Chinese
以自性之舞显现，从而无取舍地行持，如《大虚空》所说：“无所作为而成就诸事业。”又如《宝藏幻钥》所说：“阿底瑜伽之行持，以见修命脉而具足，自然生起之行持，如疯子之行径一般，对任何事物都无有阻碍地行持。”第六，果：安住于本自圆满普贤王如来的果位，即从现在开始便已究竟，四座达到究竟，轮回于涅槃中解脱。如是亦于《开显》中云：“大圆满阿底之果，本初心性为菩提，无须获得之果自成熟。”如是宣说。第二，分三：记载前辈大德之宗见，考察彼等之密意，以及宣说自己之证悟。第一，宗见颇多不合，若归纳之，可总摄为阐释为窍诀大圆满，以及阐释为生起次第玛哈瑜伽两种方式。第一种：乃莲师日耀狮子与全知法王之宗见，于彼之广释中云：“于此续之状态中，以自性大圆满之自性，任何亦无有差别之故，听者与说法者未曾分离，于如是宣说之时。”如是宣说。虽是如此，然于此释中，续之义理，大体上每一句词语，皆以玛哈瑜伽与阿底瑜伽之角度而作两种解释。全知法王则认为，大圆满亦可分为生圆无二之心与智慧自显之坛城，以及不依赖生起与圆满次第之心性本自成佛之自性，与智慧自显之体性中成佛之自性三种，此处乃第一种。第二种：乃瑟杰多杰、佛密、觉囊大师等，以及多数持有佐巴传承者之宗见，彼等亦于佛密之大小道次第等中，如玛哈般阐释，觉囊之瑜伽士于眼观禅定之释文中，于讲解玛哈之宗义之时，亦依此续而宣说，莲师瑟杰多杰则认为，玛哈乃无父母双运之续
English
Acting without acceptance or rejection by appearing as the dance of one's own nature. As the Great Sky says, "Accomplishing all actions by being without action." Also, as the Treasury of Magical Keys says, "The conduct of Ati Yoga is, possessing the life force of view and meditation. The conduct arising from power is, like the conduct of a madman. Acting without being obstructed by anything." Sixth, the fruit: abiding in the state of spontaneously perfect Samantabhadra, which is perfected from this very moment, and liberation from samsara into nirvana by perfecting the four foundations. Likewise, it is also said in "Opening Up": "The fruit of Dzogchen Ati is, the essence of primordial mind is bodhichitta, the fruit that does not need to be obtained ripens on its own." Thus it is said. Second, in three parts: recording the tenets of the previous masters, examining their intentions, and proclaiming one's own realization. First: There are many conflicting intentions. If summarized, they can be summarized into two ways: explaining it as the Great Perfection of pith instructions, and explaining it as the generation stage of Maha Yoga. The first is the intention of Master Nyima Oser and Kunkhyen Chöje. In his extensive commentary, he said, "In the state of this tantra, because there is no difference from the nature of the Great Perfection of self-nature, the listener and the speaker are not separated. At the time of speaking like this." Thus it is said. Even so, in this commentary, the meaning of the tantra, for the most part, every word is explained in terms of Maha Yoga and Ati Yoga. Kunkhyen Chöje believes that Dzogchen can also be divided into the mandala of mind and wisdom that are inseparable from generation and completion, and the nature of mind that is spontaneously enlightened without relying on the generation and completion stages, and the nature of enlightenment in the essence of spontaneously appearing wisdom. Here, it is the first. The second is the intention of Sgeg Dorje, Sangye Sangwa, Nubchen, etc., and most of the holders of the Zur tradition. They also explain it like Maha in the great and small stages of the path of Sangye Sangwa, and when the yogi of Nub explains the tenets of Maha in the commentary on the meditation of the eye, he also explains it based on this tantra. Master Sgeg Dorje believes that Maha is the tantra of non-dual parents.
Chinese
分为三类。认为这三者都是共同的续部。如《拔续》中说：吉祥密集金刚等是方便续，吉祥胜乐等是智慧续，吉祥佛生等是半择迦续。其中，吉祥密意藏，为了所有意义和因果都圆满，所以说是所有续部的总集。如是说。杰·卓普巴和卓雍二人的科乌中也是这样说的。拉杰·纳顿说：虽然可以显示圆满，但生起次第占多数，所以是玛哈瑜伽。又有人认为，玛哈瑜伽分为三类，是无二续。那也有两种。拉杰·若说：因为显示方便智慧深奥和广大二者无别，所以是无二。娘 टीका巴说：如《观鬘》一样，大瑜伽的体性也分为三类，这是玛哈的阿底瑜伽。这样说来，注释《日狮子》将阿底瑜伽解释为彼，也可以这样认为，因为彼和《观鬘》安立阿底瑜伽的意图非常一致。第二，对于认为阿底瑜伽和玛哈瑜伽的两种观点，消除邪分别。指示如果以细微的内部分类来区分总体的体性，将会变得无穷无尽。第一，前辈们对阿底瑜伽的解释，大多是考虑到玛哈瑜伽内部的三分法，或者像解释般若波罗蜜多密咒一样，将玛哈瑜伽的论典解释为阿底瑜伽的体性。另外，如果认为是以续、传承、口诀三种总体的分类来区分的阿底瑜伽，那就不合理了。如《瑜伽眼之三摩地》中说：密咒内道者祈请说：自明觉无二，在如是性中显现，显现即是显现穷尽，五蕴、界、处是天众坛城，除此之外还寻求什么？作为回答，阿底瑜伽说：在如是性中无二，加入造作、作用、勤作就错了。无为禅定永远无法触及意义。因此，任运成就的国王我独自显现。如是说。《总集续》中说：希求玛哈金刚持，进入方便和智慧之门后，在自身清净的坛城中，修习
English
Divided into three. It is considered that all three are common tantras. As it says in the Spar Khab: Glorious Guhyasamaja and others are the tantras of means, Glorious Supreme Bliss and others are the tantras of wisdom, and Glorious Buddha Arising and others are the tantras of hermaphrodites. Among these, this Glorious Essence of Secrets, because all meanings and cause and effect are complete, it is said to be the general collection of all tantras. Thus it is said. It also appears that way in the Khog Dbub of Je Dro Phugpa and Drol Gyung. Lha Rje Snarton said: Although it is possible to show completion, the stage of generation is more dominant, so it is Mahāyoga. Some also consider that Mahāyoga is divided into three, the non-dual tantra. There are also two types of that. Lha Rje Rog said: Because it shows that the profound means and wisdom and the vastness are inseparable, it is non-dual. Nyang Ṭīkapa said: Like the Garland of Views, the nature of Great Yoga is also divided into three, this is Mahā's Atiyoga. In that case, it seems that the commentary 'Sun Lion' explaining Atiyoga also becomes that, because its intention of establishing Atiyoga is very consistent with that of the Garland of Views. Second, dispelling wrong conceptions about the two sides that consider Atiyoga and Mahāyoga. It shows that if the general body is divided by subtle internal divisions, it will become endless. First, the explanation of Atiyoga by the former ones mostly considers the threefold division within Mahāyoga, or like explaining the Prajñāpāramitā mantra system, the Mahāyoga treatise is explained as the Atiyoga system. Otherwise, it is not reasonable to think that Atiyoga is divided by the general classification of tantra, transmission, and oral instructions. As it says in the Samādhi of the Eye of Yoga: The mantra inner practitioner prayed: Self-awareness is non-dual, appearing in the state of suchness, appearance is exhausted in appearance, the aggregates, elements, and sense bases are the mandala of deities, what more to seek than that? As an answer, Atiyoga said: In suchness, which is non-dual, it is wrong to add fabrication, function, and effort. Actionless samādhi can never touch the meaning. Therefore, the spontaneously accomplished king, I alone appear. Thus it says. The Kunje Gyalpo Tantra says: Desiring Mahā Vajradhara, having entered the gate of means and wisdom, in the mandala of purifying one's own continuum, practice
Chinese
以四种姿态进行修持。阿底瑜伽的大乐是，超越勤作修持的菩提心。如是等等广说，故有妨害。又如各自的运用扼要中所说的那样，阿底的特殊法类，此论典也不主要宣说，故有妨害。而且邬金多杰的合释中，在解释续部意义时也说：如果总摄所有密咒的续部，就是所诠释的基础续，和能诠释的文字续。能诠释的续部有，事续，行续，瑜伽续，大瑜伽续。分为生起圆满三种，最初续部的名目说为十八部，因此，十八部怛特罗分为续、教、窍诀三类，因为说是续部。生起圆满三者降临人间，说是住处各异，如说玛哈是国王匝的楼上，连同经函一起降临，据说如此。此论典也说是降临于彼处等等，故有妨害。还有，对于认为是玛哈瑜伽本身的宗派的观点解释方法，也有这个需要考察的地方。从斯帕卡布来说，认为无父母续是三者的共同体。如同将无二续的意义，安立为显示父母二者平等一样。因为完整显示了二者的意义，所以也就会显示无二续的意义。从大的方面来说，说是三者的总续，如果说是认为本体是无二续，那就显得很好了。否则，所谓一切续部的总集，也不是认为仅仅是内续三部的总续，因为此论中说：一切法相和续部的教言总集。以及支分中说：教言总集极其深奥。以及释论现观中说：名为教言总集的，分为五种类别。等等，与此观点一致，因为会完整包含一切的意义和因果。因此，应该从大的方面安立为一切教言的总集，而从自身本体安立为无二续。例如密集金刚的续部
English
