English
The yoga of not accepting and, Samadhi and other stages of arising as deities, Mahāyoga, Anuyoga of not arising in stages, and Atiyoga that is free from these terms. All six tantric vehicles are clear without mixing their respective doctrines, and are perfected in the state of great equality, spontaneously accomplished, so there is no need to indicate their respective nature. So, is it just that there is nothing? The example of each being clear is like the stars appearing in the sky, not mixed but perfected as one. Since everything is accomplished without effort, liberation from both terms is like the example of a rainbow appearing in the sky. Thus, whatever awareness is, it enters all at once, there is no non-entry, that is, there is no departure from each. In this very secret mantra, there is no searching for what is to be obtained and the path. All dharmas are said to be unborn and unceasing, without the characteristic of self, but are included in the self-arisen wisdom mind, like the example of being perfected without effort. So, since both Sutra and Tantra have two ways of entering, why is it shown here as transcendence? No matter how one proceeds through cause, one must ultimately rely on Tantra, because the Great Means Vehicle does not rely on others. Ignorance gradually enters into practice all at once. Like this, those causes that are hidden in the meaning of non-duality enter gradually. And the truly great meaning of secret mantra is the practice of entering all at once. So, what are the methods of training the mind of both, and how are defilements purified? Abandoning attachment to the objects of desire, practicing transformation, knowing discrimination, acting freely. Knowing the world, realizing the noble ones, acting with wisdom, the method of transforming freely. Like this, these dharmas that worldly people practice in a confused way are the five desires and so on. Those noble Śrāvakas and Pratyekabuddhas will abandon and prevent these, thereby purifying them. Bodhisattvas practice with non-conceptual wisdom and ocean-like conduct. Vidyā mantras Kriyāyoga and Upayoga transform the three poisons into body, speech, and mind, etc. Yoga Yogis will truly know its nature, merely making offerings to the deities and practicing. The great yoga Mahāyogis, the mind appearance
Chinese
在天神的坛城中证悟后，特意运用，以烦恼本身来驾驭烦恼；后行瑜伽阿努瑜伽者，只要知晓并证悟其如是之相即可，不阻碍也不接受，不视为平等，而是采取中庸之道；最上瑜伽阿底瑜伽者，则是对这本身不改变颜色，不改变形态，不作任何修饰，从一开始就证悟到一切名言皆未曾舍弃、分离，无需任何作为，也无需消失隐没，仅凭此便已足够。智慧超胜于世间无明的殊胜方便，以如此重大意义利益众生的殊胜见解，那么，调伏所化众生的方法又是怎样的呢？在此，将根器也视为四种：具有贪执、邪见、种姓、智慧的根器者。宣说了四种教法：欲望之缘、引导之词、隐秘之意、究竟之义。这是根器的缘起和结合。所谓教法的根器，总的来说有四种：对于具有贪执的所化众生，赐予欲望自缘的教法，如瑜伽玛哈瑜伽；对于具有邪见的所化众生，宣说引导相续的教法，即因的乘；对于具有种姓的所化众生，宣说隐秘之意的教法，即克里亚瑜伽之乘；对于具有殊胜智慧的所化众生，宣说究竟决定的阿底瑜伽。在适当的时候，如根器的缘起与贪执相结合等等；对于具有邪见者的见解，宣说相续的见解，即相似的部分；以行为对种姓者宣说行为的隐秘之意；对于具有智慧者，如实无误地、毫无隐藏地宣说意义。因此，这些教法即使总摄于大乘之中，但在此，依于总摄门径的缘故，也适用于一切乘。这一切都是知识的一个基础，因欲望而见到的景象各不相同。意思是说，这一切知识根本上并非是不同的见地，而是由于各自见解的欲望不同，所见到的景象也各不相同，因此门户也各不相同。如此，如同四种不同的见地之门，在显现、生起、安立之中，谁能进入一切呢？
English
Having realized in the mandala of the deities, one specifically utilizes it, mastering afflictions by means of afflictions themselves; the subsequent yoga, Anu Yoga, is sufficient to know and realize its nature as it is, neither obstructing nor accepting, not regarding it as equal, but taking a middle path; the supreme yoga, Ati Yoga, is to realize that this very thing, without changing its color, without changing its form, without making any modifications, from the very beginning, all expressions have not been abandoned or separated, there is no need for any action, and there is no need to disappear or vanish, this alone is sufficient. The extraordinary means of wisdom surpassing worldly ignorance, with such a great meaning of benefiting beings, with the