English
Venerable, the Blessed One said that the names of the Great Yoga Tantras are twelve thousand in number, and if explained in detail, they are countless. The Ubhaya Tantras are six thousand. The Action Tantras are eight thousand. The Performance Tantras are four thousand. The Yoga Tantras are four thousand. These are thirty-four thousand in total. The ending letters of the names of the Tantras and Yogas are: ཀ་ (ka), ཁ་ (kha), ག་ (ga), གྷ་ (gha), ང་ (nga). ཙ་ (tsa), ཚ་ (tsha), ཛ་ (dza), ཛྷ་ (dzha), ཉ་ (nya). ཊ་ (Ta), ཋ་ (Tha), ཌ་ (Da), ཌྷ་ (Dha), ཎ་ (Na). ཏ་ (ta), ཐ་ (tha), ད་ (da), དྷ་ (dha), ན་ (na). པ་ (pa), ཕ་ (pha), བ་ (ba), བྷ་ (bha), མ་ (ma). ཡ་ (ya), ར་ (ra), ལ་ (la), ཝ་ (wa). ཤ་ (sha), ཥ་ (Sha), ས་ (sa), ཧ་ (ha), ཀྵ་ (kSha). These are the last letters of the names. Thus it was said. Among them, from ཀ་ (ka) to ཋ་ (Tha) is Great Yoga, from ཌ་ (Da) to ད་ (da) is Ubhaya Tantra, from ངྷ་ (Dha) to ཡ་ (ya) is Action Tantra, ར་ (ra), ལ་ (la), ཝ་ (wa), ཤ་ (sha) are Performance Tantra, ཥ་ (Sha), ས་ (sa), ཧ་ (ha), ཀྵ་ (kSha) are Yoga Tantra. That is, each letter has a thousand names ending with it, so there are thirty-four thousand Tantras. Among them, the Ngor school says, such as "Sarva Deva Mela Paka (藏文：སརྦ་དེ་བ་མེ་ལ་པ་ཀ་，梵文天城体：सर्वदेवमेलपक，梵文罗马拟音：sarvadeva-melapaka，汉语字面意思：All Gods Gathering)", meaning the Tantra of the gathering of all gods, which ends with ཀ་ (ka). Such as "Vajra Mukha (藏文：བཛྲ་མུ་ཁ་，梵文天城体：वज्रमुख，梵文罗马拟音：vajra-mukha，汉语字面意思：Diamond Mouth)", meaning the Tantra of the Vajra Door, which ends with ཁ་ (kha). Such as "Vinaya Amogha (藏文：བི་ན་ཡ་ཨ་མོ་གྷ་，梵文天城体：विनयअमोघ，梵文罗马拟音：vinaya-amogha，汉语字面意思：Discipline Infallible)", meaning the Tantra of meaningful gathering, which ends with གྷ་ (gha). They also want to use these to compare with others. However, this is not just a name, not just a letter, it is clearly a symbolic method. Because the four Tantras themselves, each can be divided into skillful means and wisdom in the conventional truth. Among them, the skillful means are indicated by clear symbols. Among them, the space element represents the bliss of the mind, the wind element represents the yoga of wind, and the fire element mainly represents the behavior of desire. The two letters of the ཀ་ (ka) group, ཙ་ (tsa) group, and ཊ་ (Ta) group represent Great Yoga, and through the division of the five lineages, space and wind each have five, and desire is divided into hard, earth-like masculine and soft, water-like feminine. In the Ubhaya Tantra, the symbols of the letters of fire three and earth three represent the five lineages and Vajrasattva, that is, the six. Su and Chan, like the six lineages of skillful means and wisdom mentioned in Kalachakra, abide in purity alone, or the symbol of the earth element represents the body, that is, the body mudra of the deity's body is mainly shown, and the symbol of the fire element represents the bliss of the mind.
