Chinese
金刚萨埵的，自性成为什么，觉性菩提心已成。证悟金刚萨埵，是瑜伽的阿努瑜伽。瑜伽的玛哈瑜伽是，没有证悟胜义谛和世俗谛，在世俗中，一切处、生处显现为天和天女，一切地、水、火、风和地、水、火、风所摄的一切显现为天和天女，执着于显现本身，而不修持胜义谛，即没有证悟胜义谛和世俗谛。执着于世俗谛本身，胜义谛本身不住于心。视觉性为天，即是执着，是瑜伽的玛哈瑜伽。瑜伽的瑜伽以仪轨的九支明观为天之身，没有证悟无相，即执着于有相。心安住于有相本身，舍弃了无相，执着于有相之天，称为瑜伽的瑜伽。阿底瑜伽真实是，从口中所说的金刚萨埵大虚空开始，到段落的开头结尾，如何显示开头结尾的意义呢？一切之基菩提心广大，是无尽的宝藏。本来远离言说的名相，自生的薄伽梵，心髓的心髓甚深，无所缘而见，无所思而观，远离言说的名相，自生的法界，即是大圆满阿底瑜伽。不可言说的精髓是，无所缘即是观。是远离戏论的自性，无事物即是远离戏论。阿底瑜伽的阿努瑜伽是，清净虚空的刹土，任运成就的体性。是无漏的法界。一切之基普贤王如来，是远离寻觅的根基。任运成就的法性，是无显现的虚空。无边无际的大海，是一切的法界，器情世间无余，一切边际甚深。从本以来心髓即是菩提，不以寻觅的念头动摇法界。任运成就，即是本来广大。阿底瑜伽的阿底瑜伽是，上面所说的意义本身也是不可言说的。不可言说的海洋之根基，不可思议的薄伽之宝藏。无所缘即是如是性。无思无念，超越言说之境。阿底瑜
English
Of Vajrasattva, whatever becomes the nature, awareness becomes bodhichitta. Realizing Vajrasattva is the Anu Yoga of Yoga. The Maha Yoga of Yoga is, without realizing the ultimate truth and the conventional truth, in the conventional, all realms and sources of arising appear as gods and goddesses, all earth, water, fire, wind, and all that is included by earth, water, fire, wind appear as gods and goddesses, clinging to the appearance itself, and not practicing the ultimate truth, that is, not realizing the two truths of ultimate and conventional. Clinging to the conventional itself, the mind does not abide in the ultimate itself. Viewing awareness as a god, that is clinging, is the Maha Yoga of Yoga. The Yoga of Yoga clarifies the deity's form with the nine branches of rituals, not realizing the absence of signs, that is, clinging to the signs themselves. The mind abides in the signs themselves, having abandoned the absence of signs, clinging to the deity with signs, is called the Yoga of Yoga. The actual Ati Yoga is, from the Vajrasattva great sky spoken from the mouth, to the beginning and end of the paragraph, how does it show the meaning of the beginning and end? The ground of all, the great expanse of bodhichitta, is an inexhaustible treasure. Originally free from the terms of expression, the self-born Bhagavan, the heart essence of the heart essence is profound, seeing without object, contemplating without thought, free from the terms of expression, that self-born realm is the Great Perfection Ati Yoga. The essence that cannot be expressed is, without object, it is contemplation. It is the nature of being free from elaboration, without things, it is free from elaboration. The Anu Yoga of Ati Yoga is, the pure sky realm, the nature of spontaneous perfection. It is the undefiled realm of Dharma. The ground of all, Samantabhadri, is the foundation free from seeking. The spontaneously perfected Dharma nature, is the space without appearance. The ocean without beginning and end, is the realm of all, the container and its contents are all profound at the end. From the beginning, the heart essence is enlightenment, the realm is not moved by the thought of seeking. Spontaneously accomplished, it is said to be originally great. The Ati Yoga of Ati Yoga is, the meaning of what was shown above is also inexpressible. The foundation of the inexpressible ocean, the treasure of the inconceivable Bhaga. Without object, it is suchness itself. Without thought or concept, it transcends the realm of expression. Ati
