English
It is the nature of attaining liberation through the practice of familiarizing oneself with the understanding of the meaning that is inseparable from the supreme truth. The definition is: From the sound of "Mahayoga," it is the great yoga, because the mind is endowed with the meaning of non-duality, it is more excellent than the outer yogas. In terms of the six divisions, the empowerment of entry is: on top of the common vase empowerment, adding the three uncommon supreme empowerments above, which is the bestowal of the four empowerments. As it says in the Later Tantra of the Essence: "The master's secret wisdom, and immediately following is the fourth." There are many classifications and summaries of the differences between the tantras, but according to the Guhyasamaja Tantra, which is the root of all the unsurpassed tantras, the tantra says: "If one has faith, diligence, discipline, and perfect understanding, then the empowerment of benefit and the empowerment of ability should be given in order." Therefore, for those with faith, ten outer empowerments of benefit are given, such as head ornaments and hair knots; for those with diligence, three are given, namely, the ability for one's own benefit is listening and meditation, the ability for the benefit of others is teaching and activity, and the ability for the benefit of both is the empowerment of the Vajra Master's complete teachings, which is the five empowerments of ability; for the disciplined who have equal practice and wisdom, three profound empowerments are given. Thus, the vase empowerment is divided into two, benefit and ability, which becomes five. As it says in the Vajra Path Stages: "There are five kinds of distinctions, the work of both self-benefit and benefit." As it says in the common teachings of all the practice sections, the Guhyasamaja, the Sutra Commentary says: "Outer empowerment, inner empowerment, secret empowerment, and the empowerment of the general collection of the vehicle's view, the empowerments are bestowed completely in order." Thus, among the four empowerments of outer, inner, secret, and suchness, in order to liberate and subdue those with anger, the outer empowerment is bestowed relying on the one hundred and eight outer and inner substances such as vases; in order to lead the arrogant to the path of the gods, the inner empowerment is bestowed relying on the body; in order to lead the greedy to the path of union, the secret empowerment is bestowed relying on the consort; in order to lead the ignorant to the path of conceptual thought, the suchness empowerment is bestowed relying on the mind, there are four in total. The necessary teachings of the practice section, such as Phurba, also bestow the four empowerments like the common unsurpassed general teachings, and there are many ways of bestowing the profound and special practice empowerments, but in general, all the unsurpassed empowerments are summarized into four empowerments. The entry of action is know
Chinese
是故，大圆满瑜伽和方便悲心幻化，以及粗细手印，通过三摩地之门进入。因为这是主要阐述生起次第的道。如《自显》所说：“进入之门是三摩地。”以及《开显幻化部》所说：“嘛哈瑜伽的进入之门，是通过三摩地三门进入。”见解方面，如《道次第》所说：“方便的广大见行，超越无上乘，胜义中是七宝，世俗中是俱生圆满。真实殊胜圣者，胜义世俗无分别，如实证悟。”因此，从远离戏论的角度来说，与中观派相同；从一切法皆融入自心显现的角度来说，与唯识派相似。然而，密咒的见解，与它们不同。也就是，从原始以来，法界、智慧、身语意功德事业，七宝自性本具，是殊胜胜义谛。以及，彼之自性显现，蕴界处所摄的一切分别念，自显为身智坛城，无有轮涅好坏，圆满于平等性，是殊胜世俗谛。此二者并非空有偏执，如金与金之黄色，或玉与玉之颜色般，本体无别，显现为平等性。虽然名言上说无别，但因超越执著的思言境，故无别离于行境。如《现分》所说：“殊胜平等无别义，名称数量虽多说，然于义中超思言。”以及《道次第》所说：“为度彼非执著故，二者名言超思言。”此处以“殊胜”之语，表示超越下乘之义。如续部所说：“无缚无解脱，本来自成佛法。”因此，基位无缚无解脱的实相，自证菩提心，真谛无别，离于行境，本来存在。彼即是佛陀之体性，从佛性方面来说是如来藏，从空性方面来说是法身。
English
Therefore, the yoga of great completeness and the illusory nature of skillful means and compassion, as well as the subtle and coarse mudras, are entered through the door of the three samadhis. Because this is the path that mainly explains the generation stage. As it is said in "Self-Emergence": "The door of entry is the three aspects of samadhi." And in "Opening the Division of Illusions": "The door of entry to Mahayoga is entered through the three doors of samadhi." Regarding the view, as it is said in "The Stages of the Path": "The great view and conduct of skillful means, which transcends the unsurpassable vehicle, is the seven treasures in the ultimate sense, and the co-emergent perfection in the conventional sense. The truly supreme noble ones, without differentiating between the ultimate and conventional, perfectly realize the truth." Therefore, from the aspect of being free from the extremes of elaboration, it is similar to the Madhyamaka school; from the aspect of all phenomena being gathered into the mere self-display of the mind, it is similar to the Cittamatra school. However, the view of mantra is different from them. That is, from the very beginning, the realm of reality, wisdom, body, speech, mind, qualities, and activities, the seven treasures are spontaneously established as the very nature, which is the superior ultimate truth. And the display of that very nature, all the conceptual aggregates gathered by the aggregates, elements, and sense bases, spontaneously appear as the mandala of body and wisdom, without good or bad in samsara and nirvana, perfected in equality, which is the superior conventional truth. These two are not biased towards emptiness or existence, but like gold and the yellowness of gold, or turquoise and the color of turquoise, the essence is inseparable, appearing as equality. Although it is said to be inseparable in name, because it transcends the object of thought and expression that is clung to, inseparability is separate from the field of experience. As it is said in "Manifestation": "The meaning of superior equality is inseparable, although many names and numbers are taught, in meaning it transcends speech and thought." And as it is said in "The Stages of the Path": "In order to liberate from clinging to what is not that, the two names transcend thought and expression." Here, the word "superior" indicates the meaning of surpassing the lower vehicles. As it is said in the tantra: "Without bondage and without liberation, the Dharma of the Buddha is spontaneously perfect from the beginning." Therefore, the reality of the ground, without bondage and without liberation, the self-aware bodhicitta, the true nature inseparable, separate from the field of experience, exists from the beginning. That itself is the nature of the Buddha, from the aspect of Buddhahood it is the Tathagatagarbha, and from the aspect of emptiness it is the Dharmakaya.
