Chinese
菩萨的乘是，进入的门是二谛，胜义和世俗。守护的戒律支分是，八十五条戒律。见解是空性和智慧。胜义和世俗是这样，世俗认为有两种，颠倒的和真实的。颠倒的世俗是这样，所有显现为假立的，都显现为一致且能起作用，如果分析则自性空，显现为没有意义一样，那是颠倒的世俗。真实的世俗是这样，十善业等，以及成为白法的意念，和所有信解的意念，认为是真实的世俗。布施等戒律，以及禅定等，是真实的世俗。胜义也有两种，相的词句胜义，和真实心的胜义。相的词句胜义是，全部驳斥争论，那也是量理，任何事物在那事物上那样显现，在词句的巨大空性中，意义上是空且不理解的，是相的词句胜义。真实心的胜义是，观修空性一无所有，例如虚空空性一样，空性的意义即是真如，空性彻底无边。说是行持和贪执。道是这样认为的，认为是与地结合，那也是暖位生起忍位和，顶位世间最胜法。暖位用三种方式表示，外和内和二者。外之暖生起是这样，在二者无垢中，显现为实有的生起空性，那是禅定修持，说是于二地生起。内之暖是于第六地，通达空性为能知，二者之暖是这样，说是于第七地生起。第八是获得忍位，第九是顶位达到究竟，第十是世间最胜法，同样认为是获得十地。那是菩提乘，空性的无词无字，认为是一无所有的空性。如是。事续是，如是业。作续的宗义是，进入的门是三种清净，以沐浴和洁净进入
English
The vehicle of Bodhisattvas is, the gate of entry is the two truths, the ultimate and the conventional. The branches of precepts to be protected are, eighty-five precepts. The view is emptiness and wisdom. The ultimate and the conventional are like this, the conventional is considered to be of two types, the false and the true. The false conventional is like this, all that appears as imputed, all appear to be consistent and can function, if analyzed, it is empty of its own nature, it appears as if it has no meaning, that is the false conventional. The true conventional is like this, the ten virtuous actions and so on, as well as the thoughts that have become white, and all the thoughts of faith, are considered to be the great true conventional. Generosity and so on, discipline, and likewise concentration and so on, are the great true conventional. The ultimate also has two types, the ultimate of characteristics and words, and the ultimate of the true mind. The ultimate of characteristics and words is, all refuting arguments, that is also valid reasoning, whatever appears as such on that very thing, in the great emptiness of words, it is empty in meaning and not understood, it is the ultimate of characteristics and words. The ultimate of the true mind is, it is considered to meditate on emptiness, nothing at all, like the emptiness of the sky, the meaning of emptiness is suchness, emptiness is utterly limitless. It is said to be practicing and clinging. The path is considered to be like this, it is considered to be combined with the ground, that is also the generation of heat, patience, and the peak of the world's supreme Dharma. Heat is shown in three ways, outer, inner, and both. The outer generation of heat is like this, in the two that are without defilement, the appearance of things arises as emptiness, that is the practice of meditation, it is said to arise on the two grounds. The inner heat is on the sixth ground, understanding emptiness as knowable, the heat of both is like this, it is said to arise from the seventh ground. The eighth is obtaining patience, the ninth is the peak reaching completion, the tenth is the supreme Dharma of the world, likewise it is considered to obtain the ten grounds. That is the Bodhi vehicle, the wordless and letterless emptiness, it is considered to be an emptiness of nothing at all. Thus it is. The action tantra is, thus the action. The tenet of the Kriya vehicle is, the gate of entry is the three purifications, entering through bathing and cleanliness.
