English
And protect against mixing with others. So it is said. Fourth is meditation, which has two aspects: with signs and without signs. The first is to meditate on the yoga of deities and consorts with four mudras through the fivefold manifestation of enlightenment and the four miraculous powers. As it says in the Garland of Views: Do not primarily cling to external objects, but mainly meditate on the deities and consorts who are without arising or ceasing in the ultimate sense, and on the samadhi of a lineage that is completely pure and similar to them, combined with the four mudras of the exalted form body, as the main yoga, and thus it will be accomplished. So it is said. That is, first generate the samaya being, then invite the wisdom being, and regard them without good or bad, like siblings or friends, and perform offerings, praises, recitations, and so on. As it says in Rangshar: The deity and the yogi themselves should also be regarded as siblings and friends. So it is said. The fivefold manifestation of enlightenment is: manifesting enlightenment from emptiness, the moon seat, the syllable of speech, the hand gesture of the heart, and the fully complete body. The four miraculous powers are: the miraculous powers of samadhi, empowerment, blessing, and offering. These are also stated in Galpo: The non-conceptual moon, the vajra of speech, appear as the body of meditation that expands and contracts. Samadhi, blessing, empowerment, and offering are the fivefold manifestation of enlightenment and the four miraculous powers. Meditating and making offerings are also done to accumulate merit. So it is said. The four mudras are: for the four aspects of body, speech, mind, and action, respectively: the great body mudra, like a mirror, the basis of all; the speech dharma mudra, individual awareness; the mind samaya mudra, equanimity, afflicted mind; the action accomplishment, the five gates, the action karma mudra. Because they are sealed with these mudras and then meditated upon, they are called mudras. Combine them with the manifestation of the four wisdoms, such as the mirror. The wisdom of the dharmadhatu abides as the nature of all of them. The second is: to equally rest the ultimate, signless essence and its blessing, the appearance of deity-like wisdom, in a state of indivisibility. As it says in Vajra Arising: In the indivisible dharmadhatu, take the supreme and excellent accomplishment. So it is said. Fifth is conduct: mainly abiding in the yoga of the deity through the aid of external conduct such as cleanliness, and thus practicing for the benefit of oneself and others. As it says in Tsemö: The deity's
Chinese
安住于寂静，不舍弃一切众生，恒常忆念佛陀，恒常供养殊胜佛。如是说。第六是果：希望于三世在密严刹土证得具足三身五智之体性。如《普作续》云：欲求密严瑜伽者，三世之中得解脱。如是说。《意之门闩》中云：五种所取执着习气清净后，以五智之力量，镇伏密严刹土，获得五部汇聚之果。无生法身清净者，从无生之门利益众生。五部手印圆满受用，圆满菩提萨埵之利生事业。千百万亿之化身，于六道众生之前示现种种形象。如是说。第二，内道方便乘中，宣说生起、圆满、次第之差别，观察此续部经文属于三者中的哪一个。第一，有些上师认为，内道玛哈瑜伽的行法诀窍是完整的经文，因此不需要添加。阿努和阿底瑜伽的行法诀窍即使不在此处添加也可以，但即便如此，为了在下文识别此经文属于生起、圆满、次第三者中的哪一个时，能够区分各自的特征，因此稍微写一点。如《自生续》云：内道分为三，玛哈阿努阿底。如是说。因此，续是玛哈瑜伽，经是阿努瑜伽，口诀是阿底瑜伽。关于这三者的差别，格蓝·恰巴向杰·祖琼巴请教的回答是：显现为明智之幻化的是玛哈，显现为自明之力量的是阿努，明智自显的是阿底。如噶绕多杰所说：幻化、力量和自显。据说如此。其含义是：通达一切法皆为心性显空无别之幻化的是玛哈瑜伽，通达一切法皆为心性法界智慧二者无别之力量的是阿努瑜伽，通达一切法皆为心性本来自生无灭之自生智慧自显的是阿底，这是从见解的角度区分的。对此，玛达和格蓝二者都视为珍宝。又，觉·贡布巴说：着重之处有大小之分，行为为主的是玛哈，禅定为主
English
