Chinese
同样，名字在行续中非常清楚地说明了。例如，以现证觉醒的毗卢遮那佛为例，第一个瓶灌顶净化恶趣的污垢，第二个瓶灌顶清洗轮回的种子，第三个瓶灌顶清洗从初地到十地之间的二资粮的种子，第四个瓶灌顶安立王位的种子。头饰代表身相，铃代表语梵音，金刚杵代表意如所有性，名字灌顶摧毁遍布三界的名称之种子，眼药、镜子、说法、随许等随许利他事业。五部族灌顶与上部续部的名字相同，但意义不同。行为的入门、戒律和行为都与事续相符，而见解和禅修则与瑜伽相符。如《玉唐》中所说：“二续之意欲，行为随顺事部行，见解随顺瑜伽故，智慧与见解超胜之。”又如《见次第》中所说：“二续之意欲，见行随顺任何下。”然而，见解是法界远离一切边且无二，智慧的加持是观毗卢遮那佛等四部族，以及禅修的本尊。在《现证觉醒的毗卢遮那佛》中说：“字与字相合，如是地与地相合，从极度总集的意念中，应念诵百万遍。”说字、手印和形像之神为三者，而每一者又有二者。字有菩提心之神和声音之神二者。手印有轮等形像所作的和以青蓝色法生表示的空性无形像二者。形像有完全清净，了知一切相的戏论寂灭的自性，即如来藏，各自以自证现见，以及不清净，以分别念观想颜色、面容、手等形像。总之，字、手印、身像三者显现为声音、相和形像，是为有相之方；菩提心之字，即无声音，无相之手印，完全清净之神，无相的无分别之自性三者是为无相。
English
Likewise, the name is very clearly explained in the Action Tantra. For example, taking Vairochana Abhisambodhi as an example, the first vase empowerment purifies the defilements of the lower realms, the second washes away the seeds of samsara, the third washes away the seeds of the two accumulations from the first to the tenth bhumis, and the fourth establishes the seeds of the regent. The crown ornament represents the body's marks and signs, the bell represents the speech's Brahma sound, the vajra represents the mind's suchness, the name empowerment destroys the seeds that pervade the three realms of names, and the eye medicine, mirror, Dharma talk, subsequent permission, etc., subsequently permit the activities for the benefit of others. The five family empowerments are the same in name as the higher tantra class, but different in meaning. The entry point of actions, discipline, and conduct are all in accordance with the Action Tantra, while the view and meditation are mostly in accordance with Yoga. As the Yutang says: "The intention of both tantras is that conduct is in accordance with the Action Tantra, but since the view is in accordance with Yoga, wisdom and view are superior." And as the View Sequence says: "The intention of both tantras is that view and conduct are in accordance with whatever is below." However, the view is that the Dharmadhatu is free from all extremes and non-dual, the blessing of the wisdom of awareness is to view the four families such as Vairochana, and the deity of meditation. In Vairochana Abhisambodhi, it says: "The letter is combined with the letter, likewise the ground is transformed into the ground. From the mind of extreme aggregation, one should recite a hundred thousand times." It speaks of the three deities of letters, mudras, and forms, and each of these also has two. The letter has two deities: the deity of bodhicitta and the deity of sound. The mudra has two: one made into forms such as wheels, and the other emptiness without form represented by the bluish-green Dharma origin. The form has complete purity, the nature of realizing that all the elaborations of characteristics are pacified, that is, the Tathagatagarbha, each seen directly by self-awareness, and the impure, meditating on forms such as colors, faces, and hands with conceptual thoughts. In short, the three, letter, mudra, and form, appearing as sound, characteristics, and form, are the side of characteristics; the letter of bodhicitta, that is, without sound, the mudra without the form of characteristics, the completely pure deity, the three natures of non-conceptualization without characteristics, are without characteristics.
