English
Without letting thoughts go wild, it is subdued by methods that make the Dharma easy to understand. For the extremely difficult to tame, the Vehicle of Miraculous Manifestation accomplishes the purpose with the method of taming by cutting off the continuum of karma, as it says in the same text: Also, the Vehicle of Miraculous Manifestation, the three aspects of the realm appear, attachment, delusion, and confusion, evil deeds and evil thoughts, with the activity of cutting off and transforming the continuum, having turned the wheel of the sacred, the wheel of kalpas cuts off the continuum of karma. And again: With the kalpa of pacifying desire and separating from life, it cuts off the continuum of karma of attachment and clinging. With the kalpa of enduring delusion, it cuts off the continuum of karma of mind and intellect. With the kalpa of holding the weapon of means, it cuts off all things with things. And again: With the kalpa of the fire of higher vision, it burns all the objects of affliction. With the kalpa of the water of quiescence, it washes away all the stains of affliction. With the kalpa of unobstructed wind, it moves all unobstructed objects of knowledge. With the kalpa of the sky of wisdom, it empties all the decay of characteristics. Having quickly cut off the continuum of evil deeds, it quickly liberates from the evil realms. This is the method of taming by cutting off the continuum of evil deeds of the extremely difficult to tame with the three pairs of outer and inner kalpas. Thus, among the three vehicles, from within the Vehicle of Definitive Meaning, the meaning of the sutras and tantras that represent the secret gate is explained by the three yogas. As it says in the Condensed Meaning: From the supreme Vehicle of Definitive Meaning, the meaning of the sutras and tantras that represent the secret gate, should be known in three ways, namely, the basis of action and the condition of action, and the yoga of the result of non-action, are taught as the root of all dharmas. And again, as it says in the Forty-ninth Chapter: Friends, therefore, what is the inconceivable aspect? Thus, the aspect of all inconceivable dharmas is fully explained by the three yogas, namely, the yoga of action, and the yoga of performing action, and the yoga of non-action. And again, as it says in the First Chapter of the All-Gathering: Friends, all dharmas are fully explained by the three yogas, namely, the yoga of cause, the yoga of condition, and the yoga of result.
Chinese
因此，有作为行为之因的瑜伽，作为行为之缘的瑜伽，以及无为之果的瑜伽。其中，因之瑜伽有两种：本体和分类。第一种是：内外差别的一切法，皆为菩提心，如实自性中，本来安住，是应知的续部之义。如是说，所知内外所摄的一切法，即是心性如实之坛城三界无别，或心性自生之智慧，二取不二，任运成就，解脱二边，于中观亦无所缘，远离一切破立之自性中，本来安住，是为行为瑜伽。第一品中说：无有聚散之总持，一切皆为明，秘密真言之本体，如是所有之如实，一切法之明镜。如是说。第九品中说：金刚萨埵解脱一与异之本体，诸法之法性，无作无改，心要菩提中，本来安住，是为本来如实之金刚萨埵。又说：无边众生之如来藏，即是金刚萨埵之如来藏。金刚萨埵之如来藏即是真如。第十九品中说：如行瑜伽者，心识现为种种差别，如无行瑜伽者，心识现为真如一体，真如一体即是真如秘密殊胜之故。第三十二品中说：所谓秘密真言，即是解脱显现与不显现二者之本体，于中观无所缘即是真如。如是等等宣说。分类有两种：本体之分类，第四十九品中说：友伴等，行为瑜伽亦应知为三种，何者为三？外瑜伽，内瑜伽，内外瑜伽。如是说。名称之分类，第八品中说：彼亦名为无上菩提心，亦名为一切法之法性如来藏，亦名心之空性，亦名超越边
English
Therefore, there are the yoga of action as cause, the yoga of action as condition, and the yoga of non-action as result. Among these, the yoga of cause has two aspects: essence and classification. The first is: All phenomena, with their internal and external distinctions, are the mind of enlightenment, abiding primordially in their true nature. This is the meaning of the continuum to be known. As it says, all phenomena encompassed by the knowable, internal and external, are the indivisible three realms of the mandala of mind itself as it is, or the self-arisen wisdom of mind itself, non-dual, spontaneously accomplished, liberated from the extremes of duality, without any object of focus even in the Middle Way, abiding primordially in a state free from all affirmation and negation, is the yoga of action. The first chapter says: The dharani without gathering or scattering, all is knowledge, the essence of secret mantra, the suchness of whatever exists, the very mirror of all phenomena. And the ninth chapter says: Vajrasattva is liberated from the essence of one and different, the nature of phenomena, unmade, unaltered, abiding primordially in the heart essence of enlightenment, is called the Vajrasattva of primordial suchness. And again: The tathata of limitless