Abiding in stillness, not abandoning all sentient beings, constantly remembering the Buddha, constantly offering supreme offerings to the Buddha. Thus it is said. Sixth is the result: wishing to attain enlightenment in the Akanishta realm in three lifetimes, possessing the nature of the three bodies and five wisdoms. As the "All-Creating King" says: "Those who desire the yoga of Akanishta, will be liberated in three lifetimes." Thus it is said. From "The Latch of the Mind": "After the five grasping habitual patterns are purified, with the power of the five wisdoms, subduing the Akanishta realm, obtaining the fruit of the union of the five families. The pure unborn Dharmakaya, performs the benefit of beings through the unborn door. The five mudras of the families perfectly enjoy, perfectly fulfilling the benefit of beings of the Bodhisattvas. Millions and billions of emanations, show various forms to the faces of the six realms." Thus it is said. Second, in the inner path of skillful means, explaining the distinctions of generation, completion, and sequence stages, examining which of the three this tantric text belongs to. First, some lamas believe that the practical instructions of Inner Maha Yoga are the complete text, so there is no need to add anything. The practical instructions of Anu and Ati Yoga can be left out here, but even so, in order to distinguish the characteristics of each when identifying which of the three this text belongs to below, it is necessary to write a little. As the "Self-Arisen Tantra" says: "The inner path is considered to be three: Maha, Anu, and Ati." Thus, Tantra is Maha Yoga, Agama is Anu Yoga, and Upadesha is Ati Yoga. Regarding the differences between these three, when Glen Chapa asked Je Zur Chungwa, the answer was: "What appears as the magical display of awareness is Maha, what appears as the power of self-awareness is Anu, and awareness itself appearing is Ati." As Garab Dorje said: "Display, power, and self-appearance." It is said that he said this. The meaning of this is: Understanding that all phenomena are the magical display of mind itself, emptiness and appearance being inseparable, is Maha Yoga. Understanding that all phenomena are the power of mind itself, the dharmadhatu and wisdom being inseparable, is Anu Yoga. Understanding that all phenomena are the self-appearing wisdom of mind itself, naturally arisen without arising or ceasing, is Ati, which is distinguished from the perspective of view. Both Mada and Glen consider this to be a precious treasure. Also, Kyo Gongbu Pa said: "The emphasis is on the size of the focus. Practice is the main thing in Maha, meditation is the main thing"
Chinese
阿努较小，阿谛认为是见解最重要。还有拉杰若格。因为以三种等持次第生起本尊，所以生起是玛哈。不依赖于此，以圆满的方式生起本尊是圆满阿努。从生起圆满二者解脱，无法生起的是大圆满阿谛吗？或者，对于续部的十种事物，特别执着大的是玛哈，比那小的是阿努，从特别执着中解脱是阿谛，这样说。麦娘炯扎的口中说，虽然生起圆满三者都有，但主要宣说生起次第的是玛哈，主要宣说圆满次第的是阿努，远离那二者的勤作是大圆满。嘉瓦昆多也认为这个对于词义的差别很好。全知大士是，为了调伏对境嗔恨心重且分别念多的人，显现为方便自性的父续玛哈瑜伽。为了调伏贪欲心重且喜欢安住于心的人，空性即是如是的圆满次第智慧母续阿努。为了调伏愚痴心重且喜欢行事的人，宣说了无二自性阿谛瑜伽。在《庄严大品》中说：对于心散乱者是生起，对于心有精髓者是圆满，对于极密殊胜者是大圆满。因此这样说，在《心性休息》中也说：玛哈以气和生起次第方便为主，阿努以界和圆满次第智慧为主，阿谛一切以无二智慧为主。从那之中，首先玛哈瑜伽的法乘有，体性、词义、分类三种。第一，以主要依靠方便生起次第的方式，对于胜义谛无分别之义，以证悟串习的结合获得解脱的自性。第二，玛哈瑜伽的词义是大瑜伽士，因为对于无二之义生起智慧，所以比外瑜伽士更为殊胜。第三，如果分类有六种。第一，入门有两种。第一，灌顶是，在共同瓶灌之上加上不共殊胜灌顶以上的三种，因此应当授予四种灌顶。在根本续的后面说：上师秘密智慧和，紧随其后的第四灌顶。也就是，瓶灌分为两种利益，因此变成五种。在《金刚次第》中说：分类有五种方式。