Chinese
阿底瑜伽之玛哈瑜伽是，远离初始265265.1。法界，超越生灭之边的一切平等性，于一刹那间以智慧证悟，是阿底瑜伽之玛哈瑜伽。殊胜方便之265.2自性是，功德圆满方便之主，一切皆平等无所缘，自性即是平等之基，一刹那间知晓。阿底瑜伽之瑜伽是，三界未265.3舍之蕴，由诸佛所摄持，化为如来之身而安住。五种现证菩提于一时圆满，五种菩提者显现，与四部如来265.4为伴，于须弥山顶现证圆满成佛，成为毗卢遮那佛之近因，是阿底瑜伽之瑜伽。一切有情之心何者是，为稳固故名为勇士265.5。一切皆为如来之身，修习五种现证菩提后，非渐次而是一时，一刹那间种姓之子，与如来为伴后，于须弥山265.6顶现证成佛，成为毗卢遮那佛之近因，是阿底瑜伽之瑜伽。已宣说分别二十五种见之品。། །其后，薄伽梵安住于不动摇之菩提心266266.1要中，说出为使一切无余有情成佛之语。圆满安乐平等之界，本初即无须寻觅，若寻觅修持即是轮回。不寻觅自性266.2之那巴，安住于不动摇明晰之状态，不动摇不变金刚之身，金刚大殊胜无有上，一切皆为菩提心之状态，不可言说超越言词。知晓此语266.3者，菩提心即非难得。知晓菩提心者，怙主佛陀即亲近，与诸佛无别相同。无造作之见普贤之状态，行持即安住于彼无聚266.4离。誓言不违越极清净，禅修无造作本初即安住。安住于此四者，薄伽梵即是心要。无造作普贤之状态，以二种根266.5器成熟一切众生，无有不成佛者。
English
The Maha Yoga of Ati Yoga is, without beginning 265265.1. The Dharmadhatu, the equality of all that transcends the limits of birth and death, realized by wisdom in a single moment, is the Maha Yoga of Ati Yoga. The nature of excellent means 265.2 is, the lord of means endowed with all qualities, all are equal without object, the nature itself is the basis of equality, known in a single moment. The Yoga of Ati Yoga is, the three realms not 265.3 abandoned, the aggregates gathered by the Buddhas, transformed into the body of the Tathagata and abiding. The five manifest enlightenments are perfected at once, the five enlightened ones are revealed, accompanied by the Tathagatas of the four families 265.4, manifest perfect enlightenment on the summit of Mount Meru, becoming the proximate cause of Vairochana, is the Yoga of Ati Yoga. What is the mind of all sentient beings? It is called a hero because it is steadfast 265.5. All are the body of the Tathagata, having meditated on the five manifest enlightenments, not gradually but at once, in a single moment, the son of the lineage, accompanied by the Tathagata, manifest enlightenment on the summit of Mount Meru 265.6, becoming the proximate cause of Vairochana, is the Yoga of Ati Yoga. The chapter on distinguishing the twenty-five views has been taught. Then, the Bhagavan, abiding in the unwavering heart of Bodhi 266266.1, spoke the words to enlighten all beings without exception. The realm of perfect bliss and equality, from the beginning there is no need to seek, if seeking and practicing is samsara. Not seeking the nature 266.2 of Napa, abiding in the unwavering clear state, the unwavering and unchanging Vajra body, the Vajra great supreme is unsurpassed, all is the state of Bodhicitta, unspeakable beyond words. For those who know these words 266.3, Bodhicitta is not difficult to obtain. Knowing Bodhicitta, the protector Buddha becomes close, indistinguishable and the same as the Buddhas. The uncreated view, the state of Samantabhadra, the conduct is abiding in that inseparable 266.4. The vows are not transgressed, utterly pure, meditation is uncreated, from the beginning abiding as the basis. Whoever abides in these four, the Bhagavan is the essence. The uncreated state of Samantabhadra, with the two kinds of vessels 266.5, matures all beings, there is no one who does not become enlightened.
