Chinese
我们以如法的方式主要展示外在的行为，因此，被称为外续部的克里亚续和瑜伽续，为了将自己的身语意转化为本尊的身语意三金刚的自性智慧，通过努力取舍见行，最终想要成就的果位是如水中月般显现却无自性的本尊身。这里之所以宣说外续二部，是因为如《海云经》中所说：“方便无见解之宗。”因此，方便的行为是克里亚，见解不离瑜伽，所以这里宣说克里亚瑜伽二者。第二，内部分为三：宣说生圆二次第的自性；开示阿底无二的自性；以及宣说将下部乘引入其中的利益。第一，就像这样，在显现上，轮回的法蕴显现为界、处，在此显现的事物中，一切事物在实相上本来清净，是胜者大坛城的自性，因为具有了知此的见解，所以对于任何法都能无取舍地进入，从无上内续部来说，生起次第玛哈瑜伽凭借法身如是性之等持，报身普贤之等持，以及化身因之等持这三个次第，观修并修持外器内情为本尊坛城；阿努瑜伽凭借本尊心髓或仅仅念诵根本咒，而观自身为本尊坛城，这也就是将境法界空性作为因，以及有境自生智慧作为果二者本来无别，观想并修持为大乐菩提心之坛城。第二，阿底瑜伽不依赖取舍和生圆等任何方便法，而是将无二自性心性自生智慧安住于无为，对于任何作为都不依赖，这已然成为一切法的精华，因此，没有任何希望、疑虑、勤作、修持等作为，而是安住于无作任运自成之状态，所以一切事业行为之事业
English
We mainly demonstrate external conduct in a lawful manner, therefore, the Kriya Tantra and Yoga Tantra, known as the Outer Tantras, strive to adopt and abandon views and conduct in order to transform one's own body, speech, and mind into the nature of the three vajras of the deity's body, speech, and mind, which is the essence of wisdom. The ultimate result they aim to achieve is the deity's body, which appears like a reflection of the moon in water, yet is without inherent existence. The reason for explaining the two Outer Tantras here is as stated in the "Cloud Ocean Sutra": "Upaya has no foundation of view." Therefore, the conduct of upaya is Kriya, and the view is inseparable from Yoga, so here Kriya and Yoga are explained as two. Secondly, the inner aspect is divided into three: explaining the nature of the two stages of generation and completion; revealing the non-dual nature of Ati; and explaining the benefits of incorporating the lower vehicles into it. Firstly, like this, in appearance, the aggregates, elements, and sense bases of samsara appear, and in these appearing things, all things are primordially pure in reality, being the nature of the great mandala of the Victorious Ones. Because one possesses the view of knowing this, one can enter into any dharma without acceptance or rejection. From the perspective of the unsurpassed Inner Tantra, the generation stage Mahayoga relies on the three stages of the samadhi of the Dharmakaya Suchness, the samadhi of the Sambhogakaya All-Appearing, and the samadhi of the Nirmanakaya Cause, contemplating and practicing the outer world and inner beings as the mandala of the deity. Anuyoga relies on the essence of the deity or merely reciting the root mantra, contemplating oneself as the mandala of the deity. This is also contemplating and practicing the emptiness of the realm of objects as the cause, and the self-arisen wisdom of the subject as the result, both being primordially inseparable, as the mandala of great bliss Bodhicitta. Secondly, Atiyoga does not rely on any skillful means such as acceptance and rejection, generation and completion, but rather rests the non-dual nature, the self-arisen wisdom of mind itself, in its natural state without artifice, without depending on any action or activity. This has already become the essence of all dharmas, therefore, without any hope, doubt, effort, practice, or other activities, one rests in the state of unmade spontaneity, so all activities of action
Chinese
安住于超越作为、超越心识之伟大自性中。第三，关于阿底瑜伽从下乘引入的利益，有二：略说和广说。第一，如上所示，对于没有任何取舍之事的确定秘密阿底瑜伽道之无勤任运的安乐，那些执着于取舍勤作而舍弃此乐的下乘行者，对于任何希冀疑虑之事皆不勤作，而是安住于无为安乐之中的宗派，为了显现此殊胜圆满大道的宗义，应安置于任运成就的原始之地。如是说。第二，从特征乘的道中，需经三大阿僧祇劫，外续部需七世等，内续二部道中，利根者需六个月，中根者需一年四个月，钝根者需十六个月的时间勤作，对于这些需勤作之乘的行者，如果开示这无为大圆满的实相，未被改造的自性，心性自生之智慧，那么，当开示之后，像这样显现的一切法，从原始以来就已在原始解脱的自性中成佛，了悟到无法通过取舍勤作来改造，从而安住于不勤任运成就的安乐之中，这就是所说的必要或利益。第五，确定一切皆汇集于大圆满之中。像这样，在一切乘之顶峰，法性大圆满，实相觉性菩提心之界中，包含轮回与涅槃的一切法没有不圆满的，因此被称为大圆满。如《十经》所说：大圆满的自性是，佛圆满，有情圆满。世间圆满，寂灭圆满。安乐与痛苦，无二圆满。乘圆满，法性圆满。有边圆满，无边圆满。一圆满，一切圆满，所有圆满。如是说，一圆满，一切法在觉性之中无有差别地圆满。二圆满，由心所造，显现为轮回与涅槃的一切皆圆满。总圆满，一切圆满具足之法没有不圆满的，因此从下乘道中努力