Chinese
因此，它被展示为双运。这样理解之后，在有相瑜伽中，以自、处、瑜伽守护三者为先导，第一个字，胜义菩提心空性之状态中，于世俗中观想其显现为月轮。第二个字，观想其上所念诵的咒语发出自声。第一个基础，观想一切完全清净的自性为本尊，并以咒语手印等加持。第二个基础，如镜中影像般，观想由此显现的影像于前方。于其心中，观想月亮上的咒语，收摄生命，以专注的结合，学习直至获得明相，并进行意念念诵等。无相瑜伽，以四边对蕴等一切法进行观察，生起证悟无生的心。彼证悟不分别之体性的心现前安住。如是未证悟而对痛苦的众生生起大悲的随行生起之心。本体菩提心与入、住、起三种心相结合。进行瑜伽等。戒律方面，在共同的十不善业之上，加上不共同的舍弃殊胜之法，舍弃菩提心，吝啬而不施予法财，损害有情。加上这四种，就包含了所说的十四条根本堕罪。略有差别。果实是：依靠内外之物，暂时获得宝剑等的持明，依靠此依处，修行咒语之行，于五世中，获得四种姓金刚持之位。四种姓是：在之前的三种姓之上，加上宝贵的姓氏，并将业的姓氏归纳到宝贵的姓氏中。因为通过圆满利益有情的想法是宝贵的姓氏，通过作为事业之门是业的姓氏，因此将业和作者二者归纳为一的方式。对此，《重要》中说：四姓金刚持位住。《普作》中说：无二，以五世解脱障碍。此处的寿命也如前所述。其他为自在。
English
Therefore, it is shown as union. Having understood this, in the yoga with signs, taking the three protections of self, place, and yoga as a preliminary, the first syllable, in the state of ultimate bodhicitta emptiness, in the relative, meditate on its appearance as a moon mandala. The second syllable, think that the mantra to be recited on top of it emits its own sound. The first basis, meditate on the nature of all completely pure as the deity itself, and bless it with mantras, mudras, etc. The second basis, like an image in a mirror, meditate on the image that appears from it in front. In its heart, contemplate the mantra on the moon, restrain the life force, and with single-pointed union, learn until clear appearance is obtained, and perform mental recitation, etc. The yoga without signs, examining all phenomena such as aggregates with four extremes, the mind that enters into realizing the unborn. That very mind that realizes the nature of non-discrimination directly abides. Thus, not realizing this, the mind that arises with great compassion following suffering sentient beings. Combining the essence of bodhicitta itself with the three minds of entering, abiding, and arising. Doing yoga, etc. Regarding discipline, on top of the common ten non-virtues, adding the uncommon abandonment of the supreme Dharma, abandoning bodhicitta, being stingy and not giving Dharma wealth, harming sentient beings. Adding these four, it includes the fourteen root downfalls that are spoken of. There is a slight difference. The fruit is: relying on external and internal substances, temporarily accomplishing the vidyadhara of swords, etc., and relying on that basis, practicing the conduct of mantra, in five lifetimes, it is believed that one obtains the position of Vajradhara of the four families. The four families are: on top of the previous three families, adding the precious family, and summarizing the karma family into the precious family. Because the idea of perfecting the benefit of beings is the precious family, and because it is the karma family through the door of action, therefore the way of summarizing the two, karma and the actor, into one. About this, the Important says: The four families reside in the Vajradhara position. The All-Creating says: Non-dual, the obscurations are liberated in five lifetimes. The lifespan here is also as mentioned before. Others are free.
Chinese
长远边际八劫，锐利大劫三等所说，与此并不相违背。第三，对于中等根器中的上等者，瑜伽乘的观点有三：本体、词义、分类。本体是：将证悟胜义无相法性的智慧加持，观想为世俗金刚界坛城的本尊，认为通过分别好坏取舍的努力可以成就果位。如《道次第》中所说：“不以自然俱生平等见，一切法皆清净智慧之，加持金刚界所化现，取舍分别瑜伽之境地。”词义是：从瑜伽之声中，以内在瑜伽为主，或者导师所说，故名为瑜伽续。如《观鬘》中所说：“以瑜伽为主而成就。”分类有六种，其中入门的灌顶是：在五种智慧灌顶之上，再授予金刚阿阇黎的六种灌顶。《智慧滴》中说：“不退转之瓶灌顶，于瑜伽续中已明示，彼即名为阿阇黎灌顶。”其中五种智慧灌顶或弟子的灌顶是：进入金刚界坛城，受持誓言和戒律，降下智慧尊，抛掷鲜花以确定自己的本尊，以事业宝瓶的沐浴为先导，授予本尊宝瓶等的灌顶，以及各部族的冠冕，以及其金刚杵，以及用其作为把柄的铃铛，以及赐予自己部族的名字而进行的灌顶，这五种。阿阇黎的六种灌顶是：不退转灌顶，受持三种誓言，秘密灌顶，随许，授记，舒气，赞叹等，总合为十一种灌顶。这里的秘密灌顶也与无上部不同，进入坛城的秘密入门，所见为坛城，以及本尊的如是性，以及坛城的如是性十种和事业的次第，因此被命名为秘密灌顶，有些瑜伽续中说授予智慧智慧的灌顶，也是施予明咒后进入学习四手印，因此只是名称而已。行为的入门是：通过有相和无相的等持入门，一切。
