English
Ha! Without relying on that, but generating the deity in a complete manner, this is the completion of generation (Anu, Sanskrit: anu, Romanized Sanskrit: anu, Literal meaning: small). Being liberated from both generation and completion, without generation, this is the Great Perfection (Ati, Sanskrit: ati, Romanized Sanskrit: ati, Literal meaning: beyond). Or, having great attachment to the ten objects of the tantra is (Maha, Sanskrit: mahā, Romanized Sanskrit: maha, Literal meaning: great). Smaller than that is (Anu, Sanskrit: anu, Romanized Sanskrit: anu, Literal meaning: small). Being liberated from attachment is (Ati, Sanskrit: ati, Romanized Sanskrit: ati, Literal meaning: beyond)." Me Nyak Jung Drak said, "Although all three, generation, completion, exist, Maha mainly shows the generation stage, Anu mainly shows the completion stage, and the Great Perfection is free from the efforts of these two." Jyal Lo Kundor also considers this difference in definition to be good. The Omniscient Great One said, "For the sake of taming beings who have a lot of anger and many thoughts, showing appearance as the nature of skillful means is the father tantra Maha; for the sake of taming beings who have a lot of desire and like to abide in the mind, showing emptiness as suchness is the completion stage wisdom mother tantra Anu; for the sake of taming beings who have a lot of ignorance and like to act, the non-dual nature Ati Yoga is taught." The Great Array says, "Generation for those with scattered minds, completion for those with essential minds, Great Perfection for the most secret." Therefore, it is taught in this way. Also, in Resting the Mind, it says, "Maha mainly emphasizes wind and the generation stage as skillful means, Anu mainly emphasizes channels and the completion stage as wisdom, Ati mainly emphasizes all non-dual wisdom." Therefore, first, in the vehicle of Maha Yoga, there are three aspects: essence, definition, and division. First, the essence is: the nature of attaining liberation through the combination of realization and familiarization with the meaning of the indivisibility of the ultimate truth, mainly relying on the skillful means of the generation stage. Second, the definition is: the meaning of Maha Yoga is "Great Yoga," because intelligence arises towards the meaning of non-duality, it is more excellent than external yoga. Third, the divisions are six. First, there are two entrances. First is empowerment: on top of the common vase empowerment, adding the uncommon supreme empowerment and the three higher empowerments, thus bestowing the four empowerments. The Later Chapter of the Root Tantra of Transformation says, "The teacher, secret wisdom, and the fourth one immediately after that." Here, the vase empowerment is divided into two, benefit and ability, thus becoming five. The Vajra Activity Sequence says, "The divisions become five kinds, the activities of both self-benefit and other-benefit." Second, the entrance of activity is: the yoga of wisdom, great emptiness, and skillful means.
Chinese
以慈悲幻化和粗细手印，通过三三摩地之门进入，因为这是主要展示生起次第的道。正如《自显》中所说：“进入之门是三三摩地。”又如《开启神通之钥》中所说：“大瑜伽的进入之门，是通过三三摩地之门进入。” 第二，见地是：认为离戏的觉性，显现为自性的因，是任运成就的胜义谛；并且认为此觉性的力量，一切念头集合都自显为身和智慧的坛城，是世俗谛。这两者也不是仅偏于显现或空性，因为自性显现为无别平等性。虽然名言上说无别，但因为超离了执著于此的思虑言说之境，所以是远离无别行境的。正如《显现庄严》中所说：“殊胜平等无别义，虽以无数名言说，然实超离言思境。”又如《道次第》中所说：“为解脱彼名执著故，于二谛名言思虑断。” 第三，戒律是：外密行者认为，应守护的誓言是十四根本堕等，应修习的誓言是了知五肉五甘露的自性而修习，分为这两种。在古译派的自语中，宣说了二十八大瑜伽誓言。又如《开启神通之钥》中所说：“大瑜伽的守护界限是，守护三个根本誓言和二十五个支分。”其中，根本是：身语意之三誓言。支分是：如前所说，“应行、不应舍、应受持，应知、应修”。 第四，修法分为以修部为主和以续部为主两种。第一种是：依于文殊身之四轮而修持善逝身之成就；依于马头明王之三次马鸣而修持莲花语之成就；依于真实意之觉性自生智慧，唯一真实成就而修持意金刚之成就；依于胜乐金刚之轮回涅槃一切法圆满为功德，宣说甘露功德