English
Anu is smaller, and Ati is considered to be the most important view. Also, Laje Rog. Because deities are generated in sequence through the three samadhis, generation is Maha. Without relying on that, generating deities in a complete manner is complete Anu. Liberation from both generation and completion, that which cannot be generated is Great Perfection Ati? Or, for the ten objects of the tantra, the great attachment is Maha, smaller than that is Anu, liberation from special attachment is Ati, so it is said. From the mouth of Meniak Jung Drak, although all three of generation and completion exist, Maha mainly teaches the generation stage, Anu mainly teaches the completion stage, and the effortlessness of those two is the Great Perfection. Gyalwa Kundor also considers this to be good for the difference in meaning. The Omniscient Great One is, for the sake of taming those who have strong hatred and many thoughts, the father tantra Maha Yoga, which is the nature of appearance as skillful means. For the sake of taming those who have strong desire and like to abide in the mind, the mother tantra Anu, which is the completion stage of emptiness itself. For the sake of taming those who have strong delusion and like to act, Ati Yoga, the nature of non-duality, is taught. In the Great Array it is said: For the scattered mind is generation, for the mind with essence is completion, for the supreme secret is the Great Perfection. Therefore, it is said, and in Resting in the Nature of Mind it is also said: Maha mainly focuses on wind and the generation stage as skillful means, Anu mainly focuses on elements and the completion stage as wisdom, Ati mainly focuses on all non-dual wisdom. From that, first, the vehicle of Maha Yoga has three things: essence, definition, and division. First, it is the nature of attaining liberation through the union of realization and habituation with the meaning of indivisible higher truth, mainly relying on the method of the generation stage. Second, the meaning of Maha Yoga is the Great Yogi, because wisdom arises for the meaning of non-duality, it is more excellent than external yogis. Third, if divided, there are six. First, there are two entrances. First, empowerment is, on top of the common vase empowerment, adding the three uncommon supreme empowerments above, therefore the four empowerments should be conferred. In the latter part of the root tantra it says: The master secret wisdom and, the fourth one immediately after that. That is, the vase empowerment is divided into two benefits, thus becoming five. In the Vajra Sequence it says: There are five kinds of divisions.
Chinese
也。自利利他二者之业。如是说。第二、行为之入门是：以智慧空性大乐之瑜伽，以及方便大悲幻化与手印粗细，即以三三摩地之门而入。因为是主要宣说生起次第之道。如是于《朗夏》（自显）中也说：入门之门乃三三摩地。又于《扬哲竹德》（开启幻钥）中说：玛哈瑜伽之入门是，以三三摩地之门而入。如是说。第二、见解是：觉性离戏，而显现视为自性之因，认为是任运成就之胜义谛；并且，彼之妙力，一切分别念之聚，自显为身与智慧之坛城，认为是世俗谛。然此二者，并非显空各执一边，因为体性无别而显现为平等性。名言中虽说无别，然因超离执彼之思言之境，故是无别离于行境者。如是于《朗果》（现观庄严论）中也说：殊胜之平等性无别义，名称数量如何示，然于义中超离言思境。如是说。又《道次第》中说：彼为解脱名执故，于二谛思言超。如是说。第三、戒律是：后译密咒者们，安立守护之誓言，如十四根本堕等，以及受用之誓言，了知五肉五甘露之自性而受用二者。前译之自语中，宣说二十八大瑜伽之誓言，又于《扬哲竹德》（开启幻钥）中说：大瑜伽之守护界限是，守护根本誓言三者与支分二十五。如是说。其中根本是：身语意之三誓言。支分是：从前者说，当行、不舍、当取，知与当修。如是说，然于此续中，宣说根本五者与支分十者。第四、修持方面，有以修部为主和以续部为主之二种方式。初者是：依于文殊之身四轮而修持善逝身之修法，以及依于三次马鸣之语而修持莲花语之修法，以及于意觉性中，自生之智慧本来清净