English
Suffering increases all the more. Reducing worldly possessions brings limitless bliss, Harms are few, and there is no fear of enemies or thieves, All praise, and abide on the path of the noble ones. Because actions are few and the mind is simple, Therefore, one should always train in contentment. Associating with children has immeasurable faults, Sin increases, and non-virtue naturally begins. Virtue diminishes, and disputes and afflictions arise, Ingratitude is shown, and it is always difficult to please. Meaningless actions are many, and one is distracted by busyness, Like being in the midst of fire, snakes, and wild beasts, One should stay far away from children. Until stability is gained in the mind, Because external objects are very deceptive, Therefore, one should happily dwell in a solitary forest. Before the body, carried by four men, Is accompanied by the sound of weeping, I should completely turn towards a peaceful monastery, And conquer the enemy of distraction in body and mind. The forest has clean water, many flowers and fruits, Many caves in rocky mountains and stone slab houses, In the midst of smoky trees adorned with shade, Birds and deer frolic in abundance, The waterside flowers are beautiful, and bees sing, Incense and medicine emit fragrant scents, It is solitary and delightful, and meditation naturally increases. Joyful in all four seasons, like a lotus lake, Dry season, summer, autumn, winter, and spring, Changing in sequence, increasing renunciation of impermanence. Having seen the sight of scattered bones in the charnel ground, My body will also be in that state, It will be seen as having the nature of separating. For the cycle of existence without essence, Abandon any thought of attachment. Without disputes and afflictions, and always peaceful, One's own mind becomes workable and attains bliss. Such a forest is praised by the Victorious Ones, Renouncing worldly affairs and completely turning towards the monastery, The merit of abandoning just seven steps or so, Who can compare with the accumulation of merit from offering to the Buddhas For eons in the Ganges River sand number of eons? The previous merit cannot withstand a hundred thousand times more. Therefore, one should rely on a solitary forest. There, having firmly sat in the lotus position on a cushion, With one-pointed mind, place the mind unwavering in equanimity. Cut off the misdeeds of children, and clearly distinguish the meaning, Likewise, practice the sublime meditation of the Thus-Gone One's virtue. The four meditations and likewise the four formless absorptions, The path
Chinese
未入和已入圣者众，应知三摩地之名。由此舍弃贪欲之乐，证得明智与现观三摩地。眼与神通自在于心。三种智慧即闻、思、修。成就胜观，舍弃烦恼之聚，善知法与有法之实相，从有之城走向寂灭涅槃。此显现本初未生如影像，本体无而显现种种，见自性清净之缘起后，迅速获得不住之胜位。具慧者以方便得解脱，如以咒语加持毒药。无慧者以方便反被束缚，如良药变为疾病而受苦。因此生起证悟实相之智慧。行持六度时，应知如幻化之众生。不思三轮，以二资粮之善聚，将获得胜者之寂灭果位。如是吉祥云之车乘，善造利乐众生之清净庄稼，以有之罪恶贫乏而极度困顿的，疲惫之心今日得安息。大圆满心性休息中，发菩提心品第八竟。如此发起殊胜菩提心后，进入内外密咒生圆之义。彼亦因方便多且无难，虽义一然不迷入之方式，且为根器极利者作灌顶，宣说事行瑜伽无上四部。即时、族、根器之次第为，圆满、三圆满、二圆满、争斗时，婆罗门、庶民种姓、国王种姓、旃陀罗或平民，钝根、中根、利根、极利根者，以沐浴与洁净为主的事部，身语行与心之禅修皆，示现平等之行部经典，以禅修为主身语行皆，仅示现为助伴之瑜伽部，三门无为不执著能取所取，心之法性光明为最胜之行，小洁净者前乃大瑜伽。彼即事行
English
