Chinese
三、它们的念诵和变化有四种。在克里亚（kriya）的时候，将六尊神分开，因此说成三种。外道瑜伽的《图巴续》（Thubpa Gyü）中，外道简而言之是从见和行两个方面来安立的。其中，见上不认为世俗谛中自己和佛是平等的，行上不接受平等的行为。图巴是指不能守护，不能违犯誓言，不离共同的戒律。内道方便续是指与此相反，认为自己是不错乱的大自在，接受平等的行为，身语意的行为上没有禁锢，但也不会被过失沾染，因此是善巧方便。其中，就胜义谛而言，无生灭的本尊和本母，是将“自性”和“加持”这两个词组合在一起。其中，这个本尊是假立的本尊，或者说是本尊的体性。像这样，有胜义谛的本尊和菩萨的差别本尊之说，其中属于完全清净的本尊之说。与此相似的续是完全的法性，以清净的等持，不同于此，在世俗谛中是圣者的色身，具有四手印的瑜伽修法，是指被具誓者所认定的本尊。而且，其中大多数是通过五种现观和四种大神通来生起和修习本尊，因此主要指的是具有如是所说的四手印特征的瑜伽士。其中的四手印，是伟大自性者的身语意事业的标志。其中，誓言是意秘密的智慧，手印是它的标志，因此称为誓言手印。这是互相差别地组合在一起的，就像是混合在一起的拉杜丸子。还有，这个手印具有本尊不退转的特征，所以这样称呼。这是法和有法组合在一起的，就像酥油瓶。或者，这个本身不是可以退转的，所以这样称呼。这是本体唯一地组合在一起的，就像蓝莲花。
English
Three. Their recitation and transformation are fourfold. In the case of Kriya, the six deities are separated, hence it is said to be three. In the outer yoga, called the 'Thubpa Tantra,' the outer is briefly established from the perspective of view and conduct. In terms of view, it does not consider oneself and the Buddha to be equal in conventional truth, and in terms of conduct, it does not accept equal behavior. 'Thubpa' refers to the inability to keep vows that cannot be protected, and not being separated from common precepts. The inner path, the 'Method Tantra,' is the opposite of this. It views oneself as the great, unerring lord, accepts equal behavior, and although there are no restrictions on the actions of body, speech, and mind, one is not tainted by faults, hence it is skillful in means. In this context, in terms of ultimate truth, the deity and the goddess without arising or ceasing, the words 'nature' and 'blessing' are combined. Among them, this deity is either a nominally designated deity or is known as the essence of the deity. Thus, there are those known as deities of ultimate truth and deities differentiated by bodhisattvas, among which one grasps onto those known as completely pure deities. A tantra similar to this is entirely the nature of dharma, other than that through pure samadhi, in conventional truth, it is the form body of the noble ones. The yoga meditation possessing the four mudras refers to the deity ascertained by those with vows. Moreover, here, mostly through the fivefold manifest enlightenment and the four great miracles, the deity is generated and meditated upon. Therefore, the yogi who possesses the characteristics of the four mudras, as they are known, is mainly grasped. The four mudras are the signs of the body, speech, and mind activities of the great beings. Among them, the vow is the secret wisdom of the mind, and the mudra is its sign, hence it is called the vow mudra. This is combined in a mutually distinct way, like a mixture of laddu balls. Also, this mudra possesses the characteristic of the deity not being able to regress, hence it is called that. This is combined as dharma and the possessor of dharma, like a pot of ghee. Alternatively, this itself is not something that can be regressed, hence it is called that. This is combined as a single entity, like a blue lotus.
