Chinese
生起。究竟而言，将本尊之神智慧勇识与自我和誓言勇识二者，视为主仆之相，则障碍平息，成就获得。依仗共同成就，不舍世俗；依仗殊胜成就，不修究竟，故而超胜。主要之专注是，以生起次第和圆满次第之细微，修习专注之神，即观想色、声、念想为神之身语意。以清净为主，进行身语之洁净；以专注为主，进行心之修习。如是说：于《自生智慧》中云：克里亚乘之宗义是，进入之门乃清净三者，以沐浴和洁净而进入。守护之誓言如下：不在同一处饮水，不散乱而行事。行持清净之事有三，清净三者为何？神和坛城之清净，物和受用之清净，咒语和禅定之清净。证悟之见解如下：神和瑜伽士二者之清净，视为主仆之关系。断除之次第如下：舍弃肉、鱼、蒜，以及酒等，执着于禅定。克里亚乘即是如此。如是。第五，二者续之乘，邬波瑜伽是，行持如克里亚，而见解则如瑜伽，故称为非男非女之乘。彼亦安住于沐浴和洁净，故使三门清净，以专注五现证等，修持坛城胜王等。彼亦于《自生智慧》中云：邬波瑜伽是如此，见解以瑜伽为见解，行持以克里亚为行持，故称为二者续。如是。第六，瑜伽续之乘，瑜伽是，以五现证之门，视自与神为兄弟和朋友，故行持誓言和洁净，欲以果位轮大集获得。若分，则有以事业为主者，和以禅定为主者。初者是行持仪轨之事，即事业胜王和坛城胜王二者，于事业中，有事业零星者和事业
English
arises. Ultimately, when the deity of the commitment being, the wisdom being, and oneself are viewed as being in a master-servant relationship, obstacles are pacified and accomplishments are attained. By relying on common accomplishments, one does not abandon the conventional; by relying on supreme accomplishments, one does not cultivate the ultimate, and thus it is superior. The main focus is on meditating on the deity of focus, with the subtle arising and completion stages, that is, focusing on forms, sounds, and thoughts as the body, speech, and mind of the deity. Purity is the main focus for purifying body and speech; focus is the main focus for cultivating the mind. As it is said: In the Rigpa Rangshar, it says: The tenets of the Kriya Vehicle are: The gate of entry is the three purities, entering through bathing and cleanliness. The vows to be protected are as follows: Do not drink water in one place, and act without distraction. There are three pure actions. What are the three purities? The purity of the deity and mandala, the purity of substances and enjoyments, and the purity of mantras and samadhi. The view of realization is as follows: The purity of the deity and the yogi, viewed as being in a master-servant relationship. The order of abandonment is as follows: Abandon meat, fish, garlic, and also alcohol, etc., and be attached to samadhi. The Kriya Vehicle is just like that. Thus. Fifth, the vehicle of the two tantras, Ubhaya, is: the conduct is like Kriya, but the view is considered to be like Yoga, therefore it is called the Hermaphrodite Vehicle. It also abides in bathing and cleanliness, so it purifies the three doors, and cultivates the mandala, the supreme king, etc., with the focus on the five manifest enlightenments, etc. It also says in the Rigpa Rangshar: Ubhaya is like this: the view is to view as Yoga, the conduct is to conduct as Kriya, therefore it is called the Two Tantras. Thus. Sixth, the vehicle of the Yoga Tantra, Yoga, is: through the gate of the five manifest enlightenments, one views oneself and the deity as brothers and friends, so one practices vows and cleanliness, and desires to attain the result, the great wheel of the assembly. If divided, there are those who focus on activity, and those who focus on samadhi. The former is the performance of ritual activities, that is, the activity supreme king and the mandala supreme king. Among the activities, there are sporadic activities and activities.
