English
Also. The work of benefiting oneself and others. Thus it is said. Second, the entrance to action is: entering through the door of the three samadhis, namely the yoga of great wisdom emptiness, and the skillful means of compassion, illusion, and subtle and gross mudras. Because it is the path that mainly shows the generation stage. As it is also said in Rangshar (Self-Arisen): The door of entry is the three kinds of samadhi. And again, in Yangche Zhukde (Key to Unlocking Illusion): The entrance to Mahayoga is through the door of the three samadhis. Thus it is said. Second, the view is: the ultimate truth is that awareness is free from elaboration, and appearance is considered to be the cause of its own nature, spontaneously accomplished; and all the collections of thoughts and perceptions of that very nature are considered to be the conventional truth, self-appearing as the mandala of body and wisdom. However, these two are not one-sidedly attached to appearance and emptiness, because the essence appears as equality, inseparable. Although it is said to be inseparable in terminology, it is beyond the object of thought and expression that grasps it, therefore it is inseparable and devoid of the object of practice. As it is also said in Namko (Manifestation): The supreme equality is the meaning of inseparability. Although names and numbers are shown in various ways, in reality it is beyond the realm of speech and thought. Thus it is said. And in Lamrim (Stages of the Path) it is said: That is why the attachment to names is liberated. In the two terminologies, thought and expression are transcended. Thus it is said. Third, the discipline is: those who translate secret mantras later establish the vows to be protected, such as the fourteen root downfalls, and the vows to be practiced, knowing the nature of the five meats and five amritas and practicing them. In the early translation's own language, the twenty-eight vows of great yoga are proclaimed, and again in Yangche Zhukde (Key to Unlocking Illusion) it is said: The boundaries of protection for great yoga are: protecting the three root vows and the twenty-five branches. Thus it is said. Among them, the roots are: the three vows of body, speech, and mind. The branches are: from the former it is said, to be practiced, not to be abandoned, to be taken, to be known, and to be cultivated. Thus it is said, but in this tantra, five roots and ten branches are explained. Fourth, in terms of meditation, there are two ways: one that emphasizes the practice section and one that emphasizes the tantra section. The first is: relying on the four wheels of Manjushri's body to practice the body of the Sugata, and relying on the three horse-cries to practice the speech of Padma, and in the mind's awareness, the self-arisen wisdom is originally pure.
Chinese
仅仅依靠修持，有心金刚的修持；以及显示轮回涅槃一切法圆满功德的甘露功德修持；以及主要显示调伏具有显现行为之业的恶毒者的方法的金刚橛事业修持，即是五种智慧本尊的修持部。还有，驱逐邪魔，猛咒诅咒，世间供赞的修持，即是三种共同的修持部。第二，一般而言，在玛哈瑜伽中也有父续母续无二续的三种分类。密集金刚等属于父续，生起次第是方便的部分，并且它的圆满次第也是以风为主，因此被认为是光明空性不分别的方式进行修持。胜乐金刚、真实金刚等母续中，生起次第的戏论较少，智慧圆满次第是以界、菩提心、明点为主的乐空不分别的方式进行修持。幻化网等非男非女续中，生起次第和圆满次第双运，而且圆满次第是从脉、明点、风三者所生的乐明不分别的智慧，特别是被认为是以光明大智慧为主的方式进行修持。此处就以这部续部的观点来讲解，在三种次第中，有“观想有相之次第，如是观想真如性，宣说二种差别相”之说。即有相、无相两种。第一种，有相中，有生起次第和圆满次第两种。生起次第是依靠三种等持，以主要次第生起坛城的方式，将本尊观想为无二无别的修持。其中也有意乐观想和决定圆满两种。第一种是，即使没有获得等持的稳固，也只是观想形象，比如一夜之间修持圆满生起次第仪轨的支分。第二种是，有漏的会供瑜伽五种，以及无漏的持明四种。圆满次第中，有上门摄伏的口诀和下门三界嬉戏的口诀两种。如三种次第中所说：“口诀上与下的门”。第二种无相是，法性真如性的等
