English
Oh. So it is said. That is the meaning from the tantras. The path of the Yoga Tantra, which emphasizes samadhi. The concise instruction of the Secret Mantra Inner Path is, the Yoga Inner Path, and so on. Among them, the yogi is the path of means, through the entrance and those who enter, etc. As the basis of the individual, here in this path, differences arise, although they exist in three, but because all three are in accordance with the Inner Path, they are shown as one. That is, from the beginning, each should be understood as being explained in their respective contexts. The emphasis of the words before that should be understood as explained. Among these three also, it is said in the Ambrosia: Tantras, Agamas, and Instructions are like lords, subjects, and kings. Although the difference in skill and distance is great. They rely on each other, being in one state. Thus it is said, Lhaje Zurche said: Maha's Maha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Maha's Anu (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Maha's Ati (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) three. Anu also has three. Ati is also shown as three. Maha showing the meaning of its own doctrine is: The ways of Maha's completion are: Maha's Anu. The showing of Maha's complete equality within is: Maha's Ati. Because this Great Perfection Maha Yoga is its own Great Perfection, it is the door of entry. Shown in common, and the basis of the individual is also common, or the view or shown at the same time. At the time of this Great Perfection, the three reasons and the three necessary connections and the three characteristics, etc., are also shown by the scriptural authority of the Secret Essence itself. Furthermore, from the Great Perfection of Self-Nature to the point where the characteristics of the teacher are shown, it is clear because it is determined by the meaning of the chapter of extremely secret instructions. So it is said. Khamluk says: Here, the basis of the individual and the door of entry are shown in common, which is a general explanation. In the implication of that, when explaining separately, it will become clear that those will come, so understand through the meaning. The Secret Essence is the scriptural authority of the general path. Therefore, the three appearances are shown in detail. Among them, Maha and Anu are shown by the secret. Because they possess both the view and conduct of non-confusion up to Yoga. The Secret of Self-Nature shows the Great Perfection. All dharmas are naturally spontaneously accomplished as the body, speech, and mind of Samantabhadra, which is the manifestation of sensory perception. Secret four
Chinese
因此，由于它已下定决心，并且脱离了经文和口诀这两种形式，所以没有被看到。因此，生起次第称为玛哈，圆满次第称为阿努，大圆满称为阿底，这三者是分别阐述的。那么，在阐述大圆满的时候，为什么会出现四种证悟和三种特征等等《秘密藏续》的论证呢？因为《秘密藏续》是总的经文，所以即使阐述的是大圆满的意义，就像伟大的国王的心意要实现时，由最卓越的大臣来最终确定一样。 “见地是”等等，这里是一般指示的情况，即各自进行分别的智慧之境的见地，以及无所缘智慧之境的见地。这里是各自进行分别的智慧，仅仅是将总的意义作为意之境而已。对此也有三种，这是数量的区分。哪三种呢？ 显现的区分是：生起次第的方式，即玛哈，轮回和涅槃的一切法，就像大海的影像与大海相同一样，心在一个自明中。由于自明的显现本身显现为蕴、界和处，但证悟到没有分别，所以诸佛的坛城也以四种等持，通过四种神变来生起的意义，通过修持来进入，所以称为方式。圆满次第，一切法未生、未出现、无生，未从法界离戏的自性中动摇，并且那不间断的自生智慧，蕴、界、处显现也是自明本身显现，甚至不说神变，法界和智慧无二，任运成就。由于它的力量，生起佛的身体也不需要次第生起，因为在明觉中以同时圆满的方式进入并修持，所以也称为暂时显现。大圆满，轮回和涅槃的一切法，在没有去除和舍弃的情况下，在自生智慧的自性中圆满。而且，那不间断的，身语意无尽的庄严轮，任运成就，是不混杂的。自明任运成就为菩提心，完全圆满的那个本身，在时间上没有轮换，在方向上没有先后，所以称为大，甚至最细微的边执也不存在。
English
Therefore, because it is determined and separated from both scripture and oral instruction, it is not seen. Therefore, the generation stage is called Maha, the completion stage is called Anu, and the Great Perfection is called Ati, these three are explained separately. So, when explaining the Great Perfection, why do the arguments of the Guhyagarbha Tantra, such as the four realizations and three characteristics, appear? Because the Guhyagarbha Tantra is a general scripture, even if it explains the meaning of the Great Perfection, it is like when the intention of a great king is to be fulfilled, it is finalized by the most excellent minister. “The view is,” etc., here is the case of general instruction, that is, the view of the realm of discriminating wisdom and the view of the realm of non-objective wisdom. Here is the wisdom of discriminating, merely taking the general meaning as the object of mind. There are also three types of this, which is the distinction of number. What are the three? The distinction of clarity is: the way of the generation stage, which is Maha, all phenomena of samsara and nirvana, just as the image of the ocean is the same as the ocean, the mind is one in self-awareness. Because the manifestation of self-awareness itself manifests as aggregates, elements, and sense bases, but it is realized that there is no separation, so the mandala of the deities also takes the meaning of generating through four samadhis and four miraculous powers, and enters through practice, so it is called the way. The completion stage, all phenomena are unborn, unarisen, and without birth, and have not moved from the nature of the Dharmadhatu free from elaboration, and that uninterrupted self-arisen wisdom, the manifestation of aggregates, elements, and sense bases is also the manifestation of self-awareness itself, and even without saying miraculous power, the Dharmadhatu and wisdom are non-dual, spontaneously accomplished. Due to its power, the generation of the Buddha's body also does not need to be generated in stages, because it enters and meditates in the way of simultaneous completion in awareness, so it is also called temporary manifestation. The Great Perfection, all phenomena of samsara and nirvana, are perfected in the nature of self-arisen wisdom without removal or abandonment. Moreover, that uninterrupted, inexhaustible wheel of adornment of body, speech, and mind, spontaneously accomplished, is unmixed. Self-awareness spontaneously accomplished as Bodhicitta, that very complete one, has no rotation in time and no precedence or subsequence in direction, so it is called great, and even the subtlest attachment to extremes does not exist.
