Chinese
智慧和方便的本体，具有并持有金刚铃，是金刚部的誓言。法的布施，财物的布施，以及无畏慈爱的布施这三种具备，是宝生部的誓言。外为声闻，内为菩萨，秘密为密咒乘，对这三者听闻和思维，是莲花部的誓言。向上恒时供养圣众，向下对众生行布施，是事业部的誓言。以上这些都是瑜伽部的守护誓言。这五部的誓言，如果以如法的方式详细解说，内容很多，因为顾虑文字繁多，所以没有写。时限和，径，在三世之内，大手印的持明成就。那是具有染污的时限，所以容易理解。业和烦恼全部清净后，三界怖畏等染污消除。那时十六世之前，细微和粗大的所知障清净后。这是说，获得果位佛陀的无染污时限。这个也容易理解，所以没有解释。果位啊。径，压住密严刹土的地，必定成为圆满正等觉。这是说，按照瑜伽部的宗义，果位的究竟成佛的方式是：时间长的话，一千六百年所知障彻底消除后，压住下方的密严刹土的地，五身任运成就而成为佛陀。《楞伽经》中说：清净的种姓舍弃后，名为密严的喜悦之处，真正的佛陀在那里成佛，化身者在这里成佛。这样说的。这个刹土是无坏的，在密严喜悦之处，殊胜的刹土是无坏的，在那里有佛陀们的法，出现圆满受用之相。这样说的。有些人认为极乐世界等也是报身刹土，这是错误的，因为不了解报身和化身的差别而随意说，因为那个刹土不具备五种决定。报身不是由四大组成的团块，而是智慧的本体，是显现而无自性，并且完全具备相好。
English
The essence of wisdom and means, possessing and holding the vajra and bell, is the samaya of the Vajra family. The three, the giving of Dharma, the giving of material things, and the giving of fearlessness and loving-kindness, is the samaya of the Ratna family. Outwardly a Shravaka, inwardly a Bodhisattva, secretly the Mantrayana, listening and contemplating on these three, is the samaya of the Padma family. Upwardly constantly offering to the noble assembly, and downwardly giving to sentient beings, is the samaya of the Karma family. All of the above are the protective samayas of Yoga. These vows of the five families, if explained in detail in accordance with the Dharma, would be extensive, but for fear of many words, they are not written. Duration and, Directly, Within three lifetimes, the Vidyadhara of Mahamudra is accomplished. That is the duration with defilements, so it is easy to understand. When all karma and afflictions are purified, the three realms of fear and other defilements are eliminated. At that time, up to sixteen lifetimes, subtle and coarse obscurations of knowledge are purified. This is to say, it is the stainless duration of attaining the fruit of Buddhahood. This is also easy to understand, so it is not explained. The fruit. Directly, Pressing down on the ground of Akanishta, one will definitely become a complete and perfect Buddha. This is to say, according to the Yoga tradition, the way to connect with the ultimate Buddhahood of the fruit is: if it takes a long time, after sixteen hundred years, the obscurations of knowledge are completely exhausted, pressing down on the ground of Akanishta below, and the five kayas spontaneously accomplish and become Buddhas. It is said in the Lankavatara Sutra: After abandoning the pure lineage, in that delightful place called Akanishta, the true Buddha becomes a Buddha there, and an emanation becomes enlightened here. So it is said. This realm is indestructible, in the delightful Akanishta, the beautiful realm is indestructible, there the Dharma of the Buddhas, the complete enjoyment of this manner arises. So it is said. Some people think that Sukhavati and other realms are also Sambhogakaya realms, which is wrong, because they speak arbitrarily without understanding the difference between Sambhogakaya and Nirmanakaya, because that realm does not have the five certainties. The Sambhogakaya is not a lump made of the elements, but the essence of wisdom, a form that appears without inherent existence, and is fully endowed with marks and signs.
