English
The speech of meaning, the speech expressing intention, the speech of words, the indivisible vajra speech, the speech of wisdom and blessing, these are the five speeches. Dharmadhatu, equality, accomplishment, discernment, mirror-like wisdom, these are the five wisdoms. A completely pure realm, an immeasurable palace, clear and pure light rays, an especially excellent throne, enjoyment of whatever one desires, these are the five qualities. Suffering and its causes are pacified, good gatherings increase, taming those to be tamed, violently subduing the difficult to tame, effortless spontaneous accomplishment, these are the five activities. Thus, one manifests the state of the great sovereign of the twenty-five result dharmas. The teachings of these are in the scriptures, of which there are two: the tantra section and the practice section. The first is the eight classes of illusion, such as Vajrasattva Mayajala. The second is Manjushri's Body, Padma's Speech, True Mind, Nectar Qualities, Kilaya Activity, Mother Curse, Worldly Worship and Praise, Curse Fierce Mantra, these are the general and specific eight practice sections, as well as other assembled sections, and Yamantaka, the three red, black, and terrifying ones, and the Father Tantras such as the Moon Secret Bindu, and the Mother Tantras such as Chakrasamvara and Kalachakra, should also be included here. Secondly, the complete Anuyoga, Anuyoga means following yoga, which is the connection between the generation stage Mahayoga and the completion stage Atiyoga. The view to be realized by this is the nature of the union of realm and wisdom, the root of the three types of mandala being inseparable, is the mandala of bodhicitta, all dharmas are primordially enlightened. The General Sutra, the Collected Intentions, says: All nature is one in that, Primordially enlightened great bliss, The essence of no birth and no cessation, The three mandalas of no action and no doing, Primordially accomplished, spontaneously accomplished. Thus. The three types of mandala are: all phenomena of samsara and nirvana are gathered into the self-display of the mind, and the nature of mind itself is unborn, free from all extremes of elaboration, the space of the Mother of Dharmadhatu, Samantabhadri, is completely pure, this is the original suchness.
Chinese
显现的坛城，以及它从一切到一切都不间断地，以自显无别的遍布方式显现，是普贤王如来自生智慧的自性任运成就的坛城。这两者本体无别，安住于双运之中，是法界与智慧二无别的圣子大乐根本菩提心坛城。所证之基和能证之道两者都归纳为三种瑜伽来讲述。总集经《意集经》中说：朋友们，那么不可思议的相是什么呢？像这样，不可思议的一切法的相，是由三种瑜伽完全联系的。哪三种呢？是事瑜伽、行瑜伽和无事瑜伽。又说，根瑜伽、缘瑜伽和果瑜伽这三种在根本续《普集明智》中宣说。将这两个根本释续的意旨归纳为一个来阐述的是：《义集》中说：普贤王如来以慈悲利益众生，将三乘显现汇集，从究竟确定的乘中，象征秘密之门的经续义，应知为三种，即事为因，行为缘，无为果的瑜伽，被说为一切法的根本。因此，事因瑜伽、行缘瑜伽和无为果瑜伽这三种中，第一种是：一切法的实相，以坛城三种形态的自性，不混杂而圆满安住，就是这样。其中说：内外差别的一切法，一切都是菩提心，如其本然地本来安住，应知是续部的意义。第二种是：以具有勤作的行，超越轮回，进入寂静的暂时果位，是声闻、缘觉、菩萨的三乘。前面说：以具有勤作的行引导进入的乘，那就是行为缘。第三种是：心的法性从原始以来就自性清净，因此远离从其他地方寻找果位的勤作修持的希望和恐惧，是密宗外
English
The manifested mandala, and its unceasing appearance from all to all in a self-appearing, undifferentiated, and all-pervasive manner, is the spontaneously perfect mandala of the self-arisen wisdom of Samantabhadra. These two, being of inseparable essence and abiding in union, are the great bliss root bodhicitta mandala of the son, inseparable from space and wisdom. The basis to be realized and the path to realization are both summarized into three yogas and explained. In the general collection, the Gongdü Sutra, it says: Friends, what is the inconceivable aspect? Thus, the aspect of all inconceivable dharmas is completely connected by three yogas. What are the three? They are the yoga of action, the yoga of doing, and the yoga of non-action. Furthermore, the root tantra Kun Dus Rigpa speaks of three yogas: the yoga of the root, the yoga of conditions, and the yoga of the result. The meaning of these two root and commentary tantras is summarized and taught as follows: The Don Dü says: Samantabhadra, with compassion for the benefit of beings, gathers the appearance of the three vehicles. From the definitive vehicle of ultimate meaning, the meaning of the sutras and tantras that symbolize the secret door should be known as three aspects: action as cause, doing as condition, and the yoga of non-action as result. It is taught as the root of all dharmas. Therefore, among the three: the yoga of action as cause, the yoga of doing as condition, and the yoga of non-action as result, the first is: The reality of all dharmas, abiding completely and without mixture in the nature of the three forms of the mandala, is just that. It says: All dharmas, whatever their inner and outer differences, are all bodhicitta, abiding primordially in their natural state. It should be known as the meaning of the tantra. The second is: By means of doing with effort on the path, one transcends samsara and enters the temporary result of peace. These are the three vehicles of the Shravakas, Pratyekabuddhas, and Bodhisattvas. The former says: The vehicle that leads and enters through practice with effort is the doing as condition. The third is: Since the nature of mind is primordially pure by its very nature, it is free from the hope and fear of striving and accomplishing, seeking results from elsewhere. It is the outer mantra.
