English
According to the order of the rules. First is the path of the inferior person. In general, aroused by shame and embarrassment, the actions of body and speech must conform to good conduct, and one must study the three behaviors. As it is said in "The Ornament of the Holy Ones": "One should properly take on what is worthy of respect, be especially loving to those who are helpless, and not forget the kindness of others. This is the code of conduct of the holy ones." As it is said. In particular, one must study the sixteen pure human dharmas, as stated in the "Separation of Small Chapters": "One must have unwavering faith in the Three Jewels. 1, Seek the holy Dharma. 2, Become proficient in good treatises. 3, Remember everything and be moderate. 4, Do not desire to participate in matters that have not been entrusted. 5, Look high and follow in the footsteps of the predecessors. 6, Repay the kindness of parents in the past, present, and future. 7, Be tolerant and generous among siblings and relatives. 8, Respect elders in order. 9, Treat neighbors well. 10, Strive to help the virtuous teachers of relatives and friends. 11, Treat distant and close relatives connected by politics equally. 12, Be proficient in crafts and benefit others. 13, Those who rely on the kindness of others should be placed under protection. 14, Prevent evil plans and propose plans for the peace of the country. 15, Entrust all affairs to the Dharma, so that future generations may obtain the seed of enlightenment. 16." One must possess these qualities in one's own mindstream. Therefore, starting from the essence of goodness, believe in the infallibility of cause and effect, abandon non-virtue, and strive to do good, even if it is a small act of goodness. Second is the path of the intermediate person, through two methods, instructing the Shravakas, first is quiescence, generating renunciation for this life and samsara, abandoning busyness and non-virtuous thoughts with a sense of weariness, the object of meditation is: visualize a bone point the size of a mustard seed on your forehead. Focus your mind on it and maintain it, so that the bone point gradually increases, visualize all appearances turning into a white skeleton, and focus on it single-mindedly. Then, through the method of gathering, visualize your body as a skeleton. As it is said in the "Treasury of Knowledge": "For all complete skeletons, up to the ocean of bones, first is expansion and contraction." Like this. Like this
Chinese
以寂止的等持平息贪嗔，使心堪能，之后修习胜观。在此，于上乘道位修习人无我，即是，之后以自身执取的五蕴之身，执著为我，生起我执。为了驳斥它，必须如此刹那间进行观察：如果以“我”来假立所缘境，则“我”可以成立。然而，身体被分解为微尘，心也被分解为三时，身体和心识二者在胜义中都不能成立，因此二者都不是我。二者的集合也不能成立，因此不是我。由于二者之外也没有我。在确定了人无我之后，就安住在这种状态中。这样做的必要是：一切过患的根源在于执著我和我所。如果认识到这一点，并加以证悟，那么依赖于此的烦恼和一切业都会耗尽，从而阻止轮回中的再生。《中论》中说：“业和烦恼尽，则得解脱。”第二，关于自生的诀窍是：在自己的头顶上观想一个红色的明点，并在其上方约一肘高的地方观想一个白色的明点。两者都观想成豌豆大小。当清晰显现时，将心专注于红色的明点，使其越来越大，直到所有的显现都变成红色，然后一心安住于此。同样，将心专注于白色的明点，使其越来越大，观想所有的显现都变成白色，然后安住于此。应将这两个明点理解为缘起顺逆之法。然后，将红白二色的明点混合，从自己的头顶降下，融入心中，安住在这种不造作的状态中。当心找到安住之处时，就在人无我的基础上，将显现分解为微尘。通过分解，确定所取境的法并非自性成立，然后安住于此。第三，大士的安住禅修是：在具备七支坐法的禅定姿势中，观想自己心中有一个鸡蛋大小的明点，呈现出光明的形态，显现出各种颜色。因为说明点是空性，没有生灭。如果观察那个明点，则没有颜色的形态。
English
Having pacified attachment and aversion with the samadhi of calming abiding, making the mind workable, then cultivate insight. Here, on the path of the superior, cultivating the selflessness of the person is: then, by taking the self as the object of grasping, clinging to these five aggregates as self, ego-grasping arises. In order to refute that, one must momentarily examine in this way: if one designates an object as 'I', then the designation 'I' can be established. However, the body is broken down into particles, and the mind is also broken down into the three times, so neither body nor mind are established in ultimate reality, therefore neither of them is 'I'. The collection of the two is also not established, therefore it is not 'I'. Since there is no 'I' apart from the two. Having ascertained the selflessness of the person, one should remain evenly in that state. The necessity of this is: the root of all faults is grasping at self and what belongs to self. If one knows and realizes that it is non-existent, then the afflictions and all actions that depend on it will be exhausted, and rebirth in samsara will be reversed. As it says in the Madhyamaka: 'From the exhaustion of actions and afflictions, there is liberation.' Second, the instruction of self-generation is: visualize a red bindu on the crown of your head, and above that, about an elbow's height, visualize a white bindu. Visualize both as being about the size of a pea. When it becomes clear, focus your awareness on the red bindu, and as it grows larger and larger, remain single-pointedly focused as all appearances become completely red. Again, focus your awareness on the white bindu, and as it grows larger, visualize all appearances becoming completely white, and remain evenly focused. These two bindus should be understood as the dharma of dependent arising, both forward and reverse. Then, the two bindus, red and white, mix together and descend from the crown of your head, dissolving into your heart, and remain in that uncontrived state. When the mind finds a place to settle, then on top of that selflessness of the person, here, in reality, appearances are cooled into particles. By breaking that down, one gains certainty that the dharma of the object of grasping is not established by its own nature, and then remains evenly focused. Third, the meditation of abiding of the great being is: in the posture of meditation, endowed with the seven-point posture, visualize a bindu the size of a sparrow's egg in your heart, in the form of light, appearing in various colors. Because it is said that the bindu is emptiness, without birth. If one examines that bindu, there is no form of color.
