English
From the later tantra of the Guhyasamaja Tantra: Separate gathering and meditation, Likewise, life force and holding, Recollection and samadhi, Yoga is considered six-limbed. Thus it is said. Also from the Kalpa: Approached by the six-limbed yoga. Thus it is said. In this tantra: Samsara and nirvana, common harmony and transcendence, Worldly ones and turning the wheel, If the common path of samsara and nirvana is explained, The path shown in three appearances, The basis of the body and the great mudra, The cause tantra, the means, and the fruit tantra. Thus, the root list of the Lamdre, such as the method of binding the three appearances and the three tantras, is also explained in detail. In particular, the method of practicing the path on the top of Brahma: An arrow of fire on a bow of wind, The bodhicitta (seed syllable: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, literal Chinese meaning:హం) strikes the target, Quickly wisdom will arise, There is no repeated union. Although this is not mentioned in the instruction manuals as the words of the Lama, it comes from the fourteenth chapter of this tantra. Furthermore, the key points of the Lamdre instructions are clearly explained in the Mamo Tantra and the Elephant King's Empowerment Tantra, but they are not seen in the direct teachings of the Hevajra Tantra that are currently famous in Tibet. In particular, the unique Nyingma, according to the Guhyagarbha Tantra, in the Ocean of Explanatory Tantras: The path of liberation is shown as a means. Therefore, there are two paths: the path of complete liberation of wisdom and the path of definite means. The first is: In the root tantra: In the mandala of complete wisdom, Through the union of hearing, thinking, and meditation, Self-arisen, spontaneous accomplishment. Therefore, identify the causal tantra as the mandala of suchness, have faith that the basis is such, and accomplish it with samadhi, so that the basis will appear as it is. The method for that is: In the Lamrim: Self-nature wisdom self-abiding, Seeing it, entering it, four yogas, Uninterrupted practice matures, Power hand seal spontaneous path, The manifested sequence should be spoken. Therefore, by establishing the wisdom of the self-abiding basis tantra with reasons, seeing it is the characteristic of knowing the cause, and after realizing it in this way, meditating on the samadhi of the characteristic of entering the condition, the three doors
Chinese
舍弃母法后，以任何一种安住方式，将真如光明无分别的等持与夜晚深沉睡眠的光明相结合，安住于大空性瑜伽中。在此光明中，当心止息，显现空色之相时，将白天醒觉之相和夜晚梦境之相，皆视为如幻如水月，从中无有间断地生起无缘大乐之悲心，此为悲心幻化瑜伽。从无别显现中，以大悲心的牵引和等持的因缘，生起融乐和合的无造作双运之本尊身相，此为一印。由此展开，将一切显现皆显现为双运本尊，于此有戏论瑜伽获得稳固后，通过近取的三种行为中的任何一种，便能趋入无漏持明之道。二是，如海中所说：三轮二命根，火风行空界，榨取于上而显现。如是依靠六轮，通过燃烧滴漏之结合，生起四喜之智慧，此为共同的上门。于心、脐、喉、顶四轮中，如《普贤》、或《普贤母》或《大乐明点》、清净修持、广大遍布四口诀，如根本续第十三章所说而修持，清净之精华融入四轮之脉结，远离动摇的光明中，从而，乐明无分别之大智慧，显现为无一亦无多的法性，此为最胜不变的光明之体性，此为上门摄持的特殊口诀。下门三界嬉戏的口诀是：依靠空行和密处二者，通过降、持、返、遍之结合，以顺逆方式生起四喜，从而生起乐空之智慧。于《隆阿努瑜伽》中说：依靠世俗菩提心的修持，通过上下之门，引生俱生智慧之方便，与续部和合，方便道自身之心十种，境十种，比喻十种相结合，趋入果位，于总纲树品中宣说。真实义
English
Having abandoned the mother practice, combine the samadhi of genuine luminosity without discrimination with the luminosity of deep sleep at night by either of the two methods of abiding, and abide in the yoga of great emptiness. In that luminosity, when the mind ceases and the appearance of empty form arises, seeing all the appearances of waking during the day and dreaming at night as illusory like a mirage or a reflection of the moon in water, from which unobstructed compassion of great bliss arises without interruption, this is the yoga of compassionate illusion. From the unimpeded appearances, due to the force of great compassion and the cause of samadhi, the spontaneously co-emergent deity body of union arises in union with melting bliss, this is the one seal. From this, all appearances manifestly arise as the deity of union, and having gained stability in this yoga with elaboration, by practicing any of the three types of proximate conduct, one is led to the path of stainless awareness holders. Secondly, as it says in the Ocean: Three wheels, two life-forces, three, fire, wind, beings, the realm of space, extracted, it appears above. Thus, relying on the six wheels, through the union of blazing and dripping, generating the wisdom of the four joys is the common upper gate. In the four wheels of heart, navel, throat, and crown, like the four instructions of All-Good, All-Good