English
And the seven aggregates, etc., ultimately combine all three realms, Attaining the Arhat who has exhausted all defilements. Among them, there are also two different schools of thought: the Sarvastivada and the Sautrantika. The third is that, through the power of previous habituation, when becoming the last existence, without a virtuous friend, relying on the power of Dharma-nature, from the profound interdependence of inner and outer, realizing the Four Noble Truths. Relying on seeing the meaning of two and a half non-self, manifesting the Arhat of the Pratyekabuddha. Among them, due to the difference in the sharpness or dullness of the faculties and the accumulation of the path, there are two types: those who live in groups and those who are like rhinoceros horns. The fourth is that, generating two types of minds with the ultimate aimlessness and the conventional illusion-like manner, practicing the ten perfections, and habituating the meaning of the two non-selves for countless eons, thereby achieving the fruit of perfect and complete enlightenment. Among them, there are also the Madhyamaka school, which has a complete view of non-self, and the Mind-Only school, which acknowledges the self-awareness of the two emptinesses as true, and therefore the subtle aspects of the non-self of phenomena are not yet complete. The fifth is the ultimate fruit, the mandala itself. Through methods of cultivating it as the path as much as possible from now on, through special views and practices, Buddhahood is quickly attained. Among them, there are also the Inner Tantra, which cultivates the deity to be accomplished and oneself in a manner of equality without good or bad and without difference, and the Outer Tantra, which cultivates in the manner of the deity blessing oneself in the form of good or bad or difference in the conventional. The Outer Tantra is further divided into three: although in the ultimate sense, oneself and the deity are not established as other, in the conventional sense, considering the deity with perfect qualities as the blesser, and viewing oneself and the deity as master and servant. Merely viewing it as superior or inferior is not a special view of this school, but just as a master can bestow superior things upon a servant, relying on the deity and mantra, one's own continuum will definitely achieve the two siddhis, which is a special certainty. Its meaning is not merely knowing that one can bestow siddhis, but believing that one will ultimately achieve oneness with the deity, therefore it is a special certainty. Its key point is
Chinese