Chinese
如同彼等一般。法是显示利益和真实的胜者之特征。业是胜者们为利益众生所作之事业的特征。关于它们的印契之解释如前所述。大手印是身的特征，因其能引发对本尊的忆念，故称为大。有些人说，由于它是所有手印的基础，所以也称为大。在内道瑜伽的体系中，生起次第和圆满次第被安置为三种方式。即使是修持一个续部的法本，或一个本尊的坛城，也因瑜伽士智慧和禅定力量的大小差异而有三种方式的解释。据说，不同的法本也有三种方式的侧重程度的差异。其中，所谓依次生起三种禅定，并非指安住于此方式者，生起时视为本尊，不生起时不视为本尊。而是指在无有因果差别，自然成就的坛城中观修，仅在于对禅定之根本进行次第修习。也就是说，在大瑜伽的见地中，一切法皆视为自然成就之影像坛城中成佛，并宣说三种佛的差别：自性佛、证悟佛和成就佛。其中，自性佛即是众生本身。又分为三种状态：自性佛、证悟佛和成就佛。其中，自性佛即是众生本身。又分为三种状态：生起因之佛、生起所依之佛和生起显现成就之佛。其中，生起因之佛是指，当众生之身形成的因，父母二者的精血被识蕴所执持之时，烦恼、五蕴和十二处等一切种子和界性的自性存在之时，即视其为圆满具足的本尊坛城中成佛。生起所依之佛是指，父母二者的身心之界性全部为本尊之坛
English
Just like those. Dharma is the characteristic of the Victorious One who shows benefit and truth. Karma is the characteristic of the actions of the Victorious Ones who perform deeds for the benefit of beings. The explanation of their mudras is as before. Mahamudra is the characteristic of the body, and it is called "great" because it is the cause of remembering the deity. Some say that it is also called "great" because it is the basis of all mudras. In the system of inner yoga, the generation stage and the completion stage are arranged in three ways. Even in the practice of a single tantric text or a single mandala of a deity, there are three ways of explanation depending on the difference in the power of wisdom and samadhi of the yogi. It is also said that different texts have different degrees of emphasis on the three ways. Among them, the so-called gradual generation of the three samadhis does not mean that those who abide in this way regard it as a deity when it arises and do not regard it as a deity when it does not arise. Rather, it means contemplating in the spontaneously accomplished mandala without the difference between cause and effect, and only gradually practicing the root of samadhi. That is to say, in the view of Mahayoga, all phenomena are regarded as enlightenment in the spontaneously accomplished image mandala, and three kinds of Buddhas are proclaimed: the Buddha of self-nature, the Buddha of realization, and the Buddha of accomplishment. Among them, the Buddha of self-nature is sentient beings themselves. It is also divided into three states: the Buddha of self-nature, the Buddha of realization, and the Buddha of accomplishment. Among them, the Buddha of self-nature is sentient beings themselves. It is also divided into three states: the Buddha of the cause of arising, the Buddha of the basis of arising, and the Buddha of the Buddha of manifest accomplishment. Among them, the Buddha of the cause of arising refers to the time when the cause of the formation of the body of sentient beings, the essence of the two parents, is held by the consciousness, and when the nature of all seeds and elements such as afflictions, the five aggregates, and the twelve sense bases exists, it is regarded as enlightenment in the fully complete mandala of the deity. The Buddha of the basis of arising refers to the fact that all the elements of the body and mind of the two parents are the mandala of the deity.
Chinese
观想成为成就之轮。显现成就之佛，即观想自己的身体显现成就。证悟之佛，即安住于如是证悟之持明者地者。成就之佛，即彼显现。这些也被认为是自性和状态的差别。虽然不希望以如是等方式未成佛之法，但为了使未证悟者证悟，未熟悉者熟悉，希望在三佛土上修习。即为了在普光土上修习，修习如实性之无分别三摩地；为了熟悉莲花土，修习普照之三摩地，与智慧和大悲相连；为了熟悉文字轮大集土，从修习因之三摩地文字开始，逐渐生起坛城并使之熟悉之方式。圆满之方式是：胜义谛中，不生不灭之天和天女，以及无分别之义，不从离中观法界动摇，世俗谛中，也清晰观想圣妙之色身，平等且不混杂地观修即可成就。此处所说的是，瑜伽续部经中所说的所有应修习和实践之义，都能在一刹那间圆满显现为菩提心自性觉性，是依此能力而说的。即如这里所说，修习法性无分别和幻化之本尊坛城，以及自然成就之坛城和增上三摩地之坛城，或者自性、三摩地和影像之坛城等，所有分别所说的意旨，都是同时清晰圆满之义。譬如，神通者同时示现四种威仪没有矛盾一样。总之，不住于二，而于一中显现；于一中无别，而于三中不杂。如是觉性于一刹那圆满，即称为圆满之方式。于彼二
English
One views it as being accomplished in the wheel. The Buddha who is manifestly accomplished in birth is this very manifest accomplishment of one's own body. One views it in such a manner. The Buddha of realization is those who abide on the ground of the vidyādharas who have realized in that way. The Buddha of accomplishment is that which has become manifest. These are also regarded as distinctions of nature and state. Although one does not desire a non-Buddha dharma in such ways, one wishes to train the mind in the three Buddha-grounds in order to cause the unrealized to be realized and the unfamiliar to become familiar. That is, in order to train the mind in the ground of Ever-Radiant Light, one meditates on the non-conceptual samādhi of Suchness. In order to become familiar with the Lotus Ground, one meditates on the Ever-Illuminating samādhi, connected with wisdom and compassion. In order to become familiar with the