Those who have not entered and those who have entered the noble ones, should know the names of the three samadhis. By this, abandoning the mind of delight in desirable qualities, one manifestly accomplishes wisdom and direct perception samadhi. Eyes and magical powers are brought under the control of the mind. The three wisdoms are listening, contemplation, and meditation themselves. Having accomplished higher vision, one abandons the accumulation of afflictions, and having thoroughly known the reality of phenomena and entities, one goes from the city of existence to the peace of nirvana. This appearance is primordially unborn, like a reflection. Its essence is without inherent existence, yet various appearances arise. Having seen the interdependence of pure nature, one quickly attains the state of supreme non-abiding. Those with wisdom are liberated by skillful means, just as poison is treated with mantras. Without wisdom, one is bound by skillful means, just as medicine itself becomes a disease and causes suffering. Therefore, cultivate the wisdom that realizes the true nature. When practicing the six perfections, one should know beings as illusory. By the two accumulations of merit, without contemplating the three spheres, one will attain the peaceful state of the Victorious Ones. Thus, by the vehicle of auspicious clouds, one cultivates well the pure harvest of benefiting beings' minds, and may the weary mind, greatly impoverished by the poverty of the faults of existence, find rest today. The eighth chapter, on generating the mind of perfect enlightenment, from "Great Perfection, Mind at Rest" is complete. Thus, having generated the supreme mind of enlightenment, one engages in the meaning of the outer and inner secret mantras of generation and completion. That is because there are many easy methods without difficulty, and although the meaning is one, one is not confused about the way to engage. And empowering those of extremely sharp faculties, the four unsurpassed sections of action, conduct, yoga, and highest yoga are taught. The order of time, race, and faculties is: the age of perfection, the age of three, the age of two, and the age of strife; Brahmins, commoners, royal lineage, outcastes or common people; dull, middling, sharp, and extremely sharp faculties. The action tantra primarily emphasizes bathing and cleanliness. The conduct tantra teaches equality in all activities of body, speech, and mind's meditation. The yoga tantra primarily emphasizes meditation, with body and speech activities shown only as companions. The highest yoga tantra is free from the three doors, without fixating on grasping and what is grasped, the mind's nature of clear light is the supreme conduct. Small cleanliness is great yoga in reality. That is action and conduct.
Chinese
瑜伽能仁续，名为克里亚邬波瑜伽。这些是外密咒，诸佛亦不能观想父母双运，不依五肉五甘露等，以恒常行持清净而住。无上瑜伽续也有三种，父续母续无二无别是无上，主要宣说生圆次第无二，名为玛哈阿努阿底。佛亦拥抱合修，具有殊胜的誓言物，清净与不清净一切皆为一味，示现于一个坛城的游舞中。行部以自卑而佛尊为高，以主仆之礼修行而取悉地。修部以自与佛视为平等，自为誓言尊，前为智慧佛，以朋友之礼取悉地。真实瑜伽于无二之中，于加行后，将佛迎请降临为二，如水入水般无二而取悉地。玛哈以气和生起次第之方便为主，阿努以界和圆满次第之智慧为主，阿底以一切无二之智慧为主。一切皆是诸法本自平等性，以了知如是之理而修持。自与一切有情本自成佛，故于蕴、界、处等一切，明观为一个坛城而修二次第。又以四生之次第而有四种修法。为净除卵生之习气，于前行之时，皈依发心，简略生起次第后，迎请殊胜福田，于供养之末，修无自性，双运二资粮后，最初广大修习生圆次第，如最初由蛋而生鸟一般，次第修习简略与广大之生圆次第。为净除胎生之习气而宣说，皈依发心，由空性中生种子字，由手印生身和光芒等，如前一般次第广大修习，不以前行简略之生圆次第，如气心由明点白红中，如融化如凝固等，直至身体圆满而出生一般。为净除由湿热所生之习气，皈依发心，由空性中生诸佛。
English