Chinese
由于功德和显现，色身的功德能够显现，因此是自性住种姓；由于是轮回和涅槃二者的来源，因此是阿赖耶识；克里亚的自性即是真如；通过乌巴和瑜伽，以无实义无相的加持，将世俗金刚界视为本尊；玛哈瑜伽的真谛二谛无别殊胜法身；阿努瑜伽的界和智慧二者无别的圣子根本菩提心坛城；阿底瑜伽的体性、自性、大悲三者等术语所指的基续之实相，以可被证悟的见解来确定，而不能以分别念和看似合理的推理来确定，因为要以普遍的三种量来确定，并且需要以自证现量来证悟。确定之理为：四种证悟，三种清净，四种平等，大自在的理。首先是：在《心髓续》中说：“因相同和文字相，加持和现量，以四种殊胜证悟，一切皆为大圆满。”因此，为了将显现和执着于轮回和涅槃二者的二取之心确定为无二智慧，将二取执着作为所量，以衡量因相同的理，将一切法确定为自性不生。同样，将先前确定的宗派执着作为后来的理的所量。以文字相的理，将游舞确定为无碍。以加持的理，将体性确定为无别。以现量的理，将相状确定为离戏。总而言之，被轮回和涅槃二者所包含的一切法，是具有自生智慧的不生之界中的同一因，因为仅仅由于证悟与未证悟的作用而显现为轮回和涅槃二者，实际上并非二元。心性本是不生之光芒，是游舞无碍显现为本尊身语意的自显现，因为不可表示的字母“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）本身显现为无碍的众多能表示的字母。
English
Because of the qualities and appearances, the qualities of the Form Body can manifest, hence it is the spontaneously abiding lineage; because it is the source of both samsara and nirvana, hence it is the alaya-jnana; the self-nature of Kriya is Suchness itself; through Upa and Yoga, with the blessing of no substantiality and no characteristics, one views the conventional Vajradhatu as the deity; the great Dharmakaya, the unsurpassed unity of the two truths of Maha Yoga; the mandala of the son's root bodhicitta, the inseparability of space and wisdom of Anu Yoga; whatever terms are applied to the essence, nature, and compassion of Ati Yoga, etc., the reality of the base continuum is ascertained by the view to be realized, but it is not ascertained by conceptualization and seemingly reasonable reasoning, because it must be ascertained by the three universal valid cognitions, and it must be realized by self-cognizant direct perception. The reason for ascertaining is also: the four realizations, the three purities, the four equalities, and the reason of the great self. The first of the four is: In the Heart Essence Tantra, it says: "The same cause and the form of letters, blessing and direct perception, with four supreme realizations, all become the Great Perfection." Therefore, in order to ascertain the dualistic mind that appears and clings to samsara and nirvana as non-dual wisdom, the clinging of dualistic grasping is taken as the object to be measured, and with the reason of measuring the same cause, all dharmas are ascertained as being unborn in nature. Similarly, the sectarian clinging that was previously ascertained is taken as the object to be measured by the later reason. With the reason of the form of letters, the play is ascertained as unceasing. With the reason of blessing, the essence is ascertained as inseparable. With the reason of direct perception, the characteristics are ascertained as beyond mind. In short, all phenomena encompassed by samsara and nirvana are the same cause in the unborn realm of self-arisen wisdom, because they only appear as samsara and nirvana due to the actions of realization and non-realization, but they are not actually dual. The nature of mind is the radiance of unborn, the unceasing play is the self-manifestation as the body, speech, and mind of the deity, because the unrepresentable letter "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: without) itself appears as many representable letters without ceasing.
Chinese
因此，为了证悟，自性本无生和显现无灭二者，以如是这般真实证悟的力量，虽然二者显现为各自的对立面，但却因证悟其本体无别的加持力而生起。更重要的是，七种殊胜胜义宝藏自然成就为自性因，因此，其显现和对立自显为世俗身和智慧坛城。无别真谛，是心识的行境之外，因为通过无二智慧各自的自证现量，证悟到无境自明，离思绝言。第二，如“器情世间皆清净”等所说，以三种清净的理证，将内外器情蕴界处全部确定为大清净。以器情世间三者所摄的一切法，都是佛陀，因为器为五大母，情为五蕴父，世间八识聚为五智清净之故。凡是自始清净的自性，遍及一切垢染未曾沾染，并且其本身遍及身和智慧的本体成佛，如同法身一般。第三，如“平等二及超胜平等二，坛城普贤王如来刹”等所说，以四种平等的理证，将世俗和胜义所摄的一切法确定为大平等。所知法，本来就是佛，因为以四平等证悟到轮回涅槃无二。其中，二者之中，共同的平等二者是：如苗芽不从我而生一样，断除少许戏论的有名相的胜义谛，和远离四边戏论的无名相的胜义谛二者，是平等的，因为在遮破戏论的空性上是平等的。如水中月亮一样，不能起作用的颠倒世俗谛，和如空中月亮一样，能起作用的真实世俗谛二者，是平等的，因为在以真谛空虚上是平等的。不共的超胜平等二者是：有名相上诸法以各自的体性空性，是无遮；无名相上心性什么也不是的