Chinese
希望通过舍弃的努力来成就果实。如《道次第》所说：由于未见自然成就的平等，一切法皆是完全清净智慧的加持，金刚界所化现，能辨别取舍的瑜伽士。如是说。第二，由于瑜伽之声主要行持或显示内在瑜伽，故称为瑜伽续。如《观鬘》所说：以瑜伽为主而成就。如是说。第三，若分则有六。第一，入门有二，第一是灌顶：在五种智慧灌顶之上，再加金刚阿阇黎灌顶，共六种灌顶。如《智慧明点》所说：不退转之宝瓶灌顶，于瑜伽续中已明说。那是六种差别灌顶，那是阿阇黎灌顶。如是说。第二，行为的入门：通过有相和无相的等持之门进入。如《总集经》所说：欲布置甚深瑜伽者，从有相无相之门入。如是说。第二，见解：有二谛，胜义谛是：一切法远离戏论之相的自性光明空性。如《摄集经》所说：诸法自性光明故，本体自始即清净。如是说。世俗谛有二，错误的世俗谛与前相同，正确的世俗谛是：因为一切显现都显现为证悟法性的加持金刚界坛城，所以认为众生所见的显现是自相续的这种想法是不存在的。如是《要诀》所说：欲住瑜伽乘者，当观想于色究竟天金刚界。如是说。如《见次第》所说：瑜伽胜义完全清净的，于法界之智慧中，证悟的加持显现为本尊，因此如众生般见是错乱。如是说。如《玉汤》所说：自明亲见二种相，无别法界清净智慧中，加持金刚界之本尊，如旭日般观为友伴之相。如是说。第三，戒律：是顶髻所说的五部总的誓言。首先发起菩提心，之后努力修持三种戒律，以及别解脱戒。三种能
English
It is desired to accomplish the fruit through the effort of abandonment. As it is said in the Lamrim: Since the spontaneously accomplished equality is not seen, all dharmas are the blessings of completely pure wisdom, the emanation of the Vajradhatu, the yogi who distinguishes between what to take and what to abandon. Thus it is said. Secondly, since the word "yoga" mainly practices or shows the inner yoga, it is called the Yoga Tantra. As it is said in the Garland of Views: It is accomplished by making yoga the main thing. Thus it is said. Thirdly, if divided, there are six. First, there are two entrances. The first is empowerment: on top of the five wisdom empowerments, the Vajra Acharya empowerment is conferred, making six empowerments in total. As it is said in the Wisdom Bindu: The irreversible vase empowerment is clearly stated in the Yoga Tantra. That is the empowerment of the six distinctions, that is called the Acharya empowerment. Thus it is said. Second, the entrance of action: entering through the gate of samadhi with signs and without signs. As it is said in the Kunje: Those who wish to arrange dense yoga, enter through the gate of existence and non-existence. Thus it is said. Second, the view: there are two truths. The ultimate truth is: the nature of all dharmas is luminosity and emptiness, free from the characteristics of elaboration. As it is said in the Samgraha: Since all dharmas are luminous in nature, their essence is pure from the beginning. Thus it is said. There are two relative truths. The false relative truth is the same as before, and the correct relative truth is: because all appearances appear as the mandala of the Vajradhatu, the blessing of realizing the nature of reality, it is believed that this idea that beings perceive appearances as their own continuum does not exist. As it is said in the Galpo: Those who wish to abide in the Yoga Vehicle should contemplate the Vajradhatu in Akanishta. Thus it is said. As it is said in the View Sequence: The blessings of realizing the completely pure ultimate yoga in the wisdom of the Dharmadhatu appear as deities, therefore it is a mistake to see them as beings. Thus it is said. As it is said in the Yutang: Self-awareness, directly seeing the two characteristics, inseparable pure wisdom of the Dharmadhatu, the deity of the blessing Vajradhatu, should be viewed as a friend like the rising sun. Thus it is said. Third, the discipline: is the general samaya of the five families mentioned at the summit. First, generate the mind of enlightenment, and then diligently practice the three trainings of discipline, as well as the individual vows. The three vows that illuminate, the two of Akshobhya and Ratnasambhava.
