English
Observe the four views. The Dharma of awareness without grasping or fixation. The mind that transcends the realm of names and signs. Therefore, all of existence, both container and contents, are gathered into the body, speech, and mind of enlightenment. As it is said, all teachings of what to accept and reject, good and bad, are the ways of the lower vehicles, so here the Great Perfection Ati Yoga is superior to them. Second, the cycle of the four yogas: The four, the cycle of naturally pure nature, other than that, the cycle of the path's manifestation is as follows: all dharmas are primordially free from elaboration, the self-existing nature of wisdom, the nature of the mind of all-creating bodhichitta, free from all objects, thoughts, and expressions, although there is no establishment of the two, the object of observation and the observer, yet according to the order of those to be tamed, there are four aspects of the cycle of observing it, as follows: Being the pinnacle of all vehicles and the ultimate completion stage without characteristics, it is called the cycle of exceedingly yoga Ati Yoga. In the Kunsel it says, "Because of engaging in the generation completion and its meaning, completion is the etymology of the name Anu." Thus, by merely uttering the essence, or by mainly showing the path of wisdom's subsequent attachment, by contemplating the deities as completely perfect, it is called the cycle of total yoga or subsequent yoga Anu Yoga. By mainly showing the generation stage itself of the greatly expansive, it is called the cycle of Great Yoga Maha Yoga. By merely engaging in external conduct and mainly showing the meditation of the inner mind, it is called the mind-being yoga, the three outer tantras, and these four will also be explained in detail below. Third, summarizing the meaning of the above three kayas cycle: As shown above, the mind of all-creating bodhichitta, the very nature of the primordially self-existing empty-clear great compassion that pervades extensively, the abiding Dharmakaya, and the very essence of the appearing Sambhogakaya, and the very compassion of the appearing Nirmanakaya, the nature of the three kayas, showing the all-creator itself, without establishing the difference between the one who shows and what is shown, and without having separators, it is one method, thus joyfully abiding in the great spontaneous equality. This section is slightly confused, and what is said at the end of the four yogas is merely the path's manifestation of appearance.
Chinese
从显现的角度来说，虽然分别列举了四种瑜伽，但实际上是为了表明它们没有超出三身。第三是三世佛的眷属：像这样，除了基自性清净和道显现的眷属之外，还有不依赖勤作、修持、取舍，从原始以来就没有被能取所取分别念的垢染所染污，一切功德自然圆满显现成佛的自性，即觉性菩提心普作王本身，毫不颠倒地证悟，因此再次成佛的眷属是这样的：过去诸佛菩提心远离一切戏论的原始大光明本身的状态，远离生灭、迁变，恒常安住的眷属；现在法界和虚空无边无际，身寿存在，显现安住的佛法身普作王本身的慈悲力无有穷尽而显现的那些，为了调伏众生的心，无余一切众生的利益，以常遍任运的方式真实地做着的眷属；未来或者以后出现的诸佛普作菩提心本身的自性，从显现证悟中产生的眷属；这三种相，也是觉性自生的智慧或者菩提心的法界中，三时无有聚散，无别一体安住，以无有分别的自性，以一种方便安住，这样说的。像这样，以前在简略指示的时候，主要指示了教法和导师时间圆满的三种，另外两种是暗示的，在这个广说的时候，主要指示了处所和眷属圆满的两种，另外三种是暗示的。像这样，指示这五种圆满的必要也是，在《离戏论义大光明续》中说：说导师圆满的必要是，对于不是人为造作的人，也深信是从佛口中说出的，会变成不欺骗的真理的根据。说教法圆满的必要是，深信不是随便安立，而是具有意义的。说聚集的眷属
English
From the perspective of appearance, although four yogas are enumerated separately, it is actually to show that they do not go beyond the three bodies. The third is the retinue of the Buddhas of the three times: Like this, apart from those retinues of the basis of self-nature purity and the path of manifestation, there is no dependence on effort, practice, acceptance, or rejection. From the very beginning, it has not been stained by the defilements of grasping and conceptualization, and all qualities are naturally perfect and manifest as the nature of enlightenment, that is, the very nature of awareness, Bodhicitta Kunjed Gyalpo itself, without any error. Therefore, the retinue of becoming a Buddha again is like this: the past Buddhas' Bodhicitta, the