Chinese
是圆满报身，以及离于分别、超越心识的智慧，慈悲普被，圆满俱生大圆满化身，以这三种方式显现。第二，自性：如是三身的自性或体性是这样显示的：首先，显示法身的自性如何，即法界菩提心的自性，本来不生不灭，因此是无生、离戏论，远离能取所取的一切相状的自性，处于不可思议的大平等原始清净的体性中。报身的自性是这样显示的：如何从菩提心的体性光明分、二取分别的虚空中，无间断的自力，以色、声、香、味等一切所欲受用，不需寻找自然成就，圆满于无间断的自力中，以自显现为庄严的方式受用。所调伏的化身的自性如何显示呢？即从慈悲的明觉力无间断的部分，为了调伏任何应调伏的众生，以任何方便、任何方式调伏，化现为无量幻化的身而安住。如《宝藏幻钥》中所说：“安住于法身时，安住于不可思议的平等体性中。安住于报身时，受用各种法，不舍弃智慧作为庄严。安住于化身时，随应所需而化现，圆满具足所需。”如是说。第二，教法圆满具足分为二：略说和广说。首先是略说：如是三身的导师三者的教法如何呢？对此，化身的教法是外三藏，报身的教法是内克里亚瑜伽三藏，法身的教法是秘密内续三藏，以这三种方式显示。第二是广说，分为三：广说化身、报身、法身的教法。首先分二：总说三种秘密，以及分别解说玛哈、阿努、阿底。首先，导师法身的教法
English
Is the complete enjoyment body, and the wisdom that is free from conceptualization and beyond mind, compassion pervades all, the complete and spontaneous Great Perfection emanation body, manifested in these three forms. Second, the nature: The nature or characteristics of these three bodies are shown as follows: First, showing how the nature of the Dharma body is, that is, the nature of the Dharma realm Bodhicitta, which is originally unborn and unceasing, therefore it is unborn, free from elaboration, the nature of being free from all signs of grasping and grasper, residing in the essence of the inconceivable great equality, primordial purity. The nature of the enjoyment body is shown as follows: How from the essence of Bodhicitta, the clear part, the space free from dualistic appearance and grasping, the uninterrupted self-power, all the desired enjoyments such as form, sound, smell, taste, etc., are naturally accomplished without seeking, perfected in the uninterrupted self-power, enjoying in the manner of self-appearance arising as adornment. How is the nature of the emanation body that tames beings shown? That is, from the uninterrupted part of the compassionate awareness, in order to tame any being to be tamed, with any means, in any way, transforming into limitless magical bodies and abiding. As it is said in the "Treasury of the Magical Key": "When abiding as the Dharma body, abide in the inconceivable equal essence. When abiding as the enjoyment body, enjoy various dharmas, without abandoning wisdom as adornment. When abiding as the emanation body, transform according to what is needed, perfectly fulfilling the needs." Thus it is said. Second, the perfection of the teachings is divided into two: brief explanation and detailed explanation. First is the brief explanation: How are the teachings of the three teachers of the three bodies? In this regard, the teachings of the emanation body are the outer three Pitakas, the teachings of the enjoyment body are the inner Kriya Yoga three sections, and the teachings of the Dharma body are the secret inner Tantra three sections, manifested in these three ways. Second is the detailed explanation, divided into three: detailed explanation of the teachings of the Dharma body, enjoyment body, and emanation body. First, divided into two: general explanation of the three secrets, and separate explanation of Maha, Anu, and Ati. First, the teachings of the teacher Dharma body
Chinese
何为三“玛”？如下所示：由于下乘行者极难理解，且非心识所能及，故示现为三密之自性。即，如何证悟一切法之实相，原始之基性，实义之智慧，或法性清净之自性？玛哈瑜伽士认为，一切法之自性、实相、胜义谛，七宝无自性，任运成就；其显现，世俗之诸法，皆为清净天性，此二者本即无二，故证悟真谛无别，离心识之境。阿努瑜伽士认为，显现为轮涅之诸法，本初不生，体性为远离戏论之法界，乃普贤佛母本然如是之坛城；其显现，觉性无碍之游舞，无别大平等中，周遍广大而显现，乃普贤佛自性任运成就之坛城；法界与智慧二者本即无别，乃佛子大乐菩提心之坛城。如是证悟三坛城之自性。阿底瑜伽士认为，心性自生之智慧，本体本空，远离戏论，本净不生之自性，光明之显现，一切皆为任成无为之自性，此二者无别之觉性显现，轮涅之游舞显现为种种，乃大悲周遍之自性。如是觉性，于三身之体性中，一切法本即成佛之自性中证悟。如是，有三种证悟之次第，其中，玛哈瑜伽主要宣说生起次第之秘密；阿努瑜伽主要宣说极密有相圆满次第；阿底瑜伽主要宣说极密最极无上无相大圆满之自性，无谬证悟。此三者，非根器利智者之外，皆不能及，故称为秘密。第二，分三：玛哈、阿努、阿底，分别解说。第一，玛哈瑜伽之入门，以四灌顶令自相续
