Chinese
阿底瑜伽六要义之门讲授方式之解释——甘露精髓。 阿底瑜伽六要义之门讲授方式之解释——甘露精髓。 名为阿底瑜伽六要义之门讲授方式之解释——甘露精髓之论著。大秘密普光明界中嬉戏之，殊胜阿底之旭日，遣除三障黑暗之昏沉，顶礼珍宝教法。复次，如是所说大圆满之续部等，以六要义之门讲授，于此略作开解，即以譬喻之道的五法，以及离譬喻之果的一法，共六门而讲授。初、譬喻之五者：依于譬喻如晴空般，宣说基之智慧；依于譬喻大鹏鸟双翼圆满，宣说实相之见；依于譬喻大海汇聚，宣说等持之修法；依于譬喻狮子吼声，宣说分别念之压制；依于譬喻如意树，宣说圆满之果，此为五者。其中第一，依于譬喻如晴空般，宣说基位之智慧者：于此处，轮回涅槃所显现之一切法，于分别执着的显现上，无论显现好坏，虽作区分，然仅是如幻之显现游戏，实际上未被真实成立之执着所束缚，于自心觉性界中，平等一味而圆满，故名大圆满。彼为一切法之自性，故名法性。彼之体性，不为好坏所染污，故名不变。彼亦从本以来，自性本具，故名本住之智慧，总而言之，一切法皆摄于心，心安住于无基无根之时，如譬喻虚空一般，虚空乃一切生起之基础，然虚空之自性，无有迁变之勤作分别。如是，嘿汝嘎嘎拉波中云：圆满不变本自住，法性不变如虚空。 第二，依于譬喻大鹏鸟双翼圆满，宣说实相之见者：于能取所取之执着显现上，显现存在之一切法，于自心觉性界中，平等
English
Explanation of the Teaching Method through the Six General Meanings of Ati Yoga - The Essence of Ambrosia. Explanation of the Teaching Method through the Six General Meanings of Ati Yoga - The Essence of Ambrosia. This is the treatise called "Explanation of the Teaching Method through the Six General Meanings of Ati Yoga - The Essence of Ambrosia." Homage to the precious teachings that play in the all-illuminating space of the great secret, the youthful sun of the supreme vehicle of Ati, which dispels the darkness of the three obscurations. Furthermore, as it is said that the tantras of the Great Perfection are taught through the six general meanings, here, if we elaborate a little, it is taught through six aspects: five aspects of the path with examples and one aspect of the result without examples. First, the five with examples are: explaining the wisdom of the ground based on the example of a clear sky; explaining the view of reality based on the example of a great garuda with fully developed wings; explaining the meditation of equipoise based on the example of an ocean gathering; explaining the overpowering of conceptual thought based on the example of the sound of a lion's roar; and explaining the result of completion based on the example of a wish-fulfilling tree. Among these, the first is: explaining the wisdom of the ground based on the example of a clear sky. Here, all phenomena that appear as samsara and nirvana, although they are divided according to how they appear, whether good or bad, in the clinging to partiality, are merely the play of illusory appearances, and are not bound by the grasping of true existence. Because they are complete in the space of one's own mind and awareness, they are the Great Perfection. Because it is the essence of all phenomena, it is the nature of reality. Because its nature is not stained by good or bad, it is unchanging. Because it has always been inherent within oneself, it is called the wisdom of original abiding. In short, all phenomena are gathered into the mind, and when the mind abides without a basis or root, it is like the example of the sky. The sky is the basis of all elements, but the nature of the sky has no effort or thought of change. As it is said in the Heruka Galpo: "The complete, unchanging, and originally abiding is like the unchanging nature of reality, like the great sky." Second, explaining the view of reality based on the example of a great garuda with fully developed wings: All phenomena that appear and exist in the clinging to subject and object are equal
Chinese
