。如今，在这种情况下，我进入了使我高兴的无误正道，你们也应该随顺这种行持，务必趋入那殊胜的正道，朋友们，必须正确地进入。就像说的那样，比喻和意义相同。像那样说之后，我以同样的方式随顺了对方或者所调伏者的心。‘温’是布鲁夏语，翻译成藏语就是‘抓住’的意思。因为用方便抓住了，所以无论对方或者所调伏者，他们后来的心也‘温’或者说被抓住了，听我的话，心里高兴，从而进入殊胜确定的正确行持领域，并且确定不会再返回。就像前面所说的那样：例如在世间界中，众生调伏众生，进入他们喜欢的行业，与他们想法一致地行持，与他们亲近并让他们高兴，从他们那里获得温暖，改变他们的观念。以前我的朋友你，进入的行业非常错误，在这里计算罪业的积累，即使有罪，我也让你高兴。现在对于我喜欢的这个行业，朋友你必须进入。这样做之后，因为抓住了他们以前的心，所以也抓住了一个人的后来的心，并且进入他们喜欢的行业。如是。第二部分分为两部分：劝请行持一致的行为。
English
The holy yogis of the sacred place, having practiced in accordance with this, should say: Thus, in the past or up to now, the conduct of the excellent and noble friends has been solely in accordance with the means of entering, merely conduct in accordance with their own intentions. It is imperative to keep in mind that this bad conduct of attachment is not in accordance with the rules of conduct. Like the 'Emo' of Marala Ngampa, our conduct is very mistaken and wrong. To practice in this way is very wrong, so one must turn back from this wrong practice, confess and accumulate the accumulation of virtuous deeds, and dedicate it to great enlightenment through counting and increasing, etc. Even if our conduct is so wrong, in the past I made you happy, because I only acted in accordance with you. Now, in this situation, I have entered the un mistaken noble path that pleases me, and you should also follow this conduct, and you should definitely enter that noble path, friends, you must enter correctly. Just as it is said, the metaphor and meaning are the same. After saying that, I followed the mind of the other person or the one to be subdued in the same way. 'Un' is the language of Brusha, which translates into Tibetan as 'grasped'. Because it is grasped by means, the later mind of the other person or the one to be subdued is also 'Un' or grasped, listening to my words, happy in mind, and thus entering the field of noble and certain correct conduct, and it is certain that they will not return. Just as it was said before: For example, in the world realms, beings subdue beings, entering into the work they like, acting in accordance with their thoughts, being close to them and making them happy, getting warmth from them, changing their ideas. Before, my friend, the work you entered was very wrong, here count the accumulation of sinful deeds, even if there is sin, I made you happy. Now for this work that I like, my friend, you must enter. After doing this, because they have grasped their previous mind, they also grasp the later mind of one person, and enter the work they like. Thus. The second part is divided into two parts: urging to practice consistent behavior.
Chinese
这是眷属们如此行事的方式。第一部分，从“楞伽的统治者”到“他如此宣说”之间所展示的内容，是为了通过过去的传说使人信服。讲述者召唤楞伽的统治者，问道：过去的事件是怎样的呢？为了清楚地说明这一点，导师秘密的主尊，我金刚手亲眼见到并听到了这种相应的行为。那时，我的导师、殊胜的善知识、秘密之主，向过去聚集的大多数眷属宣说了这个殊胜的续部，并广泛地展示了这个奇妙的秘密之道。在那时，属于那个眷属并一同聚集的，天女、龙女、人类、非天、饿鬼等恶劣种姓，即属于六道轮回的六位女子的集会眷属一同聚集，由于主眷们喜欢歌舞，导师通过歌舞的姿态，以极大的喜悦和满足献上了供养和赞颂。虽然歌舞并非完全是纯正神圣的行为，但导师、神圣的秘密之主，为了以相应的行为解脱那六位女子及其眷属，出于慈悲，将她们视为应受摄受的殊胜对象。在那里，为了调伏她们，向聚集的大多数眷属宣说了：‘哎呀，伟大的集会！’这样召唤之后，为了让六位女子在意义上一致而行事，无论谁是我的导师的后裔和传承的持有者，都可以通过天神的音乐、歌曲、舞蹈、姿态、悦耳的声音、优雅的举止、妩媚和各种美丽而优美的姿态，不由自主地俘获任何被调伏者的心，从而引导他们进入正道。歌曲的六个根本各有十个分支，每个分支又有六个，总共三百六十个。手脚的姿态和各种舞蹈技巧数不胜数，无穷无尽，可以聚集世间所有的被调伏者，并使所有的胜者感到满意。
English
This is how the retinue acted. The first part, from "The lord of Lanka" to "He spoke thus," shows that it is to be believed through past legends. The speaker summons the lord of Lanka, asking: How were the past events? To clearly explain this, the teacher, the secret lord, I, Vajrapani, personally saw and heard this corresponding conduct. At that time, my teacher, the excellent spiritual friend, the lord of secrets, spoke this supreme tantra to the majority of the assembled retinue of the past, and widely revealed this wonderful secret path. At that time, belonging to that retinue and gathered together, goddesses, dragon goddesses, humans, asuras, pretas, and other inferior beings, that is, the assembly of six daughters belonging to the six realms of existence, gathered together. Because the main retinue liked song and dance, the teacher, through the gestures of song and dance, offered worship and praise with great joy and satisfaction. Although song and dance are not entirely pure and sacred practices, the teacher, the holy lord of secrets, in order to liberate those six daughters and their retinue through corresponding conduct, out of compassion, regarded them as supreme objects to be embraced. There, in order to tame them, he spoke to the assembled retinue of the majority of sons: 'Alas, great assembly!' After calling out in this way, in order to encourage the six daughters to act in accordance with the meaning, whoever is a descendant and lineage holder of my teacher can, through the music of the gods, songs, dances, gestures, pleasant sounds, graceful manners, coquetry, and various beautiful and elegant postures, involuntarily capture the hearts of any who are to be tamed, thereby guiding them onto the right path. The six roots of song each have ten branches, and each of these has six, totaling three hundred and sixty. The gestures of hands and feet and various dance techniques are countless and endless, capable of gathering all the beings to be tamed in the world and satisfying all the victors.