supreme view, then, what are the methods for taming those to be tamed? Here, the capacities are also seen as four types: those with attachment, wrong views, lineage, and intelligence. Four teachings are taught: the condition of desire, the words of guidance, the hidden meaning, and the definitive meaning. These are the causes and combinations of the capacities. The capacities for the teachings, in summary, are four types: for those to be tamed who have attachment, the teaching of desire as its own condition, such as Yoga Maha Yoga, is bestowed; for those to be tamed who have wrong views, the teaching of guiding continuity, which is the vehicle of cause, is taught; for those to be tamed who have lineage, the teaching of hidden meaning, which is the vehicle of Kriya Yoga, is taught; for those to be tamed who have supreme intelligence, the definitive Ati Yoga is taught. At the appropriate time, such as the cause of the capacity combining with attachment, and so on; for the views of those with wrong views, the view of continuity, which is a similar part, is taught; through conduct, the hidden meaning of conduct is taught to those with lineage; for those with intelligence, the meaning is taught accurately, without error, and without concealment. Therefore, even though these teachings are all included within the Great Vehicle, here, due to the aspect of the summarized gateway, they are applied to all vehicles. All of this is one basis of knowledge, but the visions seen through desire are different. This means that all of this knowledge is not fundamentally different in terms of view, but because the desires of their own views are different, the visions seen are also different, and therefore the gateways are also different. Thus, like four different gateways of views, in manifestation, arising, and establishment, who can enter into all?
Chinese
观察土地之后，确定于一处是神圣的。像这样，通过观察领悟见解之门，就像通过禅定修持的方式显现出多少种不同的方法一样。各种乘的门径显现，在众多不混杂的门径中，任何瑜伽士进入，考察见解的边际，认识到悬崖和意义的本质之后，最终将正确的意义毫不错误地确定下来，使其成为神圣的，然后进入其中。如同蜜蜂寻找孔洞一样。等等，这是从各个门径进行比较的例子和意义。其必要性就像文字一样进行解释。楞伽的主人那些。等等，这些被召唤和讲述的意义是，通过擅长讲解的人来学习导出的来源，这是为了展示意义的本质。如是说。这些话语是，通过赐予教诲，眷属们将领悟所有的门径。名为开启一切法之门的章节，第六十八品已经解释完毕。 然后，秘密的主人对卑劣之身的菩萨们说。这是讲述对眷属弟子的第四种教诲。那是什么呢？诸位朋友，要达到究竟。等等，这是召唤并给予究竟的教诲，通过擅长导出的人来学习教诲，这是为了接近地展示，成就大乘的众多不可思议的方法，以不可思议的方式，将所有法性的本质，无所作为且远离，最终极地展示出来。那不可思议的意义的本质是，如实地把握诸法的实相，即心的真如自性光明。心的本质真如是，一切胜者的意之深处，神圣聚集的真如，一旦证悟它，就没有其他可以修习的究竟了。为了通过理由使人相信这些，为什么呢？如果精通神圣意聚集的真如，就会精通心的真如。等等，不错乱地领悟神圣意，诸法的真如，因为是认识的对境，所以仅仅是理解心的真如自性的意义。切断心的根源，获得确信是：
English
After observing the land, settling on one place is sacred. Like this, through observing and realizing the gateway of views, just as various different methods appear through practicing with samadhi. The gateways of vehicles appear distinctly, and among the many unmixed gateways, whichever yogi enters, examines the limits of the view, and recognizes the precipice and the essence of the meaning, ultimately settles on the correct meaning without error, making it sacred, and then enters into it. Just as a bee seeks a hole. Etc., this is an example and meaning of comparing from all gateways. The necessity is explained just like the words. Those lords of Lanka. Etc., these meanings that are summoned and spoken are the source of learning to derive through those skilled in explaining, which is to show the essence of the meaning. Having spoken thus. These words are, through bestowing teachings, the retinue will realize all gateways. The chapter called "Opening the Gate of All Dharmas," the sixty-eighth chapter, has been explained. Then, the Lord of Secrets spoke to the bodhisattvas of inferior bodies. This is the fourth teaching spoken to the retinue of disciples. What is that? O friends, to accomplish the ultimate. Etc., this is summoning and giving the