English
Absence of self. Third is the classification, which is threefold: generation, completion, and utmost completion. In India, this Mahāyoga has eighteen tantra divisions, of which the following were translated into Tibetan: the eight divisions of Māyājāla, the four divisions of explanatory tantras, and their sixty-four subtle instructions. The great Indian scholar Vimalamitra spoke of these to the great translator Rinchen Chok. It is said that he, the noble one who composed this treatise, has attained peaceful passing. So, what are the eight divisions of Māyājāla? The Māyājāla Root Tantra Secret Essence, which shows mind and wisdom as self-manifestation, is one. The Māyājāla Goddess, which expresses play, is two. The Māyājāla Eighth, which fully shows the mandala, is three. The Māyājāla Forty, which fully demonstrates activity, is four. The Māyājāla Lama, which mainly shows empowerment, is five. The Māyājāla Eighty, which perfects qualities, is six. The Māyājāla Great Net, which shows pervasiveness throughout all collections, is seven. The Māyājāla Limb, which mainly shows samaya, is eight. The four divisions of explanatory tantras are: the Wisdom Essence and Vajra Mirror, which show the path of liberation gradually and simultaneously, are two. The Māyājāla Ashes and Māyājāla Ocean, which show the path of means gradually and simultaneously, are two, making four. The sixty-four subtle instructions should be understood separately. Here, they are not listed for fear of too many words. Through these, after the explanation of the general meaning is finished, if explaining the meaning of the treatise, the vehicle of methods of control has two: briefly indicating from the perspective of the individual and the vehicle, and elaborately explaining the branches. The first is: the vehicle of methods of control, also due to the difference in the intellectual strength of those to be tamed, appears in three forms, namely generation, completion, and utmost completion. These are easy to understand. The elaborate explanation has three: generation Mahāyoga, completion Anuyoga, and great completion Atiyoga. The first has three: indication, explanation, and summarizing with scriptural authority. The first is: saying, the final generation stage yoga also, necessarily appears as seven, which is easy to understand. The elaborate explanation has seven: enumeration, common indication of the individual and the entrance.
Chinese
并且，如实而言。那么，嘛哈瑜伽的所依补特伽罗是，以调伏之方便的乘，为殊胜根器者所行之境。其中有三，最后者为嘛哈瑜伽。而且，相对于前者，此者被称为具有执著的见行修。然而，密咒嘛哈瑜伽的所依补特伽罗，据说需要具备七种智慧的特征。也就是，智慧高广如虚空，稳固如须弥山，迅速如闪电，锋利如宝剑，宽广如大地，开阔如空间，深邃如海洋，此为七者。《道次第》中说：高广稳固迅速且锋利，宽广深邃是具缘者。如是说。也就是，宣说了自性利根和串习利根二者。初者是指，以前未在出离之乘上修习智慧，也能进入嘛哈瑜伽。后者是指，以前在出离之乘上修习后，才能进入嘛哈瑜伽。如《道次第》中说：彼亦由自性串习，为器之远近故，以次第与顿超，四分而入大瑜伽。如是说。入门是，在嘛哈瑜伽的宗规中，以方便无碍和智慧无所缘二者无别的门径进入，从而断除所有道之关要且不改变。也就是，道上需要方便和智慧二者。例如，方便智慧如同洗手，在洗手的时候，依靠一者洗净另一者的污垢而清净。同样，应理解为依靠方便，使智慧远离空执的污垢；依靠智慧，使方便远离实执的污垢。也就是，基为所取与能取二者，道为方便与智慧二者，或者观修本尊父母，果为法界与智慧二者。密咒之道上，最重要的是方便与智慧二者，因此详细介绍的内容，应从精通密咒的上师处了知。༈。此因需以至尊上师们的言教来领悟，故不在此处阐述。那么，首先入门是，必须从具相的上师处圆满领受成熟道之四灌顶。如《秘密藏续》中说：未令导师欢喜，未得诸灌顶，听
English
And, truthfully speaking. So, the basis of Mahayoga is the person who, through the vehicle of methods of subjugation, is the object of practice for those with supreme faculties. Among the three, the last is Mahayoga. Moreover, compared to the former, this one is called having clinging to view, conduct, and meditation. However, it is said that the basis of the secret mantra Mahayoga, the person, must possess seven characteristics of wisdom. That is, wisdom is as high as the sky, as stable as Mount Meru, as swift as lightning, as sharp as a sword, as vast as the earth, as expansive as space, and as deep as the ocean, these are the seven. In the Lamrim it says: High, stable, swift, sharp, and vast, deep and complete are the persons of cause. Thus it is said. That is, it explains the two, naturally sharp faculties and habituated sharp faculties. The former refers to being able to enter