English
It is established in the nature of the great transcendence of action and mind. Third, regarding the benefits of introducing lower vehicles into Ati Yoga, there are two: brief explanation and detailed explanation. First, as shown above, for those lower vehicle practitioners who abandon the effortless and natural bliss of the definite secret Ati Yoga path, which has no actions of acceptance or rejection, because they are attached to acceptance, rejection, effort, and accomplishment, without striving for any actions of hope and doubt, but abiding in the state of inaction and bliss, in order to reveal this supreme vehicle, the meaning of the Great Perfection, one should establish it in the spontaneously accomplished primordial ground. Thus it is said. Second, from the path of the characteristic vehicle, it takes three countless kalpas, and for the outer tantras, seven lifetimes, etc., and in the path of the two inner tantras, six months for the sharpest faculties, one year and four months for the medium faculties, and sixteen months for the dullest faculties to strive. For those who have vehicles that require effort, by showing them the unadulterated essence of the state of the Great Perfection of Non-Action, the self-arisen wisdom of mind itself, then, after this is shown, all phenomena that appear in this way have been enlightened in the nature of primordial liberation from the beginning, realizing that they cannot be altered by acceptance, rejection, effort, and accomplishment, and thus abiding in the bliss of effortless spontaneous accomplishment, this is said to be the necessity or benefit. Fifth, establishing that everything is gathered into the Great Perfection. Like this, at the peak of all vehicles, the Dharmata Great Perfection, the reality-awareness Bodhicitta, in the space of this, all phenomena included in samsara and nirvana are not incomplete, therefore it is called the Great Perfection. As the Ten Sutras say: The nature of the Great Perfection is: Buddha is complete, sentient beings are complete. The world is complete, transcendence is complete. Bliss and suffering, non-duality is complete. Vehicle is complete, Dharmata is complete. Existence is complete, non-existence is complete. One is complete, all is complete, everything is complete. As it is said, one is complete, all phenomena are complete without difference in the state of awareness. Two are complete, everything created by the mind, appearing as samsara and nirvana, is complete. All are complete, all perfect and complete phenomena are not incomplete, therefore striving from the path of the lower vehicles
Chinese
通过努力获得的道果，所有的功德，不依赖于任何作为的努力，当下就在心性智慧的界限中圆满具足，安住在无勤大乐的状态中。也就是说，显现为轮回涅槃的万事万物，所有显现为清净与不清净的形态，实际上都在自生智慧的境界中圆满。为什么呢？因为所有这些法，生起也从觉悟心性的力量中生起，安住也安住在觉悟心性的境界中，解脱也解脱在觉悟心性的境界中，并且没有超越它的，因此在心性觉悟心中圆满。二者圆满，心的作为，就是显现为世间轮回之法的显有，包括器情世界、五蕴、十八界所摄的一切法，以及超越世间的法，各种乘的分类，以及它们的所诠释的基、道、果的集合，所有这一切，没有其他任何东西，都是心所造作，显现在心中，从心的习气中产生，但实际上在觉悟心性的界限中，仅仅是没有显现空性的游戏，从未存在过，因此在其自身状态中圆满。一切圆满，就是包括诸佛三身在内的导师等一切圆满，本来就是智慧的自性，空性法身，光明报身，大悲无碍化身，即安住在三身中的自力无碍显现，并且在其境界中圆满。因此，对于无所事事，喜欢唯一法性之义的极佳根器者来说，在自生智慧的境界中，一切法全部聚集并圆满的，无需造作任运自成的意义，通过开示这个，无需勤作的痛苦，就能安住在究竟佛陀的密意中。对于共同乘的种姓者，开示一切圆满的经文，各种乘的分类的意义，通过逐渐将一切众生引导到阿底瑜伽中，圆满成办一切众生的利益。正如经中所说：这部圆满的经是，过去现在未来一切诸佛，先前成就的密意。
