Chinese
从那以后，就能成办大菩提。那么，这些律仪的基础是密咒的律，一切基础都依赖于此。之后，瑜伽续部中所说的，特别宣说的律仪也要守护，共同的律仪中，应守护的就守护，应集聚的就集聚，因为是依赖于那个基础。菩提心和三自性也是，一切密咒的见修行之基础，因为是无余所知之简要，为了所有修持密咒瑜伽者之珍爱，稍微宣说。那么，菩提心是，此处以智慧和慈悲所摄持的发心。三自性是，我的自性，本尊的自性，和念诵的自性。那么，以我的自性来说，总集了轮回之法的自性如何。以本尊的自性来说，总集了涅槃之法的体性如何。以念诵的自性来说，总集了成就它的方便之体性。那么，所谓我，只是对五蕴之义未以分别心作区分而已。它的自性是以三门的力量而转变成三种。那么，如果与声闻乘相顺，这五蕴的集合是，外道所遍计的我和我所，以及常断等所遍计的空性，蕴和界的处之体性，不能诬蔑为仅仅是法，这就是我的自性。如果与瑜伽行相顺，这五蕴的集合之自性是，不仅是空无我和我所，而且也空无声闻乘的能取和所取之遍计，心和心所仅仅是自证，不是任何的所取，也不是对任何的能取，这就是它的自性。而且，如果未被能取所取的分别念所染污，那么与佛陀本身就没有差别，如果被染污了，那就是区分了差别。如果与中观相顺，这蕴聚的自性是，
English
From then on, one can accomplish the great Bodhi. So, these bases of vows are the Vinaya of Secret Mantra. All the bases rely on this. Then, the vows that are specifically taught in the Yoga Tantras are also to be kept. Among the common vows, those that should be kept are kept, and those that should be gathered are gathered, because they rely on that basis. Bodhicitta and the three self-natures are also the basis of all the views and practices of Secret Mantra, because they are a summary of all that is to be known. For the sake of all practitioners of Secret Mantra Yoga, I will explain a little. So, Bodhicitta is, here, the mind of enlightenment gathered by wisdom and compassion. The three self-natures are: my own self-nature, the self-nature of the deity, and the self-nature of recitation. So, by my own self-nature, it summarizes the nature of the Dharma of Samsara as it is. By the self-nature of the deity, it summarizes the characteristics of the Dharma of Nirvana as it is. By the self-nature of recitation, it summarizes the characteristics of the means to accomplish it. So, the so-called "I" is just the meaning of the five aggregates, not distinguished by the mind. Its self-nature changes into three aspects by the power of the three doors. So, if it is in accordance with the Shravakas, this collection of the five aggregates is empty of the self and what belongs to the self, which are completely conceived by the heretics, and of the completely conceived notions of permanence and annihilation, etc. The characteristics of the aggregates, elements, and sense bases, which cannot be slandered as merely Dharma, this is my self-nature. If it is in accordance with the Yogachara, the self-nature of this collection of the five aggregates is not only empty of self and what belongs to the self, but also empty of the completely conceived notions of the apprehended and the apprehender of the Shravakas. Mind and mental factors are merely self-awareness, not apprehended by anything, and not apprehending anything. This is its self-nature. Moreover, if it is not defiled by the conceptual thought of the apprehended and the apprehender, then there is no difference from the Buddha himself. If it is defiled, then the difference is distinguished. If it is in accordance with the Madhyamaka, the self-nature of this collection of aggregates is
Chinese
通过财富和享乐，对无分别智慧的胜义谛进行考察，也是空性的。一切戏论完全寂灭，这就是它的真如。像这样，对于任何一个真如，通过本尊的真如加持，修持誓言萨埵，观想智慧萨埵于前，伴随着念诵，就能成就殊胜的成就。其中，本尊是能利益且特别殊胜的，所以称为本尊，也就是佛。它的真如归纳为八法六本尊。其中，八法是：法界完全清净，无分别智慧，二者无别的等持，有分别的智慧，以及显现为色法的四种差别，总共八种。其中，显现为色法的四种差别是：显现为声音，显现为名相，显现为形色，以及显现为手印。其中，本尊加持是：了悟到本尊的法性清净和自我的法性不清净，二者在自性上没有差别，像这样修持；本尊的智慧自证清净和自我的意识自证不清净，二者也同样没有差别；本尊的身和语显现为特别殊胜，而自我的身语显现为不是特别殊胜，也同样要了知。依靠这些，转化为本尊并生起，然后修持，因为成就为本尊，所以称为本尊加持。对于这样的意义，有些人说：修持文字、手印和身像等时，这样说：这些仅仅是作为对治的意义而普遍设定的修持。这样诽谤，是积累了非常沉重的业。认为自我的真如是自性成立的，而认为本尊的真如是普遍设定的，这就像愚人装饰时，将系带的宝珠作为装饰的核心，而将珍贵的宝珠仅仅作为装饰的附属品一样。本尊的真如，在一切密咒的法理中，没有不包含在这里面的。只是在归纳方式、结合方式和见解方式上有所不同而已。过于繁琐就到此为止。
English
Through wealth and enjoyment, examining the ultimate truth of non-conceptual wisdom is also emptiness. All proliferation is completely pacified; this is its suchness. Thus, for any one of these three suchnesses, through the blessing of the deity's suchness, cultivate the samaya-sattva, visualize the wisdom-sattva in front, and by engaging in recitation, it is believed that one will accomplish the extraordinary attainment. Here, the deity is called a deity because it benefits and is particularly excellent, that is, the Buddha. Its suchness is condensed into eight dharmas and six deities. Among them, the eight dharmas are: the completely pure realm of dharma, non-conceptual wisdom, samadhi in which the two are inseparable, wisdom with conceptualization, and the four distinctions that appear as forms, making a total of eight. Among them, the four distinctions that appear as forms are: appearing as sound, appearing as names, appearing as form, and appearing as mudra. Among them, the deity's blessing is: realizing that there is no difference in nature between the purity of the deity's dharma and the impurity of one's own dharma, and cultivating in this way; similarly, there is no difference between the purity of the deity's self-aware wisdom and the impurity of one's own self-aware consciousness; also, one should know that the deity's body and speech appear as particularly excellent, while one's own body and speech appear as not particularly special. Relying on these, one transforms into the deity and generates it, and then cultivates. Because one is accomplished as the deity, it is called the deity's blessing. Regarding such a meaning, some say: When meditating on letters, mudras, and images, they say: These are merely meditations that are universally posited as the meaning of antidotes. To slander in this way is to accumulate very heavy karma. Thinking that one's own suchness is inherently established, and thinking that the deity's suchness is universally posited, is like a fool who, when decorating, makes the jewel of the tie the core of the decoration, and treats the precious jewel merely as an accessory of the decoration. This suchness of the deity, in all the principles of secret mantra, there is nothing that is not included here. It is only different in the way of summarizing, the way of combining, and the way of viewing. Enough of excessive elaboration.
Chinese
。像这样宣说，也以外在的业和行为为主，因此偏离了一般的瑜伽。由于努力显现，因此偏离了大圆满。方便也因为不放弃行为，所以也是同样的道理。四种瑜伽以内心瑜伽为主，因此是共同的。内在的差别是：瑜伽也具有取舍的行为，想法上也把本尊和自我分为二。嘛哈瑜伽与此相反。阿努瑜伽被称为随顺瑜伽，因为在无二虚空和智慧的刹那间，想要圆满一切见行，所以与阿底瑜伽随顺，因为稍微远离了造作和没有重复，所以称为随顺瑜伽。密咒内部的这些差别，也从认为二谛无别的最初的事部开始，到大圆满为止达到究竟。由于它的力量，从认为自我的真如和本尊的真如自性平等的最初的事部开始，到大圆满为止达到究竟。就像平等观看的程度越大，不平等观看的程度就会减少。总之，对实有的执着会逐渐减少。像这样平等观看本尊和自性，在了义的经部中也有，然而只是提到而已，没有如何平等修持的方法。例如，在声闻乘中，也只是提到菩萨的本生传，以及长时间行持利益众生的事业来证得菩提，然而在那里没有宣说如何修持菩提的行为。这些偏离和障碍，是依靠金刚萨埵大虚空来宣说的，以前的堪布们的教言集中说：不没胜幢大虚空就像天空中的太阳一样，分别显示偏离和障碍。也流传着这样的说法。那些偏离和障碍也不会超过那个范围，所以只是像篱笆一样地宣说而已，如果靠近仔细地收取精华，那么偏离之处有二十三处，障碍有七处，总共三十处。其中，偏离之处二十三处中，第一个十位是：菩提心的偏离之处有三处，禅定的偏离之处有三处，总共六处。
English
Also, this way of teaching mainly focuses on external actions and deeds, thus deviating from general yoga. Because effort is made manifest, it deviates from Atiyoga. Upaya also doesn't abandon actions, so it's the same principle. The four yogas mainly focus on inner mental yoga, so they are common. The inner difference is: Yoga also has actions of acceptance and rejection, and in thought, it also divides the deity and self into two. Mahayoga is the opposite of that. Anuyoga is called the yoga that follows accordingly, because in a single moment of awareness that is non-dual in space and wisdom, it is desired to perfect all views and practices. Therefore, it is in accordance with Atiyoga, because it is slightly free from fabrication and without repetition, it is called the yoga that follows accordingly. These internal differences of secret mantra also start from the first Kriya, which considers the two truths to be inseparable, and reach the ultimate completion in Dzogchen. By its power, from the first Kriya, which views the suchness of self and the suchness of deity as naturally equal, it reaches the ultimate completion in Dzogchen. The greater the extent of equal viewing, the more the extent of unequal viewing will decrease. In short, the clinging to things as real gradually diminishes. This kind of viewing deity and nature as equal is also present in sutras of definitive meaning, but it is only mentioned, and there is no method for how to accomplish equality. For example, in the way of the Shravakas, there are only mentions of the Jataka tales of Bodhisattvas, and that enlightenment is attained by practicing for the benefit of sentient beings for a long time, but there, the method of how to accomplish the conduct of enlightenment is not explained. These deviations and obscurations are explained based on Vajrasattva Great Space, and in the collected sayings of the former Khenpos, it is said: "The Undiminishing Banner Great Space is like the sun rising in the sky, showing deviations and obscurations separately." It is also known as such. Those deviations and obscurations do not go beyond that limit, so they are only explained as a fence. If one approaches and carefully gathers the essence, then there are twenty-three places of deviation and seven obscurations, totaling thirty. Among these twenty-three places of deviation, the first ten are: three places of deviation of the essence of Bodhichitta, and three places of deviation of Samadhi, totaling six.
Chinese
法性道之过失有四即十。第二十中，于大智慧乐之相执著之过失一。处于希望之边之过失二，即三。语之过失三，即六。因之过失一，即七。得定之果之过失三，即十。法之过失三中，法不生于法，法不依赖于法，法不证悟法三者，过失二十三也。七种障碍中，以染污精华菩提之自性而遮蔽之障碍三。瑜伽之事业未得其义，而被烦恼束缚之病所缠之障碍三，即六。被语之诽谤所缠之障碍一，即七也。其中，菩提心精华之过失三中，第一者，法性菩提心，菩提心精华之自性，是远离一切显现之相者，欲显现法性而勤作之过失是： 无显现之法性， 不勤作安住而修。 彼与彼若寻伺， 彼中彼如是不生。 如是说者，菩提心精华之自性远离显现之相，故何亦不勤作即是修，欲显现而勤作则成过失。第二者，菩提心精华不为他者所变，然以众生为业所驱使而衡量，则成过失是： 差别何亦皆相同， 业也如是而衡量。 若为业之所支配， 则无自生之智慧。 如是说者，无论显现如何之显现之种种分别，于菩提心精华之自性中，皆是无有差别而平等者，然众生因迷惑而于业善恶中遍计而已。如是之理，于《普贤幻化网续》中亦云： 有情不解而愚昧， 分别网缚所愚弄。 彼等即于善恶之， 蕴聚二者而衡量。 此法自性本清净， 如虚空般无垢染， 为令有情增知识， 业之理则有种种。 如是说
English
The faults of the Dharma-nature path are four, totaling ten. In the second ten: One fault is attachment to the aspect of great wisdom and bliss. Two faults are dwelling on the extreme of hope and desire, totaling three. Three faults are related to the scriptures, totaling six. One fault is related to the cause, totaling seven. Three faults are related to the result of attaining samadhi, totaling ten. Among the three faults of Dharma: Dharma does not arise from Dharma, Dharma does not depend on Dharma, and Dharma does not realize Dharma, these three constitute twenty-three faults. Among the seven obscurations: Three obscurations are caused by defiling the essence, the nature of bodhi. Three obscurations are caused by not grasping the meaning of yogic activity and being seized by the disease of the bonds of affliction, totaling six. One obscuration is caused by being seized by scriptural slander, totaling seven. Among these, regarding the three faults of the essence of bodhi: The first is that the Dharma-nature bodhicitta, the nature of the essence of bodhi, is devoid of all characteristics of appearance. The fault of striving to manifest the Dharma-nature is: The Dharma-nature without appearance, Is meditated upon by leaving it uncultivated. If one seeks and examines that and that, That will not arise thus from that. It is said that the nature of the essence of bodhi is devoid of the characteristics of appearance, so not cultivating anything at all is meditation. Striving to manifest it leads to a fault. The second is that the essence of bodhi is not changed by the power of others. The fault of considering beings to be driven by karma is: In what way are distinctions equal? "Karma," it is said, is distinguished. If one is under the power of karma, Then self-arisen wisdom does not exist. It is said that no matter how the various appearances of manifest conceptualization appear, in the nature of the essence of bodhi, they are equal without distinction. Beings, due to delusion, merely universally conceptualize karma as good and bad. Such a principle is also stated in the Guhyagarbha Tantra of Vajrasattva: Beings, not knowing, are deluded, Fooled by the net of conceptualization. Those ones distinguish The aggregates of good and evil into two. This Dharma is pure by its very nature, Like the sky, without stain. For the sake of increasing the knowledge of beings, The ways of karma are various. It is said.