English
Relying on the vast practices such as Ra Drol, the result is that the temporary result is the four vidyādhara stages, and the ultimate result is to attain the position of the great assembly of the wheel of letters. Like this, the meaning of the supreme secret is shown, mainly showing the generation stage, so it is called the secret generation stage. Second, Anuyoga. First, the entrance: As it says in the 'Collected Wisdom Tantra': 'Outer empowerment and inner empowerment, practice empowerment and secret empowerment, ten and eleven thirteen and, two ways to become complete.' Therefore, in the mandala of Anuyoga, the ten waters of the outer empowerment lineage, the eleven waters of the inner empowerment arising, the thirteen waters of the practice empowerment fame, and the two waters of the secret empowerment completion, a total of thirty-six supreme empowerments make it mature. The view is that it does not become a common object of practice, so it mainly shows the secret with signs completion stage, or just by reciting the generation mantra, one visualizes the vessel and essence as complete as the deity mandala, so it is called the complete Anuyoga, all dharmas are established in the great bliss bodhicitta mandala of non-duality of clarity and emptiness, as mentioned above. The practice is to first rely on the wisdom of realizing that all the dharmas included in the vessel and essence, from where the basis of appearance, that is, the inner body's channels, winds, bindus, mind, etc., are all the nature of the four vajras, without distinguishing the play of generating the deity with the three samādhis like Mahāyoga. For all the dharmas that appear, there is no need to distinguish them one by one. If the inner channels, winds, and bindus are brought into the path, then everything appears as pure wisdom, and if they are not brought in, then the impure appearance of samsara arises involuntarily. After knowing this, practice the vajra recitation based on the channels, winds, and bindus, and the body's illusory wheel, and the vase breath with four combinations. In particular, relying on the means of one's own body and the body of others, manifest the wisdom of innate bliss and emptiness, and mainly practice the complete stage with signs. The method of deity practice is also with samādhi and profound wisdom, just reciting the deity's seed syllable or heart mantra.
Chinese
因此，自身相续的蕴、界、处全部彻底清净，原本安住为本尊，如鱼出水般刹那间显现，观想自身之所住为金刚蕴之城市，诸处清净为本尊之坛城。行持方面，如《总集经》云：“加持之行持，以及调伏方便之行持，譬如虚空国王，如何火聚似河流。”如是所说，了悟法界与智慧无二之加持行持如虚空。将五毒调伏为五智之行持，如国王统治领地，或如火聚焚烧木柴。由于具有了悟轮回涅槃平等性的见解，因此行持是无取舍二分的方便行持，相续不断如河流。果：如是依靠甚深瑜伽，迅速经历欲乐瑜伽等五道以及变动自在地等十一地，欲求现证四身五智之自性大乐金刚持佛果位，此乃依于内在智慧与禅定的圆满秘密道之宣说。三、阿底瑜伽：甚深秘密乘之顶巅大圆满如何开示之理。首先，入门：如《自生圆满灌顶》云：“有戏论与无戏论，极无戏论最无戏论，灌顶以四种方式，令具缘者成熟。”如是所说，将第四灌顶细分为有戏论宝瓶灌顶、无戏论秘密灌顶、极无戏论智慧智慧灌顶、最无戏论真实义句灌顶四种灌顶，或依靠明觉力灌顶而令成熟。见解方面，所有显现之法皆汇集于根本自生之智慧心髓菩提心中，菩提心安住于自性三身任运成就之本体，远离一切取舍、去除、安立，因此不像玛哈瑜伽那样以三种禅定新产生菩提心，阿
English
Therefore, all aggregates, elements, and sense bases of one's own continuum are completely purified, originally abiding as deities. Like a fish leaping out of water, they become clear in an instant. One should contemplate one's own dwelling place as the city of the Vajra aggregates, and the sense bases as the pure mandala of deities. As for conduct, as it is said in the General Sutra of the Gathering of Intentions: "The conduct of blessings, and the conduct of subduing methods, like the king of the sky, or like a fire or a river." As it is said, the conduct of blessings, realizing the inseparability of the expanse and wisdom, is like the sky. The conduct of subduing the five poisons into the five wisdoms is like a king ruling his territory, or like a fire burning firewood. Because one possesses the view of realizing samsara and nirvana as equal, the conduct is the conduct of skillful means, without acceptance or rejection, continuous like a river. As for the result: Relying on such profound yoga, quickly traversing the five paths, such as the yoga of desire, and the eleven bhumis, such as the bhumi of uncontrolled transformation, desiring to manifest