Chinese
因此分为五种。如《金刚次第》中所说：“分为五种。利益自他的事业。” 第二，行为的入门是：通过智慧空性大乐瑜伽，以及方便慈悲幻化和粗细手印这三种三摩地之门进入，因为这是主要宣说生起次第的道。如《自显》中所说：“入门是三摩地。” 又如《开显幻钥》中所说：“大瑜伽的入门是，通过三种三摩地之门进入。” 第二，见解是：认为离戏的觉性，显现为自性的因，任运成就的胜义谛；以及其自性的一切功用和分别念，自显为身和智慧的坛城，是世俗谛。这两者也不是显空偏颇，因为自性无别而显现为平等性。虽然名言上说无别，但因为超离了执著于此的思言对象，所以无别是远离行境的。如《显现庄严》中所说：“超胜的平等性无别义，名称数量虽有种种显示，然就意义而言超离言思。” 又如《道次第》中所说：“为了遣除非此之执著，在第二种名言中超离思言。” 第三，戒律是：外密行者，安立为守护的誓言，如十四根本堕等；以及受用的誓言，了知五肉五甘露的自性后受用这两种。旧译派的自语中，宣说了二十八大瑜伽誓言。如《开显幻钥》中所说：“大瑜伽的守护界限是，守护三根本誓言，以及二十五支分。” 其中根本是：身语意三誓言。支分是：如前者所说：“应行、不应舍、应受持，应知和应修。” 此续中则说：五根本和十支分。第四，修 持方面：有以修部为主和以经部为主两种方式。第一种是：依靠文殊的身四轮，成就如来身之修持；以及马鸣三次。
English
Therefore, it is divided into five types. As stated in the Vajra Sequence, "It is divided into five types. The activities that benefit both self and others." Second, the entrance to action is: entering through the three samadhi doors of wisdom emptiness great bliss yoga, and skillful means compassion illusion and subtle and coarse hand seals, because this is the path that mainly expounds the generation stage. As it is said in Self-Manifestation, "The entrance is the three samadhis." Also, as it is said in the Key to Unveiling Illusion, "The entrance to Maha Yoga is, entering through the three samadhi doors." Second, the view is: considering the non-dual awareness, the appearance as the cause of self-nature, the spontaneously accomplished ultimate truth; and all the functions and discriminations of its self-nature, self-appearing as the mandala of body and wisdom, is the conventional truth. These two are not biased towards appearance and emptiness, because self-nature is inseparable and appears as equality. Although it is said to be inseparable in name, because it transcends the object of thought and speech that clings to it, inseparability is separated from the realm of practice. As it is said in the Manifestation Adornment, "The supreme equality is the inseparable meaning, although names and numbers are shown in various ways, in meaning it transcends words and thoughts." Also, as it is said in the Stages of the Path, "In order to dispel the clinging to what is not this, in the second name it transcends thought and speech." Third, the discipline is: outer secret practitioners, establish as vows to be protected, such as the fourteen root downfalls, etc.; and the vows to be enjoyed, knowing the nature of the five meats and five ambrosias and then enjoying these two types. In the self-speech of the early translation school, twenty-eight great yoga vows are proclaimed. As it is said in the Key to Unveiling Illusion, "The protective boundary of great yoga is, protecting the three root vows, and the twenty-five branches." Among them, the root is: the three vows of body, speech, and mind. The branches are: as the former said, "Should be practiced, should not be abandoned, should be upheld, should be known and should be cultivated." In this tantra, it is said: five roots and ten branches. Fourth, in terms of practice: There are two ways, one that focuses on the practice section and one that focuses on the sutra section. The first is: relying on the four wheels of Manjushri's body, accomplishing the practice of the body of the Sugata; and the three times of the horse's cry.
