Chinese
内瑜伽的观修次第。第一部分分为两种：有相和无相。第一部分又分为两种：简略指示和详细解释。第一部分是：幻化法门中，有相分为方便和解脱两种。玛哈瑜伽续部的核心是金刚萨埵，在幻化网的法门中，有相的观修有方便决定的道和智慧彻底解脱的道两种。《释续海》中说：“解脱道显现为方便。”这里，前者主要是通过方便的特点，以苦行的卓越行为迅速成就果位；后者主要是通过智慧的三种形态，使自相续的束缚在法性中解脱。第二部分分为两种：讲述方便道和讲述解脱道。第一部分分为两种：讲述上门和下门。第一部分是：方便道之上，共同的是六轮，特殊的是普贤和普贤母，以及结合清净、广大遍布的摄持调伏。方便决定的道可以分为三次第，其中说：“窍诀有上门和下门。”因此有上门和下门两种道。上门又分为共同和特殊两种。首先，共同的上门是：依靠六轮，通过燃烧滴漏的结合，在四轮中生起安乐的智慧，这是次第修习。《海》中说：“三二轮，三命脉，火风散发虚空界，挤压向上而显现。”这样进行了阐述。其次，特殊的是在心要品第十三品中所说的：心轮中，依靠五种精华聚集的智慧心要明点，其形状为വം（藏文，梵文天城体，vam，水），击中要害，这是普贤的口诀；脐轮中，五界明妃的明点，其形状为ཨ་ཐུང་（藏文，梵文天城体，a thung，短阿），击中要害，这是普贤母的口诀；喉轮中，空行母忿怒母的明点，其形状为ཨཾ་（藏文，梵文天城体，am，阿姆），击中要害，这是结合清净的口诀；顶轮中，普贤月亮的明点，其形状为ཧཾ་（藏文，梵文天城体，ham，杭），击中要害，这是广大遍布的口诀。 道次第的明点降温，度母风的口诀，毗玛拉的秘密明点脉络释
English
The meditation stages of Inner Yoga. The first part is divided into two: with signs and without signs. The first part is further divided into two: brief instruction and detailed explanation. The first part is: In the illusory method, the with signs is divided into two: means and liberation. The core of the Maha Yoga Tantra is Vajrasattva. In the method of the Illusory Net, the meditation with signs has two paths: the path determined by means and the path of wisdom that is completely liberated. As stated in the Explanatory Tantra Sea: "The path of liberation is shown as means." Here, the former mainly achieves the fruit quickly through the extraordinary conduct of asceticism, which is the characteristic of means; the latter mainly liberates the bonds of one's own mind into the nature of reality through the three forms of wisdom. The second part is divided into two: explaining the path of means and explaining the path of liberation. The first part is divided into two: explaining the upper gate and the lower gate. The first part is: Above the path of means, the common is the six wheels, the special is Samantabhadra and Samantabhadri, and the holding and taming of the union of purity and vastness. The path determined by means can be divided into three stages, which say: "The key instructions are the upper and lower gates." Therefore, there are two paths: the upper gate and the lower gate. The upper gate is also divided into two: common and special. First, the common upper gate is: relying on the six wheels, through the union of burning and dripping, generating the wisdom of bliss in the four wheels, which is gradual training. As stated in the Sea: "Three two wheels, three life channels, fire and wind radiate the realm of space, squeezing upwards and manifesting." This is how it is explained. Second, the special one is mentioned in the thirteenth chapter of the Essence Chapter: In the heart wheel, relying on the wisdom essence bindu where the five essences gather, its shape is वं (Tibetan, Devanagari, vam, water), hitting the key point, this is the oral instruction of Samantabhadra; in the navel wheel, the bindu of the five consorts of the realm, its shape is ཨ་ཐུང་ (Tibetan, Devanagari, a thung, short A), hitting the key point, this is the oral instruction of Samantabhadri; in the throat wheel, the bindu of the wrathful dakini, its shape is ཨཾ་ (Tibetan, Devanagari, am, Am), hitting the key point, this is the oral instruction of pure union; in the crown wheel, the bindu of the moon of Samantabhadra, its shape is ཧཾ་ (Tibetan, Devanagari, ham, Hang), hitting the key point, this is the oral instruction of vast pervasiveness. Bindu for lowering heat in the stages of the path, oral instruction of Tara wind, secret bindu of Vimala, root commentary