English
What are the three "Ma"s? They are as follows: Because they are extremely difficult for practitioners of lower vehicles to understand and are beyond the realm of mental activity, they are shown as the nature of the three secrets. That is, how to realize the true nature of all dharmas, the original ground nature, the wisdom of true meaning, or the pure nature of dharmata? Mahayoga practitioners believe that the nature of all dharmas, the true nature, the ultimate truth, the seven treasures are without self-nature, and are spontaneously accomplished; their appearance, all the mundane dharmas, are in the nature of pure deities, and these two are inherently inseparable, so the true meaning is realized as inseparable and beyond the realm of mental activity. Anuyoga practitioners believe that all dharmas that appear as samsara and nirvana are originally unborn, and their essence is the dharmadhatu that is free from elaboration, which is the mandala of Samantabhadrī as it is; its appearance, the unobstructed play of awareness, appears extensively in the great equality without distinction, which is the mandala of Samantabhadra's self-nature spontaneously accomplished; the dharmadhatu and wisdom are inherently inseparable, which is the mandala of the great bliss bodhicitta of the Buddha-son. Thus, the nature of the three mandalas is realized. Atiyoga practitioners believe that the self-born wisdom of mind itself, the essence of which is originally empty, free from elaboration, the nature of original purity and unborn, the appearance of luminosity, all of which are the nature of spontaneous and unconditioned accomplishment, the manifestation of awareness in which these two are inseparable, the play of samsara and nirvana appears in various ways, which is the nature of great compassion that pervades all. Thus, awareness is realized in the nature of the three kayas, in the nature of all dharmas being inherently enlightened. Thus, there are three stages of realization, among which, Mahayoga mainly explains the secret of the generation stage; Anuyoga mainly explains the extremely secret, with-signs, completion stage; Atiyoga mainly explains the extremely secret, most supreme, without-signs, great perfection nature, realizing without error. These three are not accessible to those other than the sharp-witted, so they are called secrets. Second, there are three divisions: Maha, Anu, and Ati, explained separately. First, the entrance to Mahayoga is to empower one's own mind-stream with the four empowerments.
Chinese
成熟之法。如《幻化经》所说：“导师秘密智慧者，彼即刻如是。”如是。又如一切续部之王《秘密幻化网》所说，其中说到：“信勤苦行善通达，利他之灌顶能力灌，次第如是而赐予。”如是，为自身利益而有能力之信心者，赐予外利他之十灌顶；为他人利益而有能力之精进者，赐予内能力之五灌顶；为行持智慧平等之苦行者，赐予秘密甚深之三灌顶，如是宣说十八种殊胜灌顶等，各续部之四灌顶有分类和归纳之差别。又如一切修部之总集《噶举八支善逝总集》所说，为度化嗔恨之有情而将嗔恨转化为道用，故而依靠外灌顶之物而赐予灌顶；为度化傲慢之有情而将傲慢转化为天道，故而依靠内灌顶之身而赐予灌顶；为度化贪欲之有情而将贪欲转化为道用，故而依靠秘密灌顶之境而赐予灌顶；为度化愚痴之有情而将分别念转化为道用，故而依靠如实灌顶之心而赐予灌顶，共有四种灌顶。修部之所需，如金刚橛、食肉等，各自有甚深差别之修法灌顶仪轨，虽然很多，但从总类上归纳，则一切无上灌顶都包含在四灌顶之中。这些的行事入门在第三十八品中宣说，戒律在第四十六品中宣说，故此处不广说。见解如上所说，一切法皆清净平等，真谛无别，远离心识之境而确定。修法是，胜义谛中，一切法皆是本空，安住于无生之体性中，故无生起者和生起之二元，此乃自性，而世俗是空性大，慈悲幻化，手印粗细，即以三摩地之次第和念修支分之方式，主要宣说将外内清净之器情世界生起为本尊坛城之次第，圆满次第也以命脉明点风三者为要点，依靠生起明空无分别之智慧等而修持道，行持是于一切法无取舍之状态中行持。
English