The Yoga Muni Tantra is called Kriya Upayoga. These are outer secret mantras, and even the Buddhas cannot contemplate the union of father and mother, do not rely on the five meats and five amritas, etc., and abide by constantly practicing cleanliness. There are also three types of Anuttara Yoga Tantra: the non-duality of father and mother is supreme, mainly expounding the non-duality of the generation and completion stages, called Maha Anu Ati. The Buddhas also embrace and unite, possessing special samaya substances, where purity and impurity are all of one taste, and are shown in the play of a single mandala. In the Action Tantra, oneself is inferior and the Buddha is superior, and one attains siddhi by practicing in the manner of a master and servant. In the Performance Tantra, oneself and the Buddha are regarded as equal, oneself is the samaya deity, and the wisdom deity is in front, and one attains siddhi in the manner of a friend. In True Yoga, in the state of non-duality, after the preliminary practices, the Buddhas are invited to descend as two, and one attains siddhi non-dually like water entering water. Maha emphasizes the method of wind and the generation stage, Anu emphasizes the wisdom of the elements and the completion stage, and Ati emphasizes the wisdom of all non-duality. Everything is the inherent equality of all dharmas, and one practices by understanding this principle. Since oneself and all sentient beings are inherently enlightened, one visualizes all aggregates, elements, and sense bases as a single mandala and practices the two stages. Furthermore, there are four methods of practice according to the order of the four births. To purify the habitual tendencies of egg-born beings, during the preliminary practices, after taking refuge and generating bodhicitta, and briefly practicing the generation stage, one invites the excellent field of merit, and at the end of the offerings, one meditates on no-self-nature, and after the union of the two accumulations, one initially practices the generation and completion stages extensively, just as a bird is born from an egg at first, one practices the brief and extensive generation and completion stages in sequence. To purify the habitual tendencies of womb-born beings, it is taught that after taking refuge and generating bodhicitta, from emptiness, seed syllables arise, and from the hand seals, the body and rays of light, etc., arise. One practices extensively in sequence as before, without the preliminary brief generation and completion stages, just as from the white and red bindus of wind and mind, like melting and solidifying, etc., until the body is completely formed and born. To purify the habitual tendencies of those born from heat and moisture, one takes refuge and generates bodhicitta, and from emptiness, the Buddhas arise.
Chinese
其。仅仅念诵名号，就观想本尊明晰的生起圆满次第。犹如冷暖湿气聚集而成的身体，非常容易腐烂一样。不需要种子字、手印和戏论。为了清净虚妄出生的习气，刹那间迅速地观想生起圆满次第。犹如虚妄出生刹那显现一样，不需要从名号开始次第观想生起圆满次第。像这样观修的方式虽然有四种，但主要观修包含哪种生起，就用那种方式观修。为了清净习气，大家都那样观修。特别是初学者，像卵生一样，稍微稳固后，像胎生一样观修，更加稳固后，像湿生一样观修。非常熟悉且真正稳固后，像化生一样刹那间顿然生起。圆满次第也分为有相和无相。生起次第收摄时，就像天空中的云彩消散一样，安住在无所缘的状态中，这是无相。要知道生起次第本身就是圆满次第，显现时其自性就远离戏论。不散乱地观修有相的四种次第。初学者遮止对生起次第的执着，对治执着显现为真实的对治品。稳固者遮止对圆满次第的执着，对治执着空性为相的对治品。外在显现的一切都是生起次第的方便，无执的智慧是圆满次第的智慧。在一切时中，不离不合地持有。生起次第是遮止对显现的实执，圆满次第是断除执着幻化的分别念。何时对显空没有实执，那时生起圆满次第无二的自性是清净的。这是究竟的金刚乘，根器锐利者今生即可圆满成佛。之后在任何有待调伏的世间，都会自然成就各种佛陀事业。这是无数金刚持的近道，是极其隐秘深奥的，是具足善缘、渴望今生解脱者所应依止的。也要依据自己所喜好的续部次第，依靠它来成就圆满菩提。首先接受灌顶、随许和传承等，从各自的经论中所说的传承，使自己的心完全成熟。特别是殊胜秘密大瑜伽之道，使之成熟。