English
The method is: to use the Rupakaya, which arises spontaneously in Tögal, as the path. From the key point of the outer appearance arising as the means of the generation stage, the inner clarity is unborn, and the perfection stage of pacifying all elaborations realizes the wisdom that is free from extremes. Means and wisdom, generation and completion, the two Kayas, appearance and emptiness, and the two accumulations are all perfected in the moment of practicing Trekchö and Tögal. At that time, the five Kayas together with their wisdoms are also complete: the Dharmakaya is one-pointed and free from elaboration, the Sambhogakaya is self-luminous and without grasping, the Nirmanakaya appears in various objects, the transformation of the eight consciousnesses is the Bodhikaya, and the Vajrakaya is immutable in the Dharmadhatu. Among the five wisdoms, that which is free from the elaboration of object and thought is the Dharmadhatu wisdom; that which is clear and without diminution is the mirror-like wisdom; that which abides in the state of equality is the equality wisdom; that which appears as five lights unmixed is the discriminating wisdom; and that which liberates the duality of grasper and grasped is the accomplishing wisdom. These wisdoms also abide in the nature of the five Dakinis. The Buddha's intention, the meaning of the inseparability of Kaya and wisdom, is said to be complete in an instant. Furthermore, in Rigpa Rangshar it says: "Earth, called 'Sa', is not something that exists separately. In one who has seen the truth, all the earths are completely present. And that person who shows the introduction, when he first sees the truth, joy arises in him, and that is the first earth, the supremely joyful." From there, up to "On the ground of original purity, having thoroughly known wisdom, and there being nothing above it, that is the attainment of the sixteenth wisdom, the Guru Bhumi." As stated above, from seeing the truth of the manifest path, the first earth, the supremely joyful, up to Pabhäsvara, there are eleven. The special twelve earths, from the stainless lotus-holder to the sixteenth wisdom, the Guru Bhumi, are connected. Third, the way the essence of the lower is integrated into the higher is: at the moment of abiding in luminosity, because there is no grasping of the self of person and phenomena, the views of the three, Sravakas, Pratyekabuddhas, and Bodhisattvas, are integrated. Because the three doors of body, speech, and mind are without the defilement of afflictions, the three stainless wisdoms of pure conduct, Kriya, Upa, and Yoga, are integrated. The duality of appearance and awareness, the three, are united, and the realization of special Samadhi is manifested, so Maha
Chinese
啊努阿底三者的密意都包含在这里面了。同样，陀罗尼、三摩地和地道等，也因为安住在无垢的觉性智慧中而具备了相应的品格，所以也包含在这里面。下乘所修的三摩地和证悟功德之法也包含在这里面。因为没有过失，所以称为无杂圆满的法乘。全知法王如是说。行持方面：因为一切显现都显现为法性的游舞，所以是无取舍的行持。如《大虚空》中所说：因为没有造作，所以已经完成了所有的事业。又如《宝藏幻钥》中所说：阿底瑜伽的行持，以见修命脉相连，自然生起的行持，如同悦耳的四种行持一样，对任何事物都没有阻碍地行持。对此也有分类。如《日月和合》中所说：瑜伽士将自己与意义结合，应该习惯这些行持。像蜜蜂一样的行持，品尝所有法的味道。像鹿一样的行持，抛弃成为迷惑之因的对境。像哑巴一样的行持，完全抛弃迷惑的语言。像秃鹫一样的行持，断除秘密真言的疑惑。像疯子一样的行持，抛弃独处的处所。像狮子一样的行持，抛弃恐惧的心，行走在坟墓中。像狗猪一样的行持，抛弃清净和污垢的分别念。也显现为束缚。像孩子一样的行持，以当下生起的念头和想法来行持。也显现为斩断。像小孩子一样的行持，抛弃长久以来的迷惑行持。也显现为天鹅或陶工。像……一样的行持，用符合世俗的语言来引导。像大象一样的行持，从根本上扭转轮回的战场。也显现为山腰或野兽。像……一样的行持，抛弃儿子和敌人的概念。像汉族女人一样的行持，满足欲望，知足常乐，限制时间。像骡子一样的行持，不传播轮回的种子。像婆罗门一样的行持，抛弃他人的受用和食物。像勇士一样的行持，区分轮回和涅槃的阵营。像泉水一样的行持，
