Chinese
被称为“大瑜伽”的，具有明晰和开悟性质之事业二者的地、水、火、风、空五大要素，与虚空无别，因此被称为“金刚”的大瑜伽五者，即是五大要素。在此，它们的自性，即是心的坛城，光明自性的法性，本来就是如此，因为不是特意寻求的，不是由因缘所造的，不作性质，所以被称为金刚，从而获得瑜伽之名。同样，二十五蕴也因为不可分割而为金刚，以及七声、七香、九味、二十二触、八法，也与被称为金刚的大瑜伽相一致地结合起来。衡量所有这些都圆满究竟、卓越超胜地成为殊胜的见解，即是显现了至高无上的见解。如《普贤王如来根本续》所说： “显有世间器情的一切自性，也是我的自性所生的显现地。 我本初显现即是佛，我与二取无别合一即是水。 具有摄集作用故，心性即是水。 我乃一切平等调和之暖热火，于一切平等安住故，火即是佛。 我乃无碍轻盈且动摇之风，无碍动摇故，显现风即是佛。 我乃无遮普周光明之故，立名为虚空即是佛。 从我所未造作之佛，于大种存在所摄之法中无有。” 又说：“五受用即是法性一受用，于色等五受用中，一中亦有五五二十五受用，二十五受用即是五身之相，相即是法性义之自性。”等等，应如实了知五大要素。第二，从“朋友们，内在的”到“卓越超胜”之间所开示的。朋友们，这样称呼之后，所开示的内在瑜伽是这样的：譬如，对于一切行者相续中的心，如所说八识聚一般，以三种理由说明与金刚之瑜伽的自性无别，同样，以如是之理
English
That which is called "Great Yoga," the five elements of earth, water, fire, wind, and space, which possess the two qualities of clarity and enlightening nature, are inseparable from space itself. Therefore, the five Great Yogas called "Vajra" are the five great elements. Here, their very essence, which is the mandala of the mind, the nature of the luminous essence of reality, is primordially so. Because it is not deliberately sought, not created from causes and conditions, and does not make characteristics, it is called Vajra, thereby obtaining the name of Yoga. Similarly, the twenty-five aggregates are also Vajra because they are indivisible, as are the seven sounds, seven smells, nine tastes, twenty-two tactile sensations, and eight dharmas. These are also combined in accordance with the Great Yoga called Vajra. To measure all of these as having reached the ultimate and supreme perfection of the essence of the ultimate reality of the mind is to manifest the supreme view itself. As it says in the *Kunjed Gyalpo*: "The essence of all that appears, existence, vessel, and essence, Is also the appearing earth that arises from my essence. I myself, primordially appearing, am the Buddha. For me, non-duality, united as one, is water. Because it gathers together, the nature of mind is water. I am the fire that equally balances warmth in all. Because it abides equally in all, fire is the Buddha. I am the unobstructed, light, and moving wind. Because of unobstructed movement, the wind manifestly is the Buddha. I am unobscured, all-pervading, and clear. Therefore, the name 'space' is designated as the Buddha. The Buddha that is uncreated from me Is not in the dharma encompassed by the existence of the great elements." And it also says, "The five enjoyments are the one enjoyment of reality. In the five enjoyments such as form, in one, there are also five fives, twenty-five enjoyments. Those twenty-five enjoyments are the manner of the five bodies. The manner is explained as the essence of the meaning of reality." And so forth, one should understand according to the elements. Second, from "Friends, the inner" to "supreme and excellent." Friends, having called out in this way, the inner yoga that is shown is as follows: For example, for the mind in the continuum of all beings, like the eight aggregates of consciousness as explained, with three reasons, it is shown to be inseparable from the essence of the yoga called Vajra. Similarly, in that way, that
Chinese
