Chinese
关于意义的经部和密咒之理是，视二谛无别，且视五蕴亦为佛。密咒之理也是，事部是，视相好自性的法和，加持之神和，种种变化之神等，不异于法性清净之神，故视法性清净为神，如是宣说。外瑜伽之理是，从法性清净和，加持之理二者都视作神，如是宣说。内瑜伽之理是，从法性清净和，加持以及，任运成就之影像坛城之理三种都视作神，如是决定。内派之生圆三理中，生起次第之玛哈瑜伽派是，从此世间生起之因的佛和，生起所依的佛和，生起显现成就的佛三种之理，视作自性之佛，如是宣说。圆满次第之理是，自己的觉性菩提心性之外没有其他的法，彼即视作身语意之大主宰而证悟成佛，故视作神，如是宣说。大圆满之理是，因为是此口诀文字的造作之基础，故已确定意义后广说，其他一切见解都是此之错谬和迷惑以及外道之故，故仅略说。因此，为了使未来的瑜伽士们能够修持，在此确定造作之基础大圆满见之意义，为了阐明究竟的大圆满见之意义，以及为了阐明修持并熟悉它的方法和果，故阐明大圆满之理，并且为了不浪费它，这个圆满之义难以获得且非众人所共有，而且阐明此义的导师也不能仅仅知道这个意义就去做，必须结合众生的根器来阐明，如是显示必须要做。为了阐明如是之理，说了“大圆满之理是”等等，因此在此意在简要阐述大圆满之义和，它的道理二者。
English
The principles of the Sutra of Meaning and the Tantra are: to view the two truths as inseparable, and to view the five aggregates as Buddhas. Also, the principles of Tantra are: In the Kriya Tantra, the Dharma of characteristics and self-nature, the deities of blessings, and the deities of various transformations are not different from the deities of pure Dharmata. Therefore, it is taught to view the pure Dharmata as a deity. The principle of Outer Yoga is that both the pure Dharmata and the principle of blessings are viewed as deities, as it is taught. The principle of Inner Yoga is that all three principles of pure Dharmata, blessings, and the spontaneously accomplished mandala of images are viewed as deities, as it is decided. Among the three principles of generation, completion, and great completion of the Inner School, the Mahayoga School of the generation stage is: From the principles of the Buddha who is the cause of arising in this world, the Buddha who is the basis of arising, and the Buddha who is the manifestation of arising, it is taught to view them as the Buddha of self-nature. The principle of the completion stage is that there is no other Dharma apart from one's own awareness, the nature of Bodhicitta. It is taught to view that very nature as the great master of body, speech, and mind, and to attain enlightenment as a Buddha, therefore viewing it as a deity. The principle of the Great Perfection is that, because it is the very basis of the composition of this text of instructions, it is extensively explained after the meaning has been determined. All other views are merely errors, obscurations, and non-Buddhist views of this, therefore only a brief explanation is given. Therefore, in order to make it possible for future yogis to practice, here the meaning of the view of the Great Perfection, which is the basis of composition, is determined. In order to show the ultimate meaning of the Great Perfection view, and in order to show the method and result of practicing and familiarizing oneself with it, the principle of the Great Perfection is explained. And in order not to waste it, this meaning of completion is difficult to obtain and is not common to all. Moreover, the teacher who explains this meaning should not do so merely by knowing this meaning, but must explain it in conjunction with the capacity of sentient beings, as it is shown that it must be done. In order to explain such principles, it is said, "The principle of the Great Perfection is," and so on. Therefore, here it is intended to briefly explain the meaning of the Great Perfection and its principle.
