Chinese
瑜伽认为，一切法皆是心性，显空、真假无别，为了生起仪轨支分之本尊，而主要行持，此为父续生起次第之嘛哈瑜伽。一切法皆证悟为心之法界与智慧二者无别，不依赖嘛哈之生起次第，如鱼出水般，主要修持圆满次第之三摩地，此为母续圆满次第之阿努瑜伽。一切法自始本净，自性清净，安住于自生之智慧中，了悟其义，且因如下方二者般无法生起，故从勤作中解脱，此非阿努以下之境界，故为无二秘密之续，主要修持见解，此为阿底瑜伽。如是，嘛哈瑜伽分为三，即生起次第、圆满次第、大圆满。此处有人说：此论典乃嘛哈之乘，故不应确立上方二者之见解，因下方者不见上方之义故。若如是说，则如窍诀观鬘之意，大瑜伽之理亦分为三，故此为嘛哈之阿努与阿底，故如此确立是应理的。此处何为密咒之外内之差别？认为见解、行持、三摩地三者无别者，为内密咒；不认为无别者，为外密咒。那么，外密咒与名相乘无有差别吗？有差别。在于能否将世俗谛作为道用。如是，阿底以下之意义，皆是显示能诠之门之差别。第二，文字音声等为二句。所诠之彼等以何种名言来表示呢？以文字阿来使音声之语调与名之基明确显之名言来表示，即十二元音字母。三十四辅音等零散字母集合后，产生仅显示事物本体之名称。依靠众多名称之集合，能清晰地显示事物之差别之词语，以及众多词语之集合，构成了各个论典之主体。其能极好地表示各自所诠释之意义，显现为教法与诸多乘，此称为能诠之门。第三，从心中等为二句。总的来说，从各个论典语句之中，各自所诠释之义
English
Yoga holds that all dharmas are the nature of mind, inseparable from appearance and emptiness, truth and falsehood. In order to generate the deities of the ritual branches, practice is the main focus. This is the father tantra generation stage of Mahāyoga. All dharmas are realized as the inseparability of the mind's sphere and wisdom. Without relying on the generation stage of Mahā, like a fish leaping from water, the main focus is on the completion stage of samādhi. This is the mother tantra completion stage of Anuyoga. All dharmas are primordially pure, naturally pure, and abide in self-arisen wisdom. Understanding this meaning, and because it cannot be generated like the two lower ones, it is liberated from effort. This is not the realm of Anu and below, so it is the tantra of non-dual secrecy, with the main focus on view. This is Atiyoga. Thus, Mahāyoga is divided into three: generation stage, completion stage, and great perfection. Here, some say: Since this treatise is the vehicle of Mahā, it is not appropriate to establish the views of the two higher ones, because the lower ones do not see the meaning of the higher ones. If so, then according to the intention of the Necklace of Views of Instructions, the mode of Great Yoga is also divided into three. Therefore, this is the Anu and Ati of Mahā, so it is reasonable to establish it in this way. Here, what is the difference between the outer and inner aspects of mantra? Those who consider view, conduct, and samādhi to be inseparable are inner mantra practitioners; those who do not consider them inseparable are outer mantra practitioners. Then, is there no difference between outer mantra practitioners and the characteristic vehicle? There is a difference. The difference lies in whether or not conventional truth can be used as a path. Thus, the meanings of Ati and below are all showing the difference of the signifying doors. Second: Letters, sounds, etc., are two lines. What kind of terms are used to represent those signified? The twelve vowel letters are named by the term that clarifies the tone of the sound and the base of the name from the letter A. The thirty-four consonants and other scattered letters combine to form a name that only shows the essence of the thing. Relying on the collection of many names, words that clearly show the difference of things, and the collection of many words, form the body of each treatise. It perfectly represents the meaning of each expression, appearing as teachings and many vehicles, which is called the signifying door. Third: From within, etc., are two lines. In general, from within each treatise's words, the meaning of each expression
Chinese
