Chinese
一个手印有三种。顶礼和讲述无二的誓言，以及密处之义，和章节的手印名称。正文分两种：与不清净的先前身体相应，以及支分广大。其中有十五个意义。首先的开端之业是先行顶礼。第二，所需的目的和果没有差别。第三，安立的方法有两种：简略的和对此广大的。其中有两种：精通文字和生起为天尊。前者有两种：简略的和广大的。其中有两种：即以阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）来调伏心，以及以吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）来由此调伏心。生起为天尊有两种：观修天尊的方法和事业的次第。第一种有两种：简略的后者和广大的。其中有两种：观修寂静的和忿怒的。前者有两种：一般随意观修，观修的方法。其中也有两种：智慧小者次第观修，智慧大者同时观修。 第一种有两种：观修所依宫殿和所依天尊。第一种有两种：如此以阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）来调伏心并观修坐垫，以及珍宝宫殿与坐垫一起。所依天尊的观修有两种：根本天尊仪轨的三个支分的观修和支分的微细九天尊。第一种有三种： 语文字即是中央的种子字，以及心手印极度明显，和身手印观修。支分的微细九天尊。第一种有三种：语文字即是中央的种子字，以及心手印极度明显，和身手印观修。其中有两种：微细身即是那本身和完全圆满。其中有两种：一面即是无二二手，以及如是观修三面六臂。同时观修有两种：同时观修，以及宫殿即是和殊胜天尊与先前相同。观修忿怒尊有两种：观修方法罗刹次第和同时一般与寂静相同，以及特别地从寂静转变为忿怒来观修。事业的次第有三种：事业次第的次第行事，念诵行事，以及座间时分的等持。第四本体有三种：宫殿天尊无所缘自显现。
English
There are three types of single mudra. Vowing non-duality in prostration and explanation, as well as the meaning of the secret place, and the name of the chapter's mudra. The text has two parts: corresponding to the impure previous body, and the extensive branches. There are fifteen meanings in it. The first preliminary action is to prostrate first. Second, there is no difference between the desired purpose and the result. Third, there are two ways to establish it: briefly and extensively. There are two types: being skilled in letters and generating as a deity. The former has two types: brief and extensive. There are two types: namely, taming the mind with A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A), and taming the mind from that with Hūṃ (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ). Generating as a deity has two types: the method of visualizing the deity and the order of activities. The first has two types: the brief latter and the extensive. There are two types: visualizing the peaceful and the wrathful. The former has two types: generally visualizing as desired, the method of visualization. There are also two types: those with small wisdom visualize sequentially, and those with great wisdom visualize simultaneously. There are two types in the first: visualizing the supporting palace and visualizing the supported deity. There are two types in the first: thus, taming the mind with A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) and visualizing the seat, and the precious palace together with the seat. Visualizing the supported deity has two types: visualizing the three branches of the root deity ritual and the subtle nine deities of the branches. The first has three types: The speech syllable is the central seed syllable, and the heart mudra is extremely clear, and the body mudra is visualized. The subtle nine deities of the branches. The first has three types: the speech syllable is the central seed syllable, and the heart mudra is extremely clear, and the body mudra is visualized. There are two types: the subtle body is that itself and completely perfect. There are two types: one face is the non-dual two hands, and likewise visualizing three faces and six arms. Simultaneous visualization has two types: visualizing simultaneously, and the palace is and the superior deity is the same as before. Visualizing the wrathful deity has two types: the method of visualization, the Raksha sequence, and simultaneously generally the same as the peaceful, and especially transforming from peaceful to wrathful to visualize. The order of activities has three types: doing the order of activities, doing the recitation, and the samadhi during the session break. The fourth essence has three types: the palace deity is unconditioned self-appearance.