Chinese
大圆满的法则是：轮回和涅槃的一切法无有分别，证悟本来就是身语意坛城的自性后进行修习，如是说。于此，一切具有遍计烦恼之法的轮回，包括因和果，以及一切具有清净之法的涅槃，包括因和果，都称为无有分别。那么，什么是分别？无有分别又是在何处如何无有呢？所谓分别，就是诸法各自体性的分别。比如，胜义谛和世俗谛的体性是这些这些，或者总相和自相的体性是这些和这些，或者黑法和白法的体性是这些和这些等等，所有对法的种种分别。那么，这些在何处无有呢？称为在身语意坛城的自性中无有分别。譬如，世俗凡夫和外道所安立的一切名言的体性和一切补特伽罗的体性，以及诸佛以法的体性无有分别地摄集并开示一样。如何无有分别呢？因为它的自性本来就是如此，因此对于用增益和损减以及勤作等来捏造它，是找不到机会的。因此，这是对大圆满见解的意义作了简略的开示。如是证悟之后进行修习，这是对法则的简略开示。也就是像下面所说的那样，用四种证悟之道使生起确信，并且用三种体性使那个确信达到究竟，并且对于那个要达到究竟的本身，又用四种亲近和修习的方式，在无勤任运中于意义上反复练习，以及开示进入如是任运成就的坛城之方法等等，从而能够很好地显示证悟后修习的法则。如是作了简略开示之后，现在想要对大圆满作广说，那也是为了用教证使生起确信，以宣说经续出处的方式进行讲述。那也是经续中所说：金刚蕴之
English
The principle of Atiyoga is: without differentiating all dharmas of samsara and nirvana, realizing that the nature of the mandala of body, speech, and mind is primordially so, and then practicing. It is said. Here, all samsara, which has the nature of completely afflicted dharmas, including cause and effect, and all nirvana, which has the nature of completely purified dharmas, including cause and effect, are called non-differentiated. So, what is differentiation? And where and how is non-differentiation? What is called differentiation is the differentiation of the individual characteristics of all dharmas. For example, the characteristics of the ultimate truth and the conventional truth are these and these, or the characteristics of the general and the particular are these and these, or the characteristics of black and white dharmas are these and these, and so on, all the various differentiations of dharmas. So, where are these non-differentiated? It is said that they are non-differentiated in the nature of the mandala of body, speech, and mind. For example, just as ordinary worldly people and outsiders, heretics, gather and show without differentiation all the characteristics of terminology and all the characteristics of individuals that have been established, and the Buddhas gather and show the characteristics of dharma without differentiation. How is it non-differentiated? Because its nature is primordially so, therefore, there is no opportunity to fabricate it with additions, subtractions, or efforts. Therefore, this is a brief explanation of the meaning of the view of Atiyoga. To practice after realizing it in this way is a brief explanation of the method. That is, as it will be explained below, to generate conviction through the path of the four realizations, and to bring that conviction to completion with the three characteristics, and to repeatedly practice the meaning of that which is to be completed, with the four approaches and accomplishments, in effortless spontaneity, and to show the methods of entering such a spontaneously accomplished mandala, etc., will lead to a good demonstration of the method of practicing after realization. Having given a brief explanation in this way, now wanting to give a detailed explanation of Atiyoga, that is also to generate conviction through the scriptures, and to explain by mentioning the source of the tantras. That is also what is said in the tantras: The Vajra Heap of
Chinese