the body of the Great Bliss Buddha Vajradhara, the embodiment of the four kayas and five wisdoms, this is said to be the completely secret path based on inner wisdom and samadhi. Third, Ati Yoga: How the Great Perfection, the pinnacle of the extremely secret vehicle, is taught. First, the entrance: As it is said in the Self-Arisen Perfect Empowerment: "With elaboration and without elaboration, extremely without elaboration, most without elaboration, empowerment in four ways, ripens the fortunate ones." As it is said, the fourth empowerment is subdivided into the empowerment of the vase with elaboration, the secret empowerment without elaboration, the wisdom empowerment of prajna-jnana which is extremely without elaboration, and the empowerment of the ultimate meaning word which is most without elaboration, or one is ripened by relying on the empowerment of the power of awareness. As for the view, all phenomena that appear are gathered into the heart essence of self-arisen wisdom, bodhicitta, and bodhicitta abides in the nature of the spontaneously accomplished three kayas, free from all acceptance and rejection, removal and establishment, therefore, unlike Maha Yoga, one does not newly generate bodhicitta with the three samadhis, A
Chinese
如阿努瑜伽，不通过念诵心髓字句来圆满本尊坛城，而是全作普贤菩提心，我从一开始就显现圆满成佛的自性，不需寻找，自然成就，故为大圆满。如是心髓菩提心我，没有不圆满的轮回涅槃之法。我的自性，以三身的形态显现三种相，实则与大圆满菩提心本体无别，仅是显现上的三种不同。因此，一切法皆视为智慧菩提心的自性，本自成佛。修习是，对于一切法的究竟实相，智慧菩提心，不需努力修习，也无需散乱，安住于自然本性的禅定，具有如流水般的等持。行持是，一切显现皆为法性游戏的唯一显现，无需刻意取舍，任运广大，无所作为，一切显现皆是自然流露的行持。如《幻钥》所说：“阿底瑜伽的行持，以见修行持为命脉，自然流露的行持，如同疯子的行持，对任何事物都没有阻碍。”果是，一切三身的功德，本自不需寻求，以自然成就的方式安住，如实证得，这就是甚深秘密大圆满的教导。如此甚深秘密之上，还有极密无上玛哈阿努阿底三者，是导师法身的教法。第二，宣说报身的教法，分为二：总说内三部，和分别解说事部、行部、瑜伽部。第一，导师报身圆满的教法，对于内外诸法，因为有取舍的行为，所以依靠外在的行为和外在的苦行，来证悟内在的意义，因此被称为苦行明觉乘，即事部（克里亚），行部（乌巴），瑜伽部三部，这些是导师报身的教法。
English
Like Anuyoga, without perfecting the mandala of the deity through reciting the essential syllables, the all-creating Bodhicitta, I, from the very beginning, manifest as the fully enlightened nature, not sought, spontaneously accomplished, hence, the Great Perfection. Such essential Bodhicitta, I, there is no Dharma of Samsara and Nirvana that is not perfected in it. My nature, manifested in three forms by the aspects of the three Kayas, in essence, is inseparable from the Great Perfection Bodhicitta, merely aspects appearing as three. Therefore, all Dharmas are viewed as the nature of wisdom Bodhicitta, enlightened from the beginning. Meditation is, for such ultimate reality of all Dharmas, wisdom Bodhicitta, there is no meditation through effort, nor is there any distraction, abiding in the natural state of spontaneous contemplation, possessing the Samadhi of a continuous stream of water. Conduct is, all appearances arise as the sole play of Dharmata, without any deliberate effort of acceptance or rejection, spontaneously vast, without action, all appearances are conduct in the manner of natural arising. As stated in the 'Key of Illusion': 'The conduct of Atiyoga, with view, meditation, and life force, conduct arising from force, like the conduct of a madman, without obstruction to anything.' The fruit is, all the qualities of the three Kayas, from the beginning, without seeking, abiding in the manner of spontaneous accomplishment, attaining manifest realization as it is, this is taught as the exceedingly secret Great Perfection. Above such exceedingly secret, there are the three, most secret, unsurpassed Maha Anu Ati, which are said to be the teachings of the Dharmakaya of the teacher. Second, explaining the teachings of the Sambhogakaya, there are two: general teachings on the three inner sections, and specific explanations of the Kriya, Upa, and Yoga. First, the teachings of the teacher, the complete Sambhogakaya, for the sake of engaging in actions of acceptance and rejection towards outer and inner Dharmas, relying on outer actions and outer asceticism, to realize the inner meaning, therefore, it is known as the ascetic awareness vehicle, taught as the three sections of Kriya, Upa, and Yoga, these are the teachings of the teacher, the Sambhogakaya.