没有共同且真实的成立，为什么呢？因为本来清净的智慧从一开始就没有产生，不会以任何形式存在，最终不会停止，不会被任何事物所标记，因此脱离了断见的四边。因为脱离了这些，所以超越了一切造作的戏论。因为超越了这些，所以在轮回和涅槃的法中没有好坏的区分。因为没有这些区分，所以在无所作为、超越思维的状态中味道相同。因为味道相同，所以自心原始的实相，无根无基的意义，显而易见地自然呈现，从而切断了轮回和涅槃的根基。比如大鹏从蛋壳中脱出，羽翼丰满一样。如前所说：显有清净见之王，犹如大鹏羽翼丰满翱翔天空。第三，依靠大海平静的比喻来讲解入定的禅修。心性觉性的实相，超越思维、无有觉知的见解，正是依靠切琼的入定，确立为直视自解脱。依靠脱噶的六处，内在的智慧在法界中显现而衡量。不被禅修思维的造作和执着所污染，赤裸地培养自明的觉性光彩，就像平静的大海没有被风搅动一样。如前所说：修习心性，从内自明，犹如大海平静，牧童不搅动。第四，依靠狮子吼的比喻来讲解以威慑力压制分别念。法性在自身显现，无造作的禅修融入相续，身体的行为，语言的表达，心中的分别念，一切显现皆自解脱，不会动摇，并且六识的一切分别念也在觉性的虚空中自然生起，自然消失，从而以威慑力压制，就像狮子吼声吓跑所有野兽一样。如前所说：身语意的分别念以威慑力压制，犹如狮子吼声吓跑野兽。第五，依靠如意树的比喻来讲解果。进入此殊胜道的人，因为获得了切琼见解的把握，所以将脱噶的体验修习到极致，从而外内之法耗尽，希望和恐惧的念头耗尽，想要造作的禅修耗尽，六识的觉知耗尽，禅修
English
There is no co-emergent and truly established, why? Because the wisdom of original purity has not arisen from the beginning, does not exist in any form, will not ultimately cease, and is not marked by anything, therefore it is free from the four extremes of nihilism. Because it is free from these, it transcends all the elaborations of action. Because it transcends these, there is no distinction between good and bad in the dharmas of samsara and nirvana. Because there is no such distinction, it is of the same taste in the state of non-action and beyond mind. Because it is of the same taste, the original reality of one's own mind, the meaning of rootlessness and baselessness, is manifestly and naturally present, thereby cutting off the root of samsara and nirvana. For example, a great garuda emerges from its eggshell and its wings are fully developed. As it was said before: The king of pure appearance and existence, is like a great garuda with fully developed wings soaring in the sky. Third, explaining the samadhi meditation based on the analogy of a calm ocean. The reality of mind-nature awareness, the view beyond mind and without awareness, is precisely established as direct seeing self-liberation based on the samadhi of Trekchö. Relying on the six places of Tögal, inner wisdom manifests in the dharmadhatu and is measured. Without being defiled by the fabrication and clinging of meditative thought, cultivating the radiance of self-luminous awareness nakedly is like a calm ocean not stirred by the wind. As it was said before: By meditating on mind-nature, it is self-luminous from within, like a calm ocean, not stirred by a herdsman. Fourth, explaining the suppression of conceptualization with overwhelming power based on the analogy of a lion's roar. When the nature of reality manifests in oneself and effortless meditation is integrated into the continuum, all actions of the body, expressions of speech, and conceptual thoughts of the mind are self-liberated as they arise, without wavering, and all the conceptualizations of the six consciousnesses also arise and dissolve naturally in the expanse of awareness, thereby suppressing them with overwhelming power, just as a lion's roar frightens all wild animals. As it was said before: Suppressing the conceptualizations of body, speech, and mind with overwhelming power, is like a lion's roar frightening wild animals. Fifth, explaining the fruit based on the analogy of a wish-fulfilling tree. A person who enters this supreme path, because they have gained confidence in the view of Trekchö, trains the experiences of Tögal to the ultimate perfection, thereby exhausting outer and inner dharmas, exhausting thoughts of hope and fear, exhausting the meditation of wanting to do something, exhausting the awareness of the six consciousnesses, meditation
Chinese