“手印”等等，是经续中所说的词句和上师们所作的分类。其中大部分没有被普遍宣说。所谓“金刚蕴”，从密宗的结论来说，诸蕴也是金刚蕴，诸处也是金刚处，这是立誓。因为身语意如同金刚一般是本尊的自性，所以是合理的。关于所说的身体的根、识、境以及由此产生的菩提心，以前的上师们说：境是身，根是语，识是意。所谓“由此产生的菩提心”，普遍的说法是，指身体的识之后产生的意界。中部学派说，指身体的聚集而接触的因缘所产生的感受。即使这样，也解释为体验方法和智慧无二结合的乐的菩提心。总的来说，身体的根、境和识三者相遇所产生的，无论是心还是心所，都没有看到矛盾之处。所说的“菩提心是金刚普贤的自性”，因为心的自性是菩提，所以像金刚一样。因此，因为没有任何应该从一切方面都抛弃和舍弃的法，所以是普贤。这样，引用了自己的续部的论典，并且因为引用了与之相符的其他教证，所以说了“一切法都与自己的心没有分离”等等。其中，首先从《三界遍胜分别》中说：“自心各自证悟者，即是佛陀菩提也。三界亦是三界之有情，即是彼也。大种等外器，即是彼也。”其中，所谓“自心各自证悟”，是指如实证悟心的自性。也就是说，这样说道：“心迷乱之时是轮回，不迷乱而证悟则是菩提”，这在《大圆满》的论典中也没有改变，因为立誓下部乘也这样认为。
English
“Hand mudra” and so on, are the words spoken in the tantras and the classifications made by the masters. Most of them are not commonly spoken. The so-called "Vajra Aggregate," from the conclusion of the Secret Mantra, the aggregates are also Vajra aggregates, and the places are also Vajra places, this is a vow. Because body, speech, and mind are like Vajra, they are the nature of the deity, so it is reasonable. Regarding the mentioned body's faculties, consciousness, objects, and the Bodhicitta arising from them, the former masters said: the object is the body, the faculty is the speech, and the consciousness is the mind. The so-called "Bodhicitta arising from this" is generally said to refer to the mind realm that arises after the body's consciousness. The Middle Way school says that it refers to the feeling produced by the cause of the body's gathering and contact. Even so, it is explained as the Bodhicitta that experiences the bliss of the union of method and wisdom without duality. In general, there is no contradiction seen in whatever arises from the meeting of the body's faculties, objects, and consciousness, whether it is mind or mental factors. The saying that "Bodhicitta is the nature of Vajra Samantabhadra" is because the nature of mind is Bodhi, so it is like Vajra. Therefore, because there is no Dharma that should be abandoned and discarded in every way, it is Samantabhadra. In this way, having quoted the scriptures of one's own tantra, and because other corresponding statements are quoted, it is said that "all dharmas are not separate from one's own mind," and so on. Among them, first, from the "Discrimination of the Complete Victory over the Three Realms," it says: "The self-mind individually realized, is indeed the Buddha's Bodhi. The three realms are also sentient beings of the three realms, that is also it. The great elements and external vessel, that is also it." Among them, the so-called "self-mind individually realized" refers to truly realizing the nature of the mind. That is to say, it is said like this: "When the mind is confused, it is samsara; when it is realized without confusion, it is Bodhi." This is not changed even in the treatises of the Great Perfection, because the lower vehicles that take vows also think so.
Chinese
合理。因此，在阐述大圆满的自宗时，这里说，虽然一切法显现为心，但显现本身就是佛陀菩提的自性。此外，还有其他与此相似的。《秘密集会》中说：一切法都住在心里，心住在虚空中，虚空什么也不住。这说明一切法都汇集于心，心的自性与虚空相似，虚空的自性是无相的。此外，其他零星的经文中也说：一切法自性本空等等。对此，一切法远离了作为有法和法性的分别，因此自性本空，远离了以“此为空”的方式进行分别。同样，烦恼的垢染从未成立过，因此从初始就是完全清净的。遮蔽的黑暗从未成立过，因此完全是光明。由于不相容之物和对治之物没有分别，因此自性涅槃。由于舍弃了两种遮蔽，并且远离了积累两种资粮，因此从一开始就是现证圆满正等觉。这些话语阐述了大圆满的意义。为了阐述它的方式，大圆满的方式是：通过四种觉悟的道路而确信等等。这里，四种觉悟是：境的方式，作为基础；三种特征是方法的方式，作为它的特征；四种亲近和修持是果的方式，作为反复念诵的口诀；进入任运成就坛城的方式是进入次第。在这些之中，原因相同和字母的方式是境的方式，认识到加持是方法的方式，现量认识是果的方式。同样，对于三种特征，认识的特征是境的方式，进入的特征是方法的方式，果的特征是果的方式。四种亲近和修持也是如此，亲近是境的方式，近亲近和修持是方法的方式，大修持是果的方式。