The method of ripening. As it says in the Mayajala, "The master of secret wisdom, is immediately like that." Likewise. Moreover, according to the king of all tantras, the Guhyagarbha Tantra, it says, "If faith, diligence, and asceticism are well understood, the empowerment of benefit and the empowerment of ability, should be bestowed in order." Thus, for those who have faith in their own ability, the ten outer empowerments of benefit are bestowed; for those who have diligence in benefiting others, the five inner empowerments of ability are bestowed; for those who have asceticism that combines conduct and wisdom, the three secret and profound empowerments are bestowed. Thus, it is said that there are eighteen supreme empowerments, and the four empowerments of each tantra have many differences in classification and collection. Moreover, according to the general command of all practice sections, the Eight Herukas Sadhanas, in order to liberate sentient beings who are dominated by hatred by taking hatred as the path, the outer empowerment is bestowed based on substances; in order to liberate sentient beings who are dominated by pride by taking pride as the path to the gods, the inner empowerment is bestowed based on the body; in order to liberate sentient beings who are dominated by desire by taking desire as the path, the secret empowerment is bestowed based on duration; in order to liberate sentient beings who are dominated by ignorance by taking conceptual thought as the path, the empowerment of suchness is bestowed based on the mind. There are four empowerments. The necessary commands of the practice section, such as Vajrakilaya and Shinje, each have their own profound and unique methods of bestowing practice empowerments, but if we collect them from the general category, then all supreme empowerments are included in the four empowerments. The entrance to these activities is shown in chapter thirty-eight, and the ethics are shown in chapter forty-six, so I will not elaborate here. The view, as shown above, is to establish that all dharmas are pure, equal, true, inseparable, and beyond the scope of the mind. The meditation is that, in the ultimate truth, all dharmas are empty from the beginning and abide in the nature of unborn, so there is no duality of generator and generated, which is the nature, while the conventional is great emptiness, compassionate illusion, subtle and coarse mudras, that is, mainly showing the order of generating the pure container and essence world into the mandala of the deity in the manner of the three stages of samadhi and the branch of approach and accomplishment, and the completion stage also emphasizes the three points of the root, drop, and wind, relying on generating clear emptiness, non-conceptual wisdom, etc., to accomplish the path, and the conduct is to practice in a state of no acceptance or rejection of all dharmas.
Chinese
依靠绕益母等广大的行持，所获得的果，是暂时的四种持明果位，以及究竟的获得文字轮大集之位。像这样开示殊胜秘密之义，主要是开示生起次第，因此称为秘密生起次第。二、阿努瑜伽。第一、入门：如《普集智慧续》所说：“外灌顶与内灌顶，修持灌顶与秘密灌顶，十与十一十三及，二种方式令圆满。”因此，在阿努瑜伽的坛城中，以外灌顶的传承之水十种，内灌顶的生起之水十一种，修持灌顶的名声之水十三种，秘密灌顶的圆满之水二种，总共三十六种殊胜灌顶令成熟。见解是不成为共同的行境，因此主要开示秘密有相圆满次第，或者仅仅念诵生起咒语，就观想器情圆满为本尊坛城，因此称为圆满阿努瑜伽，一切法安立于明空不二的大乐菩提心坛城，如前所述。修持是首先依靠智慧了悟，一切器情所摄之法，从何处显现之基，即内在身体的脉、气、明点、心等，皆为四金刚之自性，不分别如玛哈瑜伽般以三摩地生起本尊之戏论。对于如何显现的一切法，不需要一一分别，如果将内在的脉、气、明点导入道用，则一切显现为清净智慧，如果不导入，则不净轮回的显现不由自主地产生，了知之后，修持依靠脉、气、明点的金刚念诵和身体的幻轮，以及具足四种结合的宝瓶气。特别是依靠自他身体的方便，现证乐空俱生之智慧，主要修持有相的圆满次第。本尊的修法也以具足三摩地和甚深智慧，仅仅念诵本尊的种子字或心咒