Chinese
依靠莲花语的修法，以及依靠觉性自生之智慧真实修法，唯一依靠心金刚的修法，以及示现轮回涅槃一切法圆满为功德的甘露功德修法，以及主要示现以明行事业调伏刚强之法的事业金刚橛修法，即五种智慧本尊的修法部。以及，驱逐邪魔，猛咒诅咒，世间供赞的修法，即三种共同的修法部。二是，一般而言，在玛哈瑜伽中也有父续母续无二续的三种分类。密集金刚等属于父续，生起次第侧重方便分，并且其圆满次第也主要以气为主，因此希望以明空无分别的方式进行修持。胜乐金刚、真实金刚等母续中，生起次第的散漫较少，智慧圆满次第主要以界、菩提心、明点为主，希望以乐空无分别的方式进行修持。幻化网等无性别续部中，生起次第和圆满次第双运，并且，其中的圆满次第是生于脉、明点、气三者的乐明无分别智慧，特别是希望以光明大智慧为主的方式进行修持。此处就以这部续部本身的观点来讲解，三种次第中说：观想有相之次第，如是观想真如性，分为两种差别说。即有相、无相两种。第一种中，有生起次第和圆满次第两种。生起次第是：依靠三摩地，以逐渐生起坛城为主的方式，修持本尊观想无别的修法。其中也有意乐修和决定圆满两种。第一种是，即使没有获得三摩地的稳固，也只是观想形象，比如一夜之间修持圆满生起次第仪轨的支分。第二种是，有漏的资粮道加行道五种瑜伽，以及无漏的四种持明。圆满次第有，上门抓放的窍诀和下门三界嬉戏的窍诀两种。三种次第中说：窍诀上与下之...ྒོ། །如是说故。第二无相者，乃是法性如是之定的禅定。第五行者，以精通方便之把握，对于轮回之法，任何也不执着而行，如《宝藏幻钥》云：生起玛哈瑜伽者，于大乐及会供轮，以及誓言物甘露五者，以大方便见之行而行。如是。第六果者，乃于此生或中阴，五身自然成就之自性现前，如《密集》云：此乃薄伽梵大自性，从三身不分而生，智慧海庄严，于此生即得。如是。又《智慧明点》云：或者身体刚舍弃，不具精进亦能成。如是。第二，论阿努瑜伽之乘，有体性、定义、分类三者。第一者，乃以智慧圆满次第为主，从空性与智慧二无别之义，以证悟串习之结合而得解脱之自性。第二者，阿努瑜伽，谓以智慧随生之道为主而宣说，故为随瑜伽。第三，分类六者。第一，入门有二，第一灌顶者，于阿努之坛城，以四外内成就秘密所摄之三十六灌顶仪轨，如《总集》云：外之灌顶与内之灌顶，成就之灌顶与秘密之灌顶，十与十一十三与，二种圆满。如是。其中有些说，如是所说之根本三十六，分出支分之灌顶八百三十一者，乃是九乘之灌顶，如《灌顶义总集》云：瑜伽等六乘中，外灌顶以续之水为之。如是等，又《灌顶义分别》云：十者令成菩提种性者，十一者成秘密内者，十三者名闻大上师，二者九乘之灌顶圆满。如是说故。阿努之所需灌顶如何成耶？无过失，以与九乘次第相符，故名立为九乘之灌顶，如诸位上师智者所许，非如一般讲经者之所欲，若如是，阿努
English
Relying on the practice of the Lotus Speech, and relying solely on the authentic practice of the wisdom of self-arising awareness, the practice of the Mind Vajra, and the practice of Ambrosia Qualities, which demonstrates the perfection of all phenomena of samsara and nirvana as qualities, and the practice of the Activity Kilaya, which mainly demonstrates the method of subduing the violent through manifest actions, these are the five practice sections of the wisdom deities. And, the expulsion of mamos, fierce mantra cursing, and the practice of worldly offerings and praises, these are the three common practice sections. Secondly, in general, even within Mahayoga, there is a division into three types of tantras: father, mother, and non-dual. Guhyasamaja and others belong to the father tantras, where the generation stage emphasizes the aspect of skillful means, and its completion stage also primarily focuses on the winds, therefore it is desired to practice with the approach of clarity and emptiness, non-conceptual. Hevajra, Chakrasamvara, and Yamantaka, etc., are mother tantras, where the elaboration of the generation stage is less, and the completion stage of wisdom primarily focuses on the elements, bodhicitta, and bindus, it is desired to practice with the approach of bliss and emptiness, non-conceptual. Mayajala and other hermaphrodite tantras involve the union of generation and completion stages, and in that, the completion stage is the bliss-clarity non-conceptual wisdom born from the three: channels, bindus, and winds, and especially it is desired to practice with the approach that primarily focuses on the great wisdom of clear light. Here, explaining based on the authority of this very tantra text, from the three stages, it says: The stage of meditating on signs, likewise, meditating on suchness, is spoken of as two distinct types. That is, with signs and without signs, two types. In the first, there are two: generation and completion stages. The generation stage is: relying on the three samadhis, the practice of meditating on the deity as inseparable, mainly through the method of gradually generating the mandala. Within that, there are also aspirational meditation and definitive completion, two types. The first is, even if stability in samadhi has not been attained, one merely meditates on the appearance, such as practicing all the branches of the generation stage ritual in one night. The second is, the five yogas of the contaminated accumulation and application paths, and the four vidyadharas of the uncontaminated. The completion stage has two: the key instruction of seizing and controlling the upper gate, and the key instruction of the three realms playing in the lower gate. From the three stages, it says: Key instruction of the upper and lower...ྒོ། །Therefore it is said. The second, the signless, is to meditate on the samadhi of suchness of dharmata. The fifth, the conduct, is to act without attachment to any of the phenomena of samsara, being possessed of the confidence of skill in means. As it is said in the Magical Key of the Treasure Vault: The generation of Mahāyoga is to be practiced with the conduct of great skillful view, upon the great bliss and the gaṇacakra, and the five substances of samaya and amrita. Thus it is. The sixth, the fruit, is to manifest the self-nature of the spontaneously accomplished five kayas in this life or in the bardo. As it is said in the Guhyasamāja: This is the great Bhagavan self-nature, born from the indivisible three kayas, adorned with the ocean of wisdom, to be attained in this very life. Thus it is. And in the Wisdom Thigle it says: Or as soon as the body is abandoned, it is accomplished even without diligence. Thus it is. Secondly, in the vehicle of the Anu Yoga of the scriptures, there are three: essence, definition, and division. The first is the nature of attaining liberation through the union of realization and familiarization with the meaning of non-duality of space and wisdom, mainly relying on the completion stage of wisdom. The second is Anu Yoga, which is called Subsequent Yoga because it mainly teaches the path of subsequent wisdom. The third is the six divisions. The first, the entrance, has two aspects. The first is empowerment. In the mandala of Anu, there are thirty-six empowerment rituals, gathered by the four outer, inner, accomplishment, and secret empowerments. As it is said in the Kun Dus: The outer empowerment and the inner empowerment, the accomplishment empowerment and the secret empowerment, ten and eleven and thirteen and, two kinds are completed. Thus it is. Some say that the thirty-six roots mentioned in this way are divided into eight hundred and thirty-one branch empowerments, which are the empowerments of all nine vehicles. As it is said in the Compendium of Empowerment Meaning: Among the six vehicles, such as Yoga, the outer empowerment is done with the water of the tantra. And so on. And in the Differentiating the Meaning of Empowerment it says: Ten make one a Bodhi lineage, eleven make one a secret inner one, thirteen are known as great lamas, two complete the empowerment of the nine vehicles. Therefore it is said. How does the necessary empowerment of Anu become? There is no fault, because it is in accordance with the order of the nine vehicles, it is named as the empowerment of the nine vehicles, as the wise lamas have accepted, not as the desire of ordinary sutra empowerment explainers. If it is so, Anu
Chinese
由于必须承认在下部瑜伽的灌顶中包含上部阿底瑜伽的灌顶，所以太过分了。就像在外续部中不出现内道的独特佛教术语一样。虽然如此，我的至尊上师一切智者的口中说：“根本阿努的仪轨中，如果需要混合八乘各自不同的法，那怎么能确定阿努的名义呢？”因为处于前述的立场，所以是不合理的。第二，行为的入门是：通过法界和智慧二无别之门进入。《普作续》中说：“想要阿努无差别，从法界和智慧之门进入。”如何进入呢？以未生圆满的方式。心之门锁中说：“无生法界即是智慧，智慧觉性法界之方式，二无别游戏大乐，不是次第进入，一切显有手印上，如鱼跃入水中般，相遇显有大手印。”如是说。第二，见解是：一切法皆是自心，而此自性是无生、离戏论的本性，是母普贤佛母的虚空界完全清净，也称为本初如是的坛城。如是《总续》中说：“心所生者皆是空性，从彼所生一切皆空。”如是说。无生 此自性于一切处不灭，显现为觉性自生光明的坛城，即是智慧普贤或自性任运成就坛城。其中说：“若观察则不见，然于一切显现。”如是说。此二者显现为体性无二无别的法界智慧二无别的儿子大乐，即根本菩提心坛城。如是前者中说：“所谓秘密咒，即是显现与不显现二无别，解脱二者体性，于中观不可得，即是彼性。”如是说。因此，一切法观为坛城三种体性无别的自性，根本菩提心坛城中本来成佛，其中说：“一切彼性于此一，本来成佛大乐性，无生无灭之精髓，无作无为之坛