sentient beings is the tathata of Vajrasattva. The tathata of Vajrasattva is reality itself. And the nineteenth chapter says: As with the yoga of action, minds appear as various differences, as with the yoga of non-action, minds appear as one in reality itself, and that one reality itself is the secret and supreme reality. And the thirty-second chapter says: What is called secret mantra is that which is liberated from the essence of duality, appearance and non-appearance, that which has no object of focus in the Middle Way is reality itself. Thus, and so on, it is taught. There are two classifications: the classification of essence, the forty-ninth chapter says: Friends, the yoga of action should also be known as threefold, what are the three? Outer yoga, inner yoga, and outer-inner yoga. Thus it is said. The classification of names, the eighth chapter says: That is also called the unsurpassed mind of enlightenment, also called the suchness of the nature of all phenomena, also called the emptiness of mind, also called transcendence of extremes,
Chinese
名为“嘎巴”等，名为“一切佛之本体”等，一切化身之来源，一切佛之善知识，一切刹土之明灯，慈悲方便之来源，又名“一切法之影像显现”。如是说。因此，行为之因瑜伽，主要由十八章来阐述，即第六品、第八品、第九品、第十二品、第十四品、第十五品、第十六品、第十七品、第十八品、第十九品、第三十二品、第四十九品、第五十四品、第五十五品、第五十六品、第五十七品、第五十九品、以及最后几品。其他章节也有零星阐述，与经文直接对应而介绍。作为缘起的行为瑜伽的体性是：以勤奋的行为引导，此乘即是行为缘起。意思是说，从因到果，通过勤奋的行为，从轮回中引导并进入超越的因之乘。定义的解释是：因通过行为获得果，并且仅仅作为缘起而存在。所针对的是：因之三乘。这由九品来阐述，即第十品、第三十七品末尾、第四十品、第四十四品、第四十五品、第五十五品、第六十品、第六十八品、第六十九品，这些章节主要阐述了这一点。无为果之瑜伽是：在其他地方没有对果的期望和努力，因为道存在于所要成就的事物本身之中，这个伟大的方便乘是无为的。对于此，也有内外，以及内本身。基、道、果，这三种方式被解释为不同的法。意思是说，由于心远离了在其他地方寻找果的行为，因此将果作为道，这是伟大的方便密咒乘。对于此，也有外道和内道两种。而在这部阐述内道的经续中，也以基、道、果的方式存在。其中，基就是之前的意义。也就是说，就是上面所说的因之瑜伽。道是：方法是道，有三种，即歧途、障碍、自性、支分。其中有三种：道的相违品歧途和障碍，以及道本身的自性，和道的助缘支分。其中第一个是：歧途是堕落的九种门，烦恼和所知障等，以及共同的八十一种分别念。
English
Named "Gapa" etc., named "Essence of all Buddhas" etc., the source of all manifestations, the virtuous friend of all Buddhas, the lamp of all realms, the source of compassion and means, also called "Appearance of the image of all dharmas." Thus it is said. Therefore, the yoga of action as cause is mostly shown by eighteen chapters, namely the sixth, eighth, ninth, twelfth, fourteenth, fifteenth, sixteenth, seventeenth, eighteenth, nineteenth, thirty-second, forty-ninth, fifty-fourth, fifty-fifth, fifty-sixth, fifty-seventh, fifty-ninth, and the last chapters. It is also shown sporadically from other places, directly corresponding to the text to introduce it. The nature of the yoga of action as condition is: that vehicle which leads by means of practice with effort is the action condition. That is, from cause to effect, through practice with effort, it is the vehicle of cause that leads from samsara and causes one to enter transcendence. The definition is: the cause performs the action of obtaining the effect, and also exists merely as a condition. What is aimed at is: the three vehicles of cause. This is shown by nine chapters, namely the tenth chapter, the end of the thirty-seventh, the fortieth, the forty-fourth, the forty-fifth, the fifty-fifth, the sixtieth, the sixty-eighth, the sixty-ninth, which mostly show this. The yoga of the effortless result is: elsewhere there is no expectation or effort for the result, because the path exists in the very thing to be accomplished, this great method vehicle is effortless. For this, there are also outer and inner, and also inner itself. The base, the method, and its result, these three ways are explained as different dharmas. That is to say, since the mind is separated from the action of seeking the result elsewhere, therefore taking the result as the path, this is the great method secret mantra vehicle. For this, there are also two, outer and inner. And in this sutra and tantra that shows the inner, it also exists in the way of base, path, and result. Among these, the base is the meaning of the previous one. That is to say, it is the very yoga of cause shown above. The path is: the method is the path, there are three aspects, namely deviation, obscuration, nature, and limbs. There are three: the opposing aspects of the path, deviation and obscuration, and the nature of the path itself, and the auxiliary limbs of the path. Among these, the first is: deviation is the nine doors of falling, afflictions and obscurations of knowledge, etc., and the eighty-one common conceptualizations.
