English
When looking at its own face, the nature of the three mandalas is inseparable, the inexpressible, co-emergent Suchness. The union of body and wisdom is the essence of the power of great bliss, therefore, let it be placed in that state. HOḤ! Secret wisdom and knowledge, inseparable great bliss empowerment, un sought great Bodhicitta, with the power of great wisdom, transforming all phenomena into illusory power, is the great power of perfection. Even if one does not obtain the mundane power of substance, words, and individuals, if one obtains the power of mind over the Dharma, then all victorious vidyadharas, and all powerful ones of the three realms, will bestow upon him the supreme power. Aho mahā sukha hoḥ namo. In the ten directions and four times... Fortunate vidyadhara, by bestowing upon you the empowerment of the power of awareness, may the obscurations of the habitual tendencies of transference be dissolved into the realm of co-emergent wisdom, and may you obtain the supreme empowerment. They have obtained the two empowerments known as the stream of complete secret empowerment, namely the conventional and ultimate Bodhicitta empowerments. Ati Yoga possesses the qualities of abandonment and realization, and the ultimate completion stage of Anu's own system of similar lineage, possessing the special ability to generate the wisdom of union. These three supreme empowerments primarily purify the three obscurations of afflictions, knowledge, and habitual tendencies, and cleanse the impurities of the three bindus of speech, mind, and transference. By stabilizing the wisdom of aimless, all-illuminating clarity, subtle latent habitual tendencies are purified, laying the foundation for the arising of complete Bodhicitta, which unites instantaneously at the fruition, in the continuum. One has the authority to listen, explain, and practice the profound completion stages of Anu's own system. From the four yogas, Ati Yoga, and the yogi who has completed the ultimate tenth bhumi, suppressing the Cici bhumi, ultimately becomes the yogi who has accomplished the three paths, and is fortunate to manifest the non-learning path of body, speech, mind, and wisdom vajra. The subsequent activities have three main points: explaining the four ways of taking the path, explaining the six essentials, and giving instructions on the key points and abiding meditation. The first main point is the four ways of taking the path, first is the vehicle's way of taking the path: the vehicle of Anu Yoga, in which there are also the inner empowerment, the practice empowerment, and the secret empowerment, which are the branch mandalas.
Chinese
如根据各自区分而说的那样，甚深生圆如自宗般阐述的阿努，以及不甚深的生起次第和极其甚深的圆满次第为主显示的各部分，与上下乘的玛哈和阿底二者相似地阐述，分为生圆三者。此处将要讲解玛哈和阿努二者。首先，玛哈瑜伽也有六个方面。入门是：通过智慧空性大、方便悲心幻化和手印粗细这三种三摩地的门径进入。见解是：了知殊胜真谛无别，远离行境。如《幻化网总建立续》中说：“殊胜之平等无别义，名称数量如何说，然于意义言思皆超脱。” 戒律是：守护和修持根本的身语意誓言，以及支分的五组五条誓言等二十八条等，不违越而守护。修法是：以方便生起次第为主，通过三种三摩地的门径，将不净显现净化于法界的坛城轮，以及敲击金刚身的要害的圆满次第。行持是：为了遣除清浊的分别念，以无取舍的方便行持五种誓言物等。果位是：在此生或中阴，不依赖其他道，压伏莲花者的地位，现证圆满佛陀的果位。第二，阿努瑜伽也有六个方面。入门是：通过法界和智慧二无别的门径进入。见解是：认为一切法皆为坛城，三类无别的自性，根本是菩提心坛城，本来成佛。如《总续》中说：“一切彼性彼处一，本来成佛大乐性，无生无灭之精要，无作无为之三坛，本来成就任运成。” 戒律是：守护无守护界限的法性誓言，以及有守护界限的悲心誓言等，不违越而守护。修法是：随意义而行持的无相无分别，以及随文字而行持的有相本尊三摩地。行持是
English
As it is said according to the distinctions made separately, Anu, which clearly explains the profound generation and completion stages according to its own system, and the parts that mainly show the not-so-profound generation stage and the extremely profound completion stage, are explained similarly to the upper and lower vehicles of Maha and Ati. From the division into three, generation, and completion, here we will explain the two, Maha and Anu. First, Maha Yoga also has six aspects. The entrance is: entering through the three samadhis of great wisdom emptiness, skillful means of compassion illusion, and subtle and coarse mudras. The view is: realizing that the superior truth is inseparable and beyond the realm of practice. As it is said in the *Magical Illusion Net Tantra*: "The meaning of superior equality is inseparable, though names and numbers may be shown in various ways, in essence, it transcends speech and thought." The discipline is: guarding and practicing the root vows of body, speech, and mind, and the branch vows of five sets of five, such as twenty-eight, without transgressing. The meditation is: mainly the skillful means of the generation stage, through the gateway of the three samadhis, purifying impure appearances into the mandala wheel of the sphere of reality, and meditating on the completion stage that strikes the vital points of the vajra body. The conduct is: in order to reverse the thoughts of purity and impurity, practicing the five samaya substances, etc., with skillful means that have no acceptance or rejection. The result is: in this life or in the bardo, without relying on other paths, subduing the ground of the lotus-holder, manifesting the state of perfect Buddhahood. Second, Anu Yoga also has six aspects. The entrance is: entering through the gateway of the inseparability of space and wisdom. The view is: considering all phenomena as mandalas, the nature of the three kinds of inseparability, the root being the mandala of bodhicitta, originally enlightened. As it is said in the *General Tantra*: "Everything is one in that very nature, originally enlightened, the nature of great bliss, the essence of no birth and no death, the three mandalas of no action and no agent, originally accomplished, spontaneously accomplished." The discipline is: guarding the vows of the nature of reality, which have no boundaries to be guarded, and the vows of compassion, which have boundaries to be guarded, without transgressing. The meditation is: following the meaning, non-conceptual non-discrimination, and following the letters, meditating on the deity samadhi with signs. The conduct is
Chinese
在法界和智慧平等性中行持。果：一生不依赖其他道，在字母轮大集处现证圆满正等觉。二、将天道带入：此处内灌顶和修灌顶二者，在同一坛城中授予之仪轨，没有其他本尊。如经续所说，之前花落于何本尊，或者坛城之主尊大吉祥至尊嘿汝嘎本身，被认为是本尊。而且，自心法界和智慧无二无别，本来就是本尊父母双运之体性，知此为是。将一切显现带入本尊和本尊母的游戏中。三、将心要带入：花落本尊之心要，或者总咒古赫亚加那本身，被认为是应念诵之咒语。而且，将一切声响带入声空无灭之咒音中。四、将灌顶带入：四河所摄之殊胜灌顶三十六，以及与其相关的共同和特殊之学处，不越过诸如誓言之守护界限等。总而言之，将显现、声响、动摇三者，全部断定为法界无生之任何也不阻碍的智慧之嬉戏。将器情世界之显现全部视为所依和能依之坛城，将一切声响视为咒语之音声，将一切忆念觉受视为法性平等性，在观修之行持中，无论何时何地都不越过，学习将一切显现训练为清净显现之方法。并且，对于宣讲此道之上师，保持虔诚恭敬，对于如是修持之道友，保持慈爱之心不间断。二、总义，讲述六种阻碍：经文中说：何处谁以何为谁宣说，为何以及需要本来存在，此处即是宣说内在之六种阻碍。将此意义结合前后发生之灌顶二者而讲述。何处授予之处：先前发生者，总的来说，是智慧自显而成就之自性坛城，具体来说，按照仪轨所说，四河之次第：在兜率天，尼连禅河之岸边，菩提树下，自在
English
Practice within the equality of the expanse and wisdom. The result: In one lifetime, without relying on other paths, one will manifestly and completely awaken to perfect enlightenment at the great gathering of the Wheel of Letters. Second, bringing the deity path: Here, in the ritual of bestowing both inner empowerment and practice empowerment in a single mandala, there are no different deities. As the tantras and agamas say, whichever deity the flower landed on before, or the main deity of the mandala, the great and supreme glorious Heruka himself, is identified as the yidam deity. Moreover, one's own mind, the indivisibility of the expanse and wisdom, is inherently the nature of the union of the father and mother deities, knowing this to be so. Bring all appearances into the play of deities and goddesses. Third, bringing the essence path: The essence of the deity on whom the flower landed, or the general mantra Guhyajnana itself, is identified as the mantra to be recited. Moreover, bring all sounds into the indestructible mantra sound of emptiness. Fourth, bringing the empowerment path: The thirty-six supreme empowerments gathered by the four rivers, and the general and special precepts related to them, such as not transgressing the boundaries of vows, etc. In short, decide that all three—appearances, sounds, and movements—are the play of wisdom that is unobstructed in any way by the unborn expanse. See and meditate on all appearances of the container and its contents as the mandala of the support and the supported, all sounds as the sound of mantras, and all memories and cognitions as the equality of dharmata, and in the practice of meditation, do not transgress at any time or place, and learn the method of training all appearances into pure appearances. And, maintain unwavering devotion and respect for the noble guru who teaches this, and unwavering affection for the fellow practitioners who practice in this way. Second, the general meaning, explaining the six obstructions: The scripture says: Where, by whom, for whom, what is taught, why, and the need that is inherently present, here are the six inner obstructions explained. Explain this meaning by combining the two empowerments of what happened before and what follows. Where the empowerment is bestowed: What happened before, in general, is the self-nature mandala accomplished from the self-appearance of wisdom, and specifically, according to the ritual, the order of the four rivers: in Tushita, on the bank of the Nairanjana River, under the Bodhi tree, and in the dominion of
Chinese
被送往美好的宫殿中，随后进入莲花、彩虹的花园。授予灌顶的上师是：过去，一般而言是圆满的佛陀，特别而言是所有佛陀都像法王一样显现，以及五部佛和十方无量诸佛，还有毗卢遮那佛和释迦牟尼佛，即以二身授予灌顶。随后是伟大的上师罗浪巴德瓦的成就。被授予灌顶的弟子是：过去，一般而言是因位的无学道，以及密咒自宗的终极道常住者。特别而言是圣者朵噶、王子义成、释迦牟尼佛和秘密主金刚手。随后是邬金国王达玛迦亚，金刚笑，吽匝，妙吉祥友等具有五种神通者。所授予的灌顶是：过去，一般而言是果时的灌顶，特别而言是依靠头饰、日月金刚、五部印和金刚石等物质，授予四河灌顶。随后是以外内修秘密四者所概括的三十六种殊胜灌顶。为何授予灌顶呢？过去，一般而言是为了与终极果位结合，特别而言是为了被立为法王，成就报身毗卢遮那佛，获得作为法灯的预言，以及秘密心髓的决定时机成熟。随后是为了将人身修成天神，为了通过觉悟和习惯的结合，显现任何显现为分别念集合的法，都已成为法性的智慧本尊。如此授予灌顶的必要是：获得灌顶，其标志是过去一般而言有获得圆满佛陀的必要，特别而言是显现为伟大的法王，转变为圆满受用身，成为法的主宰而转法轮，以及因深奥的意义最终圆满而持有并展示秘密宝藏的能力显现的必要，随后是首先使相续不成熟