Chinese
想要的（内容）。第二，圆满次第阿努瑜伽是：瑜伽续部的经文中著名的所有应当修习和实修的内容，菩提心的自性觉性在一刹那间圆满而清晰地观修，被认为是具有这种能力。也就是说，在不离二的状态下，清晰地显现为一；在一体不可分的状态下，不混杂为三。就像大海中出现星辰，或者神通者同时展现四种行为一样。其中，在胜义谛中，于无生灭的自性中自然成就的影像坛城，诸佛和佛母的自性，一切显有，不离成佛的密意，这是一。在任何边都不分别的意义，也不离中观法界，这是二，称为不离二。在不离二的状态下，于世俗谛中，一切蕴界处都以殊胜的等持，清晰地观修坛城圣者的色身，这称为显现一。无论显现什么，无论观修什么，一切法性都与无生灭的菩提心界平等，这称为一体不可分。不混杂三是：观修一切自然成就的坛城，也不与其他的等持相混杂；在殊胜等持的坛城中，清晰地显现身色、手印、标识等，也不与其他的相混杂；主尊和眷属的坛城各自不混杂，在菩提心的自性觉性中一刹那间清晰地显现。这样观修就能成就。也就是说，如果能够将不需寻找的自然成就之法结合起来，并且能够将方时平等性结合起来，那么就与大圆满没有差别。但是，这里结合是伴随着努力的，觉性结合于一方，刹那结合于一时，即在一刹那间将一切意义圆满地结合起来。生起次第和圆满次第这二者的场合中，仅仅是道路修习的方式，而没有说明共同的见解和果位的差别，其密意如上文所示。在胜义谛中，观无生灭，在世俗谛中，观清净的幻化本尊坛城，以及观二谛无别，果位是无上的菩提，一切大乘
English
That which is desired. Secondly, the perfection stage Anuyoga is: all the meanings that are famous in the scriptures of the Yoga Tantra, which should be meditated upon and practiced, the self-nature of Bodhicitta, awareness, is clearly meditated upon as being perfected in a single instant, and it is said to be capable of this. That is, while not moving from two, it is clearly manifest as one. While being one and indivisible, it is not mixed into three. It is like stars appearing in the ocean, or a magician showing four behaviors at once. In that, in the ultimate sense, the spontaneously accomplished image mandala in the nature of no birth and death, the nature of deities and goddesses, all phenomena and existence, do not deviate from the intention of enlightenment, this is one. The meaning of non-conceptualization in any extreme, also does not deviate from the Dharmadhatu of Madhyamaka, this is two, called not deviating from two. While not deviating from that, in the conventional sense, all aggregates, elements, and sources are clearly meditated upon with the supreme samadhi, the form body of the noble mandala, this is called manifesting one. Whatever appears, whatever is meditated upon, all dharmata is equal in the realm of the unborn and undying Bodhicitta, this is called one and indivisible. The three that are not mixed are: meditating on the spontaneously accomplished mandala, it is not mixed with other samadhis; in the mandala of supreme samadhi, the body color, hand gestures, signs, etc., are clearly manifest, and it is not mixed with others; the main form and the mandala of the retinue are separately not mixed, and it is clearly manifest in the self-nature awareness of Bodhicitta in a single instant. By meditating in this way, it will be accomplished. That is, if one can combine the spontaneously accomplished that does not need to be sought, and if one can combine the equality of direction and time, then there is no difference from Dzogchen. However, here the combination is accompanied by effort, awareness is combined in one direction, and the instant is combined in one time, that is, in one instant, all meanings are completely combined. In the case of these two, the generation stage and the completion stage, only the way of practicing the path is mentioned, but the common view and the difference of the result are not mentioned, the intention is as shown above. In the ultimate sense, viewing no birth and death, in the conventional sense, viewing the pure illusory deity mandala, and viewing the two truths as inseparable, the result is the supreme enlightenment, all the great vehicles