Chinese
守护誓言。如果不用心，过失就像榜样一样，比这更甚的是没有精进的过失。第十四，无论男女都难以逾越。第十五，果有三种，即暂时的异熟果与持明相结合，瑜伽究竟的果是获得佛果，即使没有获得这里的禅修，也不会堕入小乘和恶趣。第六品，有相瑜伽有三：承诺顶礼和宣说，经文的意义，以及章节的名称。 经文有二：与五身母相应，以及支分广大。其中有十五。第一，前行有三：首先建造坛城，陈设供品，以及方位结界事业的前行。第二，必要有二：积累福德自利，以及利他。迎请。第三，修持方法有三：生起誓言甘露，如是迎请并融入智慧甘露，以及供养和事业的次第。第一有二：略说， 然后，广说。其中有二：学习寂静，以及学习忿怒。寂静有二：略说，之前，广说。其中有二：同时，分开，次第。其中有二：略说，之前广说。其中有四：首先学习绘制坛城，以及聚簇，以及类别，以及第四学习绘制面容和手。聚簇有三：第二学习单一聚簇，以及第三和第五。类别绘制有二：第三绘制根本类别，以及支分。第一有三：学习千佛的甘露，以及两万四千，如是学习千，以及不可思议任运成就。 首先学习绘制坛城，以及聚簇，以及类别，以及面容和手。聚簇有二：学习单一和第三的中央，以及第五的身语。类别有二：随后根本
English
Keeping the word. If you are not careful, the fault is like an example, and even more so is the fault of not being diligent. Fourteenth, it is difficult for anyone, male or female, to overcome. Fifteenth, there are three fruits: the temporary ripening fruit is combined with the vidyadhara, the ultimate fruit of yoga is the attainment of Buddhahood, and even if you do not attain meditation here, you will not fall into the Hinayana and the lower realms. Chapter Six, Yoga with Characteristics has three: promising to prostrate and explain, the meaning of the scripture, and the name of the chapter. There are two scriptures: corresponding to the five body mothers, and the limbs are extensive. There are fifteen of them. First, there are three preliminaries: first, build a mandala, arrange offerings, and the preliminaries of directional binding activities. Second, there are two necessities: accumulating merit for oneself and benefiting others. Invitation. Third, there are three methods of practice: generating the nectar of vows, thus inviting and integrating the nectar of wisdom, and the order of offering and activities. The first has two: brief, and Then, in detail. There are two of them: learning peace and learning wrath. There are two kinds of peace: brief, before, detailed. There are two of them: simultaneous, separate, sequential. There are two of them: brief, before detailed. There are four of them: first learn to draw the mandala, and the clusters, and the categories, and the fourth learn to draw the face and hands. There are three clusters: the second learns a single cluster, and the third and fifth. There are two types of category drawing: the third draws the root category, and the branch. The first has three: learning the nectar of a thousand Buddhas, and twenty-four thousand, thus learning a thousand, and inconceivable spontaneous accomplishment. First learn to draw the mandala, and the clusters, and the categories, and the face and hands. There are two clusters: learning the center of the single and third, and the body and speech of the fifth. There are two
Chinese
的种类和，以及手足等。面容和手有二：面容即是学习手的舒展，那是次第道的方法，是任何地方的境。事业的次第有二：事业的物质和正文的次第，剩余的是中间和结尾的次第。第四本体有二：本体是天众等，自显现无境寂止胜观双运，以及具有戏论的自性修习的词句。第五过失有四：道相光芒大的过失，魔的行境十八种瑜伽。我慢的利益和，傲慢的过失，共同的过失小中大。第六改正过失的方法有三：改正懈怠过失的方法是知晓进入，以及相即自和魔的行境十八种的改正方法，和瑜伽我慢傲慢的过失改正方法。第七验相有三：简略和，显现作用，广说五种验相五种智慧究竟，以及辩论的数目过失舍弃。第八行持分三：见解法性的行持，奇妙方便的行持四十五种，以及特殊会供的行持。第一有三：见解瑜伽不退转地行持附带比喻，见解之义不离瑜伽而行持二资粮圆满，见解行持关联的教诲。特殊会供的行持有四： 行境于天众的闲暇中行持，行境欲天欲妙和天女，行境一切皆为善妙的受用，诸法皆为他用之法瑜伽的所缘。第一有二：广大和，结尾收摄。广大有二：诸根识等皆为于父的闲暇中开示，以及，境时等皆为于母的闲暇中修习。第九誓言有二：守护誓言的方法，和不守护金刚的过失。 第一有二：守护自利的誓言，和为了他利如何适合他人般守护。第一有二：次第和，同时或者的誓言。第一有二：不舍和接受，以及接受的
English
The types of and, as well as limbs and so on. Face and hands are two: face is to learn the extension of hands, that is the method of the gradual path, the realm of any place. The order of activities is two: the substance of activities and the order of the text, the rest are the middle and the end order. Fourth, the essence is two: the essence is the deities, etc., self-appearance without realm, quiescence and insight combined, and the words of nature practice with elaboration. Fifth, there are four faults: the fault of the path sign being too bright, the realm of demons, eighteen yogas. The benefit of arrogance and, the fault of arrogance, the common fault is small, medium, and large. Sixth, there are three