English
Entering through the door of three samādhis, with compassion and subtle and gross mudrās, because it is the path that mainly shows the generation stage. As it is said in Rangshar, "The door of entry is the three aspects of samādhi." Also, as it is said in 'Opening the Key of Miraculous Power', "The door of entry to Mahāyoga is through the door of the three samādhis." Secondly, the view is: considering that the awareness free from elaboration, the appearance as the cause of its own nature, is the spontaneously accomplished ultimate truth; and considering that the power of that same awareness, all collections of thoughts, self-appear as the mandala of body and wisdom, is the conventional truth. These two are not merely one-sided in appearance or emptiness, because the nature appears as inseparable equality. Although it is said to be inseparable in name, it is beyond the realm of thought and expression that clings to it, so it is free from the object of inseparable practice. As it is said in 'Manifestation Arrangement', "The meaning of supreme equality is inseparable, although it is shown in countless numbers, in reality, it transcends the realm of speech and thought." Also, as it is said in 'Stages of the Path', "Because it is for the sake of freeing from attachment to that name, thought and expression are transcended in the second term." Thirdly, the discipline is: those who practice outer tantra consider that the vows to be protected are the fourteen root downfalls, etc., and the vows to be practiced are to know the nature of the five meats and five ambrosias and practice them, which are considered as two types. In the self-language of the early translation school, twenty-eight great yoga vows are spoken. Also, as it is said in 'Opening the Key of Miraculous Power', "The boundary of protection of great yoga is to protect the three root vows and the twenty-five branches." Among them, the roots are the three vows of body, speech, and mind. The branches are: as said before, "To be practiced, not to be abandoned, to be accepted, to be known, and to be accomplished." Fourthly, meditation is divided into two systems: one that mainly emphasizes the practice section and one that mainly emphasizes the tantra section. The first is: relying on the four wheels of the body of Manjushri to accomplish the body of the Sugata; relying on the three horse roars of Hayagriva to accomplish the speech of Padma; relying on the wisdom of the self-arisen awareness of the mind of Yangdak, the only true accomplishment, to accomplish the mind vajra; relying on the fact that all phenomena of samsara and nirvana of Chemchok are completely perfected as qualities, to teach the nectar qualities.
Chinese
以及金刚橛的成就，通过金刚橛的显现行为，主要展示调伏恶毒者的方便之金刚橛事业的成就，即五种智慧本尊的成就法类；以及驱逐邪魔、猛咒诅咒、世间供赞的成就，即三种共同的成就法类。第二，一般而言，在玛哈瑜伽中也有父续和母续无二的三续之分。密集金刚等属于父续，生起次第侧重于方便分，其圆满次第也以气为主，因此被认为是通过明空无分别的方式进行修持。胜乐金刚、喜金刚、真实金刚等母续，生起次第的显现较少，智慧圆满次第侧重于界、菩提心、明点，因此被认为是透过乐空无分别的方式进行修持。幻化网等无性续部，生起次第和圆满次第双运，而且圆满次第是从脉、明点、气三者所生的乐明无分别之智慧，特别是以光明大智慧为主的方式进行修持。此处以根本续部《秘密藏续》为主进行讲述，在三种次第中，《次第三品》中说：“观想有相之次第，如是观想真如性，分为两种差别说。”因此分为有相和无相两种。第一种，分为生起次第和圆满次第两种。生起次第是：主要依靠三种等持，次第生起坛城，通过将本尊观想为无二无别的方式进行修持。其中又分为意乐观想和决定圆满两种。第一种是：即使没有获得等持的稳固，也只是观想形象，比如一夜之间修持圆满生起次第仪轨的所有支分。第二种是：有漏的会供瑜伽五种和无漏的持明四种。圆满次第分为：上门摄伏的窍诀和下门三界嬉戏的窍诀两种。因为《次第三品》中说：“窍诀上与下之门。”第二种无相是：观修法性真如性的等持。第五种行是：以精通方便的把握，对轮回的任何事物都不执着而行持。
