Chinese
阿努瑜伽自宗的成就深道生起次第，以及与之共同的乐空双运的圆满次第，有听闻、讲说、修持的权利。四瑜伽中的阿努瑜伽，以及究竟的九次第道，踏破有法之地，最终二道大乐瑜伽，以及不学道金刚身显现的有缘者。第四，圆满的秘密灌顶之水。根本续云：获得修持的殊胜灌顶，因为是秘密的主人，所以给予秘密的殊胜灌顶。因此修灌顶完毕。现在为了求秘密灌顶的供养而献曼扎。以先行之礼，合掌祈请：具德一切佛之自性，金刚上师请垂念我。如意宝生珍宝藏，祈愿今日得显现。如是祈请三次。所灌顶的圆满之水有二：第一，世俗菩提心灌顶于身，也有二。秘密灌顶是：上师嘿汝嘎父母双运的日月菩提心置于舌上，落于心间。清净业和习气的分别念。观想心性明空无分别的自性，胜义无戏论的智慧体验。吽。喜悦菩提大心，普皆满足，红白增上的菩提心，灌顶者置于你的舌上。阿霍玛哈苏卡霍！令尝甘露。那摩。十方四时。有缘持明者，你获得秘密灌顶，烦恼的障碍清净于明空无分别的智慧界中的殊胜灌顶。第二，智慧般若。观想上师所付托的明妃双运，心性胜义清净光明的力量显现大乐智慧的游舞。父母的空密象征法界的中央，付托莲花八瓣金刚印。吽。无二菩提心灌顶，灌顶者赐予你。胜义世俗俱生，愿成自生大智慧。阿霍玛哈苏卡霍！
English
The profound generation stage of achieving accomplishments in the Anuyoga tradition, and the completion stages of achieving bliss and emptiness in common with it, have the right to listen, teach, and practice. From the four yogas, Anuyoga, and the ultimate ninth stage path, breaking through the ground of phenomena, ultimately the second path, the great bliss yoga, and the fortunate ones who manifest the Vajra body of the non-learning path. Fourth, the complete stream of secret empowerment. From the Root Tantra: 'Having obtained the supreme empowerment of practice, because you are the master of secrets, bestow the supreme secret empowerment.' Thus, the practice empowerment is completed. Now, offer the mandala as a gift for requesting the secret empowerment. With the preliminary gesture, join your palms and pray: Glorious one, the essence of all Buddhas, Vajra Master, please consider me. Precious treasure that fulfills desires, may it be revealed today. Pray three times in this way. The complete stream of what is to be empowered has two parts. First, the empowerment of conventional Bodhicitta on the body also has two parts. The secret empowerment is: The sun and moon Bodhicitta of the Lama Heruka, in union, placed on the tongue, falls into the heart. Purifying the thoughts of karma and habitual tendencies. Meditate on the nature of mind, clear and empty, non-conceptual, the wisdom of ultimate reality, free from elaboration. Hūṃ. Joyful great Bodhicitta, completely satisfying, the white and red increasing Bodhicitta, the empowerer places it on your tongue. Aho Mahasukha Ho! Let them taste the nectar. Namo. In the ten directions and four times. Fortunate Vidyadhara, by bestowing the secret empowerment upon you, the obscurations of afflictions are purified into the supreme empowerment in the realm of wisdom, clear and empty, non-conceptual. Second, wisdom and prajna. Meditate on the play of great bliss wisdom, where the power of the mind itself, the ultimate clear light, dawns as the consort entrusted by the Lama is in union. Entrusting the eight-petaled lotus marked with a vajra in the center of the Dharmadhatu, which symbolizes the secret space of the parents. Hūṃ. The empowerment of non-dual Bodhicitta, the empowerer bestows upon you. May the ultimate and conventional arise together, may it become great self-born wisdom. Aho Mahasukha Ho!