ways to correct faults: the way to correct the fault of laziness is to know how to enter, and the way to correct the eighteen realms of the sign that is self and demons, and the way to correct the fault of yoga arrogance. Seventh, there are three experiences: brief and, manifestation, detailed five experiences and five wisdoms are to be completed, and the number of debates is to be abandoned. Eighth, there are three practices: the practice of the view of Dharma nature, the practice of wonderful methods, forty-five kinds, and the practice of special gatherings. The first has three: the view of yoga is practiced without regression with metaphors, the meaning of the view does not deviate from yoga, and the two accumulations are completed, and the teaching of the connection between view and practice. There are four special practices for gatherings: The realm of practice is to practice in the leisure of the gods, the realm of practice is the desire of the gods and the goddesses, the realm of practice is all the enjoyment of goodness, and all dharmas are the object of yoga for other purposes. The first has two: extensive and, the end is collected. There are two expansions: all the roots and consciousness are shown in the leisure of the father, and all the realms and times are practiced in the leisure of the mother. Ninth, there are two vows: the method of keeping vows, and the fault of not keeping Vajra. The first has two: keeping the vows for one's own benefit, and how to keep them for the benefit of others as appropriate. The first has two: gradual and, simultaneous or vows. The first has two: not abandoning and accepting, and accepting
Chinese
誓言和，在所有行为中扩展的行为领域。保护不超越瑜伽。 第十，热量没有知识的区分。第十一，标志有四种：常有实体和作为显现的知识等等。奇迹和，行为领域，我的十八种和显现景象的见解指导等等。第十二，梦有两种：梦与前者相似，并且是完成和不确定标志的成就的普遍来源的理由。第十三，功德有三种：证悟集合，如神般清晰的蕴聚的功德和，神圣心性，如是自性显现为自显现的和，无论如何，如第二种思维般成就的功德。第十四，难以超越的母有二种：超越因的模式，具有功德和，无论什么，即能力执着，即使没有口诀修习的场合，也会产生暂时的果报。第十五，果报有二种：暂时等持的果报，获得持明和，究竟的果报，获得戏论的佛陀。第二个总义，无障碍地在群集中成就荟供有三种：顶礼和，承诺在那里讲述和，正文的意义和， 章节标题。无障碍。正文有二种：简要和无障碍。广说。其中有三种：道次第的近修成就四种和，连接的近修三种。成就四种在供养的场合和，成就的近修成就四种。第一种有两种：正文的无分 目标区分。成就的近修成就有两种：简要和，
English
Vows and, the field of action that expands in all actions. Protecting not to go beyond yoga. Tenth, heat has no distinction of knowledge. Eleventh, signs have four: permanent entities and knowledge manifested as actions, etc. Miracles and, the field of action, my eighteen kinds and the view of appearance, instructions, etc. Twelfth, dreams have two kinds: dreams are similar to the former, and are the universal source of accomplishment of completion and uncertain signs. Thirteenth, merits have three kinds: the merit of realizing the assembly, the clear aggregates like gods, and, the divine mind, suchness realizing as self-appearance, and, in any way, the merit of accomplishing like the second thought. Fourteenth, the difficult to transcend mother has two kinds: the mode of transcending causes, with merits, and, whatever, that is, the ability is attached, even if there is no occasion for mantra practice, temporary results will arise. Fifteenth, results have two kinds: the temporary result of equanimity, obtaining Vidyadhara, and, the ultimate result, obtaining the Buddha of elaboration. The second general meaning, accomplishing the Tsok in the cluster without obstacles has three: prostration and, promising to speak there and, the meaning of the text and, Chapter title. Without obstacles. The text has two kinds: brief and without obstacles. Extensive explanation. There are three kinds: the four stages of approach and accomplishment of the path and, the three approaches of connection. The four accomplishments are in the occasion of offering and, the four approaches and accomplishments of accomplishment. The first has two kinds: the indivisible part of the text, the distinction of the object. The approach and accomplishment of accomplishment have two kinds: brief and,