English
There, there is no fruit of effort, because the very object to be attained is the path, therefore this great means vehicle is a non-doing dharma. Thus it is. Thus, these two later portions of the yoga of dependent origination and result are called the common general path. Among them, the common meditation sequence of the Mahāyoga tantra is as previously stated. The uncommon instructions and meditation cycles of the Sutra's own system should be known from the Great Net of Illusion Tantra and others. Here, focusing on the distinctive characteristics of the Anu's own path, as stated earlier: "The essence is means and wisdom." Therefore, the path determined by means and the path liberated by wisdom are inseparable. First, the path of means is: The object to be purified is the unchanging great bliss, the primordial co-emergent wisdom, the self-radiance of the great emptiness that possesses all supreme aspects of reality. In the great mandala of the channels, winds, and bindus residing in the self-born vajra body, which is the basis for accomplishing the three vajras of the extremely subtle three doors. The habits of the three appearances that are to be purified, the movements of grasping and clinging conceptual thoughts that are the cause, the obscurations of ordinary appearance and attachment, both gross and subtle. The means of purification does not rely on external effort, but rather on any means that strikes the essential points of the internal body's channels, winds, and bindus. Relying on the path of melting bliss, all gross changes are first dissolved into the dharmadhatu of the unchanging wisdom of the central channel, from which they arose. From this, the great bliss instructions that forcibly draw forth the wisdom of example and meaning. That is, through the yoga of meditating on the four wheels of the upper gate or the six wheels with the addition of fire and wind, the co-emergent wisdom is gradually drawn forth. And, relying on the karma of the lower gate or any wisdom mudra, relying on the means of uniting emptiness and bliss, through the union of blazing and dripping, binding the bindu without leaking, the two means of drawing forth the unmoving co-emergent wisdom at once, drawn by the joy of ascending and descending stability. Among them, there are things like playing the kara, etc. The oral instruction means to enter there. Thus it is. Second, the path of liberation is, as that same scripture says: "Proceeding in the manner of hearing, thinking, and meditating, there are three entries there: awareness, discernment, meaning, and letter, mind." Therefore, the first is to enter following awareness and discernment, which is to establish the view.
Chinese
是。必须在道路之前行进。也就是，以有法，为了所知的事物，通过能知的理智的论证分别考察，一切法的实相，如其本性，三界的自性无别，不可言说地确定，这是此宗的宗义，上面已经说过了。这里有意义的安排和象征的作用两种。第一种是，安住于无戏论无分别的禅定中，所修的法性如其本性，能修的心也同样不加改造地安住。如《总续》中说：如其本性的法性中，如其本性地安住心，在不可言说的状态中，不散乱地持续忆念。这样说。这被称为随顺意义。第二种是，修持有戏论本尊的禅定。仅仅念诵种子字或所依和能依各自的生起咒语，就像鱼从水中跃起一样，将一切器情都观想为本尊的宫殿和坛城的轮，清晰而不混杂，主要进行这样的修持。如《宝藏钥匙》中说：在阿努瑜伽的乘中，仅仅说出心要，就观想为未生圆满的本尊。这样说。这被称为随顺文字。如果从确定圆满的修持方面来说，有有漏和无漏两种。第一种是，希求思惟的瑜伽和区分大种的瑜伽两种。也就是，智慧强大的人通过彻底的习惯性决断而达到究竟，因此，虽然脱离了次第行道的努力，但智慧中等和下等的人，必须次第或顿超地行过十地的学道四者，才能与不学道的最终果位结合。因此，如其本性的法性心要的随顺，在自身道路上如跳跃的次第一样修持，首先是不确定变化的地，第二是所依基础的地，这二者被包括在资粮道希求思惟的瑜伽中。通过这个，清净了因缘变化的业的粗细习气，成就了信解行神的色身，成就了共同的成就，如眼和神通等，从而成佛。
English
It is necessary to proceed before the path. That is, as a subject, for the sake of knowable things, by separately examining with the reasoning of knowable intelligence, the reality of all dharmas, as it is in its nature, the nature of the three realms is inseparable, and it is determined inexpressibly. This is the tenet of this school, which has already been mentioned above. Here, there are two types: meaningful arrangement and the play of symbols. The first is to abide in the samadhi of non-elaboration and non-discrimination, the dharma to be meditated upon is as it is in its nature, and the mind that meditates also abides in the same way without modification. As it is said in the General Sutra: In the nature of things as they are, if the mind is placed as it is, from the state of non-expression, constantly remember without distraction. This is called following the meaning. The second is to meditate on the samadhi of deities with elaboration. Just by reciting the seed syllables or the generation mantras of the support and the supported, like a fish jumping out of water, all the containers and contents are visualized as the palace of the deity and the wheel of the mandala, clearly and without mixing, mainly practicing such practice. As it is said in the Treasure Trove Key: In the vehicle of Anu Yoga, just by uttering the essence, meditate on the deity who has not yet been generated to perfection. This is called following the letters. If we consider the aspect of definite and complete meditation, there are two types: with outflows and without outflows. The first is the yoga of aspiration and thought, and the yoga of distinguishing the great elements. That is, those with great intelligence reach the ultimate through thorough habitual determination, so although they are free from the effort of gradual progress on the paths and bhumis, those with medium and lower intelligence must gradually or abruptly traverse the four paths of learning of the ten bhumis in order to be united with the final fruit of the path of no more learning. Therefore, following the essence of dharma as it is in its nature, meditating on the path of one's own ground like a series of jumps, first the bhumi of uncertain change, and second the bhumi of the basis of support, these two are included in the yoga of aspiration and thought of the path of accumulation. Through this, the coarse and subtle habitual tendencies of karma of causal change are purified, the form body of the deity of faith and practice is accomplished, and common siddhis such as the eye and clairvoyance are accomplished, thereby becoming a Buddha.