Chinese
因此，对于这种事情完全显现出来的情况，称为“方式”。广而言之，在玛哈续中，从“对于”等等开始，由于上面分为三部分的基，阐述了玛哈瑜伽，所以说是“生起的方式”。在这里，如果特别排除进入之门等等，那么进入之门就是生起的方式，即玛哈。以次第生起坛城、所依和能依的方式平等受持，就是以见解、觉性本身通过神变，了悟显现为蕴、界、处的方式。因此，一切显现都如觉性的神变般显现，而且坛城也以寂静和忿怒二者，各自以五部为主，并与所化众生相应，次第生起外器内情，以及特别执持本尊，以及没有取舍的行持特别受持，以及以行持的事物体验无漏，这些就是玛哈。所依的补特伽罗是，三者之中最下等的，具有财富、精进和苦行，由于不能达到上面两种智慧，所以具有通达玛哈之义的智慧。这可以通过显示三摩地的方式来了解，即是所依。以该所依所证悟的见解是，共同和不共同的量，都无法衡量，不是瑜伽以下的行境，是殊胜的胜义谛、世俗谛和无别三种。殊胜的胜义谛是，轮回和涅槃一切的自性，心性是无边无际、什么也不是的，从中，五种智慧和法界智二者，七宝自然成就。如续部所说：“器情续等皆清净。”殊胜的世俗谛是，觉性本身的神变，在没有成立之前，不会有任何阻碍地显现，因此具有能成办事情的特征，如幻术一般，蕴、界、处、五部、五母、勇士和佛母的自性自然成就，显现为平等性。如续部所说：“二平等，殊胜二平等，坛城普贤之刹。”无别的意义是，这两者在词句上虽然有先后，但在意义上无有差别，如水和湿性，或酥油和油一般，在唯一决定的时刻，从衡量的角度来看，前两者
English
Therefore, the situation where such a thing is completely manifested is called "way." Broadly speaking, in the Maha Tantra, starting from "for," etc., since the basis divided into three parts above explains Maha Yoga, it is said to be "the way of arising." Here, if the entrance and so on are specifically excluded, then the entrance is the way of arising, which is Maha. To equally uphold the mandala, the support, and the supported in the manner of gradual arising is to realize that appearances are the aggregates, realms, and sources through the magical display of awareness itself. Therefore, all appearances appear as the magical display of awareness, and the mandala also has five families each for both peaceful and wrathful deities, with each family being the main one. In accordance with those to be tamed, the outer vessel and inner essence arise in sequence, and the deities are specially held, and the conduct without acceptance or rejection is specially upheld, and the immaculate is experienced through the objects of conduct. These are Maha. The individual who is the support is the lowest of the three, possessing wealth, diligence, and asceticism, and because they cannot attain the two higher wisdoms, they possess the wisdom to understand the meaning of Maha. This can be understood through the power of showing samadhi, which is the support. The view realized by that support is that which cannot be measured by common and uncommon valid cognitions and is not the object of practice below Yoga, which is the supreme ultimate truth, conventional truth, and non-duality. The supreme ultimate truth is that the nature of all samsara and nirvana, the nature of mind, is boundless and nothing, from which the five wisdoms and the wisdom of the sphere of reality, the two, the seven treasures are spontaneously accomplished. As the tantra says: "The vessel, essence, and tantras are all purified." The supreme conventional truth is that the magical display of awareness itself, without being established, appears without any obstruction, and therefore has the characteristic of being able to accomplish things, like an illusion. The nature of the aggregates, realms, sources, five families, five mothers, heroes, and heroines are spontaneously accomplished, appearing as equality. As the tantra says: "Two equalities, supreme two equalities, the realm of the Samantabhadra mandala." The meaning of non-duality is that although these two come earlier and later in words, they are not different in meaning, like water and moisture, or butter and oil. At the moment of unique determination, from the perspective of measurement, the former two
Chinese
即使是土地，从证悟的角度来看，也没有丝毫的偏颇之念。无别的理由是，经中说：真实的幻化之理，自他无别，清净法界，体性唯一。如此说。见解确立的体性是，广论中说：无见者与所见，智慧明灯照耀，十方虚空界，全部都能见。如此说。三摩地是，三摩地有三种等，也就是如是之三摩地，一切定，因定三种。殊胜的胜义心性，什么也不是，作为远离一切言语的体性的象征，修习那个定。心远离戏论，那个定本身安住于神变显现的体性中。觉性明朗而无阻碍，内外一切法显现，修习一切定。那个本身自显为神变，心显现为任何字母的形象。三摩地三种，以数量确定之理由，次第确定，必要等三者进行阐述。数量确定是，比三多也不需要，比三少也不行，体性上有显现空性无别三者，果上有三身，行者修心也与之相应，因此确定为三之理由。次第确定是，从大乐中，大悲之体验不间断地显现，于此显现为觉性之神变，果位之时也是，法身显现报身，从那显现化身，因此次第确定。三个必要中，那个定的必要是，谁以狂象般的意识，平等安住而调伏之。因为觉性被能取所取的酒所迷惑，像疯象一样，毁坏了所有高处和解脱的部分。就像驯象师用铁钩抓住并驯服，随意改变一样，以诀窍的力量，平等安住于那个定，如果对那个定坚固，觉性可以随意控制的必要。普遍显现的必要是，因为普遍平等是慈悲之母。因为觉性明朗而无阻碍，一切法平等之体性，没有偏袒