Chinese
逝去者，权境有情母，支分忿怒尊之自性清净，从视作智慧本尊之角度而言，称之为大瑜伽。之后，圆满四种修持之支分，称之为圆满瑜伽。然而，将一切法安立于大自在之自性中，视其为如理证般的自生智慧之自性，则称之为极瑜伽。然而，就实情而言虽如此认为，然就显现而言，却将不净垢染之八聚连同其境视为所断，安住于清净彼者之勤作中，因此未能如实照见超越因果勤作之真实法性。三者是，于圆满瑜伽阿努瑜伽中，又有何四种差别之见？如是，如玛哈瑜伽般，不以三三摩地等次第生起自性本尊之身，而于法性菩提心之界中，自续无有丝毫垢染，于一切法清净安住于三坛城之自性之方式而作意，因此仅以彼之门径而随顺，故称之为有情瑜伽。如上所说之三三摩地等，首先生起主尊父母，之后不依赖父母二者以方便与智慧双运之门径而生起眷属本尊众等之大勤作。仅以念诵本尊心髓根本咒语，便观想圆满坛城之故，故说与大瑜伽之意趣相符。依靠命脉气脉之作用等，将一切不净庸常之显现，于本初无自性之法性大乐界中清净，且行持于清净之自性中，故说为圆满瑜伽。以及，由于视一切显现之诸法，皆为总因界与果智慧二者无别之子大乐菩提心之坛城，故说为极瑜伽。然彼亦未能如实照见超越因果之真实义，因为执著于因果二者。
English
The departed one, the consort of the realm of power, the limbs are purified into the nature of wrathful deities, and from the perspective of viewing them as the essence of wisdom deities, it is called Mahayoga. Then, perfecting the limbs of the four practices of recitation and accomplishment is called the Perfection Yoga. However, to establish all dharmas as the great self-nature, and to view it as the self-nature of the spontaneously arising wisdom, like a logical proof, is called the Utmost Yoga. However, although one may think so in terms of the actual situation, in terms of appearance, one regards the eight impure and defiled aggregates, together with their objects, as things to be purified. Because one abides in the effort to purify them, one does not see the true nature of reality as it is, which is beyond cause, effect, and effort. The third is: What are the four distinctions in the Perfection Yoga, Anuyoga? Like this, as in Mahayoga, without generating oneself as the deity's body through the stages of the three samadhis, etc., in the realm of the Dharma-nature Bodhicitta, one's own continuum is without even a speck of impurity, and one contemplates that all dharmas abide purely in the nature of the three mandalas. Therefore, in accordance with that much of the gateway, it is called the Yoga of Sentient Beings. As mentioned above, with the three samadhis, etc., one first generates the main father and mother deities, and then, without relying on the great effort of the two parents uniting method and wisdom to generate the retinue of deities, etc., because one meditates on the complete mandala merely by reciting the heart essence root mantra of the deity, it is said to be in accordance with the intention of the Great Yoga. By relying on the functions of the root winds, etc., one purifies all impure ordinary appearances in the realm of the Dharma-nature Great Bliss, which is without self-nature from the beginning, and because one practices in the nature of purity, it is said to be the Perfection Yoga itself. And, because one views all phenomena as they appear as the mandala of the son Great Bliss Bodhicitta, in which the causal ground, the sphere, and the resultant wisdom are inseparable, it is said to be the Utmost Yoga. However, even that does not see the true meaning of reality as it is, which is beyond cause and effect, because one clings to cause and effect as two separate things.