Chinese
地上有四个，无边的一个，义成两个，共说十四个。又在《开解幻钥》中说，在行部十一根本誓言之上，加上两个不共誓言，成为十三条。如云：瑜伽部的守护界限，是在上述守护界限之上，不饮用一条河流的水，守护不与堕罪者交谈。这是第四个修习，有相和无相两种。第一种是，通过五种现证菩提和四种神变，修习本尊和佛母的瑜伽，具足四印。如《观鬘》中说：不执着于外在事物，而是专注于胜义谛中无生灭的本尊和佛母，以及与此相似的，以完全清净的传承之等持，观想殊胜的色身，具足四印，以修习瑜伽为主而成就。也就是说，生起誓言尊，迎请智慧尊，以兄弟或朋友的态度，不分好坏地看待，进行供养、赞颂、念诵等。如《自显》中说：本尊和瑜伽士自身，也应视为兄弟或朋友。其中，五种现证菩提是：从空性、月轮、语字、意手印、圆满身中现证菩提。四种神变是：等持、灌顶、加持、供养的神变。这些在《要义》中也说：不思议月、语金刚，显现为舒卷修习之身。等持、加持、灌顶、供养，是五种现证菩提和四种神变。修习和供养也是为了具足福德。四印是：身、语、意和事业四种，依次为：如镜智、法界体性智、大身印，妙观察智、意语、法印、平等性智、烦恼意，受用圆满智、事业五门、事业羯磨印等印封后进行修习，因此称为印。与显现如镜智等四种智慧相结合，法界智是这一切的自性。第二种是，胜义谛无相的自性和其加持，显现为本尊智慧的显现，二者无二。
English
There are four on the ground, one of infinity, and two of accomplished meaning, thus fourteen are spoken of. Furthermore, in 'Opening the Enchanting Key,' it is said that on top of the eleven vows of the Action Tantra, two uncommon vows are added, making thirteen. As it is said: 'The boundaries of protection in the Yoga Tantra, are on top of the previous boundaries of protection: not drinking water from a single river, and guarding against mixing with those who have broken their vows.' The fourth is meditation, which has two types: with signs and without signs. The first is: meditating on the yoga of deities and consorts, endowed with the four mudras, through the five manifest enlightenments and four miracles. As it says in 'A Rosary of Views': 'Not holding onto external objects as primary, but rather focusing on the deity and consort who are without arising or ceasing in ultimate truth, and similarly, with the samadhi of a completely pure lineage, meditating on the exalted form body endowed with the four mudras, achieving accomplishment by making this yoga the primary focus.' That is, generating the samaya being, inviting the wisdom being, and regarding them without good or bad, as siblings or friends, making offerings, praises, recitations, and so on. As it also says in 'Self-Arisen': 'The deity and the yogi themselves, should also be regarded as siblings or friends.' Among these, the five manifest enlightenments are: manifesting enlightenment from emptiness, the moon seat, the seed syllable of speech, the hand gesture of mind, and the fully complete body. The four miracles are: the miracles of samadhi, empowerment, blessing, and offering. These are also mentioned in 'Essential Points': 'Unfathomable moon, speech vajra, manifest as the body of expanding and contracting meditation. Samadhi, blessing, empowerment, offering, are the five manifest enlightenments and four miracles. Meditating and making offerings is also done for the sake of possessing merit.' The four mudras are: body, speech, mind, and action. In order, they are: mirror-like primordial body, great body mudra; discriminating awareness, speech dharma mudra, equality mind, afflicted mind; commitment mind mudra; action, the five gates of activity, karma action mudra. They are sealed and meditated upon, therefore they are called mudras. Combining them with the manifestation of the four wisdoms such as mirror-like wisdom, the wisdom of the dharmadhatu abides as the nature of all of these. The second is: the essence of ultimate truth without signs, and its blessing, the appearance of deity-like wisdom, the appearance of these two as non-dual.
Chinese
安住于本然状态。金刚发生续中说：不住二元的法界，获得无上殊胜的成就。第五是行，通过具备洁净等外在行为的助缘，主要安住于本尊瑜伽，是自他的行为。顶续中说：安住于本尊的禅定，不舍弃一切众生，恒常忆念佛陀，恒常供养佛陀是最殊胜的。第六是果，希望在三世之中于密严刹土获得三身五智的自性。普作续中说：由于希望密严刹土的瑜伽，希望在三世之中解脱。心之门钥中说：五种所取能取习气清净，以五种智慧的威力，从密严刹土的种子中，获得五部聚集的果实。无生法身清净，从无生之门利益众生。五部手印圆满受用，圆满菩萨的利益众生。以亿万化身，于六道众生前示现种种形象。二是内道方便续的乘，其中自生续中说：内道有三种，即玛哈、阿努、阿底。因此，续是玛哈瑜伽，经是阿努瑜伽，口诀是阿底瑜伽。这三者的差别，格蓝·洽巴问觉·祖琼巴的回答是：显现为明智的幻化是玛哈，显现为自明智的能量是阿努，明智自显现是阿底。如嘎饶多吉所说：幻化、能量和自显现。据说这是他所说的原因。其含义是：证悟一切法是心性显空无二的幻化是玛哈瑜伽，证悟一切法是心性法界智慧二无别的能量是阿努，证悟一切法是心性本来自生不灭的自生智慧自显现是阿底，这是从见解的角度区分的。其中，玛达和格蓝都认为是珍宝。又，觉·贡布巴说：有大小执着，行为为主的是玛哈，禅定为主的是阿努，见解为主的是阿底。又，拉杰·若，由于以三种禅定次第生起本尊，所以生起是玛