Chinese
显现啊。四种识是四位菩萨的自性，眼识是地藏，耳识是金刚手，鼻识是虚空藏，舌识是观世音。四境是令四识欢喜、生起美感的四位天女的自性，色是娇媚女，声是歌女，香是花鬘女，味是舞女。四根是四位菩萨的自性，眼根是慈氏，耳根是除盖障，鼻根是普贤，舌根是文殊。四时是供养天女的自性，过去时是焚香女，现在时是布施女（梵文天城体：पुष्पे，梵文罗马拟音：puṣpe，汉语字面意思：花），未来时是明光女，不确定时是香水女。身体的根和识，以及境触，都是由此产生的触。大乐菩提心是四忿怒尊的自性，也就是身根的秘密金刚与境相触，摧伏他识且令其不住，因此安立为大力忿怒尊。触是甘露旋，能触的身根是马头明王，触境是大威力，触识是阎罗死主。常断四边是四忿怒母的自性，常边见是安住的铁钩母，同样，断边见是绢索母，我见是铁链母，相见是铃母。意识是具有菩提自性的不退转金刚般的心，是无有任何应舍弃之法的普贤自性。意识之境，有为法和无为法，是法作业母普贤母的自性，这些也都是本来现证成佛的自性，不是通过道新成就的。这样从自己的续部中引出教证，为了引出与此相符的其他教证，显现于三界轮涅中的根本菩提心，被宣示为自生智慧明点独一，如是十方三世和三界等有为法和无为法的一切法，都无有在自心之外的，如是说：三界胜者的证悟中说，自心不颠倒，或如智慧般各自证悟，即是佛和菩萨等。
English
Appearances! The four consciousnesses are the nature of the four Bodhisattvas: eye consciousness is Earth-Essence, ear consciousness is Vajrapani, nose consciousness is Space-Essence, tongue consciousness is Avalokiteśvara. The four objects are the nature of the four goddesses who delight and create beauty in the four consciousnesses: form is the charming woman, sound is the singing woman, smell is the garland woman, taste is the dancing woman. The four faculties are the nature of the four Bodhisattvas: eye faculty is Maitreya, ear faculty is Clearing-Obstructions, nose faculty is Samantabhadra, tongue faculty is Manjushri. The four times are the nature of the four offering goddesses: past time is the incense woman, present time is the flower woman (梵文天城体：पुष्पे，梵文罗马拟音：puṣpe，汉语字面意思：flower), future time is the light woman, uncertain time is the perfume water woman. The body faculty and consciousness, and the object of touch, are the touch that arises from them. The great bliss Bodhicitta is the nature of the four wrathful ones, that is, when the secret vajra of the body faculty meets the object, it subdues other consciousnesses and causes them to not abide, therefore it is established as the four powerful wrathful ones. Touch is the nectar swirl, the body faculty that touches is Hayagriva, the object of touch is Great Power, the consciousness of touch is Yama's Slayer. The four extremes of permanence and annihilation are the nature of the four wrathful mothers: the view of permanence is the abiding Iron Hook Mother, similarly, the view of annihilation is the Noose Mother, the view of self is the Iron Chain Mother, the view of characteristics is the Bell Mother. The mind consciousness is the indestructible vajra-like mind with the nature of Bodhi, the nature of Samantabhadra without any dharma to be abandoned. The object of that mind, conditioned and unconditioned dharmas, is the nature of the Dharma-Activity Mother Samantabhadri, these are also the nature of being primordially perfectly enlightened Buddhas, not newly accomplished through the path. Thus, drawing from the teachings of one's own lineage, in order to draw other teachings that are in accordance with this, the root Bodhicitta, which appears in the three mandalas, is taught as the sole self-arisen wisdom thigle, thus all conditioned and unconditioned dharmas of the ten directions, three times, and three realms, etc., are not separate from one's own mind, as it is said: In the realization of the Victorious One of the Three Realms, one's own mind is not inverted, or individually realized as the skill of wisdom, that is the Buddhas and Bodhisattvas, etc.