Chinese
总的来说就是这样。第二，关于详细的解释，有三点。第一，事部（梵文：Kriyā）： 就像这样，身语的行为，例如沐浴和清洁等，具有这些行为的分别念的部类，是事部续的最初入门。如《智慧明点》中所说：“水的灌顶和头饰，在事部续中非常著名。” 如是说，以宝瓶灌顶赋予法身的力量，以头饰灌顶赋予色身的力量是根本的灌顶。在其周围，给予击中哪朵花的本尊的念诵传承是金刚阿阇黎的灌顶。平息障碍和摧毁魔障是行为的洗涤守护灌顶。增长财富的是吉祥八宝的灌顶。 观点是，在胜义谛中，一切法自性清净，远离有无、显空等四边戏论，将显现的一切世俗现象观为三族姓本尊的自性，如果这样修持，最终自己能够转变为该本尊的体性，通过具有这种特殊的确信来修持，分为有相和无相两种。首先，以不分别的等持，也就是在等持的状态中，如何修持有相本尊的等持的方法是，舍弃肉、酒、蒜、葱等，安住于沐浴和清洁，外在的物品和用具清净。念诵和禅定的真实性是内在的真言和等持清净。自我的真实性和本尊的真实性是秘密的分别念，观想诸本尊和坛城清净，因此必须修持具有三种清净。进入这种方式时，通过分别取舍，结合木星和白亮的星等吉祥的星宿，以及头和胜利等吉祥的星宿，以及初八等吉祥的时辰的配合而进入。而且，据说要通过四种真实性来修持。第一，自我的真实性是安住于见解的状态，如上所示。第二，本尊的真实性，一般来说，事部被称为六本尊。如是说：“空性文字声音和，手印相状六本尊。”因此，空性本尊是安住于自我的真实性见解的状态，文字本尊是观想世俗月轮的形象，声音本尊是
English
That's the general explanation. Second, regarding the detailed explanation, there are three points. First, Kriyā: Like this, the actions of body and speech, such as bathing and cleaning, etc., the category with the conceptualizations of these actions, is the initial entry point of the Kriyā Tantra. As it says in the "Essence of Wisdom": "The water empowerment and the crown, are very famous in the Kriyā Tantra." As it is said, the vase empowerment bestows the power of the Dharmakāya, and the crown empowerment bestows the power of the Rūpakāya, which are the root empowerments. Around it, giving the recitation transmission of the deity that the flower lands on is the Vajra Acharya empowerment. Pacifying obstacles and destroying hindrances is the action of washing and protecting empowerment. Increasing wealth is the empowerment of the eight auspicious substances. The view is that, in the ultimate truth, all phenomena are naturally pure, free from the four extremes of elaboration of existence and non-existence, appearance and emptiness. Contemplate all appearances of conventional truth as the nature of the three families of deities. If you meditate in this way, you can eventually transform yourself into the essence of that deity. Meditating with this special certainty is divided into two types: with signs and without signs. First, with non-conceptual samadhi, that is, in the state of samadhi, how to meditate on the samadhi of a deity with signs is as follows: Abandon meat, alcohol, garlic, onions, etc., and abide in bathing and cleanliness. The external substances and implements are pure. The reality of recitation and meditation is the purity of inner mantra and samadhi. The reality of self and deity is the purity of secret conceptualizations, deities, and mandalas. Therefore, one must meditate with the three purities. When entering this method, one enters by discriminating what to accept and reject, combining auspicious constellations such as Jupiter and Venus, and auspicious stars such as the head and victory, and auspicious times such as the eighth day of the waxing moon. Moreover, it is said that one should meditate through the four realities. First, the reality of self is to abide in the state of view, as shown above. Second, the reality of the deity, in general, Kriyā is known as the six deities. As it is said: "Emptiness, letters, sound, form, mudra, and symbols are the six deities." Therefore, the emptiness deity is to abide in the state of the reality of self-view, the letter deity is to contemplate the appearance of the conventional moon mandala, and the sound deity is