安住于不杂之处，特别是所诠自性之续，虽安住于有情众生之内，然因难以证悟而隐蔽；能诠道之缘起文字之续中，秘密深奥，无福分者不能理解故而隐藏。如是隐蔽隐藏之二者，能令显现者，乃是如实宣说续义之金刚阿阇黎之心，故由彼而显现。如何显现之？ 导师普贤王如来之心隐蔽，道之缘起文字之续中隐藏之义，诸佛之意，持明之觉性，有情众生由耳根传入，金刚持之阿阇黎以搅动、结合、拧转、伸直、隐藏显现之方式而显现。必要为何？ 对于偏颇者与草率者隐蔽隐藏之义，具器之弟子由上师传承之口诀，如实证悟续之义并领会于心。是故，总的来说密咒金刚乘，特别是此续部，尤为此第十三章，亦需知依赖具足单传、义传、耳传三者且未中断之金刚阿阇黎。二、体验之方便。于此论之上，旧时之说法，有依生起次第而宣说，有依圆满次第而宣说之二种说法。释疏《斯帕卡布》中，有外生起次第，内圆满之生起次第，秘密圆满之圆满次第三种说法。释疏小论中，有与十二坛城结合之说法一种。杰·卓普巴之观点，有以幻化道次第为后盾，如渐次解脱道般宣说，有以口诀观鬘为后盾，如顿悟解脱道般宣说，有以方便道渐次为上门般宣说，有以方便道顿悟为下门般宣说四种说法。传承上师之实践，有三种说法，然此处追随秘密主卓普巴之后，于一部论上，有两种说法，即：
English
It abides in a place free from mixture. Especially, the continuum of the self-nature to be expressed, although it abides within sentient beings, is difficult to realize and thus concealed. In the continuum of letters, which are the means of expression and the cause of the path, the secret is profound, and it is hidden because those without merit cannot understand it. Thus, the one who reveals these two aspects of concealment and hiding is the Vajra Master, who accurately explains the meaning of the tantra, because it abides in his heart. How does he reveal it? The meaning hidden in the heart of the Teacher, Samantabhadra, and concealed within the continuum of letters, which are the cause of the path, is the intention of the Buddhas, the awareness of the Vidyadharas, and it is transmitted to sentient beings through their ears. The Vajra-holder Master reveals the meaning of the tantra by stirring, combining, twisting, straightening, concealing, and manifesting. What is the purpose? The meaning that is concealed and hidden from the biased and the careless is realized and understood by the qualified disciple through the oral instructions of the lineage of gurus, without any distortion of the meaning of the tantra. Therefore, in general, the Secret Mantra Vajrayana, especially this tantra, and in particular this thirteenth chapter, should be understood as relying on the Vajra Master who possesses the three transmissions of single transmission, meaning transmission, and oral transmission, without interruption. 2. The means of experiencing. On this text, there are two ways of explaining the old tradition: one based on the stage of generation and the other based on the stage of completion. In the commentary "Spar Khab," there are three ways of explaining: outer generation stage, inner completion generation stage, and secret completion completion stage. In the smaller commentary, there is one way of explaining based on the combination with the twelve mandalas. According to Je Drophukpa's view, there is the explanation based on the gradual path of liberation, backed by the illusory path of stages, and the explanation based on the sudden path of liberation, backed by the oral instruction garland. There is the explanation of the gradual path of means as the upper door, and the explanation of the sudden path of means as the lower door, with four ways of explaining. The practice of the lineage masters has three ways of explaining, but here, following the Secret Lord Drophukpa, there are two ways of explaining on one text:
Chinese
关于智慧解脱道的讲解，以及关于方便道诀窍的讲解。第一部分又分为两种：如渐次解脱道般讲解，以及如顿悟解脱道般讲解。第一部分有三种特征，第一种是了解因的特征，即见解：以具足坛城的坛城，意思是说，自性本觉本来就自性清净，并且自性之坛城殊胜，真谛无别，大圆满法身，远离心识对境，它无分别地遍布于轮回涅槃的一切法，这就是见解的体性。像这样，通达五种智慧自性的坛城，通过四种证悟、三种清净和两种平等之理进行确立，从而无境自明地证悟，这就是宗派。其中，具足或遍布的含义并非如所依和能依的关系，而是自性本体的具足。第二种是进入缘的特征，即禅定：对于坛城等，共有四个半偈颂。本来就清净的法性义之坛城，对于它，以分别念的禅定坛城，以二谛所摄的一切法空性无我，具足五种智慧之义而修习，这就是如实性之禅定。虽然胜义离戏的坛城是这样，但从世俗幻化的坛城大悲心与虚空平等而修习所生起的是周遍显现之禅定。像这样，为了空性和大悲的界限不分离，修习一印瑜伽，分为粗细两种。第一种，在学习微细的字时，那二者双运，从不变化的巨大安乐中，显现自生的字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。从那开始，对阿细微和嘎等字的收放进行修心。并且将所有这些都收摄于心自明智慧的体性，字母吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）的坛城中，清晰地修习。第二种，在学习粗大的本尊身像时，语的字母完全转变，从心中生起手印法器五股金刚杵。那也完全转变，从根本本尊金刚萨埵的身坛城
