Chinese
愿在此地努力的一切都安乐！ 愿一切众生都能领悟甚深之义，迅速获得吉祥金刚萨埵的果位， 并为如虚空般的众生赐予正道的盛宴，将他们安置于大乐之境！ 著书立说、阅读经卷， 受持、讲说、听闻，无论是何者， 愿这些都成为时轮金刚， 恒常享用俱生之乐！ 此外，愿以此善行，一切众生皆得安乐， 愿一切有力量者都投入智慧的事业， 争斗等痛苦彻底平息， 愿珍贵的教法在十方弘扬光大！ 在名为国王宫殿桑珠孜（བསམ་འགྲུབ་རྩེ་，今西藏日喀则的桑珠孜宗）的地方，于良辰吉日刻印完成。 吉祥！ 总的来说，导师宣说了无数的法，其中为声闻乘所说的三藏是：发心唯为自利，修行是建立在戒律、禅定、智慧三者之上，见解是人无我，行为是不害，修习是止观瑜伽。如果精进修习，三世可得声闻阿罗汉果位，百劫可得独觉佛果位。六度等只是名称，没有完整地阐述其本质。仅仅修习小乘的三藏之义，不能圆满佛陀的道，因此不能成佛。大乘分为显宗和密宗。显宗中，从波罗蜜多乘来说，发心是利他菩提心，行为是十度和四摄，见解是二无我，修习是不分别。非常广博地阐述了菩萨的基、道、果。如果仅仅修习此道，从三大阿僧祇劫起，就能获得十地菩萨、佛陀大补处的果位。仅仅依靠波罗蜜多自道不能获得更大的果位，但可以在那时进入密法而成佛。密宗分为事部、行部、瑜伽部、无上瑜伽部四部。事部中，如同经部所说之道路
English
May all efforts made in this place be peaceful! May all beings realize the profound meaning, quickly attain the state of glorious Vajrasattva, And by bestowing the feast of the true path upon all beings equal to space, may they be established in the state of great bliss! Writing treatises, reading scriptures, Holding, explaining, and listening, whatever it may be, May these become the Kalachakra itself, And may we always enjoy the glory of union! Furthermore, may all beings be happy through this virtue, May all powerful ones engage in the work of wisdom, May suffering such as strife be completely pacified, May the precious teachings flourish in the ten directions! It was printed on an auspicious day in the royal palace called Samdrubtse (བསམ་འགྲུབ་རྩེ་, present-day Samdrubtse Dzong in Shigatse, Tibet). Tashi (auspiciousness)! In general, the Teacher taught countless Dharmas, among which the three pitakas spoken for the sake of the Shravakas are: the intention is only for one's own benefit, and the practice is based on the three—discipline, samadhi, and wisdom. The view is the absence of self of the person, the conduct is non-harming, and the meditation is the yoga of shamatha and vipashyana. If one meditates with great diligence, one can attain the Shravaka Arhat in three lifetimes, and the Pratyekabuddha in a hundred kalpas. The six paramitas and so on are only names, and their essence is not fully explained. Even if one meditates only on the meaning of the three pitakas of the Hinayana, one cannot complete the path of the Buddha, and therefore one cannot attain Buddhahood. In the Mahayana, there are two: Sutra and Tantra. In the Sutra, from the Paramitayana, the intention is the altruistic Bodhicitta, the conduct is the ten paramitas and the four ways of gathering disciples, the view is the two selflessnesses, and the meditation is non-conceptualization. The ground, path, and fruit of the Bodhisattva are explained very extensively. If one meditates only on this path, one can attain the state of the tenth-bhumi Bodhisattva, the great regent of the Buddha, from three countless kalpas. One cannot attain a greater state than that by the Paramita's own path, but one can enter the Mantrayana at that time and attain Buddhahood. In the Tantrayana, there are four: Kriya Tantra, Charya Tantra, Yoga Tantra, and Anuttarayoga Tantra. In Kriya Tantra, the paths as described in the Sutras
Chinese
之上。 仅仅是水和宝冠的灌顶，迎请前生之佛，献供，以誓言之手印加持。 通过念诵咒语来激发心续的念修，以及各种事业，广泛地展示了成就众多共同悉地的方便。 因为此续没有自生本尊，所以有如主仆般获得悉地的说法。 主要实行苦行和洁净。 通过此续的自道，可以获得第八到第十地。 行续，大体上与事续相似，但在灌顶时，也有手印灌顶和名称灌顶。 在修持时，也有自生本尊。 如同朋友般获得悉地。 认为以三个“མ་”字可以获得十地。 事行二者，通过共同悉地，确立能存活到劫末，并认为依此为基础，通过空性大悲无别的经部共同道，可以成就圣地。 但没有讲述获得殊胜悉地的密咒道不共之法。 瑜伽续，在具有行续以下之法的基础上，灌顶时，具有水、宝冠、金刚铃、名称誓戒、金刚阿阇黎灌顶、随许等所有边际。 修持时，观修自生本尊，以四手印加持坛城之轮，在座间结束时，解开百手印，祈请自生本尊降临，观修果位佛地的五现证菩提等，以及讲述了许多不同于显宗的不共三摩地，即获得大手印悉地之方便。 此续的自道，在寿命为百岁的人类的十六次转生期间，最敏锐者据说能成就大手印。 其时间的两倍则用于与十地结合。 行续和瑜伽续这二者，除了某些事业场合外，不需要苦行和沐浴等洁净。 也不做无净垢之行。 如此，通过这三部续的道获得十地，也是进入无上瑜伽后与佛果结合。
English
Above that. Just the water and crown empowerment, inviting the deities of the front generation, making offerings, sealing with the mudra of commitment. The practice of stimulating the mind-stream by reciting mantras, and various activities, extensively demonstrates the means of accomplishing many common siddhis. Because this tantra does not have self-generation, there is a saying of obtaining siddhis like a master and servant. Practice asceticism and cleanliness as the main thing. Through its own path, this tantra obtains the eighth to tenth bhumis. The Conduct Tantra is mostly similar to the Action Tantra, but at the time of empowerment, there are also hand symbol empowerment and name empowerment. At the time of practice, there is also self-generation. Siddhis are obtained in the manner of a friend. It is believed that the ten bhumis can be obtained with three "ma" syllables. The two, Action and Conduct, establish that life will last until the end of the kalpa through common siddhis, and it is believed that on this basis, the noble bhumis can be accomplished through the common path of the sutras, which are emptiness and compassion inseparable. However, there is no explanation of the uncommon methods of the mantra path for attaining supreme siddhi. The Yoga Tantra, on top of having the doctrines of the Conduct Tantra and below, at the time of empowerment, has all the peripherals such as water, crown, vajra bell, name vow, vajra acharya empowerment, subsequent permission, etc. At the time of practice, one meditates by expanding the wheel of the mandala of self-generation with four mudras, and at the end of the session, one releases the hundred mudras, invites the self-generation deity to descend, meditates on the five manifest enlightenments that make the form of the fruit Buddha-land the path, and speaks of many distinctions of samadhi that are uncommon to the sutras, which are the means of accomplishing the great seal siddhi. It is said that the most acute person will accomplish the great seal in about sixteen lifetimes of a hundred-year-old human life on this tantra's own path. Twice that amount of time is used to combine with the tenth bhumi. These two, the Conduct Tantra and the Yoga Tantra, do not require asceticism and bathing, etc., except for some occasions of activities. Also, one does not do actions without purity. Thus, obtaining the tenth bhumi through the path of these three tantra classes is also joining Buddhahood after entering the Unsurpassed.