Chinese
主要宣说瑜伽，那两者也以身语意三者来区分。行部中有地界二者和风界一者，这三者是忿怒部的咒语续部，以身语意的区分分为三者。水界是寂静部的咒语续部，虽然实际上没有五部之名，但意义上是有的，因此以如来五部的区分分为五者。萨迦班智达喇嘛说：“行部中五部的意义成立，但没有名称。” 这也说得很好。作部中有三部和世间部，共四部。瑜伽部中也有微细事业的一者，以及属于下等和中等的成就的唯一之中，物质、身体、受用的成就的区分三者，共四者。总的来说，五部续部全部并非都包含在这三万四千部之中，但显现面向吉祥密集金刚的续部就是那些。那些续部的究竟决定意义必须依靠密集金刚来证悟，因此那些的国王或主要或顶峰就像是吉祥密集金刚。就像《明灯》释疏中所说：“只要有呀ra la哇哈，嘎喀嘎的结尾，纳匝的结尾，扎扎达的结尾，巴帕的结尾。那它的根本是三个字。大雄以法蕴，八万四千的，吉祥密集是精华。因此它是续部的顶峰。”就像这样出现的一样，那些续部所说的根本是，胜义谛的三个字，即身语意金刚的智慧。这由吉祥密集金刚非常清楚地显示，三万四千的其他续部中稍微隐藏，从密集金刚中清楚显示的，也是以二万五千根本续部的角度来说的，但它的所说意义的精华全部包含在这部根本续部的总集中，并且与解释续部一起清楚地显示，因此三万四千部也是跟随密集金刚的根本续部的总集。就这个决定意义而言，一般来说，虽然是全部八万四千法蕴的精华，但如此三
English
It mainly expounds yoga, and both of those are also distinguished by the three aspects of body, speech, and mind. In the Action Tantra, there are two earth elements and one wind element, these three are the mantra tantras of wrathful deities, and are divided into three by the distinctions of body, speech, and mind. The water element is the mantra tantra of peaceful deities, and although there is actually no mention of the five families, they exist in meaning, so they are divided into five by the distinction of the five Tathagata families. As Lama Sakya Pandita said, "In the Action Tantra, the meaning of the five families is established, but there is no name." This is also well said. In the Performance Tantra, there are three families and the worldly one, making four. In the Yoga Tantra, there is also one of the subtle activities, and from among only those belonging to the lower and middle attainments, there are three distinctions of the accomplishment of substance, body, and enjoyment, making four. In general, all five classes of tantras are not entirely contained within these thirty-four thousand, but the tantras that manifestly turn towards the glorious Guhyasamaja are those. Since the ultimate definitive meaning of those tantras must be realized by relying on the Guhyasamaja, the king or chief or peak of those is like the glorious Guhyasamaja. As it appears in the commentary "Lamp Illuminating," "As long as there are ya ra la va ha, the end of ka kha ga, the end of na ja, the end of da da dha, the end of pa bha. The root of that is three letters. The Great Sage with the collection of teachings, of the eighty-four thousand, the glorious Samaja is the essence. Therefore, it is the peak of the tantras." As it appears, the root of what those tantras express is the three letters of ultimate truth, namely the wisdom of the vajra of body, speech, and mind. This is shown very clearly by the glorious Samaja, and is slightly hidden in those other thirty-four thousand tantras, and what is clearly shown from the Samaja is also considered from the perspective of the twenty-five thousand root tantras, but all the essence of its expressed meaning is complete in this condensed root tantra, and is also clearly shown together with the explanatory tantras, so the thirty-four thousand are also following this condensed root tantra of the Samaja. In terms of this very definitive meaning, in general, although it is the essence of all eighty-four thousand collections of teachings, but thus three
Chinese
分为四万之数，是就言说词语的讲述方式相同而说的。例如，三藏虽然意义上互相联系，但暂时有各自的部门。这里也说，是随顺于聚集了那么多续部之后。这里所说的ka字等的结尾的意义是，如所说：结尾是尽和终结处，近和方向及下劣等。这里取方向的意义，从ka字的方向到ksha字的方向之间。那么，是否是从智慧方面的续部中显示其他所说之义呢？这里对于五部续的区分，也因为没有计数瑜伽母续，也没有讲述用音韵文字表示的续部之故吗？如前所说，虽然不应说那些是随顺于聚集的续部，但其意旨是唯一的，如《秘密真实显明》论中所说，阿阇黎行者已清楚地阐述。另一种方式是，这里讲述续部次第为五种的情况是，在伟大的瑜伽中，瑜伽母续实际上也可以被视为包含在其中。这些续部的差别也非常明显，在《智慧金刚总集续》中已说到，如所说：大菩萨请问，世尊，那些的行事仪轨和，成就事业和，成就是什么？世尊开示说：从胜义谛的真理中，以自加持的次第而起，为了极度显示从贪欲所生的菩提之位，以转轮王的形相的大乐定，真实安住在妃女的莲花中，以与世间行为相违的奇妙的金刚六句来善加观察而修持。这是安住在伟大的瑜伽续中。与明妃和天女们一起安置于坛城的轮中，以及由此产生的行为，修持等等，仅仅是那十种方式善加运用而...
