English
Therefore, the time of manifestation is the time of result. Relying on the first Dharma wheel, many attained Arhatship in one lifetime. Although there are many scriptures in India that indicate this path, the rough translations in Tibet include: the Pratimoksha Sutra, the four Vinaya Pitakas, the Treatise on Proclamation, the Hundred Deeds Sutra, the Dependent Arising Sutra, the Sutra on the Determination of Ultimate Meaning, etc. The small and large sutras of the first turning of the Dharma wheel of the Four Noble Truths add up to about fifty. The Blessed One, on Vulture Peak Mountain, for the Mahayana disciples with Bodhisattvas as the main audience, expounded the subject matter of the intermediate signless Dharma wheel, and in Rajagriha and Vaishali, for the disciples with Bodhisattvas of supreme intelligence as the main audience, expounded the subject matter of the final well-discriminated Dharma wheel: the Bodhicitta of benefiting others, the practice of the ten perfections and the four means of attraction, the view of the two selflessnesses, and the meditation of non-conceptualization. The scriptures that express these subjects include the 128,000 verses, etc., the intermediate teachings, such as the extensive, intermediate, and concise Prajnaparamita Sutras, and the Tathagatagarbha Sutra, which teaches the ground, path, and result of Bodhisattvas, the Samdhinirmocana Sutra, etc., and about twenty sutras that speak of the words of the irreversible Dharma wheel. In addition, many sutras such as the Gandavyuha Sutra, the Tree Ornament Sutra, the Avatamsaka Sutra, the Bhadrakalpa Sutra, and the Ajatashatru Kaukrtayavinodana Sutra are considered to be the final turning of the Dharma wheel. The intermediate and final Dharma wheels together are known as the Mahayana Sutras, and there are nearly three hundred in total. Although there is no difference between the intermediate and final Dharma wheels in terms of the ten perfections of practice, etc., internally there are two Mahayana schools, the Mind-Only and the Middle Way. Therefore, the Mind-Only school believes that all phenomena are only mind, with six limits; the Middle Way school believes in freedom from elaboration, etc. In addition, within the Mind-Only school there are true phenomena and false phenomena; within the Middle Way school there are the Prasangika and the Svatantrika; all phenomena are empty of their own nature, therefore the ultimate is also self-empty of its own nature; the phenomena of conventional truth are empty of their own nature because they can be analyzed, while the ultimate reality is unchanging, perfectly established, firm, and eternal.
Chinese
也有安立为三和六的。 划分为四部续，也是考虑到所化众生的差别，婆罗门、刹帝利、吠舍、首陀罗四种姓而说的，以及考虑到欲界有四种生处而说的，还有考虑到根器利钝的四种次第等等。《金刚萨埵根本续》中说：“婆罗门、国王种姓和，吠舍种姓、首陀罗，为调伏彼等故。”《桑布扎续》中说：“看和嬉戏与手持，二二交抱四种相。”《金刚帐续》中说：“对于低劣者为行续，非行瑜伽即彼等，对于殊胜有情胜瑜伽，无上瑜伽即彼等。”如是宣说的缘故。如是这四部续，是从圆满正等觉佛陀的意智慧所生的密咒，将彼等仪轨作为道之主要而宣说的，称为密咒金刚乘，因为胜于其他乘。《文殊真实名经》中说：“从三乘之解脱中，一乘能得证果位。”如是宣说的。主要的是事业集合和，成就之修法，本尊咒语于身之要处击打之法，欲妙道用等其他所无之众多方便，是没有弘扬之困难的，导师克里:扎[札]嘎玛拉的《三法灯》中说：“于一义中亦不迷，方便众多无艰难，由利根者所作故，密咒乘法特超胜。”如是说的。此外，仅凭灌顶就能迅速获得殊胜和共同成就的特点，也在《秘密藏续》中说：“灌顶若具足正施，生生世世得灌顶，彼之七世之后者，不修亦能成正觉。”如是宣说的。《密集》中说：“有情无间等诸罪，纵作极大罪恶业，金刚乘乃大宝海，此乃最胜之乘也。”如是说的。又于彼经中说：“所有欲乐之受用，依之速能得成就。”如是等等。若就所诠释而言，此四大续部中，行续是在经部中所说之道的上方，水和头饰
English
There are also those that are established as three and six. The division into four tantras is also said to be based on the differences in those to be tamed, the four castes of Brahmins, Kshatriyas, Vaishyas, and Shudras, and the consideration that there are four places of birth in the desire realm, and the consideration of the four stages of sharpness and dullness of faculties, etc. The Vajrasattva Root Tantra says: "Brahmins, kings, Kshatriyas, and Vaishyas, for the purpose of taming the Shudras." The Sambhuti Tantra says: "Looking, playing, and holding hands, two by two embracing, are the four aspects." The Vajra Tent Tantra says: "For the inferior ones, there is the action tantra. Those who are not actions are those yogas. For the supreme beings, there is the supreme yoga. For those, there is the unsurpassed yoga." Thus it is said. Thus, these four tantras are mantras that arise from the wisdom of the mind of the perfectly enlightened Buddha. Showing their rituals as the main path is called the Mantra Vajrayana, because it is superior to other vehicles. The Manjushri Namasamgiti says: "From the definite arising of the three vehicles, one vehicle abides in the fruit." Thus it is said. The main thing is the collection of activities, the method of accomplishing attainments, the method of striking the deity's mantra on the essential points of the body, the use of desirable qualities on the path, and many other methods that are not found elsewhere, without the difficulty of spreading them. The Three Lamps of the Teacher Krti: Dra[Ta]ka Mala says: "Even in one meaning, there is no confusion, many methods without difficulty, because it is done by sharp faculties, the Mantra Vehicle is particularly superior." Thus it is said. Furthermore, there is the special feature of quickly obtaining supreme and common attainments merely by empowerment, as it is said in the Secret Store Tantra: "If the empowerment is endowed with correct giving, empowerment will occur in birth after birth. From the seventh birth of that one, without meditation, one will also become a Buddha." Thus it is said. The Guhyasamaja says: "Sentient beings who have committed the five heinous crimes, even if they have committed great sins, the Vajrayana is a great ocean, this is the most supreme vehicle." Thus it is said. Again, in the same text it says: "Relying on all the enjoyments of desire, one will quickly attain accomplishment." And so on. If we consider what is to be expressed, in these four great tantras, the action tantra is on top of the paths spoken of in the sutras, water and crests.
Chinese
仅仅是瓶灌顶，迎请对生本尊并供养，加以三昧耶印。以念诵咒语来策励心续的修持，以及各种事业法，广泛地阐述了成就共同悉地的方法。因为此续没有讲述自生，所以作了如自身处于庸常状态的君臣般获得悉地的说法。主要行持苦行和洁净。认为依此自身的道，从八大劫能获得十地。行续大体上与事续相似，灌顶时有五明灌顶，修持时，观修空性本尊、字本尊、声本尊、形本尊、手印本尊、相本尊等六本尊，生起自身为誓言尊，对生念诵咒语等，如朋友般获得悉地。认为以三大劫或者一劫能获得十地。事行二者，以共同的悉地成就寿命持明，从彼所依的空性大悲无别，以彼共同者成就圣地，除此之外，自身的道没有