state of the original great luminosity itself, free from all elaborations, free from birth, death, change, and constantly abiding retinue; now the Dharma realm and the end of the sky are boundless, the body is alive and abiding, the compassion of the Buddha Dharmakaya Kunjed Gyalpo itself, those that arise from the inexhaustible power, for the sake of taming the minds of sentient beings, the benefit of all sentient beings without exception, in a constant, pervasive, and spontaneous manner, the retinue that actually does; the nature of the Buddhas Kunjed Bodhicitta themselves who will appear in the future, or later, the retinue that will arise from the manifestation of realization; these three aspects are also in the realm of awareness, self-born wisdom, or Bodhicitta, the three times are without gathering or separation, inseparably abiding as one, with the nature of non-differentiation, abiding in one means, so it is said. Like this, previously, in the case of brief instruction, the three perfections of teaching, teacher, and time were mainly indicated, and the other two were implied, and in this case of detailed explanation, the two perfections of place and retinue were mainly indicated, and the other three were implied. Like this, the necessity of indicating these five perfections is also, in the Tantra of the Great Luminosity of Meaning Beyond Elaboration, it is said: The necessity of mentioning the perfection of the teacher is that for a person who is not artificial, he also deeply believes that it is spoken from the mouth of the Buddha, and it will become the basis of the infallible truth. The necessity of mentioning the perfection of the teaching is that he deeply believes that it is not arbitrarily established, but has meaning. The assembled retinue
Chinese
其必要是：对于一切非共同的，确信是导师所说。宣说处所差别的必要是：没有宣说在其他地方所教的精要，确信是在那确定的处所宣说。宣说处所差别的必要是：没有宣说在其他地方所教的精要，确信是在那确定的处所宣说。陈述圆满时分的必要是：不超越前后阶段，确信是时间相同且已完成。如是说。第二，发起论题有三：导师安住于意旨的等持中；从那之中，化现出自己的大悲智慧之眷属，即勇士金刚；由他请问并作答。第一是：如是显现论题圆满，之后，菩提心普作王，为了将自显未作之义的一切眷属，加持为导师自性明空无二的智慧内界本来清净大界之中，无有止息的力用显现的一切眷属，皆圆满平等大，离戏论，明点自性，法身普作本身的心性自生智慧之意，融入于不可思议的界中。如是，外在明晰力用显现的游舞，一切智慧菩提心，安住于未作平等大之等持中，无二无别。那道理也如《义明》中所说：那时，薄伽梵明空普贤王如来为了加持眷属各种智慧，一切眷属融入于自己的心中等等。如是，导师安住于意旨中，从那之中，使眷属心中无碍显现自生智慧，如是，从力用生起的一切游舞智慧，都成为自生智慧一的体性。如是，为了使光明菩提心的意旨明晰，之后，为了使心髓菩提心的力用显现的一切法，都具有界法性无生一的自性，力用显现的游舞
English
The necessity is: For all that is uncommon, it is believed that the teacher has spoken. The necessity of explaining the differences in places is: Without explaining the essence taught elsewhere, it is believed that it was taught in that specific place. The necessity of explaining the differences in places is: Without explaining the essence taught elsewhere, it is believed that it was taught in that specific place. The necessity of mentioning the perfection of time is: Without transgressing the previous and subsequent stages, it is believed that the time is the same and completed. As it is said. Second, there are three ways to initiate the topic: The teacher abides in the samadhi of the meaning; from that, he emanates his compassionate wisdom retinue, the hero Vajra; he asks and answers. The first is: Thus, the perfection of the topic is manifested, and then, the Bodhicitta Kunjed Gyalpo, in order to bless all the uncreated meaning retinues of self-appearance into the wisdom inner realm of the teacher's own nature, the non-duality of luminosity and emptiness, the great primordial purity, all the retinues of unceasing power manifestation, all complete, equal, great, free from elaboration, the nature of bindu, the Dharmakaya Kunjed itself, the mind itself, the self-born wisdom, merge into the realm beyond thought and expression. Thus, all the play of external clarity and power manifestation, all the wisdom Bodhicitta, abide in the samadhi of the uncreated great equality, without duality. That reason is also as stated in the 