Chinese
息息！不舍任何偏执，无偏颇地处处显现。因是通透故处处显现，无边无际是法界。如是说。第五，那么一切法若无非是法性如是性一自性，那么对此，四瑜伽以各自不同的证悟方式，种种差别是如何产生的呢？如是性之自性，法界离戏论性，即无二自性，是超越一切分别念之境。因此，不存在任何以种种差别而成立的法，然自之自性乃是法性自生智慧一味而住，然于此安立四瑜伽道，乃是四瑜伽种类之所化众生的意乐所致。第二，四瑜伽之差别有三：四瑜伽于一心性上作区分，需确定四种差别的自性，以及以四种差别广大阐释其义。第一，嗟！大菩萨，谛听四瑜伽之差别，于此，一切法之生处，心髓菩提心，本然安住，此乃一切法之法性，如是性，无作、真实现象，即如实之安住方式。彼者，不以深奥佛陀作善，不以懈怠有情作恶，而是以自之体性如是安住。然因所化众生之根器不同，故有极瑜伽阿底瑜伽，圆满瑜伽阿努瑜伽，大瑜伽玛哈瑜伽，以及菩萨瑜伽外续部三者。如是四种瑜伽士，观视、观察一切法之心髓，实相之本来面目，无为任运大圆满，离戏论之界，故所见不同之境乃有四种。
English
Zhir Shar! Since no partiality is abandoned, it appears everywhere without partiality. Because it is transparent, it appears everywhere. Boundless is the realm of Dharma. As it is said. Fifth, if all dharmas are not other than the nature of Dharma, the suchness, the one self-nature, then how do the four yogas arise with their different and distinct ways of realization? The self-nature of suchness, the Dharmadhatu itself, is free from elaboration, and the very nature of being without duality transcends all objects of conceptual mind. Therefore, there is no dharma established as a variety of distinctions, but one's own self-nature abides as the one nature of Dharma, self-arisen wisdom. However, the four paths of yoga are established because of the minds of those who are to be trained, who belong to the four types of yoga. Second, the distinctions of the four yogas have three aspects: distinguishing the four yogas within the single nature of mind, ascertaining the nature of the four distinctions, and extensively explaining the meaning through the four distinctions. First, O great Bodhisattva, listen to the distinctions of the four yogas. Here, the essence of all dharmas, the heart essence of Bodhichitta, abides primordially as it is. This is the nature of Dharma of all dharmas, the suchness, the unmade, the true essence, the way of abiding as it is. That itself is not made good by the profound Buddha, nor made bad by the lazy sentient beings, but abides as it is in its own essence. However, due to the different levels of intelligence of the beings to be trained, there are Ati Yoga, the utterly perfect yoga; Anu Yoga, the completely perfect yoga; Maha Yoga, the great yoga; and the three classes of outer tantras of Bodhisattva Yoga. Thus, the four kinds of yogis, by looking at and examining the essence of all dharmas, the true state of affairs, the great spontaneously perfect, free from elaboration realm, the objects of different views arise as four types. Second, there are two aspects: explaining that the three Yogas, Maha and Anu, do not realize the true meaning, and explaining Ati as the nature of unmade, truly perfect yoga. First, the Bodhisattva Yoga, the three outer tantras,
Chinese
在法性胜义的实相中，所有内外器情的显现，都是从胜义无相的加持中显现，因此观为三族姓尊的体性或密严金刚界坛城。如《重要论》所说：“欲住瑜伽乘者，当观密严金刚界。”虽然如此希求，然而从显现错乱的角度来看，由于将外境和内感官所关联的能取所取视为不净之法，因此通过五现前菩提和四种神变，将所有器情观想并加持为清净的本尊身语意，并安住于自誓句萨埵的体性中，并且将本尊智慧尊视为具有好坏之分。如此一来，由于无法见到无好坏取舍的实相真谛，因此，舍弃这种将好坏视为取舍的观点，安住于未作修饰的实相，法性如是之性中，瑜伽士们，放下吧！如是教诫。 此外，对于无有造作的真实义精髓，大瑜伽行者们所见乃是，原本自续清净的自性安住于三处本尊的坛城中。为了现证此，将三摩地三种作为因，圆满观修本尊坛城作为果，通过修持念诵和近念诵、修法和四种大法之支分，以光芒放射和收摄等，观见自身原本安住于自性任运成就的坛城中，并现前成就。然而，由于如此也无法见到超越勤作修持的法性义精髓，因此，将大瑜伽的未作修饰的如是之性之见放下吧！ 同样，对于无有因果造作的实相义精髓，未作修饰的如是之性之真实自性，阿努瑜伽行者们所见乃是，法界无生离戏，普贤佛母本然如是的坛城，视为实相精髓未作修饰的真实自性，是所证悟的对境或因。由此，显现分乃是大智慧普贤王如来之自性
English
In the reality of Dharmata's ultimate meaning, all appearances of outer and inner vessels and contents arise from the blessing of ultimate meaning without characteristics, so they are viewed as the essence of the three-family deities or the mandala of Akanishta Vajradhatu. As the "Important Treatise" says: "Those who wish to abide in the vehicle of Yoga should view Akanishta Vajradhatu." Although this is desired, from the perspective of mistaken appearances, because external objects and internal senses are seen as impure dharmas related to grasping and clinging, all vessels and contents are visualized and blessed as the pure body, speech, and mind of the deity through the five manifest enlightenments and four kinds of miracles, and one abides in the essence of self-samaya-sattva, and the wisdom deity is viewed as having good and bad aspects. In this way, because the true essence of reality without good or bad, acceptance or rejection, is not seen, abandon such a view of good and bad as acceptance or rejection, and let the yogis abide in the uncorrected reality, the nature of Dharmata as it is! This is the instruction. Furthermore, what