English
With great compassion, one especially embraces those who have not realized the manifestation of wisdom and the arising mind. Thus, meditating on the ultimate bodhicitta, distinguished by entering, abiding, and arising, is the yoga without signs. Therefore, it accomplishes various common and uncommon actions. As for conduct: like the Kriya Tantra, one engages in external conduct such as cleanliness, accompanied by spiritual friends. The result: from five lifetimes onwards, one attains the vajra-holder ground of the four families, which are condensed into the karma family and the jewel family. Third, Yoga, i.e., the Yoga Tantra: upon entering the five wisdom empowerments, one obtains the vajra master empowerment, making six empowerments in total. As for the view: as stated in the Heruka Galpo, "Those who wish to abide in the Yoga vehicle should look upon the Akanishta Vajradhatu." Thus, the ultimate truth is the emptiness of self-nature, free from all elaborations and signs, and naturally luminous. In relative truth, all appearances are seen as the blessing of realizing the nature of reality, self-manifesting as the mandala of the Vajradhatu. As for meditation: after the preliminary practices have preceded, one generates oneself through the five manifest enlightenments and the four magical displays. As the Galpo says, "Non-conceptual three months vajra, expanding and contracting, manifest as the body, samadhi blessing empowerment offering, five manifest enlightenments and four magical displays, meditating and making offerings as well, are done for the sake of merit." Thus, the main thing is the ground emptiness, the seat is the moon, the speech is the seed syllable, the mind is the mudra, and the body is complete, generated through the five manifest enlightenments. Then, arranging the retinue deities is the magical display of samadhi. Sealing with the four mudras is the magical display of blessing. Bestowing empowerment with whatever family is the magical display of empowerment. Performing offerings, praises, etc., is the magical display of offering, i.e., the four magical displays. The four mudras are: the mind is the samaya mudra, the speech is the dharma mudra, the body is the mahamudra, and the activity is the karma mudra. After sealing with these, one invokes and absorbs the wisdom being, and in the state of inseparability of the samaya being and the wisdom being, one recites properly. Finally, one practices through the departure of the wisdom being, etc. This is yoga with signs. In ultimate terms, it is the nature of signlessness.
Chinese
并将此二者的加持，安住于显现为天尊之智慧显现二者无二无别的状态，是无相瑜伽。此二者修习为双运。行持方面：沐浴和清洁等外在行为也仅作为辅助，主要安住于天尊瑜伽，行持自他之利益。如《金刚顶经》云：“安住于天尊之禅定，不舍一切有情众，恒常作意于佛陀，恒常以供养供养佛。”果：三世证得密严刹土，成为具足三身五智之自性者而成佛。如《普作续》云：“欲求密严瑜伽者，三世之中得解脱。”此三者，依靠外在苦行而了知内在意义，或者如婆罗门吠陀论者般依靠苦行和清洁等，故称苦行吠陀乘。一切取舍和断证，与外在相乘之理相同，故称外道经乘。第三，自在方便乘有三，第一，无上父续生起次第玛哈瑜伽：入门为外在利益之十灌顶，内在能力之五灌顶，秘密甚深之三灌顶，以十八灌顶成熟相续。见解方面：一切法观为心性显空无别之殊胜法身，是胜义谛。其自性之显现，一切分别念观为本尊和智慧之坛城，是世俗谛。此二者并非仅是显空一方，而是体性无别。名言上虽说无别，然已超越执着思议之境，故确立为真性无别之殊胜法身。修习方面：内分父续、母续、无二续三类。密集金刚和阎魔敌等父续中，以方便生起次第之修习，以及圆满次第明妃灌顶之修习，以风为主，是明空无分别之智慧。胜乐金刚和时轮金刚等母续中，仅有少分生起次第，以及圆满次第智慧灌顶之修习，以界性菩提心明点为主，是乐空无分别
English