Chinese
是。无上瑜伽部的续部是，灌顶时，瓶灌顶、秘密灌顶、智慧灌顶、第四灌顶，四灌顶圆满后，于道次第未净之显现修习融入法界之坛城轮。于灌顶与生起次第二者，向上有与佛陀之体性相合之道，向下有清净与轮回之体性相合之垢染，即清净之所依、所净、能净、净果详细修习。座间休息时，观一切显现为本尊。自生本尊不降临。圆满次第示现金刚身脉气明点要害之方法。通过有戏论、无戏论、极无戏论之三种行，认为能与果位结合。即使不是前世积累深厚者，若以极大之意乐精进修习，也能在百年人寿期间，不依赖其他道而获得佛果，这是就根器敏锐且无有障碍者而言的。这些道的能诠之经藏各自主要在藏地翻译的粗略次第确定为，别解脱经、律藏四部、施设论、百业经、缘起经、法轮经、义品决定经等初转法轮四谛法轮经。大小戒律五十左右，是为声闻所说的小乘经藏。十万颂、二万颂、八千颂等般若波罗蜜多经是为中转法轮经，数量有十七左右。甚深心经不退转法轮语二十左右，是为末转法轮经之主要经典。其他宝积部、大集部、楞伽经大部分，以及贤劫经、未生怨忏悔罪障等大部分经典也是，最后善加辨别的法轮经，即中、后二法轮合称为大乘经，总集一切清净经典近三百部。事部有六种姓，其中三昧耶三品等
English
It is. The tantra of Anuttarayoga is: at the time of empowerment, vase empowerment, secret empowerment, wisdom empowerment, fourth empowerment, after the completion of the four empowerments, practice the mandala wheel in which the impure appearances of the path of generation are absorbed into the sphere of reality. In both empowerment and generation stage, upwards, there is a way to conform to the nature of the Buddha, and downwards, there is a way to purify the defilements that conform to the nature of samsara, that is, the basis of purification, what is to be purified, what purifies, and the result of purification are practiced in detail. During the breaks between sessions, contemplate all appearances as deities. The self-generated deity does not descend. The completion stage shows the method of hitting the vital points of the vajra body's channels, energies, and bindus. By practicing the three conducts of with elaboration, without elaboration, and extremely without elaboration, it is considered to be able to combine with the fruit. Even if one is not someone who has accumulated deeply in previous lives, if one practices diligently with great enthusiasm, one can attain Buddhahood without relying on other paths during the lifespan of a hundred-year-old person, this is in terms of those who have sharp faculties and no obstacles. The scriptures that teach these paths, each mainly translated into Tibetan, can be roughly identified as: Pratimoksha Sutra, four Vinaya Pitakas, Establishment Treatise, Hundred Deeds Sutra, Dependent Origination Sutra, Dharma Wheel Sutra, Meaning Determination Sutra, etc., the first turning of the Dharma wheel, the Four Noble Truths Dharma Wheel Sutra. There are about fifty major and minor precepts, which are the Hinayana scriptures spoken for the Shravakas. The Hundred Thousand Verse, Twenty Thousand Verse, Eight Thousand Verse, etc., Prajnaparamita Sutras are the intermediate turning of the Dharma wheel, numbering about seventeen. The profound Essence Sutra, the irreversible wheel-turning speech, about twenty in number, are the main scriptures of the final turning of the Dharma wheel. Other Ratnakuta, Mahasamghata, Lankavatara Sutra mostly, as well as the Bhadrakalpa Sutra, Ajatashatru's Repentance of Sins, etc., most of the sutras are also the final well-discriminated Dharma wheel sutras, that is, the combination of the middle and later two Dharma wheels are called Mahayana Sutras, and there are nearly three hundred sutras that collect all pure scriptures. The Kriya Tantra has six lineages, among which the Samaya Three Vows, etc.
