English
From the "Treasury of Miraculous Keys": The generation stage Mahayoga is: With Tana and Gana, and the five nectar substances of samaya, practice the conduct of the great view. Thus it is said. The sixth result is: In this life or in the bardo, to manifest the nature of the spontaneously accomplished five kayas. As it is said in the Guhyasamaja: This is the great nature of the Bhagavan, arising from the indivisibility of the three kayas, adorned with the ocean of wisdom, it will be attained in this very life. And as it is said in the Jnana Tilaka: Or immediately after abandoning the body, it is accomplished even without diligence. Thus it is said. Second, regarding the vehicle of Anuyoga, there are three aspects: essence, definition, and divisions. First, the essence is: The nature of attaining liberation through the union of realization and familiarization with the meaning of the inseparability of space and wisdom, mainly relying on the perfection stage of wisdom. Second, the definition is: Anuyoga, because it mainly teaches the path of subsequent wisdom, it is therefore subsequent yoga. Third, there are six divisions. First, there are two entrances, the first being empowerment: In the Anuyoga mandala, there are thirty-six empowerment rituals, gathered by the four: outer, inner, accomplishment, and secret. As it is said in the Kun Dus: Outer empowerment and inner empowerment, accomplishment empowerment and secret empowerment, ten and eleven, thirteen and two, are perfected in these ways. Thus it is said. Some say about this: The six root grounds mentioned in this way, dividing one into eight hundred branch empowerments, are the empowerments of all nine vehicles. As it is said in the "Collected Meaning of Empowerment": In the six vehicles such as Yoga, the outer empowerment is done by the stream of the tantra. And so on. And as it is said in the "Differentiating the Meaning of Empowerment": Ten become those with the nature of enlightenment, eleven become secret inner ones, thirteen are known as great lamas, and two perfect the empowerment of the nine vehicles. Because it is said so, if asked how Anuyoga becomes a special empowerment, there is no fault, because it is in accordance with the order of the nine vehicles, so it is named the empowerment of the nine vehicles, as the wise lamas consider it. It is not like the opinion of ordinary commentators on sutra empowerments. If it were, it would be necessary to admit that the empowerment of Anuyoga includes the empowerment of the higher Atiyoga, which is too extreme, just as unique Dharma terms of the inner tantras do not appear in the outer tantras. Thus, the great vidyadhara, the treasure owner
Chinese
格陵巴尊者说：根本阿努瑜伽中，如果需要将八乘的特殊法门分别结合起来，那么阿努的名称如何确定？因此，由于它位于先前的方面，所以没有错误。第二，行为的入门是：通过法界和智慧二者无别的门而进入。《普作续》中说：想要阿努无别，从法界和智慧之门进入。如何进入呢？通过未生圆满的方式。心之门闩中说：无生法界即是智慧，智慧觉性即是法界之理，无二游戏大乐，不是次第进入，一切显有手印上，如鱼跃于水中一般，相遇显有是大手印。第二，见解是：一切法都是自己的心，而这心是无生、离戏的自性，是普贤王母的虚空界清净，也可以说是本初如是的坛城。如《总续》中所说：心所生是空性，从它所生的一切皆空。这无生之性，在一切处不灭，显现为觉性自生光明的坛城，即是智慧普贤王，或说是自性任运成就的坛城。其中说：如果观察，则什么也看不到，却显现一切。这二者本体无别地显现，即是法界智慧二无别的佛子大乐，也就是根本菩提心的坛城。如前续中所说：所谓密咒，就是显现和不显现二者无别，从二者的本体中解脱，不可于中观中寻觅，这才是实相。因此，一切法都应观为坛城三种无别自性的根本菩提心坛城中本自成佛。其中说：一切皆是彼，彼处唯一，本自成佛大乐，是无生无灭的精华，是无作无为的三坛城，本自成就任运成。玉塘续中说：显有普贤王母的虚空界中，未生坛城普贤现，显现之时无显现，父母连同佛子大乐，任运圆满。
English
Lingpa said: In the root Anu Yoga, if it is necessary to combine the special teachings of the eight vehicles separately, then how is the name of Anu determined? Therefore, since it is located in the previous aspect, there is no error. Second, the entrance to action is: entering through the gate of the inseparability of Dharmadhatu and wisdom. The Kunjed Gyalpo Tantra says: "Desiring Anu to be inseparable, enter through the gate of Dharmadhatu and wisdom." How to enter? Through the way of unborn completion. The Heart Lock says: "Unborn Dharmadhatu is wisdom, wisdom awareness is the nature of Dharmadhatu, non-dual play is great bliss, it is not entered sequentially, on all phenomena and existence mudras, like a fish leaping in water, meeting is the great mudra of phenomena and existence." Second, the view is: all dharmas are one's own mind, and that mind is the nature of unborn, free from elaboration, the pure space of Samantabhadrī, which can also be called the primordial Suchness mandala. As it is said in the General Sutra: "What arises from the mind is emptiness, and all that