It is practiced with four postures. The great bliss of Ati Yoga is the Bodhicitta that transcends diligent practice. As it is extensively explained, it is harmful. Also, as mentioned in the respective essential instructions, this treatise does not primarily teach the special doctrines of Ati, which is also harmful. Moreover, in the combined commentary of Vajradhara, while explaining the meaning of the tantras, it is said: If all the tantras of secret mantras are summarized, they are the tantra of the basis to be signified and the tantra of the signifying letters. Among the signifying tantras are the action tantra, the performance tantra, the yoga tantra, and the great yoga tantra. These are divided into three types: generation, completion, and so on. Initially, the number of tantras is said to be eighteen. Therefore, the eighteen tantras are divided into three
Chinese
认为其是所有经部和续部的容器和根本，并且其自性被认为是父续。又有些人说，这个续不应被认为是玛哈瑜伽，因为在《观点鬘》中，在生起次第和圆满次第的三种圆满次第的语境中，将此续与之结合，从而显示了将分别念转化为天尊的方式、四种证悟的理由和三种特征等，因此这会造成妨害。但这是没有过失的，因为《观点鬘》中圆满次第的意义，是按照娘氏注疏家的观点，解释为玛哈瑜伽分为三部分的阿底瑜伽，并且因为在那里设定的圆满次第的意义，大部分也从包含等方面显示出来，而且，宗喀·珠古被认为是《观点鬘》直接显示玛哈瑜伽解脱道的论典，并且已经成立。又有人说，玛哈瑜伽不应分为内部的生起次第和圆满次第的三部分，因为没有理由这样划分。但这个论证不成立，因为可以通过普遍的三种量成立。其中，教证是：在此续中说：“身语意之续。”《意集经》中说：“调伏方便的法，以境的方式显现三种，即生起、圆满和完全圆满。”口诀是：在《乐集经》的修法传承的开端中说：“瑜伽三种被授予九九之教，玛哈瑜伽的玛哈是次第生起天尊坛城，玛哈瑜伽的阿努是自性坛城任运成就，玛哈瑜伽的阿底是胜义自性不生。”等等。在《秘密真言教的钥匙》中也说，所有秘密真言分为续、教证和口诀三种，每一种又分为三三九种，即续的续、续的教证、续的口诀等等。理证是：此续中所说的阿努瑜伽和阿底瑜伽，以及《意集经》的阿底瑜伽，必须被安置为彼和彼的内部分类中的阿努和阿底，否则，下者不能见到上者的意义，这将超出普遍教法的印持，并且如新译密咒所称，父续是超越的，母续是胜乐，无二续是时轮等，这些也是旧译自语的玛哈瑜伽。
English
It is said to be the container and root of all Sutras and Tantras, and its essence is considered to be the Father Tantra. Some say that this Tantra should not be considered as Mahāyoga, because in the 'Garland of Views,' in the context of the three perfections of the generation and completion stages, this Tantra is combined with it, thus showing how to purify conceptual aggregates into deities, the reasons for the four realizations, and the three characteristics, etc., which would be harmful. But there is no fault, because the meaning of the Great Perfection in the 'Garland of Views' is explained according to the view of Nyang's commentary as being Atiyoga, which is divided into three parts of Mahāyoga, and because the meaning of the Great Perfection established there is mostly shown from inclusion, etc., and because Jowo Drokhuk is said to consider the 'Garland of Views' as a text that directly shows the path of liberation of Mahāyoga, and it has been established. Again, someone says that it is not appropriate to divide Mahāyoga into three internal parts of generation and completion stages, because there is no valid reason to divide it in that way. But this argument is not established, because it can be established by the three universally valid means of knowledge. Among them, the scriptural authority is: In this very Tantra, it says, "The Tantra of body, speech, and mind." In the 'Collected Intentions Sutra,' it says, "The vehicle of the method of subjugation also appears in three ways through the object: generation, completion, and complete completion." The oral instruction is: In the beginning of the transmission of the practice of 'Gathering Bliss,' it says, "The three yogas were taught in nine nines, the Mahā of Mahāyoga is the gradual generation of the mandala of deities, the Anu of Mahāyoga is the spontaneous accomplishment of the mandala of nature, the Ati of Mahāyoga is the ultimate essence of non-origination." etc. And in the 'Key to the Secret Mantra Teachings,' it is also said that all secret mantras are divided into three: Tantra, scriptural authority, and oral instruction, and each of these is divided into three nines: Tantra of Tantra, scriptural authority of Tantra, oral instruction of Tantra, etc. The reasoning is: The Anuyoga and Atiyoga taught in this Tantra, and the Atiyoga of the 'Collected Intentions Sutra,' must be placed as Anu and Ati within their respective internal classifications, otherwise, the lower will not see the meaning of the higher, which would exceed the seal of the common teachings, and as it is known in the New Translation of Secret Mantra, the Father Tantra is transcendent, the Mother Tantra is Chakrasamvara, the non-dual Tantra is Kalachakra, etc., these are also the Mahāyoga of the Old Translation in its own language.