English
Just like planting seeds, but the fruit of barley will not appear. Moreover, in the Expanded Illusion it says: Some have the same view, but are not fully endowed with pure conduct. Some enjoy pleasant conduct, but where is the same view? So it is said. Yoga has four aspects: view, meditation, conduct, and result. The view is: In the ultimate sense, it is believed that the luminous emptiness is without arising or ceasing. In the conventional sense, it is believed that the deities of the Vajra realm are enlightened from the beginning. The samadhi of meditation is: Generating the deity's form through the five manifest enlightenments, that is, manifesting enlightenment from emptiness, manifesting enlightenment from the lotus and moon seat, from the seed syllable of speech, from the hand gesture of mind, and from the complete body, generating the Samaya being with these five, inviting the Wisdom being, making offerings, praises, and recitations, and then requesting accomplishments in the manner of a sibling or friend. The conduct is: Enjoying the five objects of desire. The result is: Believing that one will attain the Dense Array realm within five or three lifetimes. Refuting this: You Yogis, regarding the view, that is, the ultimate unborn and unceasing, is there affirmation or negation? If there is, then it is not unborn and unceasing, because it becomes something with affirmation and negation. If there is not, then do you prevent the five samaya substances or not? If you do not prevent them, then it is not the doctrine of Yoga, because it contradicts the general outer tantras. Preventing it becomes something with affirmation and negation. In the Wrathful Lightning it says: Even if a vulture flies in the sky, it is separated from its own life. Even if a yogi meditates on the unborn, he does not see the meaning of reality. So it is said. The inner path of skillful means has three tantras: the Maha Yoga Tantra, the Anu Yoga Scripture, and the Ati Yoga Instructions. The Maha Yoga Tantra has four aspects: view, meditation, conduct, and result. The view is: In the ultimate sense, it is believed that awareness is free from elaboration, and that appearances are spontaneously accomplished as the Dharmakaya. In the root tantra, the Secret Essence, it says: Emaho! The ten directions and empty realms are primordially pure. The five degenerations themselves are pure lands. The five aggregates themselves are abodes of bliss. Everything arises from the supreme essence. Other than that, the Victorious Ones do not create Dharma. The Victorious Ones do not find any Dharma called "other than itself." So it is said. Also, in the Stages of the Path it says: Seeing the great emptiness endowed with all aspects. So it is said. In the conventional sense, awareness is the play of illusion, and the assembly of realizations is the deity.
Chinese
并且认为本初即已成佛，具有度母的自性。根本续中说： 唉！这十方四时的自性， 即是如来的体性。 又说： 五蕴即是现证佛， 五大即是种姓之母， 诸多界和生处， 即是菩提萨埵的体性。 这二者也不是偏于显现或空性的一方，因为显现和空性是决定平等的，所知真谛无有分别，但也不执着于仅仅是无分别，因此是远离无分别行境的。 真谛是无有分别的， 根本续道次第中说： 因为二谛无有分别， 幻化的喜乐之相也不相异。 又说远离无分别行境， 道次第中说为了从非此的执着中解脱， 在第二种名言中，是超离思虑言说的。 修习的等持分二种： 如实修习法性， 以及有相修习本尊。 三次第中说： 有相修习的次第， 以及如实修习， 说了有二种差别。 如实修习法性，是为了让根器敏锐者习惯于通达见解的意义，因此将心不作改变地安住，不应思虑可思虑之物，也不应思虑不可思虑之物。于何者不作分别思虑，即是远离一切分别的殊胜等持。 又说：无有执着勤作之心的聚集。 有相修习本尊分二种： 以道所需而修习， 以及决定圆满地修习。 以信愿而修习，如同一个晚上的生起次第，依靠三种等持，生起所依的宫殿，迎请、供养、承侍，即使尚未获得稳固，也仅仅在形式上修习我慢。 这在道次第中也说： 如果将一切道都修习成一瞬间， 就不修习戏论的轮辐。 决定圆满地修习分二种： 有漏道和无漏道。 大空性和， 大悲心和， 一手印和， 戏论手印和， 在无有障碍的道中成办顺缘资粮。 无漏道有四种： 异熟持明， 寿命自在持明， 大手印持明和任运成就持明。 这在道次第中也说：