Chinese
两种依靠胜处的方法中，零星者是依靠仪轨的任何一个支分而希求菩提，即恒常致力于供养、朵玛、火供、念诵等。事业胜处是将所有这些作为修持坛城支分来修习，即希望通过朵玛和火供等五种或六种而获得菩提。坛城胜处是从地仪轨到灌顶之间依靠，希望一个补特伽罗成佛。以三摩地为主者，依靠最初结合的三摩地和完全清净的三摩地，修一个本尊也可以，修坛城轮也可以。以五现证生起者，依靠座垫太阳和月亮，现证方便和智慧菩提，这是从莲花上累积观修而产生的。身圆满现证，通过装饰品的门径，现证诸根完全清净。语依靠字母阿（藏文：ཨཱ།，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）里嘎（藏文：ཨཱ་ལི་ཀཱ་ལི།，梵文天城体：आलिकालि，梵文罗马拟音：ālikāli，汉语字面意思：阿里嘎里）的轮，现证声音词语名称的形态。意依靠手印金刚、轮和珍宝等门径，现证各自部族的佛。清净智慧萨埵的门径，现证法性完全清净，从观修这五者，外在五蕴和五大完全清净，内在业和五烦恼完全清净，秘密处所和五根清净后，自性成为五部佛，即观修本尊和自己如同兄弟和朋友，了知本尊没有好的因由，成就从自己产生，了知自己没有坏的因由，因此现在就能清楚地显现幻身本尊身相，所以比下面的殊胜。而且，了知生起因的本尊和自己二者无二，因此没有胜义谛和世俗谛的名称。这些也是，出自《自显》：瑜伽的宗派是这样的，进入的门径是五现证，证悟的见解是本尊和朋友的方式，守护的誓言是守护不惭愧等三种，行持清净是没有遮破和建立的。这五种菩提是这样的，座垫
English
Among the two ways of relying on the supreme, the sporadic one is to desire enlightenment by relying on any part of the ritual, that is, to constantly strive for offerings, tormas, fire offerings, recitations, and the like. The action supreme is to practice all of these as part of the mandala accomplishment, that is, to desire to attain enlightenment through five or six things such as tormas and fire offerings. The mandala supreme is to rely on the ritual from the earth ritual to the empowerment, hoping that one person will become a Buddha. The one who mainly focuses on samadhi is to rely on the samadhi of the first combination and the completely pure samadhi, and it is okay to meditate on one deity, or to meditate on the mandala wheel. The five manifestations are generated by relying on the seat, the sun and the moon, and manifesting the enlightenment of skillful means and wisdom, which arises from accumulating meditation on the lotus. The complete manifestation of the body is the complete purification of the senses through the ornaments. The speech relies on the wheel of the letters Āli Kāli, and manifests the forms of sound, words, and names. The mind relies on the mudra vajra, the wheel, and the jewel, and manifests the Buddhas of each family. The path of pure wisdom sattva manifests the complete purity of the Dharma nature. From meditating on these five, the outer five aggregates and the five elements are completely purified, the inner karma and the five afflictions are completely purified, and the secret places and the five senses are purified. The self becomes the five Buddha families, that is, meditating on the yidam deity and oneself as brothers and friends, knowing that the deity has no good cause, and the accomplishment arises from oneself, knowing that oneself has no bad cause, so now one can clearly manifest the illusory body deity form, so it is more excellent than the following. Moreover, knowing that the deity and oneself, the cause of arising, are non-dual, therefore there is no name of ultimate truth and conventional truth. These are also from Rangshar: The tenets of yoga are like this: the gate of entry is the five manifestations of enlightenment, the view of realization is the way of the deity and friends, the vows to be protected are to protect the three types of non-shame, and pure conduct is without negation or affirmation. These five enlightenments are like this: the seat
Chinese
从意乐之门证得菩提，从身之门证得菩提，从手印之门证得菩提，从生起之门证得菩提，从字门证得菩提。如是行持五种菩提。三种不惭愧为何？不愧于本尊，不愧于师徒道友，不愧于自心。视本尊与瑜伽士自身，如同兄弟朋友一般。观想本尊坛城与我无二无别，本尊亦从我生起并融入我。希求我与本尊的交融。如是说。第七，阐述续部玛哈瑜伽之乘，其中又分下者胜于前者之理，以及宣说殊胜之乘两种。初者，外道三者依止白三物等，行沐浴与洁净，以斋戒等苦行。内道行者享用五肉五甘露等，依止明妃等，无取舍与净秽，故为殊胜。下者不能观想本尊面容交合，内道行者能观想，故亦为殊胜。外道未证悟见解真假无别，内道行者证悟，故亦为殊胜。二者分五：自性为，以真假无别清净平等性智慧之游舞，于一生中获得解脱之自性。定义为，以微小之方便成就大义，故为内道方便之乘。必要为，于一生中获得二种成就。果为，于此生即能趋入金刚持之位。分类有续部玛哈瑜伽、经部阿努瑜伽、窍诀大圆满阿底瑜伽三种。如《自生》所说：内道分为三，即玛哈、阿努、阿底。如是。其中续部玛哈瑜伽之乘，以方便生起次第为主，以三摩地之门，以真假无别之大，修持明空光明之智慧。分类有，以基道果为主，以修持为主，以及认为多种道转变之宗规三种。初者，以基为能明之因，以心性之胜义离戏大而超胜，以无勤作而为大。又，本体之基与心无二，明