English
Abiding in the natural state. The Vajra Occurrence Tantra says: Not abiding in the duality of the Dharmadhatu, obtaining the supreme and excellent accomplishment. Fifth is conduct, mainly abiding in the yoga of the deity through the aid of external behaviors such as cleanliness, which is the conduct of oneself and others. The Peak Tantra says: Abiding in the samadhi of the deity, not abandoning all sentient beings, constantly remembering the Buddha, constantly offering to the Buddha is the most excellent. Sixth is the result, wishing to attain Buddhahood in the Akanishta realm in three lifetimes, possessing the nature of the three bodies and five wisdoms. The All-Creating Tantra says: Because of wishing for the yoga of Akanishta, wishing to be liberated in three lifetimes. The Key to the Heart says: The five grasping and apprehended habitual tendencies are purified, by the power of the five wisdoms, from the seed of the Akanishta realm, obtaining the fruit of the gathering of the five families. The unborn Dharmakaya is pure, benefiting beings from the door of the unborn. The five mudras of the families perfectly enjoy, perfectly accomplishing the benefit of Bodhisattvas. With billions of emanations, showing various forms to the faces of the six realms. Second is the vehicle of the inner path of skillful means, among which the Self-Arisen Tantra says: The inner path is considered to be three, namely Maha, Anu, and Ati. Therefore, the tantra is Maha Yoga, the agama is Anu Yoga, and the oral instruction is Ati Yoga. Regarding the difference between these three, Gelan Chapa asked Jue Zurchungpa, and the answer was: Appearing as the magical display of intelligence is Maha, appearing as the energy of self-intelligence is Anu, intelligence self-appearing is Ati. As Rugga Rabdorje said: Magical display, energy, and self-appearance. It is said that this is what he said. Its meaning is: Realizing that all dharmas are the magical display of mind-essence, emptiness, and non-duality is Maha Yoga, realizing that all dharmas are the energy of mind-essence, Dharmadhatu, and wisdom, which are two without distinction, is Anu, realizing that all dharmas are the self-appearing wisdom of mind-essence, which is naturally born and without cessation from the beginning, is Ati, this is distinguishing from the perspective of view. Among them, Madha and Gelan are both considered precious jewels. Also, Jue Gongbupa said: There are large and small attachments, Maha is mainly conduct, Anu is mainly samadhi, and Ati is mainly view. Also, Lhaje Rog, because the deity is generated in sequence with the three samadhis, so generation is Ma
Chinese
哈！不依赖于此，而是以圆满的方式生起本尊，这是生起圆满（阿努，梵文：anu，梵文罗马拟音：anu，汉语字面意思：微小）。从生起圆满二者中解脱，没有生起，这是大圆满（阿底，梵文：ati，梵文罗马拟音：ati，汉语字面意思：超越）。或者说，对于续部的十种事物特别执着，这是（玛哈，梵文：mahā，梵文罗马拟音：maha，汉语字面意思：大）。比这小的是（阿努，梵文：anu，梵文罗马拟音：anu，汉语字面意思：微小）。从执着中解脱是（阿底，梵文：ati，梵文罗马拟音：ati，汉语字面意思：超越）。” 米娘炯扎说道：“虽然存在生起圆满三者，但主要展示生起次第的是玛哈，主要展示圆满次第的是阿努，脱离这两者的勤作是大圆满。” 嘉洛衮多尔也认为这个词义的差别很好。全知大师说：“为了调伏嗔恨心重且分别念多的众生，示现显现是方便自性的父续玛哈；为了调伏贪欲心重且喜欢安住于心的众生，示现空性即是如是的圆满次第智慧母续阿努；为了调伏愚痴心重且喜欢行动的众生，宣说无二自性阿底瑜伽。”《庄严大论》中说：“心散乱者修生起，心有精要者修圆满，最极秘密者修大圆满。”因此这样宣说。《心性休息》中也说：“玛哈以气和生起次第方便为主，阿努以脉和圆满次第智慧为主，阿底以一切二无二智慧为主。” 因此，首先是玛哈瑜伽的法乘，有体性、定义、分类三种。第一，体性是：主要依靠方便生起次第，通过对胜义谛无二之义的证悟和串习的结合，获得解脱的自性。第二，定义是：玛哈瑜伽的意思是“大瑜伽”，因为对无二之义生起智慧，所以比外瑜伽更为殊胜。第三，分类有六种。第一，入门有两种。第一是灌顶：在共同的宝瓶灌顶之上，加上不共的殊胜灌顶和上面的三种灌顶，从而授予四种灌顶。《幻化根本续后篇》中说：“上师秘密智慧，以及紧随其后的第四者。”这里，宝瓶灌顶分为利益和能力两种，因此变为五种。《金刚事业次第》中说：“分类变为五种，自利和他利两种事业。”第二，行为的入门是：智慧大空性的瑜伽，以及方便ས