由于显现的分别念不涉及意义的差别，所以是粗糙的形态；由于涉及意义的差别，所以是精细的形态的思择等等，凡是被心所把握而知晓的忆念分别念，以及心和心所生的事物，所有这些都与名为金刚的大瑜伽相应。像这样从边解脱，就是诸佛意旨的极密精华，达到究竟并如实确信法性本身，就是卓越的无上智者。如是说，在以前的经文中：本来国王的自性显现安住，如影子和形体的比喻一样，对此产生分别念。无有，但不是没有，产生没有的精华。空，但不是空，安住在空性的境地。虚空的自性，对此生起产生的忆念。无为获得的安乐，由于没有贪欲而获取。等等非常多。第三是：朋友们！从“内外”到“卓越”。这样来显示。朋友们！这样呼唤后，什么是从器情二分显现的内外瑜伽呢？就像这样，从境和识二者的部分，显现一切的器情所有，以及安立在依赖于二谛之法上的，颜色白色和黑色两种，或者善恶两种，以及言说思维等等，种类确定和不确定的两种，以及有情和佛，或者低劣的恶趣之类的恶劣和，高尚的天人之类的善良，以及任何产生而生起和，没有产生而不生起和，因缘聚合而造作和，像这样因缘没有造作和，约定俗成的和，没有约定俗成的两种，以及日月等等一切的共同和，自己的身体等差别形态的显现等等，显现为法并进行称谓的所有，聚合起来的所有这些，不是由道路所造作，而是本来诸佛的意旨，殊胜的心性本真，本身就是以三种理式的形态本来就具足而达到究竟，没有舍弃二谛自然解脱，如实通达无二之义，就是智者的卓越。
English
Since the conceptualization of appearance does not involve the distinctions of meaning, it is of a coarse nature; since it involves the distinctions of meaning, it is of a subtle nature. Whatever is grasped by the mind, such as discernment, recollection, and conceptualization, as well as all phenomena that arise from the mind and mental factors, are in accordance with the great yoga called Vajra. Thus, liberation from extremes is the ultimate secret essence of the intention of all Buddhas, reaching completion and certainty in the very nature of reality, which is the supreme and unsurpassed wisdom. As it is said in the previous text: Originally, the self-nature of the king abides manifestly, like the example of a shadow and a form, conceptualizations arise upon it. Non-existent, yet not non-existent, the essence of non-existence arises. Empty, yet not empty, it abides in the realm of emptiness. The nature of space, upon it arises the arising of recollection. The bliss of accomplishment without action is taken without desire. And so on, there are very many. The third is: Friends! From "outer and inner" to "excellence." This is what is shown. Friends! Having called out, what is the inner and outer yoga that appears from the two parts of vessel and essence? Like this, from the parts of both object and consciousness, all the vessel and essence of all appearances, and what is established in dependence on the two truths, the two colors of white and black, or the two of virtue and vice, and speech, thought, and so on, the two of definite and indefinite kinds, and sentient beings and Buddhas, or the inferior, such as the evil of the lower realms, and the noble, such as the good of gods and demigods, and whatever arises from being born, and not arising from not being born, and what is made by the aggregation of causes and conditions, and what is not made by causes and conditions, and what is conventional, and the two of what is not conventional, and the commonality of all, such as the sun and moon, and the appearance of the distinct forms of one's own body, etc., all that appears as phenomena and is named, all that is gathered together, is not made by the path, but is originally the intention of the Buddhas, the true nature of the supreme mind, which is itself originally complete with the three modes of reasoning and has reached completion. Without abandoning the two truths, it is naturally liberated, and to realize the meaning of non-duality as it is, is the excellence of wisdom.