English
The long-term boundary of eight kalpas, the sharp great kalpa three, etc., are not contradictory to what is said. Third, for the best of the middle faculties, the view of the Yoga Vehicle has three aspects: essence, definition, and classification. The essence is: to regard the blessing of the wisdom that realizes the ultimate, signless nature of reality as the deity of the conventional Vajradhatu mandala, and to believe that the result can be achieved through the effort of distinguishing between good and bad, accepting and rejecting. As it says in the Lamrim: "Not seeing with spontaneous co-emergent equality, all dharmas are pure wisdom, the blessing is the transformation of the Vajradhatu, the place of yoga that distinguishes acceptance and rejection." The definition is: from the sound of yoga, the inner yoga is the main thing, or as the teacher said, it is called the Yoga Tantra. As it says in the Garland of Views: "It is accomplished by making yoga the main thing." There are six classifications, among which the initiation of entry is: on top of the five wisdom initiations, the six initiations of the Vajra Acharya are conferred. As it says in the Wisdom Thigle: "The irreversible vase initiation is clearly shown in the Yoga Tantra, that is called the Acharya initiation." Among them, the five wisdom initiations or the disciple's initiations are: entering the Vajradhatu mandala, taking vows and precepts, descending the wisdom being, throwing flowers to determine one's own deity, taking the bath of the action vase as a preliminary, giving the initiation of the deity vases, etc., as well as the crowns of each family, and its vajra, and the bell with it as a handle, and the initiation by giving the name of one's own family, these are the five. The six initiations of the Acharya are: the irreversible initiation, taking the three vows, the secret initiation, the subsequent permission, the prophecy, the exhalation, the praise, etc., which together make eleven initiations. Here, the secret initiation is also different from the Unsurpassed, entering the secret entry of the mandala, what is seen is the mandala, as well as the suchness of the deity, as well as the ten suchnesses of the mandala and the order of actions, therefore it is named the secret initiation, and some Yoga Tantras say that the initiation of wisdom wisdom is given, which is also the giving of mantras and then entering the study of the four mudras, therefore it is only a name. The entry of action is: entering through the samadhi of with signs and without signs, everything.
Chinese
行为等。想要安排紧密的瑜伽，进入有相无相之门。如此的见解是，真谛有两种。胜义谛是，诸法远离戏论的相，自性光明之空性。如《摄阿含经》所说：诸法自性光明故，本体自始即清净。世俗谛有两种，虚妄的世俗谛与之前相同。真实的世俗谛是，显现的一切都因证悟法性的智慧加持，而显现为金刚界坛城。因此，人们认为显现是自己相续的这种想法是不存在的。就像《噶波》所说：想要安住于瑜伽乘，应观想于色究竟天金刚界。以及《见次第》所说：瑜伽胜义完全清净，于法界之智慧中，证悟的加持显现为天神，因此众生错觉显现为天神。以及《玉塘》所说：自身亲见之二相，无别法界与智慧中，加持金刚界之天神，观想如升起般解脱之方式。也就是说，在胜义平等性上，比事续部的确定性更好，关键在于自我和本尊也是平等的兄弟关系。由于缘起的显现不灭，因此如所缘般，暂时和究竟的利益都依赖于本尊而成就，并且具有对二谛深奥之理的信解见。此处所说是与行续部共同的瑜伽行派的观点。如果从特殊瑜伽的角度来看，由于比刚才所说的平等性见解更为殊胜，因此以了知自我和本尊在意义上是平等的这种定解，在世俗中也像水倒入水中一样平等地修习，因为一切法都只是自心的显现，如果以三摩地来控制，则会如所缘般显现为本尊。因此，以努力修持本尊的身语意事业的自性，即四印的体性，而成就其体性，这是一种特殊的确定性见解。前者是幻化宗派的主张，后者是全知法王的主张。戒律是，顶端所说的五部总的誓言，菩提心。