English
Mo. In all directions. Fortunate ones. By the empowerment of wisdom and knowledge, may the obscurations of knowledge, the bliss-emptiness of the body, and the non-conceptual wisdom be liberated into the realm of wisdom. Secondly, the empowerment of the ultimate Bodhicitta is bestowed upon the mind, symbolized by the bliss-emptiness, illusion-like nature arising from the wisdom mother. By looking at its own essence, the nature of the three mandalas is indivisible. The inexpressible, co-emergent Suchness. The union of body and wisdom is the essence of the great bliss empowerment. Let it abide in that state. Ho! Secret wisdom and, the empowerment of inseparable great bliss. Unsought great Bodhicitta, with the power of great wisdom, all phenomena are empowered as illusion, therefore, it is the empowerment of great power and perfection. Even if the mundane empowerment of objects, words, and individuals is not obtained, if the empowerment of the mind is obtained in the Dharma, all victorious Vidyadharas, all powerful beings of the three realms, will bestow the supreme empowerment upon it. Ah Ho Maha Sukha Ho! Homage. In all directions, at all times. Fortunate Vidyadhara, by the empowerment of the power of awareness, may the obscurations of the habitual tendencies of transference be liberated into the realm of co-emergent wisdom of union, and may you obtain the supreme empowerment. Through these, the two empowerments of mundane and ultimate Bodhicitta, known as the river of complete secret empowerment, are obtained. The qualities of abandonment and realization of Ati Yoga, and the ultimate completion stage of Anu's own system, which is similar in kind, possess the special ability to generate the wisdom of union. These three supreme empowerments primarily purify the three obscurations of afflictions, obscurations of knowledge, and habitual obscurations, as well as the impurities of the three drops of speech, mind, and transference. By stabilizing the wisdom of non-referential, all-illuminating clarity, subtle latent tendencies are purified, and the foundation for the arising of complete Bodhicitta in the mindstream is laid, uniting with the result in an instant. One has the authority to listen, speak, and practice the profound completion stages of Anu's own system. Among the four yogas, Ati Yoga, the ultimate completion of the ten bhumis, surpasses all states, the yoga of spontaneously accomplishing the three paths, and the irreversible path, making one fortunate to realize the Vajra of body, speech, mind, and wisdom.
Chinese
此乃行持之事，共有三个要点：宣说四种道用、阐述六个关要、传授心性禅修之窍诀。第一个要点，道用有四种。第一，道用之乘，即阿努瑜伽之乘。其中，内灌顶、修灌顶、秘密灌顶等，如经中所说，依赖于各个支分坛城而分立。将深奥的生圆次第按照自宗的方式阐述的，是阿努；将不甚深奥的生起次第和极其深奥的圆满次第作为主要内容来宣说的部分，与上下之乘，即玛哈和阿底二者相似地进行阐述，分为生起次第、圆满次第和二者。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：通过智慧空性、方便大悲幻化、手印细粗这三种三摩地之门而入。见地：证悟胜义谛无别，远离行境。如《幻化网总建立经》所说：“胜义之平等，无有差别义，名相数量虽多说，然于意义言思超。”戒律：守护和修持根本身语意之誓言，以及支分誓言五组五条，共二十八条等，不违越。修法：以方便生起次第为主，通过三摩地之门，将不净显现净化于法界之坛城轮，以及敲击金刚身要害的圆满次第。行持：为了遣除清浊之分别念，以无取舍之方便，享用五肉等誓言物。果：在此生或中阴，不依赖其他道，证得莲花持地，现前圆满正等觉之果位。第二，阿努瑜伽也有六个方面。入门：通过法界与智慧二无别之门而入。见地：认为一切法皆为坛城三种无别之自性，根本菩提心之坛城中本自成佛。如《总续》所说：“一切彼性彼一故，本自成佛大乐性，无生无灭之精要，无作无为之三坛城，本自成就任运成。”戒律是
English
There are three main points to this practice: teaching the four ways to take the path, explaining the six obstacles, and imparting the instructions for meditating on the nature of the mind. The first main point, the four ways to take the path, has four aspects. First, the vehicle for taking the path is the vehicle of Anu Yoga. Within that, the inner empowerment, the practice empowerment, and the secret empowerment are spoken of in relation to the separate mandalas of the branches. Anu is explained as clearly presenting the profound generation and completion stages according to its own system. The aspects that mainly show the not-so-profound generation stage and the extremely profound completion stage are explained as being similar to the higher and lower vehicles, Maha and Ati, and are divided into three: the generation stage, the completion stage, and both. Here, Maha and Anu will be explained. First, Maha Yoga also has six aspects. The entrance is through the three samadhis of wisdom emptiness, skillful means compassion illusion, and subtle and coarse mudras. The view is the realization that the ultimate truth is inseparable and beyond the realm of experience. As it says in the Tantra of Magical Manifestation: "The ultimate equality is an inseparable meaning. Although names and numbers are shown in many ways, in reality, it is beyond words and