English
And it is believed that one is primordially enlightened, possessing the nature of Tara. The Root Tantra says: Alas! This nature of the ten directions and four times, Is the very essence of the Tathagatas. It also says: The five aggregates are the very manifestation of enlightenment, The five elements are the very mothers of the families, All the many realms and sense bases, Are the very essence of the Bodhisattvas. These two are not leaning towards either appearance or emptiness, because appearance and emptiness are definitely equal, the knowable truth is without distinction, but one does not cling to merely being without distinction, therefore it is free from the sphere of non-distinction. The truth is without distinction, In the Root Tantra, Path Stages it says: Because the two truths are without distinction, The aspect of illusory bliss is not different. It also says that it is free from the sphere of non-distinction, In the Path Stages it says that in order to be liberated from clinging to what is not this, In the second conventional truth, it transcends thought and expression. There are two types of meditative concentration: Meditating on the nature of reality as it is, And meditating on deities with signs. In the Three Stages it says: The stage of meditating on signs, And meditating on suchness itself, It is said that there are two distinctions. Meditating on the nature of reality as it is, is to allow those with sharp faculties to become accustomed to the meaning of understanding the view, therefore, one rests the mind without alteration, one should not think about what is thinkable, nor should one think about what is unthinkable. That which is not thought about in any way, is the supreme concentration that is free from all concepts. It also says: The gathering of minds without clinging effort. There are two types of deity meditation with signs: Meditating with the need for the path, And meditating with definite completeness. Meditating with aspiration is like the generation stage of one night, relying on the three concentrations, generating the support, the palace, inviting, offering, and serving, even if stability has not been attained, one only cultivates pride in appearance. This is also said in the Path Stages: If all paths are cultivated in an instant, One does not cultivate the wheel of elaboration. Definite and complete meditation is of two types: contaminated path and uncontaminated path. Great emptiness and, Great compassion and, One mudra and, Elaborated mudra and, Accumulating merit on the unobstructed path. There are four types of uncontaminated path: The ripening awareness holder, The life empowerment awareness holder, The great mudra awareness holder, and the spontaneously accomplished awareness holder. This is also said in the Path Stages:
Chinese
圆满具足大空性，自明大悲智慧观。手印一体皆果位，一切明晰之见地。无有阻碍之大集会，调伏平等不动摇。具足一切智慧天神九尊是也。行持是经由方便所摄持之门，行持轮回之二十五法，即应行持之五者，不应舍弃之五者，应接受之五者，应知晓之五者，应修持之五者。果实是，在此生或来世或中阴获得文字轮大集会之地。彼之破斥是：您与玛哈瑜伽无别之行境相离，对此有决定之可能否？若无，则行境相离者不可证悟，因无决定之可能故。譬如眼睛不证知声音悦耳与否一般。若有决定之可能，则有决定之可能。彼以心决定耶？非以心决定耶？若以心决定，则违背与心之行境相离之誓言。若非心之行境，故非以心决定，则如何决定耶？无决定之可能也。彼云：譬如以心决定未成立之虚空为成立，虽仅有形状与颜色之空性存在于心境中，然虚空并非成立一物而存在于心境中，如是，此处亦为遮止显空异体之执着，故说无别，然无别与此是之行境相离。虽有仅以与行境相离而决定之心，然无别与如是之一物之认识相离，是与行境相离者也，若如是说。以将无事物之虚空决定为空性，故有确信空性之心，然您之无别与行境相离，不遮止仅以与行境相离而决定之心，然有仅以与行境相离而证悟之定解否？若无定解，则于义无所决断，故成非为真正之见地。若有定解，则彼即是心之行境耶？非心之行境耶？若非心之行境，则于与行境相离者如何生起任何定解，此不可能也。若是心，则与心之行境相离之
English