English
Relying solely on practice, there is the practice of the Mind Vajra; and the practice of Nectar Qualities, which shows that all phenomena of samsara and nirvana are perfected as qualities; and the practice of Vajrakila Activity, which mainly shows the method of subduing the malicious ones who possess the afflictions of manifest actions, which are the five practice sections of the wisdom deities. Furthermore, there are the expulsion of mamos, fierce mantra cursing, and the practice of worldly offerings and praises, which are the three common practice sections. Secondly, in general, even within Mahayoga, there is a division into three types of tantras: father, mother, and non-dual. Guhyasamaja and others belong to the father tantras, where the generation stage is the aspect of skillful means, and its completion stage is also primarily based on wind, so it is considered to be practiced in the manner of clarity and emptiness, non-conceptual. Hevajra, Chakrasamvara, and Yamantaka, among others, belong to the mother tantras, where the elaboration of the generation stage is less, and the completion stage of wisdom primarily focuses on the elements, bodhicitta, and bindus, and is considered to be practiced in the manner of bliss and emptiness, non-conceptual. Mayajala and others belong to the hermaphrodite tantras, where the generation and completion stages are combined, and the completion stage involves the wisdom of bliss and clarity, non-conceptual, arising from the three: channels, bindus, and wind. In particular, it is considered to be practiced in a manner that primarily focuses on the great wisdom of clear light. Here, explaining based on the perspective of this tantra itself, among the three stages, it is said, "The stage of contemplating signs, likewise, contemplating suchness, two distinct aspects are taught." That is, with signs and without signs. In the first, with signs, there are two: generation stage and completion stage. The generation stage is the practice of contemplating the deity as inseparable by relying on the three samadhis and primarily generating the mandala in stages. Within that, there are also aspirational contemplation and definitive completion. The first is when one has not yet attained stability in samadhi, but merely contemplates the appearance, such as practicing all the branches of the generation stage ritual in one night. The second is the five yogas of contaminated accumulation and union, and the four vidyadharas of uncontaminated. In the completion stage, there are two instructions: the upper gate of seizing and subduing, and the lower gate of the play of the three realms. As it is said in the three stages, "The instruction is the upper and lower gates." The second, without signs, is the sam
Chinese
第五是行持：以精通方便的把握，对于轮回的任何事物都不执着而行持。如《宝库幻钥》中说：“生起玛哈瑜伽，塔那和嘎那，以及誓言物甘露五者，以大方便见之行持而行持。”第六是果：在此生或中阴身中，显现五身自然成就的自性。如《密集》中说：“此乃薄伽梵大自性，从三身不分中产生，以智慧海庄严，于此生即可获得。”又如《智慧明点》中说：“或者身体刚一舍弃，即使不具精进也能成就。”第二，关于阿努瑜伽的法乘，有体性、词义、分类三种。第一，体性是：主要依靠智慧圆满次第，通过对界和智慧二无别的意义的证悟和串习之结合，获得解脱的自性。第二，词义是：阿努瑜伽，因为主要宣说智慧随生的道，所以是随生瑜伽。第三，分类有六个。第一，入门有两个，第一是灌顶：在阿努的坛城中，有包括外、内、修、密四种的三十六种灌顶仪轨。如《总集经》中说：“外灌顶和内灌顶，修灌顶和秘密灌顶，十、十一、十三和二种，即能圆满。”对此，有些人说，这样所说的三十六根本灌顶，如果分为八百支分灌顶，则是九乘的灌顶。如《灌顶义总摄》中说：“瑜伽等六乘中，外灌顶以续之水为之。”等等。又如《灌顶义辨别》中说：“十者成为菩提种性者，十一者成为秘密内者，十三者被称为大上师，二者圆满了九乘的灌顶。”因为这样说的缘故，那么阿努的必要灌顶如何成立呢？没有过失，因为与九乘次第相符，所以如诸位上师智者所认为的那样，命名为九乘的灌顶。而不是像一般讲解经部灌顶者所认为的那样。如果那样的话，就必须承认在阿努瑜伽的灌顶中，包含着更高的阿底瑜伽的灌顶，这太荒谬了