English
Enlightenment is attained through the door of intention, enlightenment is attained through the door of the body, enlightenment is attained through the door of hand gestures, enlightenment is attained through the door of generation, and enlightenment is attained through the door of letters. Thus, practice these five enlightenments. What are the three non-shames? Not being ashamed of the Yidam deity, not being ashamed of the teacher, disciples, and Dharma friends, and not being ashamed of one's own mind. Regard the deity and the yogi as brothers and friends. Meditate on the mandala of the deity as inseparable from oneself. The deity also arises from and dissolves into oneself. Desire the intermingling of oneself and the deity. Thus it is said. Seventh, in explaining the vehicle of the Mahāyoga Tantra, there are two aspects: how the lower is superior to the former, and the explanation of the supreme vehicle itself. Firstly, the three outsiders rely on the three white things, etc., practice bathing and cleanliness, and are tormented by fasting, etc. The insiders consume the five meats and five ambrosias, etc., rely on the vidyā, etc., and are superior because they have no acceptance or rejection and no purity or impurity. The lower ones cannot meditate on the union of the deity's face, but the insiders can, so they are also superior. The outsiders do not realize the view of truth and falsehood as inseparable, but the insiders realize it, so they are also superior. Secondly, there are five aspects: the essence is the nature of attaining liberation in one lifetime through the play of pure equality wisdom that is inseparable from truth and falsehood. The definition is that the insiders' vehicle of means is the means by which great meaning is accomplished with little effort. The purpose is to attain two siddhis in one lifetime. The result is to proceed to the state of Vajradhara in this very life. The divisions are the Mahāyoga Tantra, the Anuyoga Agama, and the Atiyoga Great Perfection of Secret Instructions. As stated in the Self-Arisen: The insiders are divided into three, namely Mahā, Anu, and Ati. Thus it is. Among them, the vehicle of the Mahāyoga Tantra is mainly the means of the generation stage, and through the door of the three samādhis, with the great inseparability of truth and falsehood, one meditates on the wisdom of clarity, emptiness, and luminosity. The divisions are: mainly the ground, path, and result; mainly practice; and the three systems that consider various paths to be transformations. The first is that the ground is the cause for making the ground clear, so the nature of mind is superior because it is distinguished by the great ultimate reality free from elaboration, and it is great because there is no effort to be made. Moreover, the basis of the essence is inseparable from the mind, clear
Chinese
就像黄色和它的黄色二者无别一样。依靠考察之名的种类来暂时确定。作为基础的所要证实的，通过证实而接近了知心的体性。那也是以基础的安住和自解脱的等持来区分的。使道清晰，现观宾达塔之道安住而成就，成就而证实，称为等持转变之道。次第进入解脱之道，依靠顺应瑜伽之道的生起次第，进入大瑜伽之身，并认为证悟是自解脱。使果清晰，成熟的心之果显现为多种多样，并在多种多样中解脱，故称为自生智慧。成熟的法性之果是无法通过努力而成就的，故称为佛陀的一切相智。那也是依靠作为基础的所要证实的来证实，道之能证实显现，故称为大证悟的瑜伽，果是自证实的，故称为佛陀的心完全清净的智慧。认为修法是主要的宗派是，分类为身之修法，将妙吉祥的坛城的轮转作为道，语之修法，做莲花部的佛，意之修法，做饮血金刚部的佛，功德之修法，做宝生部的佛，事业之修法，成就事业部的佛。那些的自性，以修法各自的本尊无二无别地以三种等持进入。定义，依靠修法而显现成就勇士独一的坛城之轮。必要，通过修道而显现果。果，成为各自部的佛。认为多种多样的道转变是，零散者和依靠微细和网络的宗派很多，但归纳为续部和诺比卡二者。续部中，有认为生起次第为主的，有认为圆满次第为主的，有认为双运为主的，还没有完