Tibetan
ཀུན་བཟང་ངང་དེ་མཁའ་ལྟར་ཡངས། །དམིགས་སུ་མེད་དོ་སེམས་ཉིད་འདི། །སྣ་ཚོགས་པ་སྟེ་ཅིར་ཡང་འཁྲུལ། །ལྟ་དང་བྲལ་ལོ་བླང་དོར་མེད། །སྒོམ་དང་266.6བྲལ་ཏེ་སྟོང་པ་ཉིད། །རངབཞིན མེདདོདེབཞིན་ཉིད། །བཙལ་དུ་མེད་དོ་སངས་རྒྱས་སྐུ། །གདོད་ནས་དག་གོ་མཁའ་ལྟར་ཡངས། །བྱང་ཆུབ་སེམས་ཀྱིརངབཞིནའདི། །སྐུགསུང་ཐུགས་ཏེ་མཉམ་པའི་267267.1༄༅། །གཞི། །དགོངས་སུ་མེད་པས་དགོངས་པའི་མཆོག །སེམས་ཉིད་དུས་གསུམ་འདུ་འབྲལ་མེད། །བཅོམ་ལྡན་འདས་ཉིད་ཟབ་མོ་དམིགས་སུ་མེད་པའི་ཏིང་ངེ་འཛིན་ལ་སྙོམས་པར་ཞུགས་ཏེ། ལྟ་བ་ཟབ་267.2མོ་གསུང་བ་ཐམས་ཅད་མ་ལུས་པ་ལྟ་བ་རྒྱ་མཚོ་དམིགས་སུ་མེད་པའི་ཀློང་ཡིན་པས། སྣང་བ་མ་ལུས་པ་ཐམས་ཅད་སྣང་བ། མེད་པ་ཀུན་གཞི་བྱང་ཆུབ་ཀྱི་སེམས་མ་བཅོས་རང་བཞིན་གྱི་འོད་གསལ་བ་ཡིན་ཏེ།267.3སྣོད་བཅུད་མ་ལུས་པར་བྱང་ཆུབ་པས་ད་གདོད་སྤྱང་དུ་གང་ཡང་མེད་པའོ། །ཐམས་ཅད་མ་ལུས་པ་སངས་རྒྱས་པས་བདེ་བར་གཤེགས་པའི་ལམ་ཆེན་པོ། འཁོར་བ་དང་མྱ་ངན་ལས་འདས་པའི་ཆོས་ཐམས་ཅད་ད་267.4ལམ་གྱིས་སྒྲུབ་ཏུ་མེད་ཅིང་། གཉེན་པོས་སྦྱང་དུ་མེད་དེ་ཁམས་གསུམ་འོད་གསལ་བའོ། །ལམ་ལ་བགྲོད་དུ་མེད་དེ་ཉེ་ལམ་བདེ་བར་རྫོགས་པའོ། །རྒྱུ་ལ་བགྲོད་མི་དགོས་པར་འབྲས་བུར་གནས་པས། སྙིང་པོ་བྱང་267.5ཆུབ་འབྲས་བུའི་རང་བཞིན། ཐམས་ཅད་མ་ལུས་པར་ལྷུན་གྱིས་རྫོགས་པས་གང་དང་ཡང་འབྱེད་པ་མེད་པས་མཉམ་པའི་རྒྱལ་པོ་ཆོས་ཐམས་ཅད་ཡེ་ནས་ཆོས་ཉིད་ཞི་བ་བྱང་ཆུབ་ཀྱི་སེམས་མ་བཅོས་པའི་267.6ཀློང་། ཐིག་ལེ་བྱང་ཆུབ་མཁའ་ལྟར་དག་པ་རང་བྱུང་གི་དབྱིངས་ཏེ། གཉེན་པོ་དང་འབྲས་བུའི་ཀློང་དུ་ཡེ་སངས་རྒྱས་པས། འཁོར་བའི་མིང་ཡང་མེད་དེ་ཁམས་གསུམ་སངས་རྒྱས། རྟོག་པའི་རི་བོ་བཅོམ་སྟེ་ལོག་268268.1པའི་སྟོབས་བཤིག །མ་རིག་པའི་ཐབས་བསལ་ཏེ་ཉོན་མོངས་པའི་སྐར་ཁུང་ཕྱེ། ཞི་གནས་དང་ལྷག་མཐོང་ཡེ་དབྱེར་མེད་དེའི་ཏིང་ངེ་འཛིན་གྱི་སྙིང་པོ། སྣང་སྲིད་འོད་གསལ་ཏེ་བདུད་བཞི་དབྱིངས་སུ་དག །མ་268.2ལུས་བྱང་ཆུབ་སེམས་ཏེ་སྣང་སྲིད་ཡེ་རྒྱས་བཏབ། ཐམས་ཅད་ཐིག་ལེ་སྤྲོས་པ་དང་བྲལ་བའི་འཇིངས་སུ་འཁོར་བའི་ཀ་དག་པས། ཁམས་གསུམ་མ་ལུས་པར་ཀློང་ཡངས་ཏེ་ཆོས་ཀྱི་དབྱིངས་རྣམ་པར་དག་སྟེ། མི་སྐྱེ་268.3མི་འགག་པས། ཐམས་ཅད་རྣམ་པར་དག་པའི་དབྱིངས་སུ་བསྒྲལ་ཟིན་ཏེ་མ་ལུས་པར་ཞུབྲ་ཆུབ་པས། དངོས་པོ་དང་མཚན་མའི་མཐའ་ཅིར་ཡང་དམིགས་ཤིང་དགོངས་སུ་མེད་པའོ། །སྣོད་བབ་མ་ལུས་པ
Chinese
普贤之境广如虚空，此心性本无所缘。种种显现，随缘而转，离见无取舍。离于禅修，即是空性，自性本无，即是如是。无处可寻佛陀身，本来清净广如虚空。菩提心之自性，身语意平等之基。无可思议，故为胜妙之思，心性于三时无有聚散。薄伽梵安住于甚深无缘之禅定中，所说一切甚深之见，皆是无缘之见海之界。一切显现皆是显现，无有之本基即是菩提心，未作之自性光明。一切器情皆已成菩提，故无须再行调伏。一切皆已成佛，故为善逝之大道。轮回与涅槃一切诸法，无需以道来成就，亦无需以对治来清净，三界本自光明。道不可行，乃是近道安乐圆满。无需行于因，而安住于果，心髓即是菩提果之自性。一切皆已任运成就，故与何者亦无分别，乃是平等之王，一切诸法本初即是法性寂灭，菩提心未作之界。明点菩提清净如虚空，乃是自生之法界。于对治与果之界中本已成佛，故亦无轮回之名，三界皆是佛。摧毁分别之山，摧毁邪见之力。消除无明之方便，开启烦恼之窗。止观本无二别，乃是彼之禅定之精髓。显有光明，四魔于法界中清净。一切皆是菩提心，显有本自广大。一切明点于离戏之基中，轮回本自清净。三界一切皆是广阔之界，法界清净，不生不灭。一切皆已于清净之界中解脱，一切皆已证得菩提，于事物与相之边，无有任何执着与思虑。一切器情
English