Chinese
如果证悟就是佛，如果未证悟，则显现为轮回的器情世界，也就是这三个世间。四大也是如此。如是说。如《密集金刚》所说：一切法都安住于心。如是，无论显现什么，都只是自心的显现而已。心安住于虚空。如是说，心的自性无生，如同虚空一般。虚空远离一切相，因此不住于任何事物。如是说。其他经文中也说：一切法都远离法性与有法的事物，因此以这个空于那个，远离了分别，所以是自性空。一切法，烦恼的垢染从未成立过，因此从原始以来就是清净的。一切法，遮蔽的黑暗从未成立过，因此完全是光明。一切法，没有不相符和对治，因此自性涅槃。一切法，远离二障的减少和二资粮的积累，因此现证圆满正等觉。如是说。这是大圆满。此时根本的旧注完成。大圆满的法是：圆满了福德和智慧的资粮，果位的法自然成就之法，这就是趋入意义。如是说。第二，也有四种证悟，三种体性，四种支分，以及趋入坛城的次第，以四种方式宣说。也就是，四种证悟是境的法，作为所诠释的基础；三种体性是方便的法，作为它的体性；四种修持是果的法，作为反复修持的口诀；自然成就的坛城趋入之法，作为趋入次第。其中，因相同和字句之法二者是境的法，证悟加持是方便的法，现量证悟是果的法。同样，三种体性也是，知之体性是境的法，趋入之体性是方便的法，果之体性是果的法。四种修持也是，修持是境的法，近修和成就二者是方便的法，大成就是果的法。
English
If realized, it is Buddha. If not realized, it appears as the vessel and content of samsara, which are these three worlds. The great elements are also the same. Thus it is said. As it is said in the Guhyasamaja: All dharmas abide in the mind. Thus, whatever appears is merely the appearance of one's own mind. The mind abides in the sky. Thus it is said, the nature of mind is unborn, like the sky. The sky is free from all characteristics, therefore it does not abide in anything. Thus it is said. And in other scriptures it is said: All dharmas are free from the object of dharma and the nature of dharma, therefore this is empty of that, free from distinctions, so it is empty of essence. All dharmas, the impurity of afflictions has never been established, therefore from the beginning it is completely pure. All dharmas, the darkness of obscuration has never been established, therefore it is completely clear light. All dharmas, there is no incompatibility and antidote, therefore it is naturally nirvana. All dharmas, free from the reduction of the two obscurations and the accumulation of the two accumulations, therefore it is manifest complete enlightenment. Thus it is said. This is the Great Perfection. At this point, the root old commentary is completed. The way of the Great Perfection is: completing the accumulation of merit and wisdom, the way of the spontaneously accomplished dharma of the fruit, this is entering into the meaning. Thus it is also said. Secondly, there are also four realizations, three characteristics, four limbs, and the order of entering the mandala, which are explained in four ways. That is, the four realizations are the way of the object, established as the basis; the three characteristics are the way of the means, established as its characteristic; the four approaches and accomplishments are the way of the fruit, established as the oral instructions for repeated practice; the way of entering the spontaneously accomplished mandala is established as the order of entry. Among them, the two, the same cause and the way of letters, are the way of the object; realizing the blessing is the way of the means; directly realizing is the way of the fruit. Similarly, the three characteristics are also: the characteristic of knowledge is the way of the object; the characteristic of entering is the way of the means; the characteristic of the fruit is the way of the fruit. The four approaches and accomplishments are also: the approach is the way of the object; the near approach and accomplishment are the way of the means; the great accomplishment is the way of the fruit.
Chinese
哦。同样，对于三个进入次第，听闻开启智慧之眼是境之相，通过串习进入坛城是方便之相，通过串习的力量而显现，获得大成就则是果之相。如此确定之后，首先，通过圆满二资粮而称为圆满。而且，这并非像下乘那样经历修行和净化，而是因为身语意果的法自始至终自然成就，所以是大的，进入其意义的方法和门径就是相。这必须相信四种觉悟之路。四种觉悟是，在根本续第十一章中说：因同一与字母相，加持与现量，四种胜觉悟，一切现证大圆满。如是说，觉悟因同一，觉悟字母相，通过加持觉悟，以及现量觉悟。而且，对于这四种觉悟，有次第和同时两种解释，但在此，由于大圆满自生智慧定于唯一明点，所以像同时一样解释。其中，觉悟因，即自性或基础同一，是指一切法在胜义中不生，因此在不生的自性中不是分离的；在世俗中，显现为真假空幻的特征不是分离的，这是大乘共同的说法；不生本身，在不生的状态下，像水月一样显现为清净不清净的各种各样，并且能够各自发挥作用；像幻象一样显现本身，在显现的同时也没有自性，因为是不生的，所以在世俗和胜义中没有分别，因此觉悟双运自生智慧的因同一，这是深奥经文中著名的不共之法。简而言之，自生智慧菩提心的体性是显空无别的清净自性，轮回涅槃一切都不超出其唯一的法性，这就是因同一。以字母相觉悟是指，如此显空无别的自性本身，也被开示为从原始以来就是身语意果的法，已经成佛。其中，一切法不生就是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）