English
Fifth is the practice: With the confidence of being skilled in means, one practices without attachment to any phenomena of samsara. As it says in "The Treasure Trove Magical Key": "The generation of Mahayoga, Tana and Gana, and the five Dam substances of nectar, are practiced with the practice of great skillful view." Sixth is the result: In this life or in the bardo, one manifests the nature of the spontaneous accomplishment of the five kayas. As it says in the Guhyasamaja Tantra: "This is the great self-nature of the Bhagavan, arising from the indivisibility of the three kayas, adorned with the ocean of wisdom, which will be attained in this very life." And as it says in the Wisdom Thigle: "Or immediately upon abandoning the body, it is accomplished even without diligence." Second, regarding the vehicle of the Anuyoga scriptures, there are three aspects: essence, definition, and classification. First, the essence is: The nature of attaining liberation through the combination of realization and familiarization with the meaning of the inseparability of space and wisdom, mainly relying on the perfection stage of wisdom. Second, the definition is: Anuyoga, because it mainly teaches the path of subsequent wisdom, it is subsequent yoga. Third, there are six classifications. First, there are two entrances, the first being empowerment: In the mandala of Anu, there are thirty-six empowerment rituals that include the four aspects of outer, inner, accomplishment, and secret. As it says in the Kun Dus Sutra: "Outer empowerment and inner empowerment, accomplishment empowerment and secret empowerment, ten, eleven, thirteen, and two aspects, will be perfected." Regarding this, some say that the thirty-six root empowerments mentioned in this way, if divided into eight hundred branch empowerments, are the empowerments of all nine vehicles. As it says in the Compendium of Empowerment Meanings: "In the six vehicles such as Yoga, the outer empowerment is done with the water of the tantra." And so on. Also, as it says in the Distinguishing Empowerment Meanings: "Ten become those with the nature of enlightenment, eleven become the secret inner, thirteen are known as great lamas, and two perfect the empowerment of the nine vehicles." Because of this statement, how can the necessary empowerment of Anu be established? There is no fault, because it is in accordance with the nine vehicle stages, so it is named the empowerment of the nine vehicles, as the wise lamas consider it to be. It is not like the view of ordinary commentators on sutra empowerments. If that were the case, it would be necessary to admit that the empowerment of the higher Atiyoga is included within the empowerment of Anuyoga, which is absurd.
Chinese
因此，就像在外续部中没有出现内道的共同佛教术语一样。 即使如此，我的至尊上师一切智者的口中说：如果根本阿努仪轨，需要混合八乘各自的特殊法，那又如何确定阿努的名称呢？ 因为处于前述的方面，所以没有过失。 第二，行为的入门是：从法界和智慧无二的角度入门。如《普作续》所说：想要阿努无分别，从法界和智慧之门进入。 如何进入呢？以未生圆满的方式。如《心之门闩》所说：无生法界即是智慧，智慧觉性法界之理，无二游戏大乐，不是次第进入，对于一切显有手印，如鱼跃于水中一般，心相遇显有即是大手印。 第二，见解是：一切法都是自己的心，而这心是无生、离戏的自性，是母普贤佛母的虚空界完全清净，也称为本初如是的坛城。 如此，《总续》中说：心所生是空性，从它所生的一切皆空。 这无生之性，在一切处不间断地显现为觉性自生光明的坛城，即是智慧普贤，或称为自性任运成就坛城。其中说：如果观察则不见，但却显现一切。 这二者显现为体性无二，即是法界智慧无二之子大乐，也就是根本菩提心坛城。 如此，在前面的续中说：所谓密咒，就是显现和不显现无二，从二的体性中解脱，不可于中观中执着，这才是实相。 因此，一切法都观为坛城三种体性无别的自性，根本菩提心坛城中本来成佛。其中说：一切都是那唯一的，本来成佛大乐，是无生无灭的精华，是无作无为的三坛城，本来成就任运成就。 以及《玉塘续》中说：显