Chinese
守护的誓言如下：不要用同一个容器喝水，不要散乱地行事。做三种清净之事。三种清净是什么呢？是本尊和坛城清净，供品和受用清净，咒语和禅定清净。证悟的见解如下：本尊和瑜伽二者，视为君主和臣民的关系。断除的次第如下：舍弃肉、鱼、蒜，以及酒等。执着于禅定。克里亚的乘也是如此。如是说。邬波瑜伽是：从那之中，邬波瑜伽如下：见解以瑜伽的见解来见，行持以克里亚来行持。因此被称为二者的续部。如是说。瑜伽续是：从那之中，瑜伽的宗义如下：进入之门是五种现证菩提。证悟的见解是本尊和朋友的关系。守护的誓言是守护三种不违越。行持是无有遮止和建立。五种菩提是这五种：从座位的门现证菩提，从身像的门现证菩提，从手印的门现证菩提，从生起的门现证菩提，从字句的门现证菩提。如是行持五种菩提。三种不违越是什么呢？是本尊的誓言不违越，金刚兄弟的不违越，自己心识的不违越。本尊和瑜伽的自性也，视为兄弟和朋友的关系。本尊的坛城观修与自无二无别。本尊也从自心中生起并融入自心。希求自与本尊的会合。如是说。玛哈瑜伽续是：从那之中，奇哉金刚萨埵务必谨记。玛哈的宗义如下：进入之门是三种禅定。证悟的见解是所显现的一切皆观为本尊。守护的誓言根本是身语意。果是方便和智慧无有分离。三种禅定如下：如是之性的禅定，无分别明朗澄澈。周遍显现的禅定，观修明晰不散乱之相。如是因的禅定，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字观修三重本尊。自身誓言尊，具足四种圆满。禅定字
English
The vow of protection is as follows: Do not drink water from the same container, and do not act distractedly. Perform three kinds of purification. What are the three purifications? They are the purification of the deity and the mandala, the purification of offerings and enjoyments, and the purification of mantras and samadhi. The view of realization is as follows: The deity and yoga, the two, are seen as the relationship between a lord and a subject. The order of abandonment is as follows: Abandon meat, fish, garlic, and also alcohol, etc. Be attached to samadhi. The Kriya vehicle is also like that. Thus it is said. Upayoga is: From that, Upayoga is as follows: View the view with the view of yoga, and practice with Kriya. Therefore, it is known as the tantra of both. Thus it is said. Yoga Tantra is: From that, the tenets of Yoga are as follows: The gate of entry is the five manifest enlightenments. The view of realization is the relationship between the deity and a friend. The vow of protection is to protect the three non-transgressions. The conduct is without negation and affirmation. The five enlightenments are these five: Enlightenment through the gate of the seat, enlightenment through the gate of the body, enlightenment through the gate of the hand implements, enlightenment through the gate of generation, and enlightenment through the gate of syllables. Thus, practice the five enlightenments. What are the three non-transgressions? They are the non-transgression of the yidam deity, the non-transgression of the vajra brothers, and the non-transgression of one's own mind. The nature of the deity and yoga is also regarded as the relationship between siblings and friends. Meditate on the mandala of the deity as being non-dual with oneself. The deity is also considered to arise from and dissolve into one's own mind. Desire the union of oneself and the deity. Thus it is said. Maha Yoga Tantra is: From that, Alas, Vajrasattva, be sure to remember. The tenets of Maha are as follows: The gate of entry is the three samadhis. The view of realization is to realize whatever appears as the deity. The root vow of protection is body, speech, and mind. The result is the inseparable union of skillful means and wisdom. The three samadhis are as follows: The samadhi of suchness, non-conceptual, clear and distinct. The samadhi of all-pervading appearance, meditate in a clear and undistracted manner. The samadhi of suchness as cause, meditate on the triple-layered being from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). The self-vow being, possesses the four perfections. Samadhi syllable
Chinese