English
The intent of Anu and Ati is contained herein. Similarly, dharanis, samadhis, bhumis, and paths are also included because they are established with the qualities of abiding in the stainless wisdom of awareness. The samadhis and qualities of realization practiced in the lower vehicles are also included here. Because there are no faults, it is called the unmixed, complete vehicle. Thus spoke the all-knowing Dharma King. As for conduct: since whatever appears arises as the play of dharmata, it is conduct without acceptance or rejection. As it says in "Great Sky": 'Since there is no action, all actions are accomplished.' And as it says in "Treasure Trove of Magical Keys": 'The conduct of Ati Yoga is such that view and meditation are connected as life. The conduct that arises spontaneously is like the four pleasing conducts. One acts without being obstructed by anything.' There are also divisions of this. As it says in "Union of Sun and Moon": 'Whoever unites with the meaning of yoga should become accustomed to these conducts. With the conduct like a bee, taste the flavor of all dharmas. With the conduct like a deer, abandon the places that cause delusion. With the conduct like a mute, completely abandon deluded speech. With the conduct like a vulture, cut off doubts about secret mantras. With the conduct like a madman, abandon places of solitary dwelling. With the conduct like a lion, abandon fearful thoughts and wander in charnel grounds. With the conduct like a dog or pig, abandon the concepts of clean and unclean.' It also appears as a bond. 'With the conduct like a child, act according to whatever thoughts and ideas arise spontaneously.' It also appears as cutting off. 'With the conduct like a small child, abandon the long-standing conduct of delusion.' It also appears as a swan or potter. 'With the conduct like ..., guide with words that conform to the world.' 'With the conduct like an elephant, fundamentally reverse the battlefield of samsara.' It also appears as a mountainside or wild animal. 'With the conduct like ..., abandon the notions of son and enemy.' 'With the conduct like a Chinese woman, be content with desires, know satisfaction, and limit time.' 'With the conduct like a mule, do not propagate the seeds of samsara.' 'With the conduct like a Brahmin, abandon the enjoyments and food of others.' 'With the conduct like a hero, distinguish the camps of samsara and nirvana.' 'With the conduct like a spring,
Chinese
将忆念之所依安住于自处，以虚空回旋之行，对诸事物行通透之行。以虚空如风之行，舍弃能取与所取之分别。以大鹏鸟之行，以浪涛斩断悬崖。以山岳之行，于不变自净之上而行。以大雷霆之行，对显现行不退转之行。如是于二十一种中宣说。彼等若摄略之，首先从一切门摄略，如蜜蜂寻巢般，以三种智慧断除内外秘密之虚妄执着。彼之助伴为无有怀疑，如鹪鹩入巢般，修持自己所信赖之教授。彼之助伴为非一切之行境，如野兽般，恒常依止寂静处。彼之助伴如哑巴般，断除言说，不与任何人交谈。如是行持，则因忆念僵化，自然生起如疯子般的行持，以及清净无垢如犬豕般的行持。此六者圆满，则生起不可压制如狮子般的行持，瑜伽士对任何人皆无有恐惧与羞怯，不为四大之损害等所侵扰，且能自在显现，故称为显现自在之行持，即为究竟。果为，又于《分别》中云：“大圆满阿底之果，本初心髓菩提中，无得之果自成熟。”如是宣说，于任运自成普贤之地上，即当下安住而至究竟，四种把握达至究竟，故轮回解脱于涅槃。四种把握为，于《珍宝聚》中云：“以不变见之四大把握，亦持不退转之智慧量。”如是，听闻三恶道之痛苦与寿命等，亦于自面本初不迷之基础上，断定苦乐于所知境中不可能存在，故对恶道无有畏惧之把握。觉性于基位上安住，故轮回之名亦不成立，故对因果异熟无有期望之把握。于法性之体性中，无有如此解脱后于此安乐之涅槃自相，故对所得无有期望之把握。于如来藏中，功德无量
English