Ground of the Great Assembly of the Wheel of Letters, from meditating on the seed-syllables of the causal samādhi, one gradually generates the mandala and makes it familiar. The way of perfection is that, in ultimate truth, the deities, male and female, are without arising or ceasing, and the meaning of non-conceptuality does not waver from the Middle Way, the sphere of reality. In relative truth, one also clearly meditates on the exalted form body, and it is accomplished by meditating equally and without mixing. Here, it is said that all the meanings to be meditated on and practiced, which are famous in the treatises of the Yoga Tantras, can be clearly meditated on as being perfected in a single instant of the nature of the mind of enlightenment, awareness. That is, as it is said here, one meditates on the non-conceptual nature of reality and the illusory mandala of deities, as well as the spontaneously accomplished mandala and the mandala of superior samādhi, or the mandala of nature, samādhi, and image. All the individually stated intentions are the meaning of being clearly perfected at the same time. For example, just as there is no contradiction in a magician showing four kinds of conduct at the same time. In short, without moving from duality, it is clear in oneness; as it is indivisible in oneness, it is unmixed in threeness. Thus, the perfection of awareness in a single instant is called the way of perfection. In that, two
Chinese
不动的状态是：在胜义谛中，于无生灭自性任运成就的影像坛城中，一切显现存在任运成就而证悟的意旨不动的状态为一。胜义谛无分别，于中观法界中证悟的意旨不动的状态为二。不离此状态，观想自己的蕴、界、处，特别是禅定的坛城中清晰显现，称为显现为一。无二无别是：无论显现什么，无论观修什么，都了悟一切法性菩提心在无生灭的法界中无二无别。不混杂三者是：观想一切任运成就的坛城，也和其它禅定不混杂。特别是禅定的坛城中，观想身色和手印等清晰显现，也和其它不混杂。主尊、明咒、眷属的坛城等各自清晰显现，称为不混杂三者。像这样的禅定，也能毫不费力地任运成就地修习，如果也能在同时同地修习，那就和 大圆满 的法性没有什么差别了。但是，这里稍微不能那样做到，因为修习是费力的，明觉是向某个方向修习的，刹那间是向某个时间修习的，所以才做了区分。也就是说，明觉在一刹那间，一切意义都这样圆满地结合起来修习。生起次第和圆满次第这二者中，总的差别和果的见解没有说，只是说了修道而已。这里的意旨也如上面所说的那样，在胜义谛中无生灭，在世俗谛中观想完全清净的幻化本尊坛城，胜义谛和世俗谛也无二无别地观想，对于果无上菩提，一切大乘都没有差别，所以不需要区分。然而，以前的 论师 们以细微的方式做了区分，就是将波罗蜜多乘总的法性观为自性成佛，将有法相，无论显现什么，都观为如其所显现那样。
English
The state of non-movement is: In the ultimate truth, in the spontaneously accomplished image mandala of the nature of no arising and ceasing, the state of non-movement from the intention of all appearances and existences being spontaneously accomplished and enlightened is one. The ultimate truth is non-conceptual, and the state of non-movement from the intention of realizing the Middle Way Dharmadhatu is two. Without moving from that, meditating clearly on one's own skandhas, dhatus, and ayatanas, especially in the mandala of samadhi, is called clarity as one. Indivisible as one is: No matter what appears, no matter what is meditated upon, all are realized to be indivisible in the Dharmata Bodhicitta, the realm of no arising and ceasing. The three unmixed are: Meditating on the spontaneously accomplished mandala of all, also not mixing with other samadhis. Especially in the mandala of samadhi, the clear appearance of body color and hand gestures, etc., is also unmixed with others. The clear appearance of the main deity, mantra, and retinue mandala, etc., separately, is called the three unmixed. Such a samadhi can also be practiced spontaneously and effortlessly. If it can also be practiced simultaneously in all directions and times, then it will be no different from the nature of Dzogchen. However, here it is slightly impossible to do so, because the practice is effortful, the awareness is directed in a certain direction, and the moment is directed in a certain time, so a distinction is made. That is to say, in one moment of awareness, all meanings are combined and practiced in this way. In both the generation stage and the completion stage, the general difference and the view of the result are not mentioned, but only the path of meditation is mentioned. The intention here is also as stated above, in the ultimate truth there is no arising and ceasing, in the relative truth one visualizes the completely pure illusory deity mandala, and the ultimate truth and the relative truth are also visualized as inseparable. For the result, the unsurpassed Bodhi, all Mahayana are no different, so there is no need to distinguish. However, previous teachers made distinctions in subtle ways, that is, the general nature of the Paramita vehicle is viewed as self-enlightenment, and whatever appears as a characteristic of phenomena is viewed as just as it appears.