And placing the blessings of these two in a state where the appearance of the deity and the appearance of wisdom are non-dual, is the yoga without characteristics. These two are meditated upon as union. In terms of conduct: external behaviors such as bathing and cleanliness are only relied upon as aids, and mainly abiding in the yoga of the deity, one practices the benefit of oneself and others. As the Vajrasekhara says: "Abiding in the samadhi of the deity, not abandoning all sentient beings, constantly attending to the Buddha in mind, constantly offering to the Buddha with offerings." The result: In three lifetimes, one attains enlightenment in the Akaniṣṭha heaven, becoming the nature of the three bodies and five wisdoms. As the Kunjed Gyalpo Tantra says: "Those who desire the yoga of Akaniṣṭha, desire liberation in three lifetimes." These three, relying on external asceticism to understand the inner meaning, or relying on asceticism and cleanliness like the Brahmins and Vedic practitioners, are therefore called the Ascetic Vedic Vehicle. All acceptance and rejection, abandonment and cultivation, are similar in principle to the external characteristic vehicle, and are therefore called the External Tirthika Tantra Vehicle. Third, the Vehicle of Methods for Gaining Power has three aspects. First, the Unsurpassed Father Tantra Generation Stage Maha Yoga: The entrance is the ten outer beneficial empowerments, the five inner power empowerments, and the three secret profound empowerments, thus maturing the continuum with eighteen empowerments. In terms of view: all phenomena are viewed as the ultimate Dharmakaya, the inseparability of appearance and emptiness of mind itself, which is the ultimate truth. The manifestation of its essence, all conceptual thoughts, are spontaneously appearing as the mandala of body and wisdom, which is the conventional truth. These two are not merely one side of appearance and emptiness, but are inseparable in essence. Although in name it is said to be inseparable, it transcends the realm of grasping thought and expression, therefore it is established as the ultimate Dharmakaya, the inseparability of true nature. In terms of meditation: it is divided into the inner categories of Father Tantra, Mother Tantra, and Non-Dual Tantra. In the Father Tantras such as Guhyasamaja and Yamantaka, the elaboration of the generation stage of skillful means, and the practice of the completion stage of the secret empowerment, with the emphasis on wind, is the wisdom of clarity and emptiness, non-conceptual. In the Mother Tantras such as Chakrasamvara and Kalachakra, there is only a small part of the generation stage, and the practice of the completion stage of the wisdom empowerment, with the emphasis on the bindu of the element of bodhicitta, is the bliss and emptiness, non-conceptual.
Chinese
嘎派的智慧。在幻化网等无二续部中，生圆双运和圆满次第四灌顶的修持，即修持乐空无分别的大智慧光明俱生智。一般来说，生起次第主要是修持净化卵生和胎生的次第，所有这些都以三种三摩地来概括，本体具足清净、圆满、成熟三者，并以四钉命气来巩固修持。行持方面，以善巧方便摄持，对于轮回的任何事物都不执着，行持五肉五甘露等无取舍之行。如《宝藏幻钥》中所说：“生起玛哈瑜伽，塔那与那嘎那，圣物五甘露上，行持大方便见。”果为，以近续三者相连，五道以四种持明来摄持而达到究竟，在此生或中阴获得五身任运成就的双运金刚持果位。如《密集》中所说：“此乃薄伽梵自性，从三身不分而生，以智慧海而庄严，此生即能获得。”以及《智慧明点》中所说：“或者此身舍弃后，即使不具精进也能成就。”第二，母续隆阿努瑜伽。入门为，外灌顶续部的十条河流，内灌顶五大种的十一条河流，成就灌顶名声的十三条河流，秘密灌顶圆满的两条河流，从三十六种灌顶仪轨中分出八百三十一种支分灌顶而成熟。见地为，法界无生、远离戏论，是母普贤佛母的虚空界完全清净，或者称为如是之坛城。彼者无灭，是具有境的大乐自生智慧中光明，称为智慧普贤王如来或者自性任运成就之坛城。法界与智慧无二之子，大乐根本菩提心之坛城。如《玉塘》中所说：“显有普贤佛母虚空界，无生坛城周遍显现，显现之性即是无显现，父母与子大乐性。”
English
The wisdom of the Ga school. In the non-dual tantras such as the Magical Net, the practice of generation and completion as a union, and the four empowerments of the completion stage, one cultivates the great wisdom of clear bliss that is free from conceptualization, the co-emergent luminosity. Generally, the generation stages are mainly practiced as a process of purifying egg-born and womb-born beings. All of these are summarized by the three samadhis, with the essence possessing purity, completeness, and maturity, and are cultivated by sealing them with the four life-force nails. As for conduct, one is skilled in means and is not attached to any phenomena of samsara, practicing without acceptance or rejection, such as with the five meats and five amritas. As it is said in the 'Treasury of Magical Keys': 'The generation of Mahayoga is the practice of great means and view upon the Tana, Nagana, and the five sacred substances of amrita.' The result is that, connected by the three near lineages, the five paths are perfected by being gathered by the four vidyadharas, and in this life or in the bardo, one attains the state of union Vajradhara, the spontaneous accomplishment of the five kayas. As it is said in the Guhyasamaja Tantra: 'This is the Bhagavan essence, arising from the indivisibility of the three kayas, adorned with the ocean of wisdom, and it will be attained in this very life.' And as it is said in the 'Wisdom Bindu': 'Or immediately after abandoning this body, it will be accomplished even without diligence.' Secondly, the Mother Tantra Lung Anu Yoga. The entrance is: the ten rivers of the outer empowerment tantra, the eleven rivers of the inner empowerment of the elements, the thirteen rivers of the accomplishment empowerment of fame, and the two rivers of the secret empowerment of completion. One is matured by dividing the thirty-six empowerment rituals into eight hundred and thirty-one branch empowerments. The view is: the unborn realm of space, free from elaboration, is the completely pure space of the Mother Samantabhadri, or it is called the mandala of suchness. That which is without cessation, the luminosity in the great bliss of self-arisen wisdom that possesses an object, is called the wisdom Samantabhadra or the spontaneously accomplished mandala of self-nature. The son who is non-dual with space and wisdom is called the mandala of the great bliss root bodhicitta. As it is said in the 'Yu Thang': 'From the space of the phenomena of existence, the unborn mandala universally arises. The nature of arising is without arising, the father, mother, and son are of the nature of great bliss.'
Chinese
因此，所有基础法都通过不混合三种坛城形式，并遵循思辨来确定。修法是：遵循意义，安住于无分别的智慧状态；遵循文字，仅仅念诵生起咒语，就像鱼从水中跃起一样，使能力显现，外器内情显现为天神的坛城，这是解脱道；依靠上门四个或六个脉轮，以及下门空行母秘密的入定，生起俱生智慧，这是方便道。这样，依靠任何一种方便解脱道，将证悟的功德发挥出来。行持是：通过了知一切显现和心都是大乐智慧的游舞，无取舍地行持。如《宝藏幻变部》所说：“法界和智慧圆满受用。”果是：暂时而言，是资粮道希求菩提心的瑜伽士，加行道开启大种性的瑜伽士，见道发出大气息的瑜伽士，修道获得大传承的瑜伽士。在学道四道达到究竟后，果位无学道圆满大能力的瑜伽士，在此生中显现，二十五种果法无别任运成就的自性，现证大乐身。如《幻变部》所说：“阿努瑜伽的法乘，不会中断，一生中，必定到达佛地。”第三，无二续部口诀阿底瑜伽。入门是：发挥第四灌顶的作用，获得有戏论、无戏论、极无戏论、最无戏论四种灌顶。见地是：确定包括显有轮回涅槃的一切法，本来就是觉性的体性，无自性，自然，任运成就，唯一四种，从而确定。修法是：懒惰者无勤解脱，通过三句要诀击中要害，守护原始清净本来面目自然安住的状态；精进者有勤解脱，通过约束三种坐姿和三种观看方式的要点，依靠任运成就顿超六灯的间道，开启如来藏的门，从而直接观看。行持是：一切显现都显现为法性的游舞，因此喜