arises from it is empty." That unborn nature, unceasing in all places, appearing as the self-arisen light mandala of awareness, is wisdom Samantabhadra, or the spontaneously accomplished mandala of self-nature. It says: "If examined, nothing is seen, yet everything appears." The manifestation of these two as inseparable in essence is the son of Dharmadhatu and wisdom, the great bliss, which is the root Bodhicitta mandala. As the previous tantra says: "What is called mantra is the inseparability of appearance and non-appearance, liberation from the essence of the two, and not to be sought in the Middle Way, that alone is reality." Therefore, all dharmas should be viewed as primordially enlightened in the root Bodhicitta mandala of the inseparable nature of the three mandalas. It says: "All is that, one in that place, primordially enlightened great bliss, is the essence of unborn and unceasing, is the three mandalas of no action and no doing, primordially accomplished, spontaneously accomplished." The Yuthang Tantra says: "In the space of phenomena and existence Samantabhadrī, the unborn mandala Samantabhadra appears, at the time of appearance there is no appearance, father, mother, and son, great bliss, spontaneously perfect."
Chinese
如是说。彼亦欲使普贤之嬉戏，不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，于此内外密，布置之坛城，显有皆清净，天女之法界。又于《宝藏幻钥》云：圆满阿努瑜伽者，五蕴、界、处等，于天与天女之坛城中，视为不生圆满之理。如是说。三、戒律者，于《义聚》云：所依乃誓言，身语意三门，安住于寂静，根本支分等，守护与成办，即彼性也。如是说，以三门守护并成办根本与支分等之誓言。其差别者，有噶玛确定之四誓言，共同之二十八，殊胜之四，苦行之二十三，成办之二十，行仪恒常之四，舍弃五魔，摧伏四敌，见之誓言等九种，于总经第六品中宣说。然若摄之，则摄于无守护期限，一时之誓言，与有守护期限，次第之誓言二者之中。于总经云：所守护无守护者，乃法性誓言，神圣也。如是说。此誓言甚奇妙，以非一切之共同故，于一切微小之意乐，当取守护之界限。如是说。四、修习者，于《义聚》云：自性方便与智慧。如是说。于方便道与解脱道二者之中。初者，乃观想上门四轮或六轮之瑜伽，以下门密处二者之等至为依，生起俱生之智慧之方便。彼中，《嬉戏鬘》等，以口诀方便入于彼中。如是说。二者，有义布置与相之嬉戏二者。初者，乃无戏论，不分别之三摩地。于法性心性如是之状态中，不改造修习者之心而安住。如是，《总经》云：如是法性中，如是安住心，无言之状态，莫散乱恒忆念。如是说。二者，乃有戏论天之三摩
English
It is said. Furthermore, it is desired that the unceasing play of Samantabhadra manifests as the form of a deity. In the 'Kun Dus' (All-Gathering Tantra), it says: 'From the great perfection of Samantabhadra, which is primordially open, in this mandala arranged with outer, inner, and secret aspects, all phenomena and existence are purely the realm of goddesses.' And in the 'Treasury of Magical Keys,' it says: 'Dzogchen Anu Yoga is when aggregates, elements, and sense bases are considered as the mandala of deities, male and female, in the state of unproduced perfection.' It is said. Third, regarding discipline: In the 'Essence Gathered,' it says: 'The foundation is the samaya, the meaning of abiding in the restraint of the three doors (body, speech, and mind). Guarding and accomplishing the root, branches, and so forth, is precisely that.' Thus, one should guard and accomplish the samayas of the root, branches, and so forth, through the three doors. These are divided into four definite samayas of Galmdo, twenty-eight common ones, four additional ones, twenty-three of ascetic practice, twenty of accomplishment, four of constant conduct, abandoning the five demons, subduing the four enemies, and the samaya of view, totaling nine categories, as explained in the sixty-sixth chapter of the General Sutra. However, if summarized, they are included in two: the samaya of immediate, unrestricted guarding, and the samaya of gradual, restricted guarding. In the General Sutra, it says: 'That which is to be guarded, without guarding, is the samaya of Dharma-nature, sacred.' It is said. 'This samaya is wondrous, because it is not common to all. For all small intentions, boundaries of guarding should be maintained.' It is said. Fourth, regarding meditation: In the 'Essence Gathered,' 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 innate wisdom by relying on the union of the two lower gates, the secret place. From that, 'entering there with skillful means of oral instructions, such as the playful kara.' It is said. The second has two: the arrangement of meaning and the play of signs. The first is the samadhi of non-elaboration and non-conceptualization, abiding in the state of the essence of Dharma-nature as it is, without altering the mind of the meditator. Thus, in the General Sutra, it says: 'In the Dharma-nature as it is, placing the mind as it is, in the state of non-expression, constantly remembering without distraction.' It is said. The second is the samadhi of deities with elaboration.