Chinese
圆满，以妙相好庄严，其身之究竟无人能证悟，恒常安住直至轮回未空。以圣教收摄。如是宣说：从总摄密意之圣教中，如是宣说。无生法界之心性，从五现证之所学境中圆满功德，以觉性之智慧现量见彼所修境，将五现证之相，现量安立于无相之实性中，于三生之中成就大手印持明果位。之后于无漏之境，修持一千六百年，获得果位密集瑜伽之地。如是所说，圣教之行持与明晰，易于理解。调伏方便之乘有二：总义与正文。初者有三：区分内外密咒之差别，调伏方便之乘之词义，及其分类。区分差别有见、行、修。初者，执着实相离边与世俗清净不清净二者为外道。如《道次第》所说：实相中无有差别，世俗中于一切，执着清净与不清净。如是。内密咒者，于实相自生之智慧，世俗中认为轮回涅槃无二之坛城。如彼所说：方便大乘者，清净与痛苦，世俗中亦无有差别，仅是见地高低而已。如是。行持者，沐浴与洁净等清净之行持是外道。如龙树所说：勤奋于沐浴与洁净之行持。如是。内密咒者，通达善恶无二之见解后，行持禁行等是内道。如娇慢金刚所说：禁行不予取舍，妄语粗语行五事。如是。修持之等持分二：有相与无相。无相者，瑜伽士以法性远离八边之等持为主，未证悟大自在故为外道。内道认为觉性自明离境之等持。
English
Perfected, adorned with excellent marks and signs, the ultimate of his body cannot be realized by anyone, and he remains continuously until the end of samsara. Gathered by the teachings. Thus it is said: From the teachings that encompass the meaning, it is said as follows. The mind-essence of the unborn realm of reality, having perfected the qualities from the five manifest enlightenments of the object of learning, directly seeing the object of meditation with the wisdom of awareness, directly establishing the signs of the five manifest enlightenments in the state of signlessness, achieving the fruition of the Mahamudra Vidyadhara within three lifetimes. Thereafter, in the realm of the uncontaminated, having trained the mind for one thousand six hundred years, one attains the ground of the Fruition Dense Yoga. As it is said, the conduct and clarity of the teachings are easy to understand. The vehicle of methods for subduing has two aspects: general meaning and specific meaning. The first has three aspects: distinguishing between outer and inner tantra, the meaning of the term 'vehicle of methods for subduing,' and its divisions. Distinguishing involves view, conduct, and meditation. The first is that holding to ultimate reality as being free from extremes and holding to conventional reality as being either pure or impure is an outsider's view. As it says in the Stages of the Path: In ultimate reality, there is no difference; in conventional reality, everything is held to be either pure or impure. So it is. Inner tantrics believe that in ultimate reality, there is self-originated wisdom, and in conventional reality, they believe in the mandala of deities where samsara and nirvana are non-dual. As it says there: The great vehicle of methods is such that purity and suffering are also non-different in conventional reality; the difference is only in the height or lowness of the view. So it is. As for conduct, practices of cleanliness such as bathing and purification are those of outsiders. As Nagarjuna said: Striving for practices of bathing and purification. So it is. Inner tantrics, having realized the view of non-duality of good and bad, practice with union and liberation, and so on, are those of insiders. As Kyechok Dorje said: Taking and giving without permission for union and liberation, speaking falsely, and engaging in five coarse behaviors. So it is. There are two types of meditative samadhi: with signs and without signs. The samadhi without signs is primarily practiced by yogis who focus on samadhi that is free from the eight extremes of reality, and because they have not realized the great self, they are outsiders. Insiders desire the self-luminous, object-free samadhi of awareness.