Chinese
任何显现都会止息，观察那些颜色，专注于任何都未成立的状态。如此分析和禅修，当心安住时，就像那个例子一样，以所修、能修、修者等能作所作来代表。这些内外显现的事物，虽然仅仅是缘起显现而没有止息，但实际上没有丝毫成立，就像梦中的显现一样。体验者的自心之体性，若能凝视并寻觅，则会断定其形状、颜色、体性、可辨识的任何体性都未成立，故是无执的空性。境，无实空性之色；有境，执持之心也无自性而无所依的成佛。若生起于能取所取任何都未成立的空明般的，不可言说、不可思议、离于心识之觉受，则于彼状态中不破不立地安住，便能证悟二无我的意义。如是于等持中证悟二无我之后，于后得位以正念守护，无论显现何者，都断定为无有、明现、如幻化一般。仅于显现中，尽力修习慈悲菩提心。
English
Whatever appears ceases. Examining those colors, one focuses single-pointedly on the state where nothing is established. When the mind abides through such analysis and meditation, it is exemplified by actions such as the object of meditation, the act of meditating, and the meditator. These internal and external phenomena, although they arise as mere dependent origination without ceasing, are not established in the slightest in reality, like the appearances in a dream. When one gazes intently and searches for the nature of one's own mind, the experiencer, one determines that shape, color, essence, and any identifiable characteristic are not established, thus it is emptiness without grasping. The object, the unreal emptiness of form; the subject, the mind that grasps, also becomes enlightened without inherent existence and without support. If a sensation like empty clarity, in which neither the apprehended nor the apprehender is established, arises as inexpressible, inconceivable, and beyond mind, then by abiding equally in that state without rejecting or establishing, one will realize the meaning of the two selflessnesses. Having realized the two selflessnesses in such equipoise, in the post-meditation period, guarding it with mindfulness, whatever appears, one determines it to be like an illusion, empty and clear. In mere appearance, one trains as much as possible in love, compassion, and the mind of enlightenment. Fifth, regarding the vehicle of mantra as the result, there are two
Chinese
光芒四射。净化众生的语障。迎请圣者的语供。观想在自己的喉咙里，白色观世音菩萨一面四臂，前两臂在胸前合掌，后两臂持水晶念珠和白莲。又从深蓝色光点中发出光芒。净化众生的意障。迎请圣者的意供。观想在自己的心中，蓝色金刚手菩萨手持金刚杵和期克印，带着忿怒的姿态。这样，将身语意三者转化为一切如来的身语意，然后安住于有相的等持中。之后，无相则是将本尊的显现也修习至不可得，然后在心性清净空明的智慧，远离四边的状态中，尽力延长安住的时间。从拉贤处，逐渐稳固显空。这是交替修持二谛。第二瑜伽是，自己瞬间观想为金刚萨埵毗卢遮那佛的身相。观想清晰后，在自己的心中，观想五种清净不灭的精华，原本就安住于五部五智的自性中，显现为豌豆大小的五色光团。当触及时，观想自己头顶的白色明点如豌豆般落下，与之前心中的明点融合，安住在无二的状态中，不作舍取。在任何自性都不成立的空明中，觉知清晰地显现，实际上是无相的自性。通过它的加持，将所显现的一切都视为安住在五部金刚界坛城中，从而转化为道用，以本尊的形象显现是世俗智慧的显现。像这样，安住在无二的状态中，不加以改造，是生起灌顶和加持的所依。像这样，在一个座垫上修持所有次第的方便，并非出自各自的论典，而是阿努瑜伽内部的特殊修法，是值得信赖的。
English
Rays of light emanate forth. Purifying the speech obscurations of sentient beings. Inviting the speech offerings of the noble ones. Visualize in one's own throat, white Avalokiteśvara with one face and four arms, the first two arms joined in prayer at the heart, the lower two holding a crystal rosary and a white lotus. Again, from a dark blue drop, light radiates. Purifying the mind obscurations of sentient beings. Inviting the mind offerings of the noble ones. Visualize in one's own heart, blue Vajrapani holding a vajra and a threatening gesture, endowed with a wrathful demeanor. Thus, transforming the three doors of body, speech, and mind into the body, speech, and mind of all the Tathagatas, then abiding in samadhi with signs. After that, the signless is to train in the deity appearance as also being unfindable, then in the nature of mind, the pure, empty, and clear wisdom, free from the four extremes, one should extend the abiding as much as possible. From Lashen, gradually stabilize appearance and emptiness. This is to practice taking turns with the two truths. The second yoga is, oneself instantly visualizing as the body of Vajrasattva Vairochana. When that is clear, in one's own heart, visualize the five pure, indestructible essences, which from the beginning abide in the nature of the five families and five wisdoms, appearing as a pea-sized sphere of five-colored light. When touched, visualize a white drop like a pea on one's own crown, descending and mixing intimately with the previous drop in the heart, abiding in a state of non-duality, without abandoning or taking. In the empty clarity where nothing is established as its own essence, knowledge arises vividly, in reality it is the nature of signlessness. Through its blessing, taking all appearances as abiding in the mandala of the five families of Vajradhatu, thus taking it as the path, the appearance as a deity is the appearance of conventional wisdom. Like this, abiding in a state of non-duality, without altering the mind, is the basis for the arising of empowerment and blessing. Like this, the method of practicing all the stages of the vehicle on one seat is not from the individual treatises, but is a special practice from within Anu Yoga itself, it is a state of trustworthiness.