Chinese
如诸部之义，依止祖孙及全知无垢光尊者之教言，以禁制之行调伏，使一切分别念融入不分别之界，于无相离边大乐中证得菩提。二是下门四支顿超修法。以下门空密二处为依，以下降、把持、还回、周遍之行，于刹那间生起乐空无二之智慧，是为顿超之方便道。即如《近事》及《近近事》，《修法》及《大修法》。如是需以四支而修，总的来说，近修四支中，有道时之近修四支，修时之近修四支，行时之近修四支等。此处乃行时之近修四支，初寻具相之明妃，求取根本誓言，以欲望之论典增长安乐等，是为近事支。互相以四印劝请，以具三觉受之门，以四手印而于无二中嬉戏，是为近近事支。如是入定后，以随念之风摇动，使红分下降，白分融化，菩提心以上升下降四喜之次第而行，使父母二者之密处之顶端精血二者相会，体验与实物俱生之智慧等，是为修法支。彼白红二界融合为一，从父之金刚道如线牵引。于脐、心、喉、顶等处体验下稳之四喜后而布散，是为大修法支，即身体一切为脉所遍。一切脉为菩提心所遍。彼一切为喜乐之智慧所遍，其时自发圆满十度及地道之功德一切，顿然到达果位，是为方便道顿超。如《续》云：圆满俱生诸，秘密胜灌顶。是也。二、说解脱道分二：总分二种根器之人，别说渐次者。初、ིག་ཅར། 这就是说。如果区分解脱道，如《道次第》所说：“长者次第和顿悟。”因此，有顿悟和次第两种。顿悟是指，有些人根器非常敏锐，能够毫不费力地顿悟并达到修习的顶峰，这被称为顿悟。如《幻化上师》所说：“大明点的瑜伽中，三种禅修同时圆满。”就是这样。次第是指通过次第的方式来达到证悟和修习的顶峰，证悟和修习的方式将在后面阐述。第二部分分为两点：作为原因的知性的特征——见解；作为条件的进入的特征——三摩地的顺带；作为道的果实——包括四种持明。第一点是：前者是，见解先导。这就是说，前者次第的修学方式是，将执着于轮回和涅槃二元的执念及其增益都作为所量，而衡量它的理证是： 《道次第》中说：“彼之五事理与法。”因此，通过彼之先起五事之理、后随五法之理、五句之理来确定见解的立足点，然后才进入禅修。第二部分分为两点：信解修和决定圆满。第一点是：三摩地信解修。这就是说，虽然无法在每个道上都修习到三摩地的五种体验达到顶峰，但只是以信解的方式来修习那些道的总体形象，例如，在一个座次中，从前行到最后的祈愿都圆满完成。如《小道》所说：“诸道刹那圆满，幻化轮信解修。”就是这样。第二部分分为两点：决定圆满是如何的？以及阐述它的所修之道。第一点是：决定圆满修习至五种体验达到顶峰。决定圆满之道是指修习两个次第的三摩地，直到五种体验达到顶峰。如《无垢友之手印禅定释》所说：“动、得、习、稳、至顶峰，是禅定体验的生起方式。”就是这样。第二点是阐述所修之道，分为两点：总的阐述和分别的阐述。第一点是：所修是死亡、中阴、投生的三个次第，以及随顺的。
English
As the meaning of all tantras, relying on the instructions of the ancestral masters and the omniscient Longchen Rabjam, one tames and subdues through the practice of restraint, causing all discursive thoughts to dissolve into the realm of non-discrimination, and attains enlightenment in the great bliss of being without characteristics and free from extremes. Secondly, the practice of instantaneously transcending the four branches of the lower gate. Relying on the two places of the lower gate, the secret of space, through the practice of descending, holding, reversing, and pervading, one generates the wisdom of indivisible bliss and emptiness in an instant, which is the expedient path of instantaneous transcendence. That is, as in the 'Approach' and 'Near Approach,' 'Practice' and 'Great Practice.' Thus, one must practice with the four branches. Generally speaking, in the four branches of approach and practice, there are the four branches of approach and practice at the time of the path, the four branches of approach and practice at the time of practice, and the four branches of approach and practice at the time of action. Here, it is the four branches of approach and practice at the time of action. First, seeking a consort with characteristics, requesting the root vows, increasing bliss with treatises of desire, etc., is the branch of approach. Mutually urging with the four seals, through the door of having three sensations, sporting in non-duality with the four mudras, is the branch of near approach. Having entered into equipoise in this way, the red element descends as the wind of recollection moves, and the white element melts, so the bodhicitta proceeds in the order of the four joys of ascending and descending, causing the two seminal fluids to meet at the tips of the secret places of the father and mother, experiencing the wisdom that is co-emergent with the actual object, etc., is the branch of practice. That white and red element, having merged into one, is drawn like a thread from the vajra path of the father. Experiencing the four joys of lower stability in the navel, heart, throat, crown, etc., and then spreading it out, is the branch of great practice, that is, the entire body is pervaded by the channels. All