Chinese
总之，仅仅念诵真言，就像鱼从水中跃出一样，主要修习同时观想器情世间清晰或融合为一体的本尊坛城。如是，《宝藏幻钥》中说：“阿努瑜伽的法类，仅仅讲述心要，观想为不生圆满的本尊。”又，《总集经》中说：“显有清净本尊和本尊母的法界，生起和所生起父母圆满。”此外，通常在决定圆满的修习道上，有有漏和无漏两种。第一种是：希求心之瑜伽，以及辨别大种姓的瑜伽。第二种是：发出大气息，获得大传承，圆满大脉的瑜伽。第五，行持是：通常主要行持平等性。如《宝藏幻钥》中说：“圆满阿努瑜伽，法界和智慧受用圆满。”具体来说，分为加持、自在和方便行三种。如《总经》中说：“加持的行持，自在方便的行持，譬如虚空国王，犹如火焰河流。”第六，果是：以一生，使二十五种不二任运成就的自性，四身的体性，大乐之身显现。如《明点精华续》中说：“光明的心性，法界和智慧无二，谁修习大乐，果报此生圆满成佛。”又，《宝藏幻钥》中说：“阿努瑜伽的法类，以不间断的一生，必定前往佛地。”第三，窍诀阿底瑜伽的法类，有体性、词义、分类三种。第一是：使本来成佛之义，于自身解脱之方便，是远离取舍希忧之自性。第二是：阿底瑜伽，因为是生圆二次第的究竟地，并且因为是所有法类之顶峰，所以是极瑜伽。第三，分类有六。第一，入门有两个，第一灌顶是：以明智的脉灌顶等成熟。第二，行为的入门是：
English
In short, just by reciting mantras, like a fish leaping out of water, the main practice is to simultaneously visualize the mandala of the deity of the container and its contents, either clearly or merged as one. As it is said in the "Treasury of Magical Keys": "In the vehicle of Anu Yoga, only the essence is spoken, and one meditates on the deity of non-origination and completion." Also, in the "Kun Dus": "The pure realm of appearance and existence is the realm of deities and goddesses, the arising and the arisen, the spontaneously perfect fathers and mothers." Furthermore, in general, on the path of definitive completion meditation, there are two types: with outflows and without outflows. The first is: the yoga of aspiration of mind, and the yoga of distinguishing the great lineages. The second is: the yoga of exhaling the great breath, obtaining the great transmission, and perfecting the great channels. Fifth, the conduct is: generally, mainly practicing equanimity. As it is said in the "Treasury of Magical Keys": "The completion of Anu Yoga is the perfection of the enjoyment of the expanse and wisdom." Specifically, it is divided into three: blessing, empowerment, and skillful means. As it is said in the "General Sutra": "The conduct of blessing, the conduct of empowerment and skillful means, like the king of the sky, like a river of fire." Sixth, the result is: with one lifetime, the nature of twenty-five indivisible spontaneously accomplished qualities, the essence of the four bodies, the body of great bliss is manifested. As it is said in the "Essence of the Supreme Bindu Tantra": "The mind-essence of clear light, the expanse and wisdom are non-dual, whoever meditates on that great bliss, the result is complete enlightenment in this life." Also, as it is said in the "Treasury of Magical Keys": "The vehicle of Anu Yoga, with one uninterrupted lifetime, will surely go to the Buddha-field." Third, the vehicle of the instruction of Ati Yoga has three aspects: nature, definition, and division. The first is: the means of liberating the meaning of primordial Buddhahood in oneself, the nature of being free from acceptance and rejection, hope and fear. The second is: Ati Yoga, because it is the ultimate ground of both the generation and completion stages, and because it is the pinnacle of all vehicles, it is the supreme yoga. Third, the divisions are six. First, there are two entrances. The first, empowerment, is: matured by the empowerment of the wisdom channels, etc. The second, the entrance of activity, is: