English
Therefore, as far as translation into Tibetan is concerned, the main or root of all Action Tantras is the Abhisambodhi Tantra. Although many deities are shown therein, the main one spoken of is the Buddha Vairocana, who has the appearance of a universal monarch, a yellow body, and hands in the meditation mudra. In the Kriya Tantras, the Buddhas are spoken of only as having a natural, unoriginated appearance. Starting from this, in the higher tantras, peaceful Buddhas with bodily ornaments, and wrathful and desirous bodies, etc., are spoken of in many uncertain ways. Thus, the chief of the family is Vairocana, and the wrathful deity of the family is Acala in the 'Steadfast Power Tantra,' and Yamāntaka in the 'Victorious Supreme Tantra,' these two. Secondly, the Speech Family was not translated into Tibetan. Thirdly, the Mind Family is the Vajrapāṇi Empowerment Tantra, and although many deities are spoken of therein, the main one is the peaceful Vajrapāṇi. The tantra of the Light Garland Mother and many other deities was previously considered a Kriya Tantra in Tibet, but according to our own system it is an Action Tantra, so it must be included in the Body Family. The Tantra of Purifying the Lower Realms is also considered a Yoga Tantra, but according to our own system it is an Action Tantra. Since the mandala shows the blending of body, speech, and mind, it is a tantra that blends the three families, and the root of the twelve mandalas spoken of therein is Sarvavid. Thus, the divisions of the Action Tantras have been explained. The stages of practice are empowerment for maturation, the path for liberation, and the time of the fruit of accomplishment, these three. First, it is mostly similar to the Kriya Tantras, but the eye medicine, mirror empowerment, etc., are additional supplements, and in the Action Tantras, for some of the higher lineages, there are water crowns, implements such as vajra and bell, and name empowerment, lord empowerment, etc. Therefore, there is accordance with the five wisdom empowerments. On the path of liberation, during the stage of yoga with signs, there is also contemplation of oneself as the deity, and in the front generation, there are also cases of blending the samaya being with the wisdom being. As it is said in the tantra: First, the yogi having bathed, having sat on the vajra seat, having made offerings and prayers, contemplate the six gods, emptiness, letters, sound, and form, and the six mudras.
Chinese
想要。如是所说，内外之沐浴先进行，观想防护轮，迎请智慧之神，以手印印持后，献供，祈祷。其后观想实相之义，空性之神。于彼之中观想咒语之字和种子字，文字之神。观想具有咒语之声音的光芒放散和收摄，声音之神。观想神之身像，形象之神。观想于心间之手印等，手印之神。以咒语加持自身而观想为神身，名相之神，如是宣说了六神之瑜伽。无相之瑜伽中，亦于心间观想手印和文字，以及风息之运作和止息，男女神之勇猛贪欲作为道用等，具有胜于事部的特点。行持需安住于清净之音声，然除个别之外，不需苦行和难行，因需观想自身为神故。成就果位之时，说需三大劫方能成佛。成就果位之次第为，此与事部二者相同，名为四种行，即进入之行，依于灌顶和誓言瑜伽士之行，瑜伽而修持念诵。修持之行，瑜伽士于所缘稳固后，对书写之像或坛城进行供养和修持，于真实或梦中出现神之显现。大修之供养，如各自续部中所说，修持事业和成就。续部三者，瑜伽续之根本续为《集一切续》。此之第一品为金刚界，第二品为降三世，第三品为调伏有情，第四品为成所作轮坛城。释续为《金刚顶续》。此亦除广略之外，坛城之显示方式与前者方向相同。支分续全部为秘密和降三世之别续。相合之续为《密集根本续》。此续部所出之坛城之主尊，即是名为密集部主。
English
is desired. As it is said, the outer and inner ablutions are performed first, the protective circle is visualized, the wisdom deity is invited, sealed with mudras, and offerings are made. Prayers are offered. After that, the meaning of reality is contemplated, the deity of emptiness. Within that, the letters and seed syllables of the mantra are visualized, the deity of letters. The light rays with the sound of the mantra are visualized radiating and withdrawing, the deity of sound. The body of the deity is visualized, the deity of form. Mudras and so on are visualized at the heart, the deity of mudras. By blessing one's own body with the mantra, one visualizes oneself as the body of the deity, the deity of signs, thus the yoga of the six deities is taught. In the yoga of the formless, one also visualizes mudras and letters at the heart, as well as the operation and cessation of the wind-breath, and the fierce desire of male and female deities as the path, etc., which has characteristics superior to the Kriya Tantra. The conduct must abide in pure sound, but except for a few exceptions, there is no need for asceticism and difficult practices, because one needs to visualize oneself as a deity. At the time of attaining the fruit of accomplishment, it is said that one can attain Buddhahood after three great kalpas. The order of how to accomplish the fruit is the same as that of the Kriya Tantra, called the four conducts, namely, the entering conduct, relying on the empowerment and vows of the yogi's conduct, and yoga, to practice recitation. The conduct of practice, the yogi gains stability in the object of focus, and by offering and practicing to the written image or mandala, the appearance of the deity arises in reality or in a dream. The great offering of practice, as it appears from each of the tantras, is to practice activities and accomplishments. Among the three tantras, the root tantra of the Yoga Tantra is the Compendium of All Tantras. The first chapter of this is the Vajradhatu, the second is Trailokyavijaya, the third is Taming Beings, and the fourth is the Mandala of Accomplishing Activities. The explanatory tantra is the Vajrashekhara Tantra. This also, apart from being extensive or concise, the way of showing the mandala is similar in direction to the former. All the branch tantras are secret and the separate tantra of Trailokyavijaya. The concordant tantra is the Shri Paramadya Tantra. The main deity of the mandala arising from this tantra is known as the Lord of the Condensed Family of Shri.
Chinese
即金刚萨埵。也称为瑜伽四部，这是就根本续的段落有四部而说的。各自的续本身是没有的。续的分类是分为方便续和智慧续两种。吉祥胜是智慧的续，其他都是方便续。关于瑜伽方面，仪轨有很多，但这三种最出名，即学友释迦友、佛密、贡噶宁波的仪轨。这三种中，后弘期唯有贡噶宁波的仪轨兴盛。就此道的角度来说，在成熟灌顶时有水冠、金刚铃、名称灌顶金刚行、金刚阿阇黎，即包含七种瓶灌的边际。解脱道方面，有天瑜伽现证五菩提等，也有自生广大坛城。将誓言者融入智慧者，作四印加持。受灌顶后念诵等，清净不净显现后，从观修坛城的近修和修法中，广说事业。手印乐为空道，无相瑜伽也与行续相似，但有甚深差别。成就果位的阶段，利根者一生，钝根者十六世之内，获得大手印成就。此后也精进于道，不久即可成就圆满佛陀，即使非常迟缓，也能在一个小劫内获得究竟佛果。如果将四部续中的无上瑜伽分类，有父续和母续两种。其中，无上瑜伽续、方便续和父续有时意义相同，有时无上瑜伽也仅指母续。一般来说，智慧续、母续和瑜伽母续意义相同。这两者的区别在于，方便续主要讲述以方便坛城本尊父尊为主的生起次第的行相，以及咒语和仪轨，而不讲述智慧女神的咒语和仪轨，不为了成就殊胜，这就是方便续。
English
That is Vajrasattva. It is also known as the four classes of Yoga, which is based on the fact that the root tantra has four sections. There are no separate tantras themselves. The classification of tantras is divided into two types: the Upaya Tantra and the Wisdom Tantra. Glorious Supreme is the Wisdom Tantra, and the others are Upaya Tantras. Regarding Yoga, there are many traditions, but these three are the most famous: the tradition of the teacher Shakya Mitra, Buddhasamguhya, and Kunga Nyingpo. Among these three, only the tradition of Kunga Nyingpo flourished in the later dissemination. From the perspective of this path, at the time of the ripening empowerment, there is the water crown, vajra bell, name empowerment, vajra conduct, and vajra master, which includes the boundary of the seven vase empowerments. In terms of the path of liberation, there is the yoga of the deity, the manifestation of the five enlightenments, etc., and there is also the self-generation of the vast mandala. The samayasattva is merged into the jñanasattva, and the four mudras are sealed. After receiving the empowerment, reciting, etc., purifying impure appearances, the activities are extensively described from the approach and accomplishment of meditating on the mandala. Hand-holding bliss is the path, and the signless yoga is also similar to the action tantra, but there are profound differences. In the stage of accomplishment and fruition, sharp faculties attain the siddhi of Mahamudra in one lifetime, while dull faculties attain it within sixteen lifetimes. From then on, by striving on the path, perfect Buddhahood will be attained before long, and even if it is very slow, ultimate Buddhahood will be attained in one small kalpa. If the fourth tantra, the Anuttarayoga, is classified, there are two types: father tantra and mother tantra. Moreover, the Anuttarayoga Tantra, the Upaya Tantra, and the Father Tantra are sometimes synonymous with the Mahayoga, and sometimes the term Anuttarayoga refers only to the Mother Tantra. In general, the Wisdom Tantra, the Mother Tantra, and the Yogini Tantra are synonymous. The difference between these two is that the Upaya Tantra mainly teaches the aspects of the generation stage with the deity of the mandala of means, the father deity, as the main focus, as well as mantras and rituals, and does not teach the mantras and rituals of the wisdom goddess for the purpose of accomplishing excellence, which is the Upaya Tantra.
Chinese
拉，方便续的特点在智慧续中完备，方便续中没有的要点，在智慧续中也有很多，因此智慧续比方便续深奥。因此，广为宣说智慧金刚佛母众的坛城、真言和仪轨，这被称为母续，此续也有显示父母平等和显示母系较多两种。其他，有的想从方便是慈悲，智慧是空性，方便是行，智慧是见，方便是幻身，智慧是光明，方便是生起次第，智慧是圆满次第，方便是四显现，智慧是四清净的显示方式来区分；还有的从身体的姿态、装饰、服饰、脉和风等方面来区分；父续母续分别是方便智慧一方面，无二续是方便智慧双运等等，这些观点都有过失，因此自宗不认可。其中，父续可以分为贪欲部的续、嗔恨部的续和愚痴部的续。这种分类出自《金刚坛城庄严续》。第一种是：具足支分的密集金刚，以及阎魔敌黑敌，六面金刚，红阎魔敌，毗卢遮那幻化网等。第一，就密集金刚而言，如果从续的角度来说，有根本续、后后续和释续等，其中根本续有《意旨宣说金刚鬘》、《四天女请问经》等。按照意疏的作者各位论师的传统，据说一般在印度有二十四种密集金刚的流派。翻译成藏文的有被称为圣系的龙树论师的流派，佛智足论师的流派，寂天论师的流派，金刚笑论师的流派，莲花金刚的流派，以及普贤心的流派，共六种。其后后续仅仅是印度智者所作的解释，但一定是无上瑜伽续。后来以瑜伽的方式来解释，因此大学者们不认可。其他都是非常清净的流派。第一种圣系是二十种灌顶仪轨，修法
English
La, the characteristics of the Upaya Tantra are complete in the Prajna Tantra, and there are many key points in the Prajna Tantra that are not in the Upaya Tantra. Therefore, the Prajna Tantra is deeper than the Upaya Tantra. Therefore, the mandala, mantras, and rituals of the assembly of Prajna Vajra Goddesses are extensively taught, which is called the Mother Tantra. This also has two types: showing the equality of father and mother, and showing more of the mother lineage. Others want to distinguish between Upaya as compassion, Prajna as emptiness, Upaya as action, Prajna as view, Upaya as illusory body, Prajna as clear light, Upaya as generation stage, Prajna as completion stage, Upaya as four appearances, and Prajna as the way of showing the four purities. Others distinguish them from the perspective of body posture, decoration, clothing, veins, and winds. The Father Tantra and Mother Tantra are one aspect of Upaya and Prajna respectively, and the Non-Dual Tantra is the union of Upaya and Prajna, etc. These views have faults, so our own school does not recognize them. Among them, the Father Tantra can be divided into the Tantra of the Desire Family, the Tantra of the Hatred Family, and the Tantra of the Ignorance Family. This classification comes from the Vajra Mandala Ornament Tantra. The first is: Guhyasamaja with limbs, and Yamantaka Black Enemy, Six-Faced Vajra, Red Yamantaka, Vairochana Illusion Net, etc. First, as for Guhyasamaja, if viewed from the perspective of the Tantra, there are the Root Tantra, the Subsequent Tantra, and the Explanatory Tantra, etc. Among them, the Root Tantra includes the Meaning Explanation Vajra Garland, the Four Goddesses' Questions Sutra, etc. According to the tradition of the authors of the commentaries, the great teachers, it is said that there are generally twenty-four schools of Guhyasamaja in India. The translated versions in Tibet include the Nagarjuna School, which is called the Holy Lineage, the School of Buddha Jnana Pada, the School of Shantipa, the School of Vajra Laugh, the School of Padma Vajra, and the School of Kunsnying, totaling six. The Subsequent Tantra is merely an explanation by Indian scholars, but it must be a Highest Yoga Tantra. Later, it was explained in the manner of Yoga, so great scholars do not approve of it. The others are all very pure schools. The first Holy Lineage is the twenty empowerment rituals, sadhana