English
Through skillful means, one quickly progresses through the eleven bhumis, including the uncertain bhumi, and will accomplish the body of the great bliss Buddha Vajradhara, the embodiment of the four kayas and five wisdoms. This is also called the Mahamudra Fruit Tantra and the ultimate Fruit Yoga. Third, the view of Ati Yoga is: Relying on the Mind Section Oral Instruction Tantras, one's own mind-essence, the self-arisen wisdom, whose essence is emptiness, all characteristics of objects of focus are pure from the beginning. Its nature is luminous, vast and all-pervading, transcending birth and death, spontaneously accomplished. Therefore, the dharmata, in which primordial purity and spontaneous presence are inseparable, from whose power all samsara and nirvana arise, abides as the very nature of all-encompassing compassion. Without needing to rely on the means of the generation stage and the form-endowed completion stage, through the blessing of the guru's meaning-transmission and the oral instruction of recognizing one's own mind-essence in its own place, one directly recognizes the dharmata free from affirmation and negation. Therefore, all samsara and nirvana appear as its adornment and play, and without needing to affirm or negate, accept or reject, it is naturally liberated in its own place. And, the awareness is made never to waver from the state of unchanging equality. Having understood the view in this way, the meditation is because that awareness itself is the ultimate suchness of all dharmas, so its own state is spontaneously accomplished from the beginning, therefore there is no meditation to be done through effort, and whenever one abides in its meaning, one abides in the samadhi of the naturally abiding nature that is free from distraction from the beginning, therefore, momentary thoughts are self-arisen and self-liberated in its essence, so there is no need to strive for the mind to abide or not abide, but awareness controls everything at all times. The conduct is to act without deliberately striving for any affirmation or negation, all appearances and existences are the play of self-arisen wisdom, acting in a manner of spontaneous, natural arising. The fruit is that on the basis of awareness, without seeking the qualities of the three kayas, the spontaneously accomplished nature is manifested as it is. This path also, without deviating from the four ways of cutting through and settling, through the eyes, passing through the path of the wisdom light channels. In the clear sky, focusing on the inner space and the effortless manifestation of the power of awareness, when the four visions are complete, the obstructive physical body dissolves into clear light, and the primordial dhi
Chinese
我将如何成佛？第三，关于内续三部的修持扼要。一般来说，这些密宗经典的意旨，归纳为三续的分类来总的阐述。经中说，道续以九种事物来详细解释，这九种事物是指在十一种学处中，将见和行两种共同安立后剩余的九种。其中，在解释基续时，嘛哈瑜伽派将真谛无别殊胜的法身大，或清净平等真谛无别之理确定下来，如前所述。由于内续三部确定基础的方式有这样的见解差别，因此，对于一切法本初即已成佛的观点，也是如此。嘛哈瑜伽的论典认为，就实相而言，清净安住于天尊的自性中，但就显现而言，由于迷惑者无法如此显现，所以在名言上，以完全清净的天尊和不清净的轮回二者来区分的方式，来证实显现的自性为天尊。这对于初学者来说，是需要以量来证实的，因此对于具有二取分别念的论师，也能以智慧的力量来证实。经部的论典中说，一切法安住于大乐的自性中，因此就像海浪一样，从大乐一体中显现出多样的游舞，没有差别。因此，认为众生以生起次第的佛等方式，自性成佛，这被称为显有本初成佛的经教。对于瑜伽士来说，以道的加持力，如此无欺地成立。阿底瑜伽的论典中说，觉性自生智本身就是一切佛的智慧身的最究竟，当认识到这一点时，一切显现都成为它的游舞，并且与意义的本体无二无别。因此，无论是显现为佛的色身和智慧，还是显现为众生的身体和烦恼，二者的本体都本初清净为轮回涅槃无名的大智慧。因此，在那样的智慧者的面前，一切法本初清净且自然解脱，没有必要区分处所和显现，也没有清净和不清净的
English
How shall I become a Buddha? Third, regarding the condensed practice of the three Inner Tantras. Generally, the meaning of these Secret Mantra Tantras is summarized into the classification of the three Tantras and generally explained. It is said that the Path Tantra explains in detail with nine objects. These nine objects are said to be the remaining nine from the eleven objects of training, after the two, view and conduct, are commonly established. Thereupon, in the context of explaining the Ground Tantra, the Mahāyoga school establishes the great Dharmakāya that is the indivisibility of truth, or the way of indivisibility of pure equality and truth, as explained above. Because of such differences in the view of how the ground of the three Inner Tantras is established, the view that all dharmas are primordially enlightened is also like this. The Mahāyoga texts consider that, in reality, purity abides in the nature of the deity, but in appearance, those who are deluded are unable to see it that way. Therefore, nominally, the nature of appearance is established as the deity by distinguishing between the completely pure deity and the impure samsara. This is to be