Chinese
九十等过患，以及知识的六种差别等，在不相符的歧途和障碍方面进行了解说。其中，堕入歧途的九个门是第二十品、第二十一品、第二十二品、第三十六品、第三十七品和第三十八品所阐述的。烦恼障和所知障由第五十一品、第五十五品黑暗之界和第七十三品所阐述。八十一共同分别念由共同讲述道和歧途的第十六品阐述。知识的六种差别是道路自身行进方式的歧途，由第六十品的开头和第六十八品阐述。道路自身的体性有两种：过去佛陀所行的道路和后来的瑜伽士所修的道路。过去佛陀的五位代表以利己利他的目的行进于道路，以及胜者以利己利他的目的行进于道路，以及通过方便道修持鲁扎的方式。其中，第一种是第一品三身之轮等，以及第十一到第十四的四品，五部行进道路的方式，以及第四十八品发起辩论的章节中，从导师的光芒中出现无数导师，带着各自眷属的侍从，显示了调伏眷属，以及第三十品、第三十六品和第二十九品中，鲁扎及其眷属通过方便之门被引导，被说成是隐喻、意图结合的词语，以及被说成是引导传承的词语，为了让未来对过去佛陀的道路产生信任并勇于行进于道路而展示。总的来说，从第二十品到第三十一品之间，都是过去佛陀的方便道，阐述的方式是引导传承和隐喻意图结合。后来的道路也有两种：共同普遍的大道和特别的此道。第一种，在《总集经》中说：进入的道路也是这样，圣者清楚地阐述为三种，大导师的宝藏，成就方便的入口，以及大圣者的宝库。以及此经的第四十五品中说：从三门进入，进入到无有而无尽的宝库中。三
English
Ninety and so on are faults, and six differences of knowledge, etc., are explained in terms of discordant deviations and obscurations. Among these, the nine doors of falling into deviations are shown by the twentieth, twenty-first, twenty-second, thirty-sixth, thirty-seventh, and thirty-eighth chapters. The obscurations of afflictions and knowledge are shown by the fifty-first, the fifty-fifth realm of darkness, and the seventy-third chapters. The eighty-one common conceptualizations are explained by the sixteenth chapter, which commonly shows the path and deviations. The six differences of knowledge are the deviations of the path's own way of proceeding, which are explained by the beginning of the sixtieth chapter and the sixty-eighth. The nature of the path itself is twofold: the path practiced by the Buddhas of the past and the path accomplished by the yogis who follow. The five representatives of the Buddhas of the past proceed on the path for the benefit of themselves and others, and the Victorious Ones proceed on the path for the benefit of themselves and others, and the way of training Rudra through the door of skillful means. Among these, the first is the first chapter, the wheel of the three bodies, etc., and the four chapters from the eleventh to the fourteenth, the way the five families proceed on the path, and from the forty-eighth chapter, the chapter on raising debate, countless teachers emerge from the rays of the Teacher, together with the attendants of their respective retinues, showing the taming of the retinue, and in the thirtieth, thirty-sixth, and twenty-ninth chapters, Rudra and his retinue are led through the door of skillful means, which is said to be words of implicit meaning and combination of intentions, and is said to be words of guiding lineage, shown in order to generate faith in the future and courage to proceed on the path of the Buddhas of the past. In general, from the twentieth chapter to the thirty-first, it goes to the skillful means of the Buddhas of the past, and the way of explaining is guiding lineage and combining implicit meanings and intentions. The path of those who follow also has two aspects: the common general great path and the particular path of this very one. The first is said in the Kun Dus: The path of entering is also like this, the holy ones clearly explain it as three: the treasury of the great guide, the entrance of accomplishment through skillful means, and the three treasuries of the great holy ones. And in the forty-fifth chapter of this very one: Having entered through the three doors, one should enter into the treasury that is without and inexhaustible. Three