English
Regarding the explanation of the path of wisdom liberation, and the explanation of the key instructions of the path of skillful means. The first part is further divided into two: explained as the gradual path of liberation, and explained as the sudden path of liberation. The first part has three characteristics, the first is the characteristic of understanding the cause, which is the view: With the mandala possessing the mandala, meaning that self-awareness is inherently pure by nature, and the mandala of self-nature is supreme, the ultimate truth is inseparable, the great Dharmakaya, free from the object of mind, it impartially pervades all phenomena of samsara and nirvana, this is the essence of the view. Like this, understanding that the mandala of the nature of the five wisdoms is established by the reasons of the four realizations, three purities, and two equalities, thereby realizing self-illuminating without object, this is the tenet. Among them, the meaning of possessing or pervading is not like the relationship between the support and the supported, but the possession of the nature of the essence itself. The second is the characteristic of entering the condition, which is samadhi: Regarding the mandala, etc., there are four and a half verses. The mandala of the meaning of the Dharma nature, which is pure from the beginning, for it, with the mandala of samadhi of conceptual thought, all phenomena encompassed by the two truths are emptiness and selflessness, cultivating with the meaning of the five wisdoms, this is the samadhi of suchness. Although the ultimate truth, the mandala free from elaboration, is like this, the samadhi of all-pervading appearance arises from cultivating the conventional, illusory mandala of great compassion equal to space. Like this, in order to not separate the boundary of emptiness and compassion, practicing the one-seal yoga, divided into two types, subtle and coarse. First, when learning the subtle letters, those two are united, from the unchanging great bliss, the self-arisen letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) appears. From that, train the mind on the gathering and dispersing of subtle A and the letters Ka, etc. And gather all of these into the essence of the wisdom of self-awareness of the mind, the mandala of the letter Hum (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), and cultivate it clearly. Second, when learning the coarse deity form, the letter of speech completely transforms, from the mind arises the hand implements, the five-pronged vajra. That also completely transforms, from the root deity Vajrasattva's body mandala
Chinese
观想周围是智慧勇识身语意的三尊，头顶有五部佛围绕，加上九位眷属尊，观想圆满无别的坛城。这样粗细二者是同一手印的等持。因此能观想一切坛城，所以是殊胜的。如此空性和慈悲无二的佛身，显现而无自性，这是凡夫难以理解的，并且圆融一体，所以是秘密明点。它是一切坛城诸尊的来源，所以是法界。或者在有相手印的阶段，对于众多分别念中，诸佛和佛母安住于坛城的意义难以理解，所以是秘密的意义，并且众多本尊也圆融为一尊，所以是明点。自性觉性的坛城是众多本尊的来源，所以称为法界。其中，五大是微细的智慧，即五部佛母。粗大的五蕴是粗大的方便，即观想为五部如来佛父。此外，四根、四境、四时、四触，即四种识，以及由力量产生的秘密根、境和识，即三合的触，以及四颠倒的分别念，都显现为菩萨、菩萨母、忿怒尊和忿怒母。如此本尊和分别念无二无别，称为金刚萨埵。同样，由于意和法的分别念的行境完全清净，所以普贤菩萨和普贤佛母与六度母一起的四十二尊坛城本尊是根本本尊。如此，在每个根本本尊中，父尊有二十四位父尊，母尊有十八位母尊，这是四十位方便本尊。如此，在这四十位方便本尊的心间，观想每个智慧勇识，作为象征一切法之自性大本体的自生智慧的标志，这是四十位智慧本尊。在每个四十位方便本尊中，观想额外的本尊，即在身语意处，观想具有毗卢遮那佛、无量光佛和不动佛形象的本尊。如此，对于这四组四十位本尊，