Chinese
《文殊根本续》等如来部。不空绢索的详细仪轨和，十一面观音的陀罗尼等莲花部。金刚手智殊胜续等金刚部。财续母和，赞巴拉的陀罗尼等宝生部。弥佉拉的陀罗尼等五顶轮部。天龙鬼神等普通所献的众多陀罗尼等世间普通部。行续有三部，身部是，毗卢遮那现证菩提和，不动明王忿怒尊等。语部未译成藏文。意部金刚手灌顶续等。瑜伽续中，父续《集密根本续》和，金刚顶等。母续《胜乐根本续》和，金刚心庄严等。无上瑜伽有父续母续两种。父续有三种，贪欲者随顺的续部是，《密集金刚》和，红黑阎魔敌和，毗卢遮那幻化网等。嗔怒者调伏的续部是，怖畏金刚的七种分别等。愚痴者随顺的续部是，《文殊幻化网》，但在此仅翻译了名称。母续有六部，胜乐金刚、喜金刚、大幻化网、佛颅、金刚阿惹哩、日希阿惹哩、大手印明点等黑汝嘎部。座四毗卢遮那部。部的世间怙主莲花部。金刚甘露宝生部的。度母无上等马王部。一切佛平等和合和，月密明点金刚萨埵部。吉祥时轮也是，依赖黑汝嘎和金刚萨埵二部，但却是金刚萨埵部。如果确定无上瑜伽分为三部，那么就必须将二无别续的认定放在时轮金刚上，因为时轮金刚中宣说了许多方便智慧互相印证的方法，相对于时轮金刚，其他续部都是印证后总结的。然而，无上续有方便续和，智慧续和，二无别的
English
The Manjushri Root Tantra, etc., belong to the Tathagata family. The detailed ritual of the Amoghapasha and, the Eleven-Faced Avalokiteshvara's dharani, etc., belong to the Padma family. The Vajrapani Supreme Wisdom Tantra, etc., belong to the Vajra family. Vasudhara and, Jambhala's dharani, etc., belong to the Ratna family. Mekhala's dharani, etc., belong to the Five-Deity family. Many dharanis offered by ordinary gods, nagas, and spirits, etc., belong to the ordinary worldly family. Among the three types of Kriya Tantra, the body family is, Vairochana Abhisambodhi and, Achala Wrathful One, etc. The speech family has not been translated into Tibetan. The mind family is the Vajrapani empowerment tantra, etc. In Yoga Tantra, the father tantra is the Condensed Essence and, Vajrashekhara, etc. The mother tantra is the Shri Paramadya and, Vajrahṛdayālaṃkāra, etc. In Anuttarayoga, there are two types: father tantra and mother tantra. Among the three father tantras, the tantra that follows those with attachment is, the Guhyasamaja and, Red-Black Yamari and, Vairochana Mayajala, etc. The tantra that subdues those with hatred is, like the seven thoughts of Bhairava. The tantra that follows those with delusion is, the Manjushri Mayajala, but only the name has been translated here. Among the six mother tantras, Chakrasamvara, Hevajra, Mahamaya, Buddhakapala, Vajra Arali, Rishi Arali, Mahamudra Tilaka, etc., belong to the Heruka family. The Catuhpitha belongs to the Vairochana family. The world protector of the family belongs to the Padma family. Vajramrita Ratnasambhava belongs to the Ratna family. Tara Supreme, etc., belong to the Horse King family. Sarvabuddhasamayoga and, Chandraguhyatilaka Vajrasattva family. The Shri Kalachakra also, relies on both the Heruka and Vajrasattva families, but it is the Vajrasattva family itself. If Anuttarayoga is definitely divided into three families, then the recognition of the Non-Dual Tantra must be placed solely on the Kalachakra, because the Kalachakra explains many methods of mutual confirmation of skillful means and wisdom. Compared to the Kalachakra, other tantra classes are summarized after confirmation. However, the Anuttara Tantra has the skillful means tantra and, the wisdom tantra and, the non-dual