Chinese
因此而说。第四，关于将大圆满阿底瑜伽细分为四种瑜伽，这是从不同角度划分觉性菩提心。也就是，在有分别瑜伽的阶段，将清净的佛身语意三门和不清净的凡庸三门视为取舍的对象，实际上，无取舍的本性是菩提心，从这个角度来说，称为有分别瑜伽。大瑜伽士修持四种亲近和修持等道，也将其视为超越阿底的勤作和修持的菩提心自性，因此称为大瑜伽。阿努瑜伽将因界和果智视为二元对立，而在此，认识到超越因果二元的菩提心自性，即无戏论的独一明点，从这个角度来说，称为圆满瑜伽。为了将一切法原本解脱的本净大空性，无论是否对任何一方进行增益或诽谤等，都融入超越一切名相执着的觉性之中，因此，我普作王称之为甚深瑜伽。如果将这四种瑜伽与五大相结合，据说可以分为二十大。也就是，无佛之四大是四瑜伽的融入之四，现证菩提之四大是四瑜伽的阿底之四，法界中成佛之四大是四瑜伽的阿努之四，大自在中成佛之四大是四瑜伽的玛哈之四，成为彼而成佛之四大是四瑜伽的瑜伽之四。如《十经》中所说：无佛之四大，是瑜伽四之融入。现证菩提之四大，是瑜伽四之阿底。法界成佛之四大，是瑜伽四之阿努。大自在成佛之四大，是瑜伽四之玛哈。成为彼之成佛四大，是瑜伽四之瑜伽。这样说。而且，五大有暂时转变之大和究竟决定之大两种，这里四瑜伽各自
English
Therefore, it is said. Fourthly, the division of Ati Yoga, the ultimate of vehicles, into four types of yoga is a division of awareness, the mind of enlightenment, from different perspectives. That is, in the context of the yoga of discernment, the view that the pure three doors of the body, speech, and mind of the deities and the impure, ordinary three doors are objects of acceptance and rejection is, in reality, the nature of the single mind of enlightenment, which is without acceptance or rejection. From that aspect, it is called the yoga of discernment. The Great Yogi practices the path of the four approaches and accomplishments, etc., and that is also shown as the nature of the mind of enlightenment, which transcends the effort and accomplishment of Ati. Therefore, it is called Great Yoga. Anu Yoga views the causal realm and the resultant wisdom as dualistic, but here, realizing the nature of the mind of enlightenment that transcends the duality of cause and effect, as the single, non-elaborate bindu, from that aspect, it is called Perfect Yoga. Because all phenomena are primordially liberated, the great primordial purity, whether or not one imposes or slanders any side, etc., is dissolved into the realm that transcends all conceptual grasping, therefore, I, Kunjed Gyalpo, call it the Utmost Yoga. If these four yogas are combined with the five greatnesses, it is said that they can be divided into twenty greatnesses. That is, the four greatnesses of non-Buddhahood are the four dissolutions of the four yogas, the four greatnesses of manifest enlightenment are the four Atis of the four yogas, the four greatnesses of Buddhahood in the Dharmadhatu are the four Anus of the four yogas, the four greatnesses of Buddhahood in the Great Self are the four Mahas of the four yogas, and the four greatnesses of Buddhahood as That are said to be the four Yogas of the four yogas. As it is said in the Ten Sutras: The four greatnesses of non-Buddhahood are the dissolutions of the four yogas. The four greatnesses of manifest enlightenment are the four Atis of the four yogas. The four greatnesses of Buddhahood in the Dharmadhatu are the four Anus of the four yogas. The four greatnesses of Buddhahood in the Great Self are the four Mahas of the four yogas. The four greatnesses of Buddhahood as That are the four Yogas of the four yogas. It is said like that. Moreover, the five greatnesses have two types: the greatness of temporary transformation and the greatness of ultimate certainty. Here, each of the four yogas
Chinese
总而言之，应当知晓，暂时转变的殊胜和 Dzogchen（大圆满）独有的五种殊胜是究竟的殊胜。如《义明》中所说：“暂时转变的殊胜，是各乘的殊胜。究竟殊胜有五种，本来自始无分离。”如是说。第三，解释上下瑜伽的差别，分为两点：上三瑜伽不能同时证悟心性的真实意义，以及 Ati（阿底）证悟的方式。第一点是，在这样的四种瑜伽中，从完全瑜伽等下三者来说，由于不具备当下直接介绍从未经历过错乱的自生智慧伟大或广大的诀窍，因此需要次第修持五道，并且在各自的经文中宣说的，诸如变化不定的地等各个地，要净除各自本分的障碍，作为道的助伴，不损毁如法守护誓言的次第，并且在各自如何确立的见解中，以九住心等方式进行修持。因此，像这样，Ati Yoga（阿底瑜伽）的道的步伐，所谓“猛缓”，是指同时的意义，因为一刹那间就能区分，所以力量强大且波澜壮阔，并且没有勤作的劳累，安住在无为的本性中，所以不具备缓慢自性的特殊见行，如是宣说。第二点是，下三瑜伽不能同时证悟心性的真实意义的原因是，因此，甚深瑜伽 Ati Yoga（阿底瑜伽）的见行不是那样，而是因为一切法从一开始就是自生智慧普作菩提心性所作，并且在其状态中，本来就是成佛的自性，所以没有希求和疑虑以及勤作的心。因为没有这些，所以不修持道，也不净除地，因为已经从一开始就到达了圆满总持的地，或者法性无分别的地。同样地，不守护誓言，也不修持见解，为什么呢？如上所说，因为从自生智慧大菩提的道中……
English
In short, it should be known that the greatness of temporary transformation and the five unique greatnesses of Dzogchen are the ultimate greatnesses. As it is said in 'Meaningful Clarity': 'The greatness of temporary transformation, is the greatness of each vehicle. The ultimate greatness has five aspects, from the beginning, there is no separation.' Thus it is said. Third, explaining the difference between upper and lower yogas, there are two points: the upper three yogas do not simultaneously realize the true meaning of mind-essence, and the way Ati realizes it. The first point is that, in such four yogas, from the perspective of the lower three, such as complete yoga, because they do not possess the direct introduction to the great or vast self-born wisdom that has never experienced confusion, they must gradually practice the five paths, and in the lands spoken of in their respective scriptures, such as the impermanent lands, they must purify the obscurations of their respective shares, and as companions on the path, they must protect the order of vows without damage, and in the view that they have established, they must meditate with the nine ways of abiding in the mind. Therefore, like this, the steps of the path of Ati Yoga, the so-called 'fierce and slow,' refers to the meaning of simultaneously, because it can be distinguished in an instant, so it is powerful and magnificent, and without the labor of effort, it abides in the nature of non-doing, so it does not have such a special view and practice of slow nature, so it is said. The second point is that the reason why the lower three yogas cannot simultaneously realize the true meaning of mind-essence is that, therefore, the view and practice of the profound yoga Ati Yoga is not like that, but because all phenomena are from the beginning made by the self-born wisdom, the all-creating Bodhicitta mind-essence, and in that state, it is the nature of being enlightened from the beginning, so there is no hope, doubt, or mind of effort. Because there is none of these, one does not practice the path, nor purify the lands, because one has already reached from the beginning the land of perfect totality, or the land of non-differentiation of Dharmata. Similarly, one does not protect vows, nor practice views, why? As mentioned above, because from the path of self-born wisdom, the great Bodhi...