English
and the accomplishment of Vajrakila, mainly showing the means of subduing the malicious through the manifest actions of Vajrakila, which is the accomplishment of Vajrakila's activity, namely the five accomplishment categories of wisdom deities; and the accomplishment of expelling demons, fierce mantra cursing, and worldly offerings and praises, namely the three common accomplishment categories. Secondly, in general, even in Mahayoga, there is a division of the three tantras of non-duality of father and mother. Guhyasamaja and others belong to the father tantra, with the generation stage emphasizing the aspect of skillful means, and its completion stage also emphasizes the wind element, therefore it is considered to be practiced through the way of clear-void non-discrimination. Chakrasamvara, Hevajra, and Yamantaka, etc., belong to the mother tantra, where the elaboration of the generation stage is less, and the completion stage of wisdom emphasizes the element, bodhicitta, and bindu, therefore it is considered to be practiced through the way of bliss-void non-discrimination. Guhyagarbha Tantra and others belong to the neuter tantras, where the generation and completion stages are combined, and the completion stage is the wisdom of bliss-clarity non-discrimination arising from the three: channels, bindu, and wind, especially practiced in the way of emphasizing the great wisdom of clear light. Here, explaining based on the root tantra, the Guhyagarbha Tantra, in the three stages, the "Three Stages" says: "The stage of contemplating signs, likewise contemplating suchness, is spoken of as two distinctions." Therefore, it is divided into two: with signs and without signs. The first one is divided into two: generation stage and completion stage. The generation stage is: mainly relying on the three samadhis, gradually generating the mandala, and practicing by contemplating the deity as non-dual. Among them, there are aspiration contemplation and definitive completion. The first one is: even if the stability of samadhi has not been obtained, one only contemplates the appearance, such as practicing all the limbs of the generation stage ritual in one night. The second one is: the five yogas of contaminated gathering and the four vidyadharas of uncontaminated. The completion stage is divided into two: the secret instruction of subduing through the upper gate and the secret instruction of the three realms playing through the lower gate. Because the "Three Stages" says: "The secret instruction is the upper and lower gates." The second one, without signs, is: contemplating the samadhi of the suchness of dharmata. The fifth, conduct, is: acting without attachment to anything in samsara, with the confidence of being skilled in means.
Chinese
《宝藏神通钥》中说，生起次第玛哈瑜伽是：以塔那和嘎纳，以及誓言物五甘露，行持广大见地的行持。如此说。第六个果是：在此生或中阴身中，显现五身自然成就的自性。如《密集》中所说：此乃薄伽梵大自性，从三身不分中产生，以智慧海庄严，于此生即可获得。又如《智慧明点》中所说：或者身体刚一舍弃，即使不具精进也能成就。如此说。第二，关于阿努瑜伽的法乘，有体性、词义、分类三种。第一，体性是：主要依靠智慧圆满次第，以对空性和智慧二无别的意义的证悟和串习的结合，获得解脱的自性。第二，词义是：阿努瑜伽，因为主要宣说智慧后得之道的缘故，所以是随顺瑜伽。第三，分类有六种。第一，入门有两种，第一是灌顶：阿努坛城中，以外内修密四种所摄的三十六种灌顶仪轨。如《总集》中所说：外灌顶和内灌顶，修的灌顶和秘密的灌顶，十和十一，十三和二，以这几种方式而圆满。如此说。对此，有些人说：如是所说的六根本地，分出八百支分灌顶，是九乘的灌顶。如《灌顶义总集》中所说：瑜伽等六乘中，外灌顶由续部的水流来做。等等。又如《灌顶义辨别》中所说：十者成为菩提种性者，十一者成为秘密内者，十三者被称为大上师，二者圆满了九乘的灌顶。因为这样说的缘故，如果问阿努如何成为特有的灌顶呢？没有过失，因为与九乘次第相符，所以如同上师智者们所认为的那样，命名为九乘的灌顶。而不是像一般讲解经部灌顶者所认为的那样，如果那样的话，就必须承认阿努瑜伽的灌顶中包含着更高的阿底瑜伽的灌顶，这太过分了，就像外续部中不会出现内部的独特法相一样。如是，大持明者掘藏