'Meaning Clear': At that time, the Bhagavan luminosity and emptiness Samantabhadra, in order to bless the various wisdoms of the retinue, all the retinue merges into his heart, etc. Thus, the teacher abides in the meaning, and from that, makes the self-born wisdom unobstructed and manifest in the hearts of the retinue, thus, all the play of wisdom arising from the power becomes the nature of one self-born wisdom. Thus, in order to clarify the meaning of the clear light Bodhicitta, then, in order to make all the phenomena of the power manifestation of the heart essence Bodhicitta possess the nature of the realm's Dharma nature, the unborn one, the play of power manifestation
Chinese
所有这些都汇集于本初清净、无生之状态中，安住于内界大明点之中。如是，前者从菩提心之自性任运成就光明之分而说，后者从此菩提心之自性无生本初清净之分而说，然义无差别，于法界智慧二者无别之意上安住。二是，于意上安住，从彼导师自身与俱之智慧轮，金刚萨埵彼者，导师自身之心性离戏大明点中安住之意，从不动摇之状态中，显现为色身之游舞，或显现为法性之自光。菩提心导师普贤王如来之前，王子金刚萨埵知晓无勤阿底之乘生起之时机已到，以极其欢喜愉悦之心，从具足相好之光辉炽燃之面容中发出喜悦之光，安住于彼。菩提心导师普贤王如来以无生义之语对金刚萨埵说：从导师自身之力量中生起之金刚萨埵，超越言语表达之甚深秘密阿底瑜伽之续部，作为劝请宣说者和眷属之形象，对自显现感到欢喜和惊奇，故总的宣说“唉玛吙”。特别是，看到无勤阿底之法宣说之时机已到，以具足五智之心，对无漏自生之智慧生起欢喜愉悦之心，以惊奇之语说“唉玛吙”。以及，对具足相好之面容之坛城如明月般显现，从中发出喜悦之光感到惊奇，故说“唉玛吙”。并且，并非由他者所成，无有根基和根本，从觉性自生之智慧导师普贤王如来我这里，作为基显任运成就之显现，金刚萨埵你，为了使后世追随者能够见到法性大圆满之意，而显现为色身之形象，唉玛吙，真是太稀奇了！如是说，以迎接导师之语的方式打开了理解之门。三有二，诸法皆是成就，无有破立，本初即是明点一。
English
All of these are gathered into the state of primordial purity, unborn, and abide within the single great bindu of the inner realm. Thus, the former speaks from the aspect of the spontaneously accomplished luminosity of the nature of Bodhicitta, and the latter speaks from the aspect of the unborn, primordially pure nature of Bodhicitta, yet there is no difference in meaning, and they abide in the meaning of the inseparability of the Dharmadhatu and wisdom. Secondly, abiding in that meaning, from that unwavering state, the wisdom wheel of Vajrasattva, together with the teacher himself, arises as the play of the form body, or manifests as the self-radiance of the Dharmata, from the meaning of abiding in the great bindu, which is the nature of the teacher's own mind, free from elaboration. Before the Bodhicitta teacher, the Primordial Buddha Kunjed Gyalpo, Prince Vajrasattva knows that the time has come for the effortless Ati vehicle to arise, and with an extremely joyful and delighted mind, he emits a joyful light from his face, which is blazing with the splendor of the marks and signs, and abides there. The Bodhicitta teacher, the Primordial Buddha Kunjed Gyalpo, speaks to Vajrasattva with the speech of unborn meaning: Vajrasattva, who arises from the power of the teacher himself, the tantras of the most secret Ati Yoga, which are beyond words and expressions, as the one who encourages the teaching and as the retinue, rejoices and marvels at the self-manifestation, and thus generally declares "Emaho." In particular, seeing that the time has come to teach the effortless Ati Dharma, with a mind endowed with the five wisdoms, a joyful and delighted mind arises towards the stainless, self-born wisdom itself, and he says "Emaho" with a marvelous speech. And, marveling at the mandala of the face with the marks and signs, which appears like the clear face of the moon, emitting a joyful light, he says "Emaho." Furthermore, not being accomplished by others, without basis or root, from me, the teacher of the wisdom of self-born awareness, the Primordial Buddha Kunjed Gyalpo, as the manifestation of the spontaneously accomplished ground appearance, you, Vajrasattva, manifest as the nature of the form body for the sake of making the meaning of the Great Perfection of Dharmata visible to future followers, Emaho, it is truly wonderful! Thus he spoke, opening the door of understanding by way of welcoming the words of the teacher. Three has two parts: all dharmas are accomplished, without anything to be established or refuted, from the beginning it is a single bindu.