English
Pa. Each is one's own wisdom of awareness. Regarding deity yoga: By meditating on the body Mahamudra yoga as an antidote to the alaya consciousness, the mirror-like wisdom is manifested. By meditating on the mind samaya mudra as an antidote to afflicted mind, the equality wisdom is manifested. By meditating on the speech dharma mudra as an antidote to wisdom, the discriminating awareness wisdom is manifested. By meditating on the activity mudra as an antidote to sense consciousness, the accomplishing activity wisdom is manifested. The Dharmadhatu wisdom abides in the nature of all things. Having thus ascertained the connection between the ground, path, and fruit, if we explain how the path arises, at the peak: Even if one strives diligently for hundreds of thousands of eons, four types of individuals in this world, even if they practice, will not attain accomplishment. Those who have not generated bodhicitta, those who are filled with doubt, those who do not act according to the teachings, and those who lack faith will not attain accomplishment. As it is said, possessing bodhicitta, having faith in the lineage, practicing the samayas according to the teachings, and having complete faith in the path and the path-givers, the practitioner who possesses these four qualities, relying on recitation, when the clarity of the deity is fully perfected, and the recitation becomes skillful, that is the great accumulation path. At that time, when the clarity of emptiness is attained, the realization of the heat of the joining path arises. From that, obtaining the five superknowledges is the peak. From then until the attainment of the tenth bhumi, the manner of proceeding is the same as the sutras, except for the differences in the nature of the path. However, if one desires to attain it quickly, and exerts effort without interruption, due to the difference between sharp and dull faculties, one attains Buddhahood in a period of seven or sixteen lifetimes from a person with a lifespan of one hundred years. Moreover, it is said that after attaining the tenth bhumi, one practices the extremes of the four dhyanas. The samadhi of the extremes is not the same as what is explained in the Abhidharma of the world. This is like illusion, like a vajra, and like the samadhi of the three assembled heroes, with some aspects of similarity, named from the first dhyana to the peak of existence, which is the boundary relative to it. Moreover, the near attainment of the first dhyana is immovable, and only the first dhyana is different, the second dhyana and so on are three. The four formless ones proceed in reverse order in succession.
English
Kaḥ ldog. In the transcendence of abandoning each one, it is done in the manner of arising and reversing. Again, from the powerless to the third, when it comes to the fourth, it is divided into nine kinds such as large, medium, and small, which is the very end of the great of the great. When that is accomplished, that Bodhisattva is called 'All Meaning Accomplished.' He dwells in the Akaniṣṭha below it. He is awakened from the unwavering samādhi by the Buddhas. Having received the instructions of the five Abhisambodhis, he becomes enlightened in the essence of the five wisdoms. In all the worlds, as long as samsara exists, he engages in the activity of the Nirmāṇakāya. The way to enter mantra from the Sutra path, etc., also has a common and similar classification. The five tantras that teach such a path are the Yoga Tantras. There are two types: Father Tantras and Mother Tantras. The first is the root tantra, which is the Samputa Tantra itself. The explanatory tantras are the Vajraśekhara, the Sarvarahasya, and the Trailokya-vijaya. According to reputation, the similar tantra is the Durgati-pariśodhana Tantra. The second is the root tantra. The method of the Prajñāpāramitā Sutra is the Śata-pañcāśatka or the Śrīparamādya. According to reputation, the similar ones are the Vajrahṛdayālaṃkāra, the Guhyālaṃkāra-vyūha, and the Guhyaratna-tilaka. The Śrīparamādya may have explanatory tantras, but they have not been translated into Tibetan, nor are they famous in India. Again, some say that the Śrīparamādya is a similar tantra to the Samputa Tantra. If one considers benefit and conformity, it may be acceptable. At that time, the Samputa Tantra also becomes a similar tantra to the Śrīparamādya. Otherwise, it contradicts the distinction you yourself made between Father and Mother Tantras. Some say that the Father Tantras mentioned here, as well as the Śrīparamādya, are merely Yoga Tantras, the Vairocana-māyājāla is Anu-yoga, the Hṛdayālaṃkāra and Guhyālaṃkāra are Ati-yoga, and the Ratna-tilaka is Mahāyoga. However, all the chapters of the Māyājāla are similar to the Guhyasamāja, etc., and there are many reasons why it is not a Yoga Tantra. Although many commentators on Yoga have appeared, they cannot be taken as reasons. The remaining tantras have subtle differences in their wording. If one believes in the division into four Yogas, it may become good. However, these latter three begin with the explanatory tantra Vajrahṛdayālaṃkāra.