English
The division into forty thousand is based on the similarity in the way words are spoken. For example, although the three pitakas are interconnected in meaning, they are temporarily divided into separate sections. Here, it is said that it follows after so many tantras have been gathered. Here, the meaning of 'end' as explained in 'the end of the letter ka' and so on, is as it is said: 'The end is exhaustion, the point of termination, nearness, direction, and inferiority.' Here, it is applied to the meaning of direction, from the direction of the letter ka to the direction of the letter ksha. So, is it that the tantras of the wisdom aspect show a different meaning from what is expressed? Here, the division of the five classes of tantra is also because the Yoga Mother Tantras are not counted, and the tantras indicated by the symbols of vowels are not explained? As mentioned above, although it should not be said that those are the tantras that follow the collection, their intention is the same, as the teacher Practitioner has clearly explained in the treatise called 'Revealing the Secret Reality.' In another way, the occasion here when the order of the tantras is explained as five is that, in the Great Yoga itself, the Yoga Mother Tantras can actually be regarded as included in meaning. The differences between these tantras are also very clear, as stated in this very 'Wisdom Vajra Compendium Tantra,' as it is said: 'The Great Bodhisattva asked, 'Lord, what are the places of action, rituals, accomplished actions, and accomplishments of those?' The Lord replied, 'From the truth of ultimate reality, arising in the order of self-blessing, in order to fully reveal the state of enlightenment arising from desire, with the great bliss samadhi of the form of a universal monarch in the center of the circle of consorts, truly dwelling in the lotus of the consort, one should practice by thoroughly examining with the six wonderful vajra phrases that contradict worldly behavior.' This abides in the Great Yoga Tantra. Together with the vidyas and goddesses, placing them in the wheel of the mandala, and the actions arising from it, practice, etc., are merely those ten methods well applied and...
Chinese
成就的方法在于安住于二者的续部中。以行为的各种广大事业，以及行续部中手印所缘的特征，通过精勤修习而成就，这是安住于行续部中。专注于恐怖并极其注重洁净，没有智慧萨埵的安乐，没有自我的天慢，具有奇特的行境，并通过精勤修习过失之因得以成就，这是安住于事续部中。通过精勤修习咒语、药物、火供、粉末、眼药、足行等八大悉地而成就，这是安住于瑜伽续部中。如是宣说。其中，做是因，也就是仪轨。成就，是悉地，也就是事业或果。成办，是指续部能成办多少果的意思。回答时，从大瑜伽续部来说，悉地是双运，因是通过大欲的道来成就，如何成办的方式是，禅定幻身光明次第，行为是奇特的，也就是明妃的行仪。所谓与世间相违，有些人解释为似乎与世间正确的见解相违，这不是词义。因此，如是说，因为悦意不悦意的分别念，不要仅仅执着。如是，凡是世间人所奉行的，就不奉行，凡是不奉行的，就奉行等等。所谓安住于续部中，有些人翻译为安立于续部中比较容易解释，但另一些人解释为安住于续部的意义中比较好。同样，因是真如十地，果是天和天女，与如来等形象相似的大持明，成办的方式是，从那产生的业，也就是近修和，修和，大修等等。此续中说瑜伽为二者的续部，这是在做大瑜伽的分类时，意指内外密的分界线。另一些人认为行续是二者的续部，这是克里雅。
English
The method of accomplishment lies in residing in the tantras of both. Accomplishment through diligently practicing the characteristics of mudras contemplated in the action's various vast activities and the conduct tantra, this resides in the conduct tantra. Focusing on fear and being extremely meticulous about cleanliness, lacking the bliss of wisdom-being, lacking self-deity pride, possessing extraordinary conduct, and achieving accomplishment through diligently practicing the cause of faults, this resides in the action tantra. Achieving accomplishment through diligently practicing the eight great siddhis such as mantras, medicines, fire offerings, powders, eye medicine, and swift foot, this resides in the yoga tantra. Thus it is said. Among them, doing is the cause, which is also the ritual itself. Accomplishment is siddhi, which is action or result. Accomplishing refers to how much fruit the tantra can accomplish. In response, from the perspective of the Mahayoga tantra, siddhi is union, the cause is accomplished through the path of great desire, and the manner of accomplishment is the stages of samadhi, illusory body, and clear light, and the conduct is extraordinary, which is the conduct of vidya. The so-called contradiction with the world, some explain as seeming to contradict the correct view of the world, but this is not the meaning of the words. Therefore, as it is said, because of the distinctions of pleasant and unpleasant, do not merely cling. Thus, whatever worldly people uphold, one does not uphold, and whatever they do not uphold, one upholds, and so on. Regarding "residing in the tantra," some translate it as "established in the tantra," which is easier to explain, but others explain it as "residing in the meaning of the tantra," which is better. Similarly, the cause is the ten suchnesses, the result is the gods and goddesses, great vidyadharas similar in form to the Tathagatas, and the manner of accomplishment is the actions arising from that, which are approach, practice, great practice, and so on. In this tantra, yoga is said to be the tantra of both, which refers to the boundary between inner and outer secrets when making the classification of Mahayoga. Others consider the conduct tantra to be the tantra of both, which is Kriya.