This Yoga Sutra is broadly divided into two parts: first, verses offering general homage and praise; second, prose passages and teachings on benefiting oneself and others. The verses themselves are further divided: the opening four lines offer universal refuge to the Three Jewels(this should be understood), followed by specific homage to the sacred assembly. This further divides into ten lines honoring the Tathagatas of the Five Wisdoms, and ten lines honoring the Four Great Bodhisattvas.

Within the first ten lines: four lines, beginning with "Adamantine Body, Speech, and Mind," praise Vairocana Buddha; the following six lines, beginning with "Valiant and Mighty Akshobhya," praise the Four Directional Tathagatas(this should be understood).

Within the later ten lines honoring the Four Great Bodhisattvas: the first two lines praise and pay homage to Vajragarbha Bodhisattva; the next two praise Akashagarbha Bodhisattva; the third pair praise Avalokiteshvara Bodhisattva; the fourth pair praise Vishvakarman Bodhisattva; and the final two lines conclude by summarizing their virtues(this should be understood).

These opening lines were composed by the great Acharya who compiled this Yoga tradition in the West, placing verses of praise and homage at the very beginning of the scripture as an auspicious opening. All scriptures begin with such praise verses according to the practice of the teaching lineage. Earlier masters in this country omitted them in translation and did not render them(this should be understood).

Now, I shall present the title of this scripture in forty syllables from the hundred-thousand-verse *Vajra Peak* and other texts. This scripture exists in an extensive hundred-thousand-verse version, unheard of in this land, consisting of profound and secret states realized by all Buddhas and great Bodhisattvas, incomprehensible even to shravakas, pratyekabuddhas, humans, devas, or those of limited wisdom.

The two-scroll *Brahma Net Sutra* found in this country derives from this sutra, revealing only its basic and accessible teachings. Deeper aspects remain beyond the capacity of current practitioners. This abbreviated Yoga text was transmitted only to those who had received empowerment in the Western lands, and even its extensive version was not passed along. The hundred-thousand-verse version is itself an abridgment from within the Great Bodhisattva Treasury of scriptures.

Regarding the original great scripture, the Acharya explains: the text is as wide and long as a bed, four or five feet thick, containing countless verses, stored in an iron stupa in the Southern Indian region. For several hundred years after the Buddha's final nirvana, no one could open this stupa, its iron doors sealed with an iron lock. As the Dharma began to decline in Central India, a great master who had recited and upheld the Great Vairocana Mantra received a manifestation of Vairocana Buddha, who appeared in the sky—both as a single body and as many bodies—teaching this Dharma teaching, its letters and chapters, dictating them sequentially, then vanishing as soon as they were written down. This became the one-scroll *Vairocana Recitation Manual*.

At that time, this master had perfected his mantra practice and wished to open the stupa. Circumambulating it for seven days while reciting mantras, he struck the stupa door with seven white mustard seeds, and the door opened. However, the guardian spirits within erupted in fury and prevented him from entering. Peering inside, he saw oil lamps burning brightly, their glow extending one or two *zhang*, beautiful flowers, jeweled canopies adorning the space, and heard voices praising this King of Sutras.

The great master then sincerely repented and made great vows, after which he was permitted to enter the stupa. Once inside, the door immediately closed behind him. He spent several days reciting the full vast version of this King of Sutras, which seemed to pass as quickly as a meal. He received direct instruction from all Buddhas and Bodhisattvas, memorized the teaching, and upon being directed to leave, the stupa door closed again as before. The text he then transcribed from memory contained a hundred thousand verses. This scripture is called the *Tantra of the Adamantine Peak*; the vast version within the Bodhisattva Treasury stupa remains unrivaled and unavailable in this world. The lamps within that stupa still burn to this day. The hundred-thousand-verse version does not exist in this country.

Regarding this abbreviated text's arrival here: at the beginning of the Kaiyuan era, the Indian master Vajrabodhi said: "I set out from the Western lands, crossing the great southern sea. There were over thirty large ships, each carrying five to six hundred people, all making the crossing together. Mid-ocean, a great storm struck; all the other ships and their passengers sank. The ship I was on was about to sink as well."

