English
Therefore, just as specific Buddhist terms of the inner path do not appear in the outer tantras. Even so, my lord, the all-knowing Lama, said: 'If the root Anu ritual requires the mixing of eight vehicles' specific teachings, how can it be determined as the name of Anu?' Because it remains in the former aspect, there is no fault. Secondly, the entrance to action is to enter through the gate of the inseparability of the sphere and wisdom. As the Kunjed Gyalpo Tantra says: 'Desiring Anu to be inseparable, enter through the gate of the sphere and wisdom.' How does one enter? Through the method of non-arising perfection. As the Heart Lock says: 'The unborn sphere itself is wisdom, the wisdom of awareness is the nature of the sphere. The play of non-duality is great bliss. It is not a gradual entry. On all appearances and existences, like a fish leaping in water, when the mind meets, appearance and existence are the great seal.' Secondly, the view is that all phenomena are one's own mind, and that itself is the unborn, free from elaboration, the nature of the mother Kuntuzangmo's pure space, also called the primordial suchness mandala. Thus, as the General Sutra says: 'What arises from the mind is emptiness, and all that arises from it is empty.' That unborn nature itself, without ceasing in all things, manifests as the self-arisen light mandala of awareness, which is wisdom Kuntuzangpo, or the spontaneously accomplished mandala of self-nature. From that, 'If examined, nothing is seen, yet everything appears.' These two manifest as inseparable in essence, the son of the inseparability of space and wisdom, great bliss, which is the root bodhicitta mandala. Thus, as the former says: 'What is called secret mantra is the inseparability of appearance and non-appearance, liberation from the nature of duality, and non-fixation on the middle way, that alone is reality.' Therefore, all phenomena are viewed as primordially enlightened in the nature of the inseparability of the three aspects of the mandala, the root bodhicitta mandala. From that, 'All is one in that very state, primordially enlightened great bliss, is the essence of no birth and no cessation, the three mandalas of no action and no agent, primordially accomplished, spontaneously accomplished.' And in the Yuthang Tantra: 'Appearances
Chinese
在吉祥的虚空中，无生坛城普贤现。显现之时无显现，父母眷属大乐者，任运自成。如是说。彼亦欲普贤之戏无间断之力量显现为天身。于《总集经》云：普贤大圆满，本来即开展，于此显内外密严坛城中，有情清净天与天女之界。如是说。于《宝藏钥匙》云：圆满阿努瑜伽者，蕴、界、处等，于天与天女之坛城中，许为无生圆满之理。如是说。三者，戒律者。于《义聚》云：所依乃誓言，谓安住于三门之律仪，根本支分等，守护与成办即彼。如是说，以三门守护根本与支分等之誓言，且成办所应成办者。其差别者，根本决定义之四誓言，共同之二十八，殊胜之四，禁行之二十三，成办之二十，行仪恒常之四，舍弃五毒，摧伏四魔，见之誓言，如是于总集经第六品中说有九种，然若摄之，则可摄为无守护间断之誓言，与有守护间断渐次之誓言二者。于《总集经》云：所守护无守护者，乃法性誓言胜妙者。如是说。此誓言甚奇妙，以其非为一切共同故，于一切微小之欲求，当守护其界限。如是说。四者，修持者。于《义聚》云：体性乃方便与智慧。如是说。于方便道与解脱道二者中，初者，乃修持上门四轮或六轮之瑜伽，及依于下门空密二者之等入，而生起俱生之智慧之方便。如是说。于彼中，《嬉戏之嘎巴拉》等，以口诀方便而入于彼。如是说故。二者，有义安置与验相之戏二者。初者，乃离戏无分别之等持，于法性心要如是之自性中，不改造修者之心而安住。如是亦如是，于《总集经》云：如是
English
From the sky-like space of auspiciousness, the uncreated mandala of Samantabhadra arises. In the very arising, there is no arising. Father, mother, and sons, the great bliss, spontaneously perfect. Thus it is said. It is desired that the unceasing power of Samantabhadra's play manifests as a deity body. From the Kun Dus it says: "Samantabhadra's Great Perfection is primordially open. In this mandala arranged with outer, inner, and secret aspects, is the realm of pure gods and goddesses of existence and non-existence." And from the Bangdzö Thrulde it says: "The Perfection of Anu Yoga is that the aggregates, elements, and sense bases are considered to be perfected in the manner of uncreatedness in the mandala of gods and goddesses." Thus it is said. The third is discipline. From the Condensed Meaning it says: "The basis is the samaya, which means abiding in the discipline of the three doors. The protection and accomplishment of the root and branches is just that." Thus, with the three doors, one protects the samayas of the root and branches, and accomplishes what is to be accomplished. Its divisions are: the four samayas of essential meaning, the twenty-eight common ones, the four additional ones, the twenty-three of ascetic practice, the twenty of accomplishment, the four of constant conduct, abandoning the five poisons, subduing the four enemies, and the samaya of view, which are said to be nine categories in the sixty-first chapter