Keep the support of mindfulness in its own place. With the practice of circling the sky with a spear, practice thorough penetration of all things. With the practice of space like wind, abandon the concepts of grasping and being grasped. With the practice like a garuda bird, cut off the cliffs with waves. With the practice like a mountain, practice on the unchanging, self-pure ground. With the practice like a great thunderbolt, practice so that appearances do not turn back. Thus, it is said in the twenty-one. If these are also summarized, first, gather from all doors, like a bee searching for a hive, cut off the outer, inner, and secret false attachments with the three wisdoms. As a companion to that, without hesitation, like a wren entering a nest, practice the instructions in which you yourself have faith. As a companion to that, not being the object of everyone's practice, like a wild animal, always rely on solitude. As a companion to that, like a mute person, cut off speech and do not speak to anyone. Having done so, because mindfulness becomes rigid, the practice of being like a madman and the practice of being pure and immaculate like a dog or pig will naturally arise. When these six are complete, the practice of being like a lion, which cannot be overwhelmed, will arise, and the yogi will have no fear or shyness of anyone, will not be oppressed by the harm of the four elements, and will control appearances, so it is called the practice of controlling appearances, which is the ultimate. The result is, again, in the 'Differentiation': 'The result of Great Perfection Ati is that the fruit of no attainment ripens in itself, in the heart essence of primordial bodhi.' Thus it is said, abiding from this very moment on the ground of spontaneously perfect Samantabhadra is the ultimate, and because the four confidences have reached their limit, samsara is liberated into nirvana. The four confidences are, in the 'Heap of Jewels': 'With the four great confidences of unchanging view, also hold the measure of irreversible wisdom.' Thus, even hearing of the suffering and lifespan of the three lower realms, etc., because one is certain that happiness and suffering are impossible in the objects of knowledge on the basis of not being confused about one's own face from the beginning, there is confidence in not being afraid of the lower realms. Because awareness abides on the ground of the base, even the name of samsara is not established, so there is confidence in not hoping for cause, effect, and ripening. In the nature of dharmata, there is no self-character of nirvana that thinks, 'Having been liberated in this way, I will be happy to this extent,' so there is confidence in not hoping for what is to be attained. In the realm of the Victorious Ones, there are immeasurable qualities.
Chinese
即使获得了（证悟），由于安住于本性之中，也没有与自识相异的哪怕是佛的毛发尖端许的事物，因此具有喜悦与不悦平等性的清净的把握。像这样将四种把握修持到量，进入涅槃的圣城，在金刚萨埵心之明镜续中说：涅槃也有两种，即正等觉成佛和现等觉成佛。其中，正等觉成佛是指无余蕴成佛。而现等觉成佛的圣者，会出现光、声、震动、身相、地动等现象。如是所说，前者如杰尊大师等，后者如全知法王无垢光尊者一般，持明吉美林巴如是说。此外，彻却立断修法圆满，身体化为微尘，如虚空和空行母般的两种死亡方式；以及妥噶顿超修法圆满，精髓化为光蕴，如持明和火堆般的两种死亡方式，共四种。其中前两种是，身体化为微尘，心识融入法性，于当下解脱于原始清净之地，如邦米旁贡波七世传承一般。此派认为无法成就大迁转金刚身。如果以后两种而言，四相道用圆满后，如果认为此身能成办广大利益，则发愿住世多久，此身就如水月般，虽有显现却无实触，从而利益众生，成就大迁转之身，如大学者毗玛拉和莲花生大师一般，于一瞬间示现不可思议的神变和法类。如果认为此身无法成办广大利益，则于光明中解脱之际，于原始法界中身与智慧任运成就，于法身刹土安住于普贤王如来之境，并从彼境中，以自显任运圆满受用，现起密严刹土之功德力，于清净刹土显现五部如来，从而利益地上菩萨等。