于种子字勇士，具有三种光明，两种智慧勇士，即寂静和忿怒。此乃生起次第之三摩地，即 ཡཾ་（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬），རཾ་（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让），ཁཾ་（藏文，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康），ར（藏文，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：让），སུཾ་（藏文，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：松），ཀཾ་（藏文，梵文天城体：कं，梵文罗马拟音：kaṃ，汉语字面意思：康），པཾ་（藏文，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：旁），ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），མ་（藏文，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛），ཧཱུྃ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽），ཕཊ་（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）等等，字的光芒不可思议，彻底变化后具有我慢，是形象之神和空性。此乃所谓的三种三摩地。三种誓言如下：于身之门，应断绝杀生，不予取和非梵行应断绝，于语之门，应断绝妄语和离间语，粗语以及绮语亦应断绝，于意之门，应断绝贪心和害心，邪见应彻底断绝。通达方便和智慧不二，如是即是大瑜伽之宗义。如是说。阿努续部中，从彼处说： 听啊，金刚持！阿努大续之乘，是界和智慧二者，被认为是无二之金刚。进入之门是同时和次第。证悟之见是不二。何为同时进入？不生诸神，以忆念心要而圆满。何为次第进入？界和智慧次第进入后，于金刚持之地获得果。守护之誓言如下： 秘密真言之义，应恒时恭敬，对于宣说秘密真言之导师，以力所能及之物供养。导师和如来，应视为无别一体之自性。简而言之，即是界和智慧。此乃阿努大续之宗义。如是说。口诀大圆满，即从彼处说： 诶玛，听啊，秘密主！我所宣说，善加谨记于心。于大圆满阿底瑜伽中，一圆满，二圆满，一切圆满。一生起，二生起，一切生起。一出生，二出生，一切出生。一无有，二无有，一切无有。如是大圆满阿底中，所作之法从无有，无有能作和所作。大圆满之义中，因无有需守护之誓言，故从本初即远离守护。无有戏论，本自俱生唯一。是所有秘密真言之大密意。大圆满阿底瑜伽是，
English
To the seed-syllable hero, endowed with three kinds of clarity, two kinds of wisdom heroes, namely peaceful and wrathful. This is the Samadhi of the causal stage, namely yaṃ (藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬), raṃ (藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让), khaṃ (藏文，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康), ra (藏文，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：让), suṃ (藏文，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：松), kaṃ (藏文，梵文天城体：कं，梵文罗马拟音：kaṃ，汉语字面意思：康), paṃ (藏文，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：旁), a (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), ma (藏文，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛), hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽), phaṭ (藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪) and so on. The rays of light from the syllables are inconceivable, completely transforming and possessing pride, being the deity of form and emptiness. This is considered the three Samadhis. The three vows are as follows: At the gate of the body, killing should be abandoned, taking what is not given and unchaste conduct should be abandoned. At the gate of speech, lying and slander should be abandoned, harsh words and likewise frivolous talk should be abandoned. At the gate of mind, covetousness and harmful intent should be abandoned, wrong views should be completely abandoned. Realize that skillful means and wisdom are non-dual, thus it is considered the tenet of Mahāyoga. Thus it is said. In the Anu Tantra, from that: Listen, Vajradhara! The vehicle of the great Anu Tantra, is the two aspects of realm and wisdom, considered as the non-dual Vajra. The gate of entry is either simultaneous or gradual. The view of realization is non-dual. What is simultaneous entry? Without generating the deities, it is perfected by remembering the essence. What is gradual entry? After gradually entering the realm and wisdom, one obtains the fruit on the ground of Vajradhara. The vows to be protected are as follows: The meaning of the secret mantra should always be revered, and offerings should be made to the teacher who expounds the secret mantra with whatever is available. The teacher and the Tathagata should be regarded as the nature of one without distinction. In brief, it is realm and wisdom. This is the tenet of the great Anu Tantra. Thus it is said. The Great Perfection of oral instruction, that is, from that itself: Ema, listen, Lord of Secrets! What I have taught, keep well in mind. In the Great Perfection Atiyoga, one is complete, two are complete, all are complete. One arises, two arise, all arise. One is born, two are born, all are born. One is not, two are not, all are not. Likewise, in the Great Perfection Ati, there is no Dharma that is made from the beginning. There is no doing or being done. In the very meaning of the Great Perfection, because there is no vow to be kept, it is inherently free from keeping. Without fabrication, spontaneously accomplished, the only one. It is the great intent of all secret mantras. The Great Perfection Atiyoga is,