Chinese
如果与无上部一起计数，并且根据续部的自性来衡量，则是无上的。虽然许多术语都像瑜伽续部那样解释，但我想这被解释为从瑜伽进入无上部的道路的连接。在此部分，刚才所说的吉祥胜初等四者，您是否认为自宗是属于大瑜伽续部？如果这样认为，那么它们主要就是无上瑜伽。第四部分是无上瑜伽续部的道次第，其中有：真实宣说道次第，宣说能显示它的续部，以及开示续部讲解方式的诀窍。第一部分是必须用三续来确定，即《行集略释》，是学师释迦友所造。其中说：胜者大力藏，先说前行释，意义摄为三，续与方便果。因是大乘种性者，以善法圆满庄严。方便有二种，灌顶敬事并修行。果是身语共成就。如是续部的所有意义都包含在因、方便、果三者之中，需要分别解说，即因之续、方便之续、果之续。如是说：续即是相续，续有三种变异，基与彼之自性，以及不可夺之差别。这暂时是引证。第一部分的总摄是：自性、主要、体性，具足名相、状态，以及不变异，也总摄了因之续。什么是因之续？从无始时来相续不断的，心自性的光明，以及心和心所，器和情的自性，脉和、界和、法界，这些都是。这些之中最主要的是，心之自性光明。那是什么呢？是与刹土、身、智慧等果法相应的差别，自性是大乐，没有间断，是法性所证得，具有四种差别。因之续、所治品、阿赖耶识、原始佛是异名。因是时，基是
English
If counted together with the unsurpassable ones, and measured according to the nature of the tantra, then it is unsurpassable. Although many terms are explained like the Yoga Tantra, I think this is explained as the connection of the path from Yoga to the Unsurpassable. In this part, the four, such as the glorious Supreme First, which were just mentioned, do you consider them in your own system to belong to the Great Yoga Tantra? If so, then they are mainly Unsurpassed Yoga. The fourth part is the stages of the path of the Unsurpassed Yoga Tantra, which includes: truly explaining the stages of the path, explaining the tantra that shows it, and teaching the key points of how to explain the tantra. The first part is that it must be determined by the three tantras, namely, the "Condensed Explanation of Conduct," which was made by the teacher Shakya Friend. It says: The Victorious Powerful Essence, first speaks of the preliminary explanation, the meaning is contained in three aspects, tantra, means, and result. The cause is the Great Vehicle lineage, completely adorned with virtuous dharmas. The means are of two kinds, empowerment, reverence, and practice. The result is the common accomplishment of body and speech. Thus, all the meanings of the tantra are contained in the three, cause, means, and result, which need to be explained separately, namely, the tantra of cause, the tantra of means, and the tantra of result. As it is said: Tantra is called continuity, the tantra changes in three ways, the basis and its nature, and the distinction of the indestructible. This is temporarily a quote. The summary of the first part is: nature, main, characteristic, possessing names, state, and immutability, also summarizes the cause tantra. What is the cause tantra? It is what has been continuously coming from beginningless time, the clear light of the nature of mind, and the mind and mental factors, the nature of container and content, the channels, elements, and the sphere of phenomena. The main one of these is the clear light of the nature of mind. What is that? It is the distinction corresponding to the qualities of the result, such as fields, bodies, and wisdoms, the nature is great bliss, without interruption, it is attained by the nature of phenomena, possessing four distinctions. The cause tantra, the object to be purified, the alaya consciousness, and the primordial Buddha are synonyms. Cause is time, basis is
English
Du. Alaya is Du. Is the primordial Buddha Du? There are fourteen causes, namely the cause of afflictions, the cause of karma, and the cause of suffering. Complete affliction, outer vessel, inner essence, cause of the path, emptiness, bliss, the cause of combining the two, coarse, subtle, extremely subtle cause, the two form bodies, and the cause of the Dharma body, etc. There are fifteen bases, namely the base of pure outer vessel, the base of pure inner essence, the base of pure enjoyment, the base of pure transformation, the base of pure self-nature, the base of samsara, the base of nirvana, the base of self-nature, the base of names, the base of ultimate, the base of conventional, the base of ultimate truth, the base of coarse, the base of subtle, and the base of extremely subtle, etc. The first five are from the perspective of karma and action, and are detailed classifications of what is to be tamed. The next three are detailed classifications by bondage and liberation. The next two are detailed distinctions between real and imputed, and between substance and imputed. The last three are detailed distinctions by the way of realization. So, what is the coarse base? These nine are spoken of as existing by imputation of a person, such as sandalwood, utpala (Sanskrit, 青莲花), lotus, red lotus, such as jewels, distinguished by afflictions, distinguished by karma, distinguished by body, and distinguished by lineage. The first five are detailed distinctions by characteristics. The latter four are detailed distinctions by names. Here, what is called Alaya is just like what appears from the doctrine of the scriptures. There are two primordial Buddhas, namely the self-nature primordial Buddha and the suddenly appearing primordial Buddha. So, how is this related to faults, virtues, causes, and results? There are obscurations of the awakened state, the dream state, the deep sleep state, and the fourth state, which exist simultaneously with the four joys or four appearances. From the four winds, four drops, and four chakras, there are those with defilements, slightly without defilements, very without defilements, or the empowerment with outflows, the empowerment without outflows, and the extremely