Chinese
成为了。像这样殊胜的见解，无处而明，不散乱，因此瑜伽之名也必定成就。如彼经云：无论何种形象皆不分别，智慧愚昧，无碍光明的灯火，远离一切思念，自然不动，昏暗而住于禅定之王，现量见故，不见之现量见之眼。因此称彼为一切智之眼。无边无中广大之心要，不取不舍，安住于平等之王。心与习气，二者无别，混合且相同。以执着而衡量，显现之诸法，显现为自之庄严，故不舍弃，不抛弃。无论何事皆不思虑，以方便而享用彼。如是等等所说。第三是，朋友们。彼等。从“要知道”之间所说。朋友们。呼唤之后。所说之彼等是，从初始未曾改造、未曾混淆、未曾改变之状态中，一切增长稳固之心要，菩提之自性，一切名言皆未舍弃、远离之如是这般之基之安住方式，名为行瑜伽，于名言中，密咒事物之续部中也著名，自性如是不可言说，且于名言彼者本身，也当知是远离执着所取之法性之状态。如是开示第一瑜伽之自性。第二有二，广说，收摄。第一有三，使道达到圆满，使道与果达到圆满，使表示禅定之门达到圆满。第一是，行事之。从“成为了”之间所说。如果有人认为，此处所承诺的是宣说共同道之因之乘，那么，何为行事之瑜伽？此乃开示修持之方便，即道的所依菩提萨埵之律仪，以及六度等之行，以及见或智慧之眼，以及见行禅定等从上向上，或从小乘之时劫之地的差别，以及获得四无畏，或以边际之显现不改变而完全成就，以及以禅定遮蔽之蕴
English
has become. Such a distinguished view, clear without location and without distraction, thus the name of yoga is certainly accomplished. As it says in that very text: 'Not distinguishing any form, wisdom is ignorance, an unobstructed and clear lamp, free from all thoughts. Naturally unmoving, dull, and abiding as the king of samadhi. Seeing directly, the unseen is the eye that sees directly. Therefore, it is called the eye of omniscience. In the vast essence without beginning or middle, not taking, not abandoning, abiding as the king of equality. Mind and habitual tendencies, the two are inseparable, mixed and alike. The phenomena that appear and are examined by grasping, appear as one's own adornment, so one does not abandon or discard them. Not thinking of anything, one enjoys it with skillful means.' So forth, it is said. The third is, Friends. Those. From 'should be known' in between. Friends. After calling out. Those that are said are, from the state of being primordially uncorrected, unadulterated, and unchanged, the essence in which everything grows and stabilizes, the nature of Bodhi, the abiding state of the basis as it is, without abandoning or separating from all terms, called the Yoga of Action, which is also famous in the tantras of secret mantra objects in terms of names, the nature of which is inexpressible as such, and even in that very term, it should be known as the nature of reality, free from being grasped by attachment. Thus, the nature of the first yoga is shown. The second has two parts: extensive explanation and summarization. The first has three parts: making the path reach perfection, making the path and the fruit reach perfection, and making the door that represents samadhi reach perfection. The first is, 'Of doing.' From 'has become' in between. If someone thinks that what is promised here is to explain the vehicle of the cause of the common path, then what is the yoga of doing? This is to show the means of practice, that is, the vows of the Bodhisattva, the basis of the path, and the conduct such as the six perfections, and the eye of view or wisdom, and the view, conduct, samadhi, etc., going from higher to higher, or the distinction of the grounds of the kalpas from the Lesser Vehicle, and by obtaining the four fearlessnesses, or by the complete accomplishment of not changing by the appearance of the extremes, and the aggregates obscured by samadhi.
Chinese
或者，以十力之威压服，通达五种神通和十八明处，或以智慧通达尽所有性和如所有性之义，成为遍知一切之因。 善男子们，这样称呼楞伽之主等，这些因之法类的名相，在此是诸佛甚深密意，唯有其自性菩提之体性，达到究竟且不杂染的圆满智者才能通达。 因此，它会成为通达密咒见传承的因。 对于仅仅是表面的意义，无法在此以因彻底领悟。 或者，安住于道，以如实之自性之义进行修持，并努力趋入正定的方便，即以根本誓言执持，成为修学之根本，以及随顺之行，以及如实见彼之见，以及事业之差别，以及以任何方式都难以摧毁的坛城之体性，以及以方便之等持使遮蔽之蕴聚无法生起，以及以秘密智慧使尽所有性和如所有性显现，这些也是道的支分，行持五十瑜伽支分的行为，因此通达意义即是智者中的佼佼者。 第二是，善男子们。 另外，从“善男子们”到“成为智者”之间所说，即是称呼“善男子们”之后，另外宣说不相顺之法，即如根本续第一品所说，以三种相连接之故。 遍计所执在顺应方面存在的方式，以及依他起在不顺应方面不存在的方式，以及随念二者都不是的方式，因此称为方式。 如是所说，或者，为了连接因、缘、果三种特性的意义。 或者，遍计所执等三种方式，即遍计所执连接于错乱，依他起连接于缘起，圆成实连接于胜义谛，如是所说，以及以智慧和慈悲获得不住于轮回和涅槃之三身果位，以及为了种种变化，等持之