ultimate teaching, learning the teaching through those skilled in deriving, which is to closely show that the many inconceivable methods of accomplishing the Mahayana, in an inconceivable way, the essence of all dharmas, without action and detached, are ultimately shown. The essence of that inconceivable meaning is to truly grasp the suchness of all dharmas, which is the self-aware luminosity of the mind's true nature. The essence of the mind's true nature is the innermost thought of all victors, the suchness of the sacred gathering, and once it is realized, there is no other ultimate to be cultivated. In order to make people believe these through reason, why is that? If one is skilled in the suchness of the sacred gathering of intent, one will become skilled in the suchness of the mind. Etc., unerringly realizing the sacred intent, the suchness of all dharmas, because it is the object of knowledge, it is merely understanding the meaning of the mind's true nature of self-awareness. Cutting off the root of the mind and gaining confidence is:
Chinese
是证悟离于行境的不可思议大乘之义。如是精通，则一切诸法皆是不可思议之证悟。如是证悟一切法之体性，即是遍知一切相之佛陀，胜者无有胜于此之意趣故。应将一切善逝之意趣，视为此意趣总集续之义而修习，如是教诲。若问证悟彼之方便为何？诸友，因此，何为不可思议之相？如是，一切不可思议之法之相，乃以三种瑜伽而圆满解释，何为三？即是作业瑜伽，作事瑜伽，以及无作瑜伽。如是宣说，若欲证悟一切不可思议之法，则以分为三种瑜伽而得见征兆且通达，即是：应知之因之自性，自性瑜伽本即无二；应知之缘，以道而安立于义，是瑜伽；以及已了知且已成就，无作之果本已成无二之瑜伽。为分别宣说彼等之故，诸友，作业瑜伽亦应知为三种，何为三？如是，于第一瑜伽亦如三声。诸友，彼之外瑜伽为何？如是，如地金刚之大瑜伽，如是水金刚等，从三者中以外而宣说者，世间中凡坚硬且具有承载之体性与作用二者，以及湿润且摄集，热且焚烧，轻且散布，明且开悟者，乃五大种。此处彼等之自性，心之坛城光明之自性本即是，非特意寻觅，非从因缘所生，以及体性不可分割之故，以金刚称之而获得瑜伽之名。如是，色二十五，声七，香七，味九，触二十二，以及法八，亦应随顺结合，彼等乃心之真如。
English
It is the realization of the meaning of the inconceivable Mahayana, which is free from the realm of action. Thus, if one is skilled, then all phenomena are the inconceivable realization. Thus, realizing the nature of all phenomena is the Buddha who knows all aspects, for the Victorious One has no intention superior to this. The intention of all Sugatas should be regarded as the meaning of this continuum, which is the collection of all intentions, and should be practiced accordingly, thus the teaching. If one asks what is the means to realize it? Friends, therefore, what is the inconceivable aspect? Thus, the aspect of all inconceivable phenomena is fully explained by the three yogas, what are the three? They are the yoga of action, the yoga of doing, and the yoga of non-action. Thus it is said, if one wishes to realize all inconceivable phenomena, then by dividing it into three yogas, one can see the signs and understand, that is: the nature of the cause to be known, the nature yoga is inherently non-dual; the condition to be known, establishing the meaning through the path, is yoga; and having already known and accomplished, the yoga of the non-action result, which is already non-dual. In order to explain them separately, friends, the yoga of action should also be known as three, what are the three? Thus, in the first yoga, it is like the three sounds. Friends, what is the outer yoga of that? Thus, like the great yoga called earth vajra, and similarly water vajra and so on, what is explained externally from the three is: in the world, whatever is hard and possesses the nature and function of bearing, as well as being moist and gathering, hot and burning, light and scattering, clear and enlightening, are the five elements. Here, the nature of those, the nature of the clear light of the mandala of the mind is inherently so, not specifically sought, not born from causes and conditions, and because the nature is indivisible, it is called vajra and obtains the name of yoga. Similarly, the twenty-five forms, seven sounds, seven smells, nine tastes, twenty-two touches, and eight dharmas should also be combined accordingly, they are the suchness of the mind.