Mahayoga without having cultivated wisdom in the vehicle of renunciation before. The latter refers to being able to enter Mahayoga after having cultivated it in the vehicle of renunciation before. As it says in the Lamrim: Also, by nature and habituation, because the vessels are near and far, one enters the great yoga by stages and all at once, in four parts. Thus it is said. The entrance is, in the tradition of Mahayoga, entering through the inseparable gate of unobstructed means and non-objective wisdom, thereby cutting off all the key points of the path and not changing. That is, both means and wisdom are needed on the path. For example, means and wisdom are like washing hands, when washing hands, one relies on one to wash away the dirt of the other and become clean. Similarly, it should be understood that by relying on means, wisdom is freed from the dirt of clinging to emptiness; by relying on wisdom, means are freed from the dirt of clinging to reality. That is, the basis is the object and subject, the path is means and wisdom, or meditating on the deity parents, the result is the Dharmadhatu and wisdom. On the path of secret mantra, the most important thing is means and wisdom, so the details that need to be introduced should be known from the mouths of the lamas who have mastered the secret mantra. ༈. This is not explained here because it needs to be understood through the teachings of the venerable previous masters. So, the first entry is that one must fully receive the four empowerments of the ripening path from a qualified lama. As it says in the Secret Essence: Without pleasing the teacher, without obtaining the empowerments, listen
Chinese
等等的作者们，没有果实且会灭亡。如是说。对此，首先四灌顶开启法门的方式是：外瓶灌顶以五蕴、处、界引见于胜者的坛城，开启观修生起次第的法门；内秘密灌顶如果修习脉轮处的文字，则引见心为无分别，开启于方便道上修习上门脉、明点、气三者的法门；智慧智慧灌顶放入秘密坛城中，引见乐空无二；方便道下门，安乐精髓聚集，或者，智者秘密加持，以及，佛父佛母交合修习的法门开启；第四灌顶授予，引见心的自性为五身任运成就的佛陀，以寂止、圆满、手印三门引见心的实相如其所有，开启法门。如果想详细了解这些意义，请看我所作的四灌顶引见的空论。之后必须进入方便解脱二者，进入解脱道以生起次第和圆满次第二门进入，以方便门进入，进入方便道上门则修习脉、明点、气三者，进入方便道下门则依止智慧母等等的差别内容全部，以上的进入之门全部也都是以方便和智慧无二的方式进入。以上的那些是密咒无二的真实意义上，以自证智慧获得，故称为瑜伽。瑜伽以下以度量为大，故称为。如是称为摩诃瑜伽的进入之门。此乘的宗派的见解以理证确定时，有先前产生的五种事物的理证，后续的五种方式，以及词的理证，词有可考察而理解的和不可考察而理解的两种，可考察而理解的有词义相符和不相符两种，词义不相符的又有周遍、任何的理证，以及不舍弃、不具足的理证。词义相符的理证有，量、经论的理证，声音相同意义推测的理证，一和多分离的理证，自性广大的理证。
English
Authors such as Pa, etc., will be fruitless and will perish. Thus it is said. In this regard, the way the four empowerments initially open the Dharma gate is as follows: The outer vase empowerment introduces the aggregates, elements, and sources to the mandala of the Victorious Ones, thus opening the Dharma gate for meditating on the generation stage. The inner secret empowerment, if one practices the letters of the chakra places, introduces the mind as non-conceptual, thus opening the Dharma gate for meditating on the three—channels, bindus, and winds—on the path of means, the upper gate. The wisdom-awareness empowerment places one in the secret mandala and introduces one to the non-duality of bliss and emptiness. The lower gate of the path of means, the gathering of the essence of bliss, or, the blessings of the wise secret, and the Dharma gate for meditating on the union of the father and mother deities is opened. The fourth empowerment, when conferred, introduces the nature of the mind as the spontaneously accomplished Buddha of the five kayas, thus introducing the actual state of the mind as it is through the three gates of pacification, completion, and mudra, opening the Dharma gate. If you wish to know these meanings in detail, please look at the empty talk on the introduction of the four empowerments that I have made. Then one must enter the two, means and liberation. Entering the path of liberation is done through the two gates of the generation stage and the completion stage. Entering through the gate of means, if one enters the upper gate of the path of means, one trains the mind in the three—channels, bindus, and winds. Entering the lower gate of the path