Chinese
内部的乘。正如其中所说：在其他地方，没有期望果实的努力。因为在所要成就的事物本身存在道路，所以这个伟大的方便乘是无为的。像这样，后面的两个瑜伽被称为共同的道路。在其中，如果区分这个特别的道路，正如其中所说：本体是方便和智慧。因此，有方便的决定之路和智慧的解脱之路两种。第一种是：成就无上不变的大乐俱生喜乐智慧的方便是什么？通过四轮的禅修方法，逐渐引导俱生智慧的上门诀窍，以及依靠空密的等入，一下子引导俱生智慧的下门诀窍两种。正如其中所说：如嬉戏的糖等，通过诀窍方便进入那里。第二种是：在上述之后，以听闻、思维、禅修的方式行进，那是三种进入方式：分别是觉察、意义和文字。第一，随觉察而行进，就是确定见解，因为必须走在道路的前面。也就是，以能知智慧的理证，分别观察所知的事物，从而确定一切法的实相、法性本然，三轮的自性是不可言说、不可思议的，这是此宗的宗义。第二，随意义而行进，就是安住在无相无分别的禅定中。也就是，在所修的法性本然的状态中，能修的心也同样安住。正如《意集经》所说：在如是本然的法性中，如是安住心，在无言说的状态中，不散乱地持续忆念。第三，随文字而行进，就是修持有相本尊的禅定。仅仅念诵种子字或所依和能依各自的生起咒语，就像鱼从水中跃起一样，观想一切器情世间都清晰而不混杂地显现为本尊的宫殿和坛城的轮。这种主要以观想为重点的修行，是此道的独特之处。像这样修持所成就的果位，对于智慧强大的人来说，是容易理解的。
English
The vehicle within. As it says therein: Elsewhere, there is no effort to hope for fruit. Because the path exists in the very thing to be accomplished, this great method vehicle is effortless. Thus, these last two yogas are called the common path. Among them, if we differentiate this particular path, as it says therein: The essence is method and wisdom. Thus, there are two paths: the path of definite method and the path of liberation through wisdom. The first is: What is the method for accomplishing the supreme, unchanging, great bliss, the co-emergent bliss-wisdom? The secret instructions of the upper gate, which is the method of gradually guiding the co-emergent wisdom through the meditation methods of the four chakras, and the secret instructions of the lower gate, which is the method of guiding the co-emergent wisdom all at once by relying on the absorption of the secret space. As it says therein: Like the play of sugar, etc., entering there through secret instructions and methods. The second is: Following on from the above, proceeding in the manner of hearing, thinking, and meditating, that is the three ways of entering: namely, apprehension, meaning, and letters. First, following apprehension is establishing the view, because it must precede the path. That is, by individually examining the objects of knowledge with the reasoning of knowing consciousness, the nature of all phenomena, the suchness of reality, the nature of the three mandalas, is determined to be inexpressible, unthinkable, and ineffable; this is the tenet of this tradition. Second, following meaning is abiding in signless, non-conceptual samadhi. That is, in the state of the suchness of reality, which is the object of meditation, the mind that meditates is also placed in the same way. As it says in the Gongdu: In the suchness of reality, placing the mind in the same way, in the state of non-expression, continuously remembering without distraction. Third, following letters is meditating on the samadhi of deities with signs. Just by reciting the seed syllables or the generation mantras of the support and supported, like a fish leaping from water, visualizing all of the environment and beings clearly and distinctly as the palace of the deity and the wheel of the mandala is the unique characteristic of this practice path, which mainly focuses on visualization. Thus, the result of accomplishment is easily understood by those with great intellectual power.