of the General Sutra. But if condensed, they can be condensed into two: the samaya of immediate, uninterrupted protection, and the samaya of gradual, interrupted protection. From the General Sutra it says: "That which is to be protected without protection is the sacred samaya of Dharma nature." Thus it is said. This samaya is very wonderful because it is not common to all. For all small desires, one should hold the boundaries of protection. Thus it is said. The fourth is meditation. From the Condensed Meaning it says: "The essence is method and wisdom." Thus, of the two paths, the path of method and the path of liberation, the first is the yoga of meditating on the four or six chakras of the upper gate, and the method of generating the innate wisdom by relying on the union of the two lower gates, the secret and the empty. From that, "The playful kapala and so forth, enter there by means of the oral instruction method." Thus it is said. The second has two: the placement of meaning and the play of signs. The first is the samadhi of non-elaboration and non-conceptualization, abiding in the natural state of the essence of Dharma nature without altering the mind of the meditator. Thus also, from the General Sutra it says: "As it is,"
Chinese
于之法性中，如是安住其心，于无言之状态中，无散乱恒常忆念。如是说。二是，有戏论之天之禅定，仅念诵咒语，如鱼跃出水面一般，器情诸天之坛城，清晰而不混杂，一心一意观修，是为主之修持。如是《宝藏幻钥》中云：阿努瑜伽之乘中，仅说心要，观想不生圆满之天。如是《总集》中云：显有清净天与天女之界，生与所生父母圆满等。又，总的来说，于决定圆满观修之道上，有漏与无漏二者，初者是，希求心之瑜伽和，辨别大种之瑜伽。二者是，出大气之，得大命之，圆满大勤之瑜伽。五者行持是，总的来说，主要行持平等性，如《宝藏幻钥》中云：圆满阿努瑜伽是，界与智慧受用圆满。又分差别，有加持和，自在和，方便之行持三种，如《总集经》中云：加持之行持和，自在方便之行持，譬如虚空国王般，犹如火焰河流。如是说。六者果是，以一生，果法二十五无别任运成就之自性，四身之体性，现前大乐之身，如《明点胜续》中云：光明之心性是，界与智慧无二中，谁修彼大乐，果于此生圆满成佛。如是和，《宝藏幻钥》中云：阿努瑜伽之乘是，无有间隔之一生中，决定趋往佛地。如是说。三者口诀阿底瑜伽之乘，本体，词义，差别三种。初者是，本来成佛之义，使于自位解脱之方便，是远离取舍希忧之自性。二者是，阿底瑜伽，是生圆二次第之究竟，并且，是成为一切乘之顶峰之故，是极瑜伽
English
In the nature of that, abiding the mind in such a way, in the state of no speech, without distraction, constantly remembering. Thus it is said. Secondly, the samadhi of the deity with elaboration, just by reciting the mantra, like a fish leaping out of the water, the mandala of the vessel and essence deities, clear and unmixed, focusing on meditating single-mindedly, is the main practice. Thus, in the "Treasure Trove Magical Key," it says: In the vehicle of Anu Yoga, only the essence is spoken, meditate on the deity of non-generation and completion. Thus, in the "Compendium," it says: The pure realm of appearance and existence, the realm of gods and goddesses, the origin and the originated, the spontaneously perfect fathers and mothers, etc. Also, in general, on the path of definite completion meditation, there are two: with outflows and without outflows. The first is: the yoga of desire-mind and, the yoga of distinguishing the great elements. The second is: the yoga of exhaling the great breath, obtaining the great lung, and perfecting the great skill. Fifth, the conduct is: in general, mainly practicing equality, as it says in the "Treasure Trove Magical Key": The completion Anu Yoga is, the realm and wisdom, enjoyment complete. Further divided into distinctions, there are three: blessing and, dominion and, skillful conduct. As it says in the "General Sutra": The conduct of blessing and, the conduct of dominion and skillful means, like the king of the sky, like a river of fire. Thus it is said. Sixth, the result is: with one lifetime, the nature of the twenty-five inseparable spontaneously accomplished result-dharmas, the essence of the four bodies, manifesting the body of great bliss, as it says in the "Supreme Thigle Tantra": The mind-nature of clear light is, in the non-duality of realm and wisdom, whoever meditates on that great bliss, the result is complete enlightenment in this life. Thus, and as it says in the "Treasure Trove Magical Key": The vehicle of Anu Yoga is, in one lifetime without interruption, definitely goes to the Buddha ground. Thus it is said. Third, the vehicle of the oral instruction Ati Yoga, essence, definition, three divisions. The first is: the meaning of being enlightened from the beginning, the means of liberating oneself in one's own place, is the nature of being free from abandoning and adopting, hope and fear. The second is: Ati Yoga, because it is the ultimate completion stage of both generation and completion, and, because it has become the pinnacle of all vehicles, it is the ultimate yoga.