Mother or Great Bliss Bindu, purification practice, great pervasion, as it appears in the thirteenth chapter of the Root Tantra, by meditating, the essence of the essences merges back into the luminosity of the essence of the four wheels' centers, free from agitation, thus, the great wisdom of bliss and clarity without discrimination, appears as the nature of reality, which is neither one nor many, the supreme, unchanging essence of luminosity, this is the special instruction of the upper gate's holding. The instruction of the lower gate's play of the three realms is: relying on the two, space and secret place, through the union of descending, holding, reversing, and pervading, the four joys arise in direct and reverse order, thus generating the wisdom of bliss and emptiness. In the Lung Anu Yoga, it says: Relying on the practice of relative bodhicitta, through the upper and lower gates, the method of drawing forth innate wisdom is similar to the lineage and descent, combining the ten aspects of one's own mind, the ten occasions, and the ten similes with the path of means, and proceeding to the result, as it is proclaimed in the chapter of the general tree. The ultimate meaning
Chinese
菩提心的修持，有依之风心的一切精华融入心间明点，显现空乐无二大乐之智慧，使三界解脱于大乐之中。以无依、不动、三具之状态守护无分别之状态。境为法性义之智慧，有境法身基之智慧，无别之觉性，空性与智慧双运，根本菩提心之坛城得以显现，趋入证悟之方便义之后瑜伽广为宣说。一切乘之顶巅阿底瑜伽，乃是无上续部一切四灌顶之圆满次第究竟之精华，是具缘极利根者之行境，如是，轮涅器情之显现一切，心性自生之智慧，安立为不可言说之法身，无破无立而守护，此为心部。自生之智慧及由此显现之一切法，安立为本初解脱、自性清净，法性普贤佛母之界中无有他处可去，于法性无缘、无勤作之状态中守护，此为界部。特别是，诀窍部有外、内、密、极密四种，此处以极密无上之灌顶而作。心安立于无基、无根之本来清净中。一切显现心识以本初解脱、本然安住大圆满立断而修持。任运成就之身坛城，开启如来之秘密藏之门。面见自住之智慧光明任运成就之坛城，修持妥噶四相道。法性穷尽之时，蕴、界、处一切自净，以三得之钉而钉住，自生智慧之明灯得以显现。总之，这一切也是圆满次第之真实与假立，有相与无相，所遍与能遍等。并且，这也是依靠自加持之次第，根、脉、明点三者。以及，成为这些印持的不可言说俱生次第，大手印与大圆满之瑜伽等所包含的。这些显示了圆满次第之身，只是理解的界限，而非根、脉、明点之安住和修持。
English
The practice of Bodhicitta, with dependence, all the essence of wind-mind dissolves into the heart's bindu, manifesting the wisdom of great bliss, the non-duality of space and awareness, liberating the three realms into great bliss. Maintaining a state of non-conceptualization with the three qualities of being without support, unmoving, and complete. The object is the wisdom of the meaning of Dharmata, and the subject is the wisdom of the basis of Dharmakaya, the indivisible awareness, the union of space and wisdom, the root, the mandala of Bodhicitta, the yoga of following the meaning of the means of realizing manifest realization is extensively explained. Ati Yoga, the pinnacle of all vehicles, is the ultimate essence of the fourth empowerment of all the unsurpassed tantras, the field of activity for the fortunate and extremely sharp-witted. Thus, all appearances of existence, the environment and its contents, are established as the inexpressible Dharmakaya, the self-arisen wisdom of mind itself, and maintained without rejection or acceptance, this is the Mind Series. All phenomena, the self-arisen wisdom and what arises from it, are established as primordially liberated, self-purified, with nowhere else to go from the realm of Dharmata Samantabhadri, and maintained in a state of Dharmata without focus or effort, this is the Space Series. In particular, the Instruction Series has four aspects: outer, inner, secret, and very secret. Here, it is done with the empowerment of the very secret, unsurpassed. Mind is established in the groundless, rootless, primordial purity. All appearances and mind are practiced with the great Atiyoga Trekchö, the great self-liberation, the great natural resting. Opening the door to the secret treasury of the Tathagata, the spontaneously accomplished body mandala. Contemplating the spontaneously accomplished mandala of the clear light of self-abiding wisdom, the path of the four visions of Tögal is meditated upon. When Dharmata is exhausted, all aggregates, elements, and sense bases are self-purified, and the lamp of self-arisen wisdom is manifested by being nailed with the three gains. In short, all of this is also the reality and imputation of the completion stage, with and without signs, the pervaded and the pervader, etc. Furthermore, this also relies on the sequence of self-blessing, the three: root, wind, and mind. And, the inexpressible, co-emergent sequence that becomes the seal of these, is included in the yogas of Mahamudra and Dzogchen. These show the body of the completion stage, only the limit of understanding, not the abiding and practice of the root, wind, and bindu.