Seeing the great emptiness complete with all aspects. Seeing the self-awareness, compassion, and wisdom. The single mudra is the deity of all fruits. And the view of clarifying everything. Seeing the great assembly without obstruction. Subduing, equality, and immovability. It is said that there are nine deities complete with all wisdoms. The practice is through the door of being seized by skillful means. Practicing the twenty-five dharmas of samsara, namely: five to be practiced, five not to be abandoned, five to be accepted, five to be known, and five to be cultivated. The fruit is: in this life or the next, or in the bardo, obtaining the ground of the great assembly of the wheel of letters. The refutation of that is: Do you have the possibility of determining that which is the inseparable field of experience of Maha Yoga? If not, then that which is separate from the field of experience cannot be realized, because there is no possibility of determining it. For example, just as the ear does not recognize whether a sound is pleasant or unpleasant. If there is a possibility of determining it, then there is a possibility of determining it. Is that determined by the mind or not? If it is determined by the mind, then the vow of being separate from the field of experience of the mind is broken. If it is not the field of experience of the mind, then it is not determined by the mind. Then how is it determined? There is no possibility of determining it. He says: For example, with the mind that determines the unestablished sky as established, although only the shape and color are present in the mind's field, the sky is not established as one thing and present in the mind's field. Likewise, here also, in order to refute the attachment to the difference between appearance and emptiness, it is said to be inseparable, but the inseparable is separate from the field of experience of this being. Although there is a mind that determines only as being separate from the field of experience, the inseparable is separate from the recognition of being one such thing, and is separate from the field of experience. If you say so, by determining the non-existent sky as emptiness, there is a mind that believes in emptiness. However, your inseparable is separate from the field of experience, and it does not prevent the mind from determining only as being separate from the field of experience. However, is there a definite understanding of realizing only as being separate from the field of experience? If there is no definite understanding, then it does not resolve the matter by elaboration, and therefore it is not the correct view. If there is a definite understanding, then is that the field of experience of the mind or not? If it is not the field of experience of the mind, then how can any definite understanding arise in that which is separate from the field of experience? That is impossible. If it is the mind, then it is separate from the body of experience of the mind.
Chinese
誓言已立。还有，对于没有成为心识活动对象的事物，如果仅仅是相信它，那么，相信的心识要抛弃什么呢？这是不可能的。阿努瑜伽有四种：见、修、行、果。见，即从境上显现的是法界无生之自性，是普贤佛母的虚空；觉性从内显现的是无灭之智慧，是普贤王如来的游舞。此二者无二无别，即认为法界智慧无二无别的法子是大乐之自性，本来成佛，是普贤王如来的游舞，显现为无灭之根本本尊身。如《总集经》所说：“普贤大圆满，本初即开展，内外密庄严，坛城乃显现，轮涅皆清净，本尊及佛母。”修行的三摩地有两种：义布置和相之游舞。义布置，即于见之状态中不作修饰而安住，是无相瑜伽。如《意集经》所说：“如实之法性，如是安住心，无言之状态，不散常忆念。”相之游舞，即本尊身之数量、颜色、形状不定与决定皆可，仅念诵咒语，便如鱼从水中跃出般生起。如《总集经》所说：“轮涅皆清净，本尊及佛母，已生及将生，父母皆圆满。”行，即通过二十一种续部教理之门利益有情。果，即认为一生中通过文字轮、大会轮获得果位。对此进行驳斥：你们阿努瑜伽宗认为，在法界智慧无二无别的大乐中成佛后，需要像本尊从水中跃出般修持吗？如果不需要，不修持就与所说的修持相矛盾。如果需要修持，那么成佛就变得毫无意义了。如果这样说，他们会说：虽然本来成佛，但为了证悟尚未证悟的，所以需要修持。如果这样说，对于本来就有的，通过修持是生起还是不生起？如果不生起，那么修持就变得毫无意义。如果生起，那么基础就变成了会变化的事物，本来就有的