Chinese
第三，如果分类，有六个方面。第一，入门有两个方面。第一是灌顶：通过智慧的才能灌顶等使其成熟。第二是行为的入门：通过没有任何可以进入的方式进入。如《普贤续》所说：“因为法没有行为，所以通过没有努力的方式进入。”第二，见地是：将显现、有、轮回、涅槃所包含的一切法，都视为大圆点、法身、自生智慧的体性，不作任何努力，本来就是成佛的。如《大虚空》所说：“自生智慧无勤中，解脱后也示解脱道。”又如《大鹏》所说：“自生智慧不分别，恒常如是安住。”第三，戒律是：不违背无有和混乱等的誓言。如《开显神通钥》所说：“阿底瑜伽的誓言是，无有和混乱，唯一和任运成就，不应违背其意义。”第四，修法是：如《阿底大庄严》所说：“对有心者是心部，对虚空者是界部，对离勤奋者是窍诀部。”因此，将明空置于法身的体性中是心部，将法性置于无作勤奋的体性中是界部，将本解脱、离弃取舍的法性置于体性中是窍诀部。总的来说，大圆满的修法分为彻却和脱噶两种。如《珍珠鬘》所说：“修持彻却和脱噶。”其中第一个是：安住于本来清净的见地中不动摇。如《大鹏》所说：“以任运的方式安住。”导师喜饶多杰说：“心的自性本来是佛，心无生灭如虚空，通达诸法平等真实义，不寻此而安住即是修。”在阿底甚深义精华中这样说。如此修持后，有四种道的生起次第，即安住、不动摇、平等、任运成就。第二个是脱噶：依靠六种要点，四种显现依次生起，即法性现前、体验增长、智慧圆满、法性穷尽的显现而达到究竟。第五，行持是：无论显现什么
English
Third, if divided, there are six aspects. First, the entrance has two aspects. The first is empowerment: maturing through the empowerment of wisdom and so on. The second is the entrance of action: entering through the gate of having nothing to enter into. As the Kunjed Gyalpo Tantra says, "Because Dharma has no action, one enters through the gate of no effort." Second, the view is: all phenomena encompassed by appearance, existence, samsara, and nirvana are considered to be spontaneously enlightened from the beginning, without effort, as the essence of the great bindu, the Dharmakaya, the great self-arisen wisdom. As the Great Sky says, "From self-arisen wisdom, without effort, one is liberated and also shows the path of liberation." Also, as the Great Garuda says, "Self-arisen wisdom, non-conceptual, abides always as it is." Third, the discipline is: not transgressing the vows of non-existence and confusion, etc. As the Key to Unfolding Miracles says, "The vows of Ati Yoga are: non-existence and confusion, oneness and spontaneous accomplishment; one should not transgress their meaning." Fourth, meditation is: as the Great Arrangement of Ati says, "For those with mind, the Mind Series; for those with space, the Space Series; for those without sequential effort, the Instruction Series." Thus, placing awareness-emptiness in the nature of the Dharmakaya is the Mind Series; placing the nature of reality in the nature of non-action and effort is the Space Series; placing the nature of reality, which is primordially liberated and free from abandoning and adopting, in its nature is the Instruction Series. In general, the meditation of the Great Perfection tradition is divided into Trekchö and Tögal. As the Pearl Garland says, "Practice Trekchö and Tögal." The first of these is: remaining without wavering from the state of the view of Kadak (primordial purity). As the Great Garuda says, "It is established by abiding spontaneously." The teacher Garab Dorje said, "The nature of mind is Buddha from the beginning; mind has no birth or death, like space; having realized the true meaning of equality of all dharmas, if one abides without seeking it, that is meditation." This is said in the Essence of the Profound Meaning of Ati. Having meditated in this way, there are four stages of development on the path: abiding, non-moving, equality, and spontaneous accomplishment. The second is Tögal: relying on the six key points, the four visions arise sequentially, culminating in the exhaustion of phenomena. Fifth, the conduct is: whatever appears