the great yogis (Mahayogis) see in the true essence of meaning, which is without effort, is that the nature of original self-purity abides in the mandala of the three-place deities. As a method to manifest this, the three types of cause-samadhi are used as the cause, and the complete visualization of the deity's mandala as the result. Through the practice of recitation and near-recitation, sadhana and the four great limbs, with the emanation and absorption of light, etc., one sees oneself as originally abiding in the spontaneously accomplished mandala of the ground-essence, and this is manifested and accomplished. However, because the true essence of Dharmata's meaning, which transcends effort and accomplishment, is not seen, abandon this great yogic view of the uncorrected suchness! Similarly, what the Anuyoga practitioners see in the essence of reality, the uncorrected suchness, the true nature without cause, effect, or effort, is the mandala of Dharmadhatu, unborn, free from elaboration, Samantabhadrī as it is, which is regarded as the true nature of the uncorrected essence of reality, the object or cause to be realized. Thus, the appearance aspect is the nature of great wisdom Samantabhadra
Chinese
因此，将自然成就的坛城视为如实了知实相的瑜伽之果，同样，阿努瑜伽士将自生智慧的精华视为一体，却执着于因果二者，因为他们没有见到超越因果二者的真实法性，即无为之义。因此，瑜伽士们应安住于超越因果勤作的无为本然之中。其次，对于诸法实相的究竟真谛，即一切法的真实精华，是无法通过人为造作来改变的，而极瑜伽阿底瑜伽士们则视自生无为的智慧三身为本自具足的伟大圆满，无需丝毫的取舍、改造和改变，视其为本初解脱、无须扬弃和安立的见解，即超越心识的伟大圆满自性。因此，菩提心被视为一切法的法性或精华。由于视此精华为未经任何对治，如取舍、勤作等所改变的真实义之实相，因此，断定再无其他可修之见，从而安住于广大无垠的自然状态中，除此之外，别无他法可修。并且，由于法性平等性的意义超越了誓言的守护界限，因此安住于本初无需守护的状态中。由于知晓一切皆为本初自生大智慧之体性的佛陀，无需任何作为的勤作，因此了知事业本初无需寻觅，从而安住于无为本然之中，以此为例，对于十种自性，皆了知无需勤作和修证。因此，毫不费力地安住于本然自性之中，便能如实地证悟法性真如之实相，因此，这是所有瑜伽中至高无上的瑜伽自在之王。如《义明》中所说：“大瑜伽士了悟超越禅修，了悟之义无需任何作为，安住于自性大光明中，此乃瑜伽自在之王，超越一切作为。”如是。第三，以四种分类广泛解释其意义，即四种：心之瑜伽，大瑜伽，圆满瑜伽
English
Therefore, seeing the spontaneously accomplished mandala as the true fruit of realizing the nature of things as they are, likewise, the Anu Yoga practitioners see the essence of self-originated wisdom as one, but they cling to the two, cause and effect, because they do not see the true nature of reality that transcends the two, cause and effect, which is the meaning of non-action. Therefore, let the yogis abide in the unconditioned, natural state that transcends cause, effect, and effort. Secondly, the ultimate truth of the nature of reality, the true essence of all phenomena, cannot be altered by artificial actions. The Ati Yoga practitioners of utmost yoga see the self-originated, uncompounded wisdom, the three kayas, as the great perfection that is complete from the beginning. Without needing to abandon or adopt, modify or change even a hair's breadth, they see it as the view of original liberation, without rejection or establishment, the very nature of the Great Perfection that transcends the mind. Therefore, the mind of enlightenment is seen as the nature or essence of all phenomena. Since this essence is seen as the true nature of reality, unaltered by any antidotes such as acceptance or rejection, effort, etc., it is determined that there is no other view to meditate upon. Thus, abiding in the vast expanse of the natural state, there is nothing else to meditate upon. Furthermore, since the meaning of the equality of the nature of reality transcends the boundaries of keeping vows, it is settled in a state where there is no need to keep them from the beginning. Since all are known to be Buddhas in the essence of the great self-originated wisdom from the beginning, without the need for any effort of action, it is known that activities need not be sought from the beginning. Thus, abiding in the unconditioned, natural state, as an example, for all ten natures, it is realized that there is no need to strive or accomplish. Therefore, without any effort of meditation, practice, abandonment, or adoption, by abiding in the natural state, one truly unites with the nature of reality, the suchness. Therefore, this is the supreme lord of yoga among all yogas. As it says in Don Sal (Meaning Clear): "The great yogi realizes transcendence of meditation. In the meaning of realization, there is no effort. Abiding in the state of great self-radiance, this is the great lord of yoga, transcending all effort." So it is. Thirdly, extensively explaining that meaning with four divisions, there are four: Yoga of the Mind, Great Yoga, Complete Yoga.
Chinese
甚深瑜伽之义，广说四瑜伽。第一，关于四种瑜伽的见解之差别，在于对境之心性，自生之智慧，即是真如一体，以心安住之方式而有四种。每一种又可分为四种，其方式如下：首先，菩萨瑜伽从内在的差别分为四种瑜伽。即，外境和内根等一切法，皆为空性，离戏论，安立为胜义无相之自性，于法性不分别之义一心专注，若能确定此理，则称为菩萨瑜伽。如是胜义无相之显现，所有世俗之显现，皆以五现分明证悟，于色究竟天金刚界之坛城中修习，则三处获得加持，以及禅定加持、灌顶、供养等四种神变得以显现并修习，这些属于生起次第之范畴，因此从这方面来说，称为大瑜伽。具有身语意事业四种大手印，三门及其作用全部转变为本尊之身语意事业，这称为圆满瑜伽。最终，无论是圆满次第还是后续次第，都将智慧本尊和自身誓言本尊，安住于无自性、无所缘、离戏论之见解中，这是甚深瑜伽之意，菩萨瑜伽者如是认为。如是之菩萨瑜伽者，由于对轮回涅槃、净与不净等有所取舍，因此未见无取舍之瑜伽，法性如是之义，如是宣说。第二，同样，大瑜伽玛哈瑜伽分为四种内在差别，是哪些呢？首先，对大空性真如、一切显现大悲、以及观修种子字，即对三种三摩地之义进行思维，这被称为菩萨瑜伽。自身相续之蕴界
English
The meaning of profound yoga is extensively explained in the four yogas. Firstly, the distinctions in the views of the four yogas lie in the fact that the nature of the object-mind, the self-arisen wisdom, is the single suchness. There are four types based on how the mind settles. Each of these can be further divided into four subcategories, as follows: First, Bodhisattva Yoga is internally divided into four types of yoga. That is, all phenomena, such as external objects and internal faculties, are established as emptiness, free from elaboration, and as the nature of ultimate signlessness. If one is certain of the reason for focusing the mind solely on the meaning of non-conceptualizing the nature of reality, it is said to be Bodhisattva Yoga. Such an appearance of ultimate signlessness, all appearances of conventional appearance, are manifestly enlightened through the five manifest enlightenments. Meditating on this in the mandala of Akanishta Vajradhatu, the three places are blessed, and the four miraculous powers of meditative blessing, empowerment, and offering are manifested and cultivated. These belong to the category of the generation phase, and therefore, from that aspect, it is called Maha Yoga (Great Yoga). Because it possesses the four great mudras of body, speech, mind, and action, transforming all actions of the three doors into the body, speech, mind, and action of the deity, this is called Complete Yoga. Finally, whether it is the completion phase or the subsequent phase, both the wisdom deity and the self-commitment deity are placed in the view of no self-nature, no object of focus, and free from elaboration. This is considered the intention of the most profound yoga, according to the Bodhisattva yogis. Such a Bodhisattva yogi, because they view samsara and nirvana, purity and impurity, etc., as things to be accepted or rejected, it is said that they have not seen the yoga of no acceptance or rejection, the meaning of the nature of reality as it is. Secondly, similarly, Maha Yoga (Great Yoga) is divided into four internal distinctions. What are they? First, contemplating the meaning of the great emptiness of suchness, the great compassion of all appearances, and meditating on the seed syllable, i.e., contemplating the meaning of the three samadhis, this is called Bodhisattva Yoga. One's own aggregates and elements