体验的灼热耗尽，殊胜的道位成为一决，赤裸平等之见解生起，智慧广大之显现成为环境，有漏不再显现而解脱，这是无余涅槃；将有漏之苦与明觉融合为游戏，这是有余涅槃。在这两者中的任何一种中成佛。那时，即使将意识注入尸体也能成佛。有生命者做了许多无间罪业，如果注入意识也能成佛。神通的声音和光芒等也会出现。例如，如意树能自然圆满所有需求，并消除他人的贫困。如前所说：“证悟之果及时出现，如意宝顶端杜鹃啼鸣。”第二部分，讲述无例之果：菩萨认为在最后一生中成佛，并示现十二行谊。内外密咒认为从色究竟天以三族五部的报身成佛，并住留至轮回未空。此处，显有之诸法全部圆满于心，心于空明、超离思维之状态中，自证智将显有立为四身之法身，或无垢本来存在之觉性，或本初成佛之自性，或任运圆满普贤王如来。法界无边无际，自心空明，故对净土无有偏颇。法身无生无灭，因觉性为自显现，故导师无有改变。时间无有变迁，因是本初清净之基时，故无有三时之执着。智慧无有善恶，因多即是一，故无有主伴之分别。乘无有可示，因见解赤裸，故无有名言之表达。誓言无有守护之界限，因清净广大，故无有取舍之执着。见无有四边八中，因轮回涅槃平等，故无有常断之偏袒。禅定无有可修，因明空无执，故无有修心的依靠。行无有贪执障碍，因任运生灭，故无有取舍之细微差别。法无有可为，因一解脱即一切解脱，故无有道位的行进。果无有希求恐惧
English
The burning of experience is exhausted. The uncommon paths and bhumis become decisive. The view of naked equality arises. The appearance of vast wisdom becomes the environment, and liberation occurs when the contaminated is no longer visible, which is nirvana without remainder. Placing the contaminated suffering and awareness into a play of union is nirvana with remainder. Enlightenment occurs in either of these two ways. At that time, even if consciousness is inserted into a corpse, it can attain enlightenment. Even if a living being has committed many deeds of immediate retribution, they can attain enlightenment if consciousness is inserted. Miraculous sounds and lights will also appear. For example, like the wish-fulfilling tree, all needs are spontaneously fulfilled, and the poverty of others is alleviated. As it was said before: "The fruit of realization appears in due time, a cuckoo sings on the top of a wish-fulfilling jewel." The second section explains the unparalleled fruit: Bodhisattvas believe that they will attain enlightenment in their last existence and demonstrate the twelve deeds. The outer and inner tantras believe that they will attain enlightenment as the Sambhogakaya of the three families and five lineages from Akanishta and remain for as long as samsara exists. Here, all phenomena of existence and non-existence are perfected in the mind, and in the state of emptiness and clarity beyond thought, self-awareness establishes the four kayas of existence and non-existence as the Dharmakaya, or the unobstructed, pre-existing awareness, or the self-nature of primordial Buddhahood, or spontaneously perfect Samantabhadra. The Dharmadhatu has no beginning or end. Since one's own mind is empty and clear, there is no partiality towards any pure land. The Dharmakaya has no birth or death, because awareness is self-arising, so the teacher has no change. Time has no change, because it is the time of the pure basis from the beginning, so there is no grasping of the three times. Wisdom has no good or bad, because many are of one taste, so there is no distinction between main and attendant. The vehicle cannot be shown, because the view is naked, so there is no expression of names and words. Vows have no boundaries to protect, because they are completely pure, so there is no clinging to acceptance or rejection. The view has no four extremes, because samsara and nirvana are equal, so there is no partiality towards permanence or annihilation. Meditation has nothing to meditate on, because clarity and emptiness are without grasping, so there is no reliance on the mind of meditation. Action has no attachment or obstruction, because it arises and ceases spontaneously, so there is no subtle distinction of what to accept or reject. Dharma has nothing to do, because one liberation is all liberation, so there is no progress on the paths and bhumis. The fruit has no hope or fear.