在胜义谛上，自己和本尊是无二无别的，并且相信在世俗谛上，无欺的缘起是双运的道理，因此，如经中所说，以如理如实地进入本尊的形象、身和咒语等的方法，迅速将自己转变为本尊的体性而成就佛果，就像用炼金术将铁变成金子一样，以通达此理的清净见解为基础。并且，与其相顺应地精进于本尊咒语的禅定。而且，因为从因缘聚合中产生结果，所以外在的沐浴和清洁等仪轨的支分不减损，主要着重于身语的行为，努力取悦本尊。通过本尊的加持，暂时获得欲界和色界的持明等共同成就，最终在十六世时成就三部怙主的果位，这就是事部。从那之上，见解和意境更加提升，视自己誓言尊和本尊智慧尊平等如兄弟和朋友，并与此见解相符地修行克里亚（藏文：ཀྲཱི་ཡ་，梵文天城体：क्रिया，梵文罗马拟音：kriyā，行为）和瑜伽，像瑜伽一样修持，从而在七世中成就四种姓的佛果，这被称为乌巴亚，也就是二俱部。从那之上，对二谛双运的道理更加确定，因此，以视自己和本尊无别，如同水倒入水中一样可以修持的见解，并且与此见解相符，即使不依赖外在的行为，也认为仅仅依靠内在的瑜伽就能成就，从而以佛陀的身语意事业四种手印印持而修习，从而在三世中成就五部如来的体性，这就是瑜伽部的法门。这样，在外续三部中，也有将清净究竟的果位之身和智慧的自性转变为本尊，以形象和咒语的方式显现，作为道用，从现在开始就尽可能地进入佛陀的事业，从这方面来说，具有果位作为道用的方式，并且由于这个原因，比经部道在方法上更为殊胜，也更为迅速地成就。第二，大瑜伽内密无上部的法门，则是自己和本尊本来就无有分离，并且证悟到显现和有寂平等性的见解，甚深。
English
In the ultimate truth, oneself and the deity are non-dual, and believing in the truth of the infallible dependent origination in the relative truth as a union, therefore, as stated in the scriptures, by properly and truly entering into the deity's form, body, and mantra, etc., one quickly transforms oneself into the nature of the deity and attains Buddhahood, just like using alchemy to turn iron into gold, based on the pure view of understanding this principle. And, in accordance with this, diligently practice the deity's mantra and samadhi. Moreover, because results arise from the assembly of causes and conditions, the external ablutions and purifications, etc., the branches of the ritual are not diminished, mainly focusing on the actions of body and speech, striving to please the deity. Through the deity's blessings, one temporarily obtains common attainments such as the Vidyadhara of desire and form realms, and ultimately attains the state of the Sugata of the three families in sixteen lifetimes, this is the Kriya Tantra. From that point on, the view and intention are further elevated, viewing oneself, the Samaya being, and the deity, the Wisdom being, as equal like brothers and friends, and practicing in accordance with this view, Kriya (Tibetan: ཀྲཱི་ཡ་，Sanskrit Devanagari: क्रिया，Sanskrit Romanization: kriyā，Meaning: action) and meditation Yoga, practicing like Yoga, thereby attaining the Buddhahood of the four castes in seven lifetimes, this is called Ubhaya, which is also called the Twofold Tantra. From that point on, the certainty of the principle of the union of the two truths is further increased, therefore, with the view of seeing oneself and the deity as inseparable, like pouring water into water, and that it can be practiced, and in accordance with this view, even without relying on external actions, it is believed that one can attain accomplishment solely through internal yoga, thereby sealing and meditating with the four mudras of the Buddha's body, speech, mind, and activity, thereby attaining the nature of the five families of Buddhas in three lifetimes, this is the Yoga Tantra. Thus, in the three outer tantras, there is also the transformation of the completely pure ultimate result, the body and the nature of wisdom, into the deity, appearing in the form of symbols and mantras, using it as the path, and from now on, entering into the Buddha's activities as much as possible, from this aspect, there is the way of using the result as the path, and because of this reason, it is more superior in method and also more quickly accomplished than the Sutra path. Second, the Great Yoga Inner Secret Unsurpassed Tantra, is that oneself and the deity are originally inseparable, and the view of realizing the equality of appearance and existence, profound.
Tibetan
་དང་རྗེས་སུ་མཐུན་པར། རིམ་གཉིས་ཟབ་མོ་བསྒོམ་ཞིང་བླང་དོར་མེད་པའི་སྤྱོད་པས་གང་སྣང་ཆོས་ཉིད་དག་པའི་རོལ་པར་སྤྱད་པས་ཚེ་འདི་ལ་སྐུ་བཞི་ཡེ་ཤེས་ལྔའི་བདག་ཉིད་མི་སློབ་པའི་ཟུང་འཇུག་དྲུག་པ་རྡོ་རྗེ་འཆང་ཆེན་པོར་འགྲུབ་པར་འདོད་པ་ཡིན་ནོ། །དེ་ལའང་བསྐྱེད་རྫོགས་རྫོགས་ཆེན་གསུམ་ལས། དང་པོ་མ་ཧཱ་ཡོ་ག་པས་ནི། སྐུ་གསུང་ཐུགས་ཡོན་ཏན་ཕྲིན་ལས་ལྔ་འབྲས་བུ་དོན་དམ་དང་། ཡེ་ཤེས་དོན་དམ་དང་། དབྱིངས་དོན་དམ་དང་གསུམ་པོ་ཡེ་ནས་འདུ་འབྲལ་མེད་པ་ལ་དོན་དམ་དཀོར་བདུན་ངོ་བོ་ཉིད་དུ་ལྷུན་གྱིས་གྲུབ་པ་ཞེས་བྱ་སྟེ་མདོར་ན་སྐུ་དང་ཡེ་ཤེས་ཀྱིས་བརྒྱན་པའི་དབྱིངས་ནི་འབྲས་དུས་ཀྱི་རྣམ་ཀུན་མཆོག་ལྡན་གྱི་སྟོང་པ་ཉིད་དེ། དེ་ནི་ལྷག་པའི་དོན་དམ་བདེན་པ་ཡིན་ལ། དེའི་རྩལ་སྣང་སྣོད་བཅུད་དུ་སྣང་བ་འདི་རྣམས་ཀྱང་སྐུ་དང་ཡེ་ཤེས་སུ་རང་བཞིན་གྱིས་གནས་ཤིང་བདེན་པར་མ་གྲུབ་པའི་ཡེ་ཤེས་སྒྱུ་མ་ལྟ་བུ་ནི་ལྷག་པའི་ཀུན་རྫོབ་བདེན་པ་སྟེ་བདེན་གཉིས་རེ་རེའི་སྟེང་དུ་ཡང་སྣང་སྟོང་འདུ་འབྲལ་མེད་པར་གནས་ལ། དེ་ཡང་སྐུ་དང་ཡེ་ཤེས་སུ་དག་པའི་ཆ་ནས་ཐུན་མོང་གི་བདེན་གཉིས་ལས་ལྷག་པའོ། །ཡང་དག་པར་ན་འདི་ལྟར་ཀུན་རྫོབ་གཞི་དང་ལམ་གྱི་དུས་ ན་སྣང་བ་རྣམས་དང་། མཐར་ཕྱིན་འབྲས་དུས་ན་སྣང་བའི་དོན་དམ་མཐར་ཐུག་གཉིས་གཞི་འབྲས་ངོ་བོ་དབྱེར་མེད་པ་ལྷག་པའི་བདེན་པ་དབྱེར་མེད་ཆོས་སྐུ་ཆེན་པོར་ལྟ་བ་ཡིན་ལ། མདོར་ན་སྐུ་དང་ཡེ་ཤེས་ཀྱི་སྣང་བ་དང་ཟུང་དུ་འཇུག་པའི་དབྱིངས་ཏེ་སྣང་སྟོང་ཟུང་འཇུག་གོ། དེ་དང་མཐུན་པར་སྒོམ་པའི་རྩལ་རྫོགས་པའི་དོན་དུ་ཏིང་འཛིན་རྣམ་གསུམ་ཡན་ལག་དང་བཅས་པའི་རྣལ་འབྱོར་གྱིས་རིག་འཛིན་རྣམ་པ་བཞིའི་ལམ་བགྲོད་ནས་ཡི་གེ་འཁོར་ལོ་ཚོགས་ཆེན་གྱི་ས་ལ་མངོན་པར་བྱང་ཆུབ་པར་འདོད་པའོ། །ཨ་ནུ་ཡོ་གར་ནི། གཞི་རང་བཞིན་གྱི་དཀྱིལ་འཁོར་དེ་ཡང་ཕྱི་སྤྲོས་རྩོལ་གྱི་ལམ་ལ་མི་ལྟོས་པར་ནང་རྡོ་རྗེ་ལུས་ཀྱི་རྩ་རླུང་ཐིག་ལེར་གནད་དུ་བསྣུན་པ་ལས་འཆར་བར་བསྟན་ཞིང་། དེའི་ངོ་བོ་ཡང་དབྱིངས་སྟོང་ཉིད་ཀུན་ཏུ་བཟང་མོའི་དཀྱིལ་འཁོར་དང་ཐབས་བདེ་བ་ཀུན་ཏུ་བཟང་པོའི་དཀྱིལ་འཁོར་གཉིས་དབྱེར་མེད་པ་སྲས་བདེ་ཆེན་བྱང་ཆུབ་སེམས་ཀྱི་དཀྱིལ་འཁོར་ཡིན་ལ། དེ་ཉིད་རིགས་དང་དཀྱིལ་འཁོར་ཀུན་གྱི་ཁྱབ་བདག་ཏུ་ངེས་པའི་བདེ་སྟོང་དབྱེར་མེད་ཀྱི་ལྟ་བ་དང་རྗེས་སུ་མཐུན་པར་རང་ལུས་གཞན་ལུས་ཀྱི་རྣལ་འབྱོར་སོགས་བདེ་ཆེན་གྱི་ཡེ་ཤེས
Chinese
以及随顺于此，修习甚深二次第，以无取舍之行，将一切显现运用为法性清净之游舞，欲于此生证得具足四身五智之自性，不需学习之第六金刚持大位。其中，于生圆次第和大圆满三者中，首先，嘛哈瑜伽者认为，五身语意功德事业为果位胜义谛，智慧胜义谛，以及法界胜义谛三者，本即无有分离，称为胜义七宝自性任运成就，总而言之，以身和智慧庄严的法界是果位的诸种殊胜空性，这是殊胜的胜义谛。而其力用显现为器情世间的一切现象，也自然安住于身和智慧中，并非真实成立的如幻智慧，这是殊胜的世俗谛，于二谛各自之上，也是显空无二而安住。而且，从清净身和智慧的角度来说，也超胜共同的二谛。真实而言，如此世俗在基础和道位时所显现的诸法，以及究竟果位时所显现的胜义究竟二者，基础和果位本体无别，观为殊胜无别法身。总而言之，身和智慧的显现与融入的法界，即显空双运。为了圆满与之相应的修习之力，以具足支分的等持三摩地瑜伽，行持四种持明者的道，欲于文字轮大集之地上现前菩提。阿努瑜伽则认为，基础自性之坛城，不依赖外在造作之道的，而是从内在金刚身的脉气明点击中要害而生起。其本体也是法界空性普贤佛母之坛城与方便乐空普贤佛父之坛城二者无别，是胜乐大菩提心之坛城。彼即是确定为种姓和一切坛城之遍主，与乐空无二之见解相符顺，自身他身之瑜伽等大乐之智慧。
English
And in accordance with this, practicing the profound two stages, using whatever appears as the play of Dharma nature's purity with conduct free from acceptance and rejection, one wishes to attain in this life the great sixth Vajradhara state of non-learning, possessing the nature of the four bodies and five wisdoms. Among these, in the three, Generation Stage, Completion Stage, and Great Perfection, first, the Mahāyoga school considers the five—body, speech, mind, qualities, and activities—as the ultimate truth of the result, the ultimate truth of wisdom, and the ultimate truth of the sphere, these three being inseparable from the beginning, called the spontaneously accomplished ultimate seven treasures of nature. In short, the sphere adorned with body and wisdom is the emptiness of all supreme aspects of the result time, which is the superior ultimate truth. And all these appearances of its power, the container and contents of the world, also naturally abide as body and wisdom, and the illusory wisdom that is not truly established is the superior conventional truth, and on each of the two truths, appearance and emptiness abide inseparably. Moreover, from the aspect of purifying body and wisdom, it is superior to the common two truths. In reality, like this, all phenomena that appear at the time of the conventional ground and path, and the ultimate two, the ultimate truth that appears at the time of the final result, the ground and result are inseparable in essence, and are viewed as the superior inseparable great Dharmakāya. In short, the sphere of the appearance of body and wisdom and their union is the union of appearance and emptiness. In order to perfect the power of meditation in accordance with this, by means of the yoga of the three samādhis with their limbs, traveling the path of the four vidyādharas, one wishes to manifest enlightenment on the ground of the great assembly of the wheel of letters. The Anuyoga school considers that the maṇḍala of the basic nature does not depend on the path of external elaboration, but is shown to arise from striking the vital points of the channels, winds, and bindus of the inner vajra body. Its essence is also inseparable from the maṇḍala of the sphere of emptiness, Samantabhadrī, and the maṇḍala of the skillful bliss, Samantabhadra, the father, is the maṇḍala of the son, great bliss, bodhicitta. That itself is determined to be the lord of all lineages and maṇḍalas, in accordance with the view of inseparable bliss and emptiness, the wisdom of great bliss such as the yoga of one's own body and the body of others.