Chinese
因为没有细微之处，是自性之本体，所以是内道。对于有相，从五种现证菩提的天尊身像来说，生起次第是外道，而四种幻化的生起次第是内道。只修父续是外道，而修父续母续双运是内道。从轮的胸口放出是外道，而从密处放出是内道。主要修寂静是外道，而寂静和忿怒两者都修是内道。装饰品是具有寂静的装饰品是外道，而具有光辉的装饰品是内道。圆满次第的特殊之处，只依赖于尖端、心间和眉间的明点是外道，而四轮和行淫之道的方便是内道。行持方面，行持二十五种条件等清净之物是外道，而行持二十种行持之物是内道。供养五种、八种、七宝、五妙欲和清净的供养等，以这些为主的是外道，而在这些外在供养之上，修持内在的供养朵玛、甘露、三毒的供养和秘密双运解脱的供养是内道。获得成就的方式也是，因为使智慧尊者欢喜，而赐予我成为清净成就之器的资格是外道。通过四种亲近和修持的方式获得成就，视其从自身显现是内道。灌顶也是，接受金刚阿阇黎的灌顶以下是外道，而接受甚深的三种灌顶是内道。第二，词义方面：以轮回和涅槃所包含的一切法，都转为无处所的自显现身和智慧，因此称为转。例如，孔雀能将毒转为光彩夺目的光芒一般。方便乘方面，《意集经》中说：方便善巧大且多，广大转变极众多，无论何事皆能显。如此等等。下部的所断烦恼本身，即使享用，也没有能享用和所享用，并且显现为果的本体，因此是方便善巧且广大。多方面，因为息增怀诛任运成就，所以无勤任运地显现利他，因此方便众多。广大方面，显现方便善巧不可思议。宽广方面，对于轮回和涅槃的一切法，没有取舍，什么也不隐藏。
English
Because it does not possess subtlety and is the essence of self-awareness, it is internal. Regarding forms, from the five manifest enlightenment deity forms, the generation stage is external, while the generation stage of the four miracles is internal. Meditating solely on the father is external, while meditating on the union of father and mother is internal. Emanating from the heart of the wheel is external, while emanating from the secret place is internal. Primarily meditating on peace is external, while meditating on both peace and wrath is internal. Ornaments, having peaceful ornaments, are external, while possessing glorious attire is internal. The special features of the completion stage, relying solely on the bindu at the tip, heart, and between the eyebrows, are external, while the methods of the four wheels and the path of union are internal. In terms of conduct, engaging in pure things such as the twenty-five conditions is external, while engaging in the twenty objects of conduct is internal. Making offerings of the five, eight, seven precious things, five desirable qualities, and pure offerings, etc., prioritizing these, is external, while on top of these external offerings, practicing the internal offerings of torma, nectar, the offering of the three poisons, and the secret union liberation offering is internal. The way to obtain accomplishments is also, because the wisdom being is pleased, granting me the qualification to be a vessel for pure accomplishment is external. Obtaining accomplishments through the four approaches and practices, viewing it as arising from oneself, is internal. Empowerment is also, receiving empowerment below that of the Vajra Acharya is external, while receiving the profound three empowerments is internal. Secondly, regarding the meaning of the words: all phenomena encompassed by samsara and nirvana are transformed into the unlocalized, self-appearing form and wisdom, therefore it is called transformation. For example, just as a peacock transforms poison into brilliant radiance. Regarding the vehicle of means, it is said in the Gongdü: Skillful means are great and many, vast, transforming and greatly showing whatever there is. And so on. The afflictions to be abandoned of the lower realms themselves, even if enjoyed, there is no enjoyer or enjoyed, and because it is clear as the essence of the result, it is skillful and vast. The many aspects are: because pacifying, increasing, magnetizing, and wrathful actions are spontaneously accomplished, benefiting others appears effortlessly, therefore there are many means. The vast aspect is: skillful means appear inconceivable. The expansive aspect is: for all phenomena of samsara and nirvana, there is no acceptance or rejection, and nothing is hidden.
Chinese
无我。第三是分类，有三种：生起、圆满和极圆满。在印度，这部摩诃瑜伽有十八部怛特罗，其中翻译成藏文的有：幻化部八部，解释续部四部，以及它们的六十四个微细口诀。印度的大班智达毗玛拉米扎对大译师仁钦秋讲述了这些。据说他是这部论典的作者，已证得安乐逝。那么，幻化部八部是什么呢？将心和智慧显示为自显现的幻化根本续秘密藏是一部。游戏显现的幻化天女是二部。圆满显示坛城的幻化第八部是三部。圆满显示事业的幻化四十部是四部。主要显示灌顶的幻化上师是五部。功德究竟的幻化八十部是六部。普遍显示所有论藏的幻化大网是七部。主要显示誓言的幻化支分是八部。解释续部四部是：次第和同时显示解脱道的智慧藏和金刚镜二部。次第和同时显示方便道的幻化灰烬和幻化大海二部，共四部。六十四个微细口诀应该单独了解。因为这里担心文字繁多，所以没有列出。通过这些，共同意义的解释结束后，如果解释论典意义，控制方法的乘有二：从人和乘的角度简略指示，以及支分广说。第一是：控制方法的乘，也因所化众生的智慧力量差别，显现为三种，即生起、圆满和极圆满。这些很容易理解。广说有三：生起摩诃瑜伽，圆满阿努瑜伽，以及大圆满阿底瑜伽。第一有三：指示、解释和以教证总结。第一是：说，最后生起次第瑜伽也，必定显现为七种，这很容易理解。广说有七：计数，共同指示人和入门