Chinese
由于轮回涅槃三道所摄的一切法皆由此生，并且与它本身之外别无他物，因此，菩提心自性无法被菩提本身超越或不需要超越，因为作为超越之境的地和超越者二者都与菩提心自性无别。菩提本身无法在已成为菩提本性的地上清除障碍，因为一切都是一个菩提心的自性，没有能被清除的和清除者的差别。誓言的自性也原本就超越了守护的界限，并非存在于菩提心自性之外，因此，菩提本身也不需要被菩提本身守护，因为没有守护者和被守护者的分别。所修之境和修行的自性也是菩提心自性，并非存在于它之外，因此，菩提本身无法被菩提本身修持，因为没有所修和能修的差别，自己不需要修持自己。观视之境需要确定，以及确定者有境的智慧二者都是菩提心自性，并且与它无别，因此，菩提本身无法观视自身，因为同样的理由，甚深瑜伽阿底瑜伽的一切见行，皆是无作任运成就的自性，这便是自生觉性智慧，无需改造，直接认识的快速或缓慢的步伐，那便是普作王我的步伐或禅修，超越希望、恐惧、努力和成就，仅此而已，并非是执着于因果、努力和成就的有宗派之人的行境。如是说。章节名称。菩提心普作王中，从法性一自性将法性的一切境安置的第八品释。第六，心性超越功过，从根本上清净迷乱和遮蔽的第九品有二：略说和广说。第一，如是，在开示了法性如是性一个自性显现为三个自性的方式之后，接着是菩提的
English
Since all phenomena encompassed by the three paths of samsara and nirvana arise from it, and there is nothing other than its own essence, therefore, the very nature of Bodhicitta cannot be traversed by Bodhi itself or does not need to be traversed, because both the ground that has become the object of traversing and the traverser are none other than the very nature of Bodhicitta. Bodhi itself does not purify obscurations on the ground that has become the essence of Bodhi, because everything is the nature of one Bodhicitta, and there is no difference between what is to be purified and the purifier. The nature of Samaya is also originally beyond the limits of protection, and it does not exist outside the nature of Bodhicitta, therefore, Bodhi itself does not protect Bodhi itself, because there is no duality of protector and protected. The object to be meditated upon and the nature of meditation are also the very nature of Bodhicitta, and they do not exist outside of it, therefore, Bodhi itself cannot be meditated upon by Bodhi itself, because there is no difference between what is to be meditated upon and the meditator, and one does not need to meditate on oneself. Both the object of view to be ascertained and the wisdom of the subject that ascertains are the very nature of Bodhicitta, and since there is nothing other than that, Bodhi itself cannot look at itself, for the same reason, all the views and practices of Ati Yoga, the most profound yoga, are spontaneously accomplished without effort. This is the self-arisen wisdom of awareness, the uncorrected, direct recognition, the fast or slow pace, which is the pace or meditation of Kunjed Gyalpo, beyond hope, fear, effort and accomplishment, and nothing else. It is not the realm of those of sectarian vehicles who are attached to cause and effect, effort and accomplishment. Thus it is said. Chapter Title: From the Bodhicitta Kunjed Gyalpo, the eighth chapter commentary on the placement of all objects of reality from the one nature of reality. Sixth, the ninth chapter on the mind-essence being beyond faults and virtues, purifying confusion and obscuration from the ground up, has two parts: a brief explanation and a detailed explanation. First: Thus, after showing how the one essence of reality, Suchness, appears separately as three natures, then the Bodhi of