English
Through the fruits of the path attained by effort, all qualities, without depending on any effort of action, are completely fulfilled in the realm of essential awareness right now, and abide in the state of effortless great bliss. That is, all phenomena appearing as samsara and nirvana, all appearances as pure and impure forms, are actually perfected in the state of one self-arisen wisdom. Why? Because all these dharmas, even when they arise, arise from the power of the awakened mind; even when they abide, they abide in the state of the awakened mind; and even when they are liberated, they are liberated in the state of the awakened mind, and there is no passing beyond it. Therefore, they are perfected in the essence of the awakened mind. The actions of the two perfections of mind are the phenomena of samsara that appear to worldly beings, including all the phenomena encompassed by the vessel and essence of existence, the five aggregates, the eighteen elements, and the phenomena that transcend the world, the categories of vehicles, and all that is expressed by them, the collection of base, path, and fruit. All of this, without anything else, is made by the mind and appears in the mind, arising from the imprints of the mind. But in reality, in the realm of awareness, the awakened mind, it is merely a play of non-existence, appearance, and emptiness, and has never existed. Therefore, it is perfected in its own state. All-perfection is all perfections, including the teacher and so on, encompassed by the three bodies of the Victorious Ones, which are originally the nature of awareness, emptiness, the Dharmakaya, clarity, the Sambhogakaya, compassion, the unceasing Nirmanakaya, that is, the unobstructed manifestation of self-power abiding in the three bodies, and is perfected in that state. Therefore, for those who are free from elaboration and who delight in the meaning of the single nature of reality, the most excellent of faculties, this spontaneously accomplished meaning, in which all dharmas are completely gathered and perfected in the state of one self-arisen wisdom, is taught, so that without the suffering of effort and accomplishment, there is a need to abide in this ultimate intent of the Buddhas right now. The meaning of the all-perfected scriptures, the categories of various vehicles, is taught to those of the common vehicle lineage, so that by gradually leading all beings to Atiyoga, all the benefits of beings are perfectly accomplished. As it says in that very text: This completely perfected sutra is the previously accomplished intent of all the Buddhas of the three times.
Chinese
四种差别的显现方式，上下瑜伽差别的显示方式。第一部分有五点：安立为三身的方式；由此所显示的，对因果进行各自区分；这些也显示在界性如来藏中；如来藏的差别；从本体一性的自性中，四种瑜伽如何显现的方式。第一部分有三点：心性如来藏圆满本来安立的方式；三身的分类；自生智慧慈悲显现为轮涅二者的方式。第一点是：奇哉！大菩萨，导师普作，我的心性自生智慧，法性如来藏中，导师、眷属、教法，即是圆满三者显现。其中，心髓菩提心的自性，从原始以来如何安住，如是无生无灭，法性无为的自性中安住，即是称为法性如来藏。而其显现为所证悟之境的方面，则安立为教法圆满。如是之境，是轮涅一切的处所，或法性如来藏的自性，离戏论，超离心识，因此，其本体如实者，由于无法以语言文字来表示和显示，因此，不谬误、确定的导师，以觉性自生智慧，为自己显示自己的本体，从而证悟。如彼经中云：三世导师无论谁，教法自性是此等，言语文字皆不能，未说不说亦不变，您的自性已显示，以智慧心之觉性，自身自性作指示，见此教法彼聚集，于此示彼彼亦见，此乃名为之教法。如是说。第二点是：如是教法圆满的自性，菩提心如来藏安住其中，一切因果乘行者皆作观察，并观察境法界性如来藏。彼即导师或证悟之究竟智慧，心性光明之本体，从业和烦恼等任何事物皆未遮蔽的自生智慧之自性力中，因