thoughts." The discipline is to protect and practice the root vows of body, speech, and mind, and the branch vows of five sets of five, such as the twenty-eight, without transgressing them. The meditation is to meditate on the wheel of the mandala that purifies impure appearances into the sphere of reality through the three samadhis of the skillful means generation stage, and to strike the vital points of the vajra body in the completion stage. The conduct is to use the five commitments and other substances with the means of non-acceptance and non-rejection in order to reverse the thoughts of purity and impurity. The result is to attain the state of perfect enlightenment in this life or in the bardo, without relying on other paths, by subduing the ground of the lotus-holder. Second, Anu Yoga also has six aspects. The entrance is through the gate of the inseparability of space and wisdom. The view is that all phenomena are inherently enlightened as the nature of the three inseparable mandalas, the root mandala of bodhicitta. As it says in the General Sutra: "Since all are one in that very nature, it is inherently enlightened, the great bliss. It is the essence of no birth and no death. The three mandalas of no action and no agent are inherently accomplished, spontaneously accomplished." The discipline is
Chinese
不违背无界限的法性誓言和有界限的慈悲誓言，并加以守护和修持。修习方面：随顺意义，修习无相无分别；随顺文字，修习有相本尊的禅定。行持方面：在法界与智慧平等性的状态中行持。果：一生不依赖其他道，在文字轮大集之处，现前圆满成佛。二是本尊道用。此处，由于内灌顶和修灌顶二者在同一坛城中授予，没有不同的本尊。如同经续所说，先前花朵落在哪位本尊身上，或者坛城的主尊大吉祥至尊黑汝嘎本身，被认为是本尊。此外，要知道自心法界与智慧无二无别，本来就是本尊父母双运的体性。因此，将一切显现作为本尊和本母的游舞而取道。三是心要道用。花朵落下的本尊的心要，或者共同的咒语古赫雅加纳本身，被认为是应念诵的咒语。此外，将一切声响作为空性不坏的咒语之声而取道。四是灌顶道用。三十六种四河汇聚的殊胜灌顶，以及与之相关的共同和特殊的教诲，特别是誓言的守护界限等。总之，将经部、阻碍、显现、声响、动摇三者，全部决断为法界无生，无有任何阻碍的智慧游舞。将器情世间的一切显现，视为能依和所依的坛城；将一切声响，视为咒语的音声；将一切忆念和觉受，视为法性平等性。从观修的行持中，无论何时何地都不偏离，从而学习将一切显现训练为清净显现的方法。并且，对于宣说此道的上师，要恒常保持虔诚和恭敬；对于如此修行的道友，要恒常保持慈爱之心。第二个共同要义是讲解六阻碍。经文中说：何处以何者，于何而宣说，为何因与需，本来即存在，此处即宣说，内在之六碍。此处的意义是先前和后续的灌顶二者。
English
Do not transgress the limitless Dharma nature vows and the limited compassion vows, and protect and practice them. As for meditation: follow the meaning, practice the formless and non-conceptual; follow the letters, practice the samadhi of the deity with form. As for conduct: conduct within the state of equality of the realm of reality and wisdom. As for the result: in one lifetime, without relying on other paths, one will manifest complete enlightenment at the great gathering place of the wheel of letters. Second is taking the deity as the path. Here, since the inner empowerment and the practice empowerment are conferred in the same mandala, there are no different deities. As the tantras and agamas say, whichever deity the flower falls on, or the main deity of the mandala, the great glorious supreme Heruka himself, is identified as the yidam deity. Furthermore, knowing that one's own mind, the indivisibility of the realm of reality and wisdom, is inherently the nature of the union of the father and mother deities, take all appearances as the play of the deities and goddesses as the path. Third is taking the essence as the path. The essence of the deity on whom the flower fell, or the common mantra Guhyajnana itself, is identified as the mantra to be recited. Furthermore, take all sounds as the sound of the indestructible mantra of emptiness as the path. Fourth is taking empowerment as the path. The thirty-six supreme empowerments gathered by the four rivers, and the general and special precepts related to them, especially the boundaries of protecting the vows, etc. In short, decide that all three of Sutra, obstruction, appearance, sound, and movement are the play of wisdom that is the unborn realm of reality, without any obstruction. See all appearances of the container and its contents as the mandala of the support and the supported; see all sounds as the sound of the mantra; see all memories and cognitions as the equality of Dharma nature. From the practice of contemplation, do not deviate at any time or place, thereby learning the method of training all appearances into pure appearances. And, towards the venerable lama who teaches this path, constantly maintain devotion and respect; towards the Dharma brothers who practice in this way, constantly maintain loving-kindness. The second common meaning is the explanation of the six obstructions. The scripture says: Where, by whom, to whom, what is taught, for what reason and need, is inherently present, here is taught the inner six obstructions. The meaning here is the two empowerments of the previous and subsequent.