of means involves relying on the wisdom mother, and all the different categories of distinctions, all those gates of entry above, are entered through the gate of the inseparability of means and wisdom. Those above are called Yoga because one attains the wisdom of self-awareness in the true meaning of non-dual secret mantra. It is said to be greater than Yoga by measure. Such is the gate of entry called Mahayoga. When the view of this vehicle's system is established by reasoning, there are the reasoning of the five previously arisen objects, the five subsequent modes, and the reasoning of words. Words are understood in two ways: through examination and without examination. Understanding through examination has two aspects: agreement and disagreement between words and meanings. Disagreement between words and meanings includes the reasoning of pervasion and any, and the reasoning of non-abandonment and non-possession. The reasoning of agreement between words and meanings includes the reasoning of valid cognition and scriptural authority, the reasoning of sound agreement and meaning inference, the reasoning of separation from one and many, and the reasoning of great self.
English
In the reasoning of the authoritative scriptures of epistemology, there are four kinds of conceptualization, three kinds of purity, and four or five kinds of equality. The meaning of these, in detail, is established in detail through reasoning based on the view of the Secret Mantra Mahāyoga, and should be understood as in the second chapter of the Stages of the Path. So, among those established in this treatise, which of those reasonings are they? It should be understood that they are the reasoning of purity and equality, and the reasoning of the indivisibility of the three truths. Moreover, the Holy One, taking the words of the Secret Essence Tantra as evidence, "The vessels, contents, and continuums are all purified and realized, by the two equalities and the two superior equalities." Thus, the five outer elements are pure as the five mothers. The five inner aggregates are pure as the five fathers. The eight collections of consciousness are pure as the five wisdoms. It is thought that the aggregates, elements, and sense bases are pure as the mandalas of deities and consorts. These are explained in general terms. If the meaning of the text is explained, there are three views: Enumeration: The uninterrupted assembly of conceptualizations and methods is shown as the play of Samantabhadra in the mandala of the Victorious Ones. Direct: These worldly phenomena, such as the five outer elements and the five inner aggregates, are the mandala of the Victorious Ones from the beginning, without origin. The five great aggregates themselves are the five Sugata families. If the meaning of this is explained, there are three aspects: the characteristics of the five aggregates, the meaning of the words, and the divisions. First, the characteristic of form is that it can be destroyed and broken, or it can be born and destroyed. Consciousness cuts off objects and cognizes. Feeling experiences. Perception grasps characteristics. Volition repeatedly manifests and acts. The meaning of the word is that the various parts of the aggregates are gathered in one direction, and this is called an aggregate. The divisions include fifteen forms. That is, the four forms of cause are earth, water, fire, and wind. The eleven forms of effect are the five faculties, the five objects, and non-manifest form, making fifteen. This form is free from fabrication from the beginning and is Vairochana. The divisions of consciousness include the base consciousness, afflicted mind, mental consciousness, and the five sense consciousnesses, making eight. This consciousness is free from fabrication from the beginning and is Akshobhya. The divisions of feeling are divided into good, bad, and neutral, making eighteen. This is purified in its place and becomes Ratnasambhava.