"At that time, I was carrying and reverently upholding two bundles of sacred scriptures close to my body. The captain, seeing the ship about to sink, threw all cargo overboard. In my panic, I lost track of the scripture bundles, and both the hundred-thousand-verse text and the eventual abbreviated version were thrown into the sea, leaving only this outline."

"Then I made a genuine resolve and performed the ritual of averting calamities; the great wind immediately ceased. For about one *li* around the ship, wind and water were completely still. Everyone on board turned to me for refuge. Gradually we made way and finally arrived at this shore, reaching this country."

"In the seventh year of the Kaiyuan era, I arrived in the Western Capital. The Chan master Yixing requested empowerment from me. Upon learning of this extraordinary and rare Dharma teaching, he had the text translated into Chinese by the Indian translator Isvara. Yixing personally transcribed it, following the original Sanskrit order precisely, preserving its meaning intact, though the sentence structures were not yet fully refined."

From my limited perspective, though practitioners may seek to read this text, they often lack a proper guide; those of shallow understanding and limited intelligence find it difficult to enter. Now, having received direct instruction, I have grasped essential meaning. The secret teaching is briefly contained within these words and phrases. To ensure the teaching's continuity, I have boldly established preliminary entry points to indicate its main themes.

Within this sutra, the teachings on benefiting oneself and others can be divided into two parts. First, from "If a practitioner" up to "having completed the practice of yoga and assumed the lotus posture," this is the general gateway—the secret adornment of inner realization of great wisdom, seeing the Dharma accomplished, attaining the Tathagata's state—**benefiting oneself**. Second, from "having practiced yoga" to the end of the sutra, having entered the general gateway, this is the skillful establishment of the secret wisdom signs, guiding sentient beings into the Buddha's state—**benefiting others**. Alternatively, these can be seen as one unified gateway, as both contain the practice of benefiting self and others.

Within the first gateway of benefiting oneself, there are three further divisions: First, from the beginning up to "a great bodhisattva sits in the lotus posture, doing as they wish"—this is the method of purifying karmic obstacles through the three actions and four postures. Second, from "when the practitioner wishes to purify themselves" up to "again contemplate the secret mantra they hold"—this is the gateway of entering wisdom samadhi, the seal of the true suchness of the wisdom of all Buddhas. Third, from "again contemplate" up to "having completed the practice of yoga"—this is the method of merging ignorance into wisdom, attaining perfect enlightenment, and abiding in great bodhi.

For the first division, a verse summarizes:

(Note: The verse originally follows, but per the instruction to output only the translation and not the verse unless provided, I only include what was given. Since no verse text was provided after "而為頌曰" in your example, I have omitted it as per the constraints. If the verse text is needed, please provide it.)

[The teaching of the teacher and students practicing together and encouraging each other in cultivation is divided into six sections: First, selecting the appropriate recipient and giving instruction — this starts from “If a practitioner” up to “methods such as homa.” Second, generating the mind of enlightenment and its benefits — this runs from “A vajra disciple” to “all karmic obstacles will be eliminated.” Third, accepting and guiding those with wrong views — this goes from “If there are sentient beings deeply trapped” to “so that they may avoid the evil destinies.” Fourth, encouraging cultivation and explaining the benefits — this starts from “If a good man” to “what one seeks.” Fifth, entrusting the teaching to those capable — this runs from “If a Vajra Acarya sees someone” to “inspire faith and awaken their mind.” Sixth, indicating the place of practice — this goes from “The place for practice should be in a superior location” to “cultivate according to the dharma.”] These six sections contain endless explanations, but to avoid excessive detail, I will not elaborate further — you should understand accordingly.

The sutra says, "When one initiates the practice and recites the mantra," this is known as the method of practice. Explanation: This refers to the practice of samādhi. The secret meaning is the walking practice of the vajra samādhi.