Chinese
由于一切地道已彻底圆满，因此脱离了次第行道的勤作。中、下根器者，则以次第或顿超的方式，行经十地之四加行道，而趋入无学道究竟之果位。其中，最初的变异不定地与所依根本地二者，以资粮道希求菩提心之瑜伽所摄持，成就所欲之本尊身像，以及共同之成就，如眼通与神通等。重大之净治，恒常之修习，以及福德之所依三者，乃加行道开显大种性之瑜伽，成就风心之本尊身像。依靠彼等资粮之近取因，而摧伏粗分之变异，灭尽一切漏失。所依殊胜之地，乃见道大出息之瑜伽，成就乐空光明之本尊身像。从见道光明中起身后，所缘果位生起之地，乃修道获得大传承之瑜伽，证得智慧与清净之学道双运本尊身像，恒常不间断。其后，安住不变之地，广大法性之地，以及圆满任运之地三者，以终道大圆满勤作之瑜伽所摄持。于彼之究竟，依靠无学道相续边际之无间道，以大欲乐道之果位灌顶，亦清净三有迁变之微细习气，获得无学双运二十五果法无别任运之自性，四身五智之自性，证得吉祥普贤王如来之果位，以恒常周遍任运成就之事业，成办所化之义利。如《义类集》云：“果即圆满正等觉，身语意及功德等，二十五法摄无尽，任运圆满一切智。”如是宣说。如是赞叹之增补品，亦有总集觉性等根本之四续，以及究竟阐明六者之六续，珍宝续十二部，圣教文字七十部等。如是衡量，即是无共同之续部、教言、口诀，以及决定之秘密续部金刚语，极其稳固。
English
Since all the grounds and paths have been thoroughly perfected in a single stroke, one is free from the effort of traversing the stages of the path. Those of middling and lower intellect, however, traverse the four preparatory paths of the ten grounds either gradually or abruptly, and thus connect with the ultimate fruit of the path of no more learning. Among these, the first two, the ground of uncertain change and the ground of the basis of reliance, are encompassed by the yoga of aspiration bodhicitta of the accumulation path, and accomplish the desired deity form and common attainments such as clairvoyance and extrasensory perception. The three, important purification, constant training, and reliance on merit, are the yoga of the path of joining that reveals the great lineage, accomplishing the deity form of wind and mind. Based on the proximate cause of the practice of that accumulation, the coarse change is destroyed and all defilements are exhausted. The ground that goes into the distinction of reliance is the yoga of the path of seeing that exhales great breath, accomplishing the deity form of bliss-emptiness luminosity. After rising from the luminosity of the path of seeing, the ground where the object of focus, the fruit, arises is the yoga of the path of meditation that obtains great transmission, accomplishing the deity form of the union of wisdom and pure learning, constantly and without interruption. Then, the three, the ground of abiding without change, the ground of pervasive dharmata, and the ground of complete spontaneity, are encompassed by the yoga of the path of completion that perfects great skill. At its end, relying on the uninterrupted path at the edge of the continuum of the path of no more learning, through the empowerment of the fruit of the path of great desire, even the subtle imprints of the migration of the three existences are purified, and the nature of the non-dual spontaneous accomplishment of the twenty-five fruit dharmas of no more learning, the nature of the four kayas and five wisdoms, attains mastery over the state of glorious Samantabhadra, and accomplishes the benefit of those to be tamed through the activity of constant, pervasive, and spontaneously accomplished activity. As it says in the Compendium of Meanings: "The fruit itself is the complete Buddha, body, speech, mind, and qualities, are gathered by twenty-five, limitless, spontaneously perfect, all-knowing." Thus it is said. Likewise, the additions to the praises also include the four root tantras such as the All-Gathering Awareness, the six tantras that clearly explain the six ultimates, the twelve precious tantras, and the seventy letters of scripture, and so forth. Thus, what is to be measured is the unique tantra, scripture, instructions, and the definitive secret tantra, the vajra words, are extremely firm.