proven by valid cognition for beginners, and therefore it can also be proven by the power of intelligence to those debaters who have dualistic minds. The scriptures of the Āgama state that all dharmas abide in the nature of great bliss, and therefore, like waves from the ocean, there is no difference in the appearance of manifold displays from the unity of great bliss. Therefore, the view that all sentient beings are naturally enlightened as Buddhas in the manner of the Buddhas of the generation stage, etc., is called the scripture of the primordially enlightened appearances and existences. For yogis, this is infallibly established by the power of the path. The Atiyoga texts state that self-arisen awareness itself is the ultimate wisdom body of all Buddhas, and when that is recognized, all appearances arise as its play and are inseparable from the essence of meaning. Therefore, whether appearances arise as the body and wisdom of the Buddha, or as the body and afflictions of sentient beings, both are primordially pure in essence as the great wisdom beyond the names of samsara and nirvana. Therefore, in the presence of such wisdom holders, all dharmas are primordially pure and naturally liberated, and there is no need to distinguish between places and appearances, nor between pure and impure.
Chinese
在无有任何缺失的情况下，这些庸常的显现，不改变颜色，不改变毫毛，安住于佛之状态，被称为：如其所显现，即是本自清净的普贤大乐之境。除此之外，再无其他所谓的清净，一丝一毫也不存在。这对于具有觉性自显之心的行者而言，因其自性力的缘故而显现成立，因此是所有道之意趣的精华。在道的传承中，以玛哈瑜伽派的“大空性”等生起次第瑜伽为主，当禅定之力圆满时，便会进入有相圆满次第，并由此导入大圆满。阿努瑜伽派则主要以证悟不变的“有相圆满次第”为道，仅念诵咒语，便可圆满本尊坛城的生起次第，以及与此相应的本尊身，和仅由气心所成的幻身等，通过这些方式，生起显现分，这是生起次第的不共之处。同时，也修持以安乐方便所引导的意义上的俱生大圆满。而对于大圆满而言，觉性智慧的自性显现，本自是本尊坛城，即使不改变其形态也可以。即使不特意努力于禅定的生起，以及通过有相方便所成就的本尊身，但如果想要转变为本尊之相，那么就像鱼从水中跃出一般，在刹那间忆起圆满之相，觉性的自性显现即刻显现，这便是本自誓言与智慧无别、任运成就的本尊。对于有相圆满次第，也丝毫不需要依赖束缚气的次第等。生起次第和圆满次第是进入此道的途径，当证悟果位智慧时，无需生起和圆满的努力，便能任运成就其果。从智慧的光明脉道中，觉性自然无勤显现的妥噶修持等，是依赖金刚身的特殊方便。但这与从不清净中，通过努力束缚气等所引导的下部道不同，因为大智慧本自安住的自性光明是无勤的。
English
In the absence of any deficiency, these ordinary appearances, without changing color, without changing a hair, abiding in the state of Buddha, are called: As they appear, they are the very state of Samantabhadra's great bliss, which is primordially pure. Apart from that, there is no other so-called purification, not even a particle exists. This, for the practitioner with a mind of self-appearing awareness, is manifestly established by the power of its own nature, and therefore it is the essence of the intention of all paths. In the lineage of the path, the yoga of the generation stage, such as the "Great Emptiness" of Mahāyoga, is mainly practiced, and when the power of samādhi is perfected, one will enter the accomplished stage with signs and be led into the Great Perfection. The Anuyoga school mainly takes the accomplished stage with signs, which accomplishes immutability, as the path. By merely reciting mantras, the generation stage of completing the mandala of deities, the deity body corresponding to it, and the illusory body made only of wind and mind, are accomplished. Through these means, the appearance aspect is generated, which is the uncommon meaning of the generation stage. At the same time, the Coemergent Great Perfection in terms of meaning, which is guided by the means of bliss, is also practiced. As for the Great Perfection, the self-manifestation of awareness-wisdom is inherently the mandala of deities, and it is permissible not to change its form. Even if one does not deliberately strive for the generation of samādhi, and the deity body accomplished through skillful means with signs, if one wants to transform into the form of a deity, then just as a fish leaps out of the water, the complete form is remembered in an instant, and the self-manifestation of awareness immediately appears. This is the deity who is inherently non-dual of samaya and wisdom, spontaneously accomplished. For the accomplished stage with signs, there is no need to rely on the stages of binding the winds, etc. The generation stage and the accomplished stage are the paths to enter this, and when the wisdom of the fruit is attained, without the effort of generation and accomplishment, its fruit will be spontaneously accomplished. The practice of Tögal, in which awareness naturally and effortlessly arises from the channels of the light of wisdom, is a special means that relies on the Vajra body. However, this is different from the lower paths that are guided by effort, such as binding the winds from impurity, because the self-radiance of great wisdom, which is inherently present, is effortless.