The state of Kuntuzangpo is vast like the sky, this mind-essence is without any object of focus. Various appearances, they transform according to conditions, free from views, without acceptance or rejection. Free from meditation, it is emptiness itself, its nature is without existence, it is suchness. There is nowhere to seek the Buddha's body, it is primordially pure, vast like the sky. This nature of bodhichitta, the basis of equality of body, speech, and mind. Inconceivable, therefore it is the supreme thought, the mind-essence is without gathering or scattering in the three times. The Bhagavan abides in the profound, objectless samadhi, all the profound views spoken are the expanse of the objectless ocean of views. All appearances are appearances, the ground of absence is the bodhichitta, the unmade, self-existing luminosity. All containers and contents are enlightened, therefore there is nothing to tame. Everything is completely enlightened, therefore it is the great path of the Sugata. All dharmas of samsara and nirvana, there is no need to accomplish them by the path, nor to purify them by antidotes, the three realms are inherently luminous. The path is not to be traveled, it is the near path, blissfully perfected. There is no need to travel on the cause, but to abide in the result, the heart essence is the nature of the bodhi-fruit. Everything is spontaneously accomplished, therefore there is no separation from anything, it is the king of equality, all dharmas are primordially the peace of dharmata, the unmade expanse of bodhichitta. The bindu of bodhi is pure like the sky, it is the self-arisen dharmadhatu. In the expanse of antidote and result, it is primordially enlightened, therefore there is no name of samsara, the three realms are all Buddhas. Destroying the mountain of conceptualization, destroying the power of wrong views. Eliminating the means of ignorance, opening the window of afflictions. Shamatha and vipashyana are inherently inseparable, it is the essence of that samadhi. Existence and appearance are luminous, the four maras are purified in the dharmadhatu. Everything is bodhichitta, existence and appearance are primordially vast. All bindus, in the ground of freedom from elaboration, samsara is primordially pure. All of the three realms are a vast expanse, the dharmadhatu is completely pure, unarising and unceasing. Everything is liberated in the pure dharmadhatu, everything has attained bodhi, there is no clinging or thought to the extremes of things and characteristics. All containers and contents