Chinese
显现化身之面等资粮道的功德。第三是重要修习，第四是恒常修习之地，第五是福德所依之地，这三者是加行道开启大种性的瑜伽。于此，显现地清净粗、中、细三种习气，成就唯风心之本尊身，日间显现与夜间显现之间无有间断，如幻觉般了知一切等，显现加行道的功德。二是，大呼气、获得大传承、圆满大威力之瑜伽三者。又，依于加行道之所依，依赖积聚之行的近取因，精滴、微尘、风、意之动摇得以摧毁粗大之相。远离五怖畏，一切漏尽。第六是所依殊胜之地，即见道大呼气之瑜伽。以此清净俱生之障碍，以现量见证法性自相之力，成就乐空光明之本尊身，获得百十二种功德之自在。游历五部佛土听闻佛法等，显现见道的一切功德。之后，于见道光明中生起之后，第七是所缘生果之地，即修道获得大传承之瑜伽。以此清净俱生之障碍，证悟法性之智慧与清净本尊身之显现恒常不断，成就具足之双运身。之后，第八是不变之地，第九是广大法性之地，第十是圆满总觉之地三者，以终道圆满大威力之瑜伽而摄持。以此次第清净粗、中、细三种习气之障碍。如是修道之四种终点，共同而言，以修道九地而摄持，于彼等之中，先前见道之百十二种功德转为空性之时，于不可言说之刹土，与百千俱胝十万极微尘之微尘相等之间，次第增长，显现四神变与十自在等功德。最终，依于无学道之恒常边际无间道，大贪之
English
The virtues of the path of accumulation, such as seeing the face of the incarnate body, will appear. The third is important practice, the fourth is the ground of constant practice, and the fifth is the ground of merit. These three are the yoga of the path of joining that opens the great lineage. Here, the three coarse, medium, and subtle habitual tendencies of the cause are purified, and the deity body of mere wind and mind is accomplished. Without interruption between daytime appearance and nighttime appearance, all are realized as illusory, and the virtues of the path of joining appear. The second is the yoga of great exhalation, obtaining great transmission, and perfecting great power. Moreover, relying on the basis of the path of joining, relying on the proximate cause of the practice of accumulation, the movement of semen, dust, wind, and mind destroys the coarse aspect. Separated from the five fears, all leaks are exhausted. The sixth is the ground where the dependent becomes special, which is the yoga of the great exhalation of the path of seeing. By this, the obscurations of co-emergence are purified, and by the power of directly seeing the self-characteristic of reality, the deity body of bliss-emptiness-luminosity is accomplished, and one gains mastery over one hundred and twelve qualities. Traveling through the pure lands of the five families of Buddhas to listen to the Dharma, all the virtues of the path of seeing appear. Then, after arising from the luminosity of the path of seeing, the seventh is the ground where the object gives rise to the fruit, which is the yoga of obtaining the great transmission of the path of meditation. By this, the obscurations of co-existence are purified, and the wisdom of realizing reality and the appearance of the pure deity body are constantly unceasing, accomplishing the body of union possessed of confidence. Then, the eighth is the unchanging ground, the ninth is the vast ground of reality, and the tenth is the ground of perfect general awakening. These three are encompassed by the yoga of perfecting great power on the final path. By this, the obscurations of the three coarse, medium, and subtle habitual tendencies are gradually purified. Thus, these four endpoints of the path of meditation, in general, are encompassed by the nine grounds of the path of meditation. When the one hundred and twelve qualities of the previous path of seeing become emptiness in them, in inexpressible Buddha-fields, they gradually increase between what is equal to the extremely minute dust of ten trillion hundred thousand kotis, and the virtues such as the four miracles and the ten powers appear. In the end, relying on the uninterrupted path of the constant boundary of the path of no more learning, the great attachment of
Chinese
通过不做果位的灌顶，四喜的顺生和逆生的尽头，三现相转移的细微习气，作为所依的明点、微尘、风三者的极细微的运行也断绝了。所依的细微的所知障也清净了。果二十五法无别任运成就的大乐身，现前证得无学双运。如是与十地一一相配的十个阶段中，如在自地的道上增长的次第修习，由缘起业的粗细习气等，如上所说自地的十种障碍依次清净，而与上上地相合之理是：动摇菩提心等十种心，与譬如小星星等十种相配而行进，在根本续一切集聚的第二品等经部的根本解释的续和口诀中广说，全知法吉祥贤如是认为。那么，十种障碍在何处得以去除呢？十心和十喻相配之理是：称为大瑜伽之地，是不共之道。从生起之地和因地何处生起密咒心，此处从根本上首先转变。五瑜伽的积聚道，在欲心的阶段中，在转变不定的地方。最初仅知密咒的二谛共同的体相之心，动摇是动摇之心。譬如从黑暗的云层中产生细微的星光。从如黑暗般的智慧中，由因缘而生起菩提心。所依是根本之地。恒常学习和证悟作为因的密咒的果之义，是愿望是愿望之心。譬如中等星，即尚未进入密咒的真如，仅是信解而已。第二，在加行道辨别大种姓的阶段中，在重要的修持之地。以那二者的因，进入密咒后，在学习十种学处之时。下部没有的殊胜之心，从愿望中向上升起是升起之心。譬如夜晚的大星。在恒常学习之地。以那个因，将密咒之义与修习相结合是结合之心。譬如旋转的火轮快速且不间断，或如初一的月亮。在福德所依之地。因此，对于平等之义