Chinese
因此，所有道路的终点都汇集于此，因此这是所有道路中最至上的。果的续部虽然以各种方式被阐述，但意义相同，最终与遍知智慧之身无别。如此，由于经、律、论三者的见解确定，以及修持道路的方式，在行为上也有所不同：依赖许多外在物质和用具等努力的行为是玛哈瑜伽；不以主要进行外在行为，而是以无造作的方式努力于内在深奥方便，主要进行与明妃和合获得俱生喜的近取行为是阿努瑜伽；不以主要进行外在和内在的努力，而是以极其无造作的方式，从觉性智慧的自性中进行无勤任运的行为是阿底瑜伽的行为。同样，在禅修方面，玛哈瑜伽通过次第熟悉安住于心的方法来成就特殊的禅定；阿努瑜伽通过以金刚身的关键点为基础的方法来束缚风心，迅速成就特殊的寂止，这二者都是有勤作的。而阿底瑜伽的宗义是，由于认识了觉性智慧本身，从自性任运成就的禅定中，不需要任何执持心的勤作。同样，在坛城方面，也有生起次第、圆满次第、大圆满次第这三者的次第，主要修持形象和胜观的坛城；主要修持大乐菩提心坛城；以及无勤作地将自性原始坛城作为道路的三种差别。在灌顶方面，虽然所有无上瑜伽都以四种灌顶成熟，但在形象和禅定的坛城中，主要依靠外在物质来接受灌顶；在金刚身坛城中，主要从父母双运的菩提心灌顶物中接受灌顶；在觉性菩提心坛城中，主要进行无需授予的法性认识，即觉性力灌顶的差别等。
English
Therefore, since the end of all paths converges here, this is the most supreme of all. Although the continuum of the result is taught in various ways, the meaning is the same, ultimately being non-different from the body of omniscient wisdom. Thus, due to the definitive view of the three, the scriptures of tantra, agama, and upadesha, and the way of practicing the path, there are also differences in conduct: the conduct that relies on many efforts of external substances and implements, etc., is Mahayoga; not primarily engaging in external activities, but striving for profound inner methods in a non-elaborate manner, primarily engaging in the proximate conduct of attaining union with consorts and innate bliss is Anuyoga; not primarily engaging in any of those external and internal activities, but in a very non-elaborate manner, engaging in effortless, spontaneous conduct from the nature of awareness-wisdom itself is the conduct of Atiyoga. Similarly, in terms of meditation, Mahayoga accomplishes special samadhi by gradually familiarizing oneself with the method of settling the mind; Anuyoga quickly accomplishes special shamatha by binding the winds and mind through methods based on the key points of the vajra body, these two are with effort. But in the Ati system, since awareness-wisdom itself is recognized, there is no need for any effort of mind-holding from the naturally perfect contemplation. Similarly, in terms of mandala, there are the differences of the three, the stages of generation, completion, and great perfection, primarily practicing the mandala of image and higher perception; primarily practicing the mandala of great bliss bodhicitta; and effortlessly taking the self-existing primordial mandala as the path. In terms of empowerment, although all highest yogas are matured by the four empowerments, in the mandala of image and samadhi, primarily relying on external substances to receive empowerment; in the mandala of the vajra body, primarily receiving empowerment from the empowerment substance of bodhicitta from the union of father and mother; in the mandala of awareness bodhicitta, the difference of primarily introducing the nature of reality without bestowal, the empowerment of the power of awareness, etc.