Chinese
由于害怕口诀的要点变成泄露秘密，所以这里没有详细说明。分支有两个，其中，誓言是：你要杀死众生。等等，这是考虑到而说的，以及没有和胡说八道等见解的誓言，和食物的誓言等等。行为是：有造作，无造作，非常无造作，或者二取舍，普贤和胜一切方位的行为等，名称和分类很多，但意义相同。这样，为了区分受持戒律的方式、获得的方式和修道的方式这三者，将四部续各自的成熟解脱如何缠绕在道上的梗概，作为附带意义而写出。现在开始进入正文。这里主要讲述无上瑜伽的分类，通过讲解可以了解。第二，详细解释获得咒语戒律的灌顶仪式，包括：在哪里灌顶的坛城，灌顶的四种分类，这样灌顶的解脱功德，确定获得咒语戒律的界限，承诺誓言等后续行为。第一是：彩粉和巴嘎，世俗胜义菩提心坛城四种。其中，从曼荼罗的声音来说，曼荼是精华或精髓，拉是执持或接受，因此，由于执持和接受精华的功德之基，所以是坛城。分类有：与续部结合的四种坛城，以及其中适合大多数人成熟的坛城。第一种有：自性智慧坛城，增上禅定的形象或化身坛城，明觉体验坛城，增上形象坛城四种。前三种依次是上师圆满的佛陀，最终道者和处于见修位者，弟子是地道的菩萨，以及见修和资粮道的功德圆满者，在何处灌顶的坛城中，幻化金刚中说，是圣者们的行境。其中，这里主要讲述化身坛城。
English
Since the key points of the oral instructions might become a disclosure of secrets, they are not explained in detail here. There are two branches, among which, the vows are: You must kill living beings. Etc., this is said considering that, as well as vows of views such as non-existence and nonsense, and vows of food, etc. The conduct is: with fabrication, without fabrication, extremely without fabrication, or two abandonments, Samantabhadra, and the conduct of surpassing all directions, etc. Although there are many names and classifications, the meaning is the same. Thus, in order to distinguish the three ways of upholding vows, the way of obtaining them, and the way of practicing the path, the outline of how the maturation and liberation of the four tantras are entwined on the path is written as an incidental meaning. Now we will enter the text itself. Here, the classification of unsurpassed yoga is mainly explained, which can be understood through explanation. Second, a detailed explanation of the initiation ritual for obtaining mantra vows, including: the mandala in which the initiation is given, the four categories of initiation, the merits of liberation obtained by such initiation, determining the boundaries for obtaining mantra vows, promising vows, and other subsequent actions. The first is: colored powder and bhaga, the four types of relative and ultimate bodhicitta mandalas. Among them, from the sound of mandala, manda is essence or quintessence, and la is holding or receiving, therefore, because it holds and receives the basis of the qualities of essence, it is a mandala. The classifications are: the four mandalas combined with the tantras, and among them, the mandala that is suitable for maturing most people in the present context. The first has: the mandala of self-nature wisdom, the image of superior samadhi or the emanation mandala, the mandala of awareness experience, and the four types of superior image mandalas. The first three are successively the master, the perfect Buddha, the ultimate path practitioner, and those who are in the stage of seeing and meditating. The disciples are authentic bodhisattvas, and those who have perfected the merits of seeing and meditating and the accumulation path. In which mandala the initiation is given, it is said in the Illusory Vajra, is the realm of the noble ones. Among them, here we mainly discuss the emanation mandala.