the channels are pervaded by bodhicitta. All of that is pervaded by the wisdom of joy, and at that time, all the perfections of the ten paramitas and the qualities of the bhumis and paths are spontaneously perfected, and one instantly arrives at the state of fruition, which is the expedient path of instantaneous transcendence. As the Tantra says: 'Perfect and spontaneously accomplished ones, are bestowed by the supreme secret empowerment.' So it is. Secondly, explaining the path of liberation is divided into two: generally dividing people into two types of faculties, and specifically explaining the gradual one. First,ིག་ཅར། This means. If we differentiate the path of liberation, as stated in the Lamrim, "The long is also gradual and sudden." Therefore, there are two types: sudden and gradual. Sudden refers to those individuals with sharp faculties who can effortlessly realize and reach the peak of practice in a single moment, which is called sudden. As stated in the Magical Master, "In the yoga of the great bindu, the three meditations are perfected simultaneously." This is how it is. Gradual refers to reaching the peak of realization and practice through a gradual process, and the method of realization and practice will be explained later. The second part is divided into two points: the characteristic of knowing the cause—view; the characteristic of entering the condition—the incidental of samadhi; the fruit of the path—including the four vidyadharas. The first point is: The former is, view precedes. This means that the former gradual method of learning is to take the attachment to the duality of samsara and nirvana, along with its imputations, as the object to be measured, and the reasoning to measure it is: As stated in the Lamrim, "Its five objects, methods, and words." Therefore, by determining the basis of the view through the reasoning of the five pre-existing objects, the reasoning of the five subsequent methods, and the reasoning of the five words, one proceeds to meditation. The second part is divided into two points: aspiration meditation and definite completion. The first point is: Samadhi aspiration meditation. This means that although one cannot practice the five experiences of samadhi to the peak in each path, one meditates on the general appearance of those paths with the method of making aspiration the path. For example, in one session, one completes the ritual activities from the preliminary practices to the final dedication and aspiration. As stated in the Short Path, "All paths are perfected in an instant, the wheel of emanation is aspiration meditation." This is how it is. The second part is divided into two points: How is definite completion? And explaining the path to be meditated upon. The first point is: Definite completion is practiced until the five experiences reach the peak. The path of definite completion refers to practicing the samadhi of the two stages until the five experiences reach the peak. As stated in the Vimalamitra's Commentary on the Hand Seal Meditation, "Movement, attainment, habituation, stability, and reaching the peak are the ways in which the experiences of meditation arise." This is how it is. The second point is to explain the path to be meditated upon, which is divided into two points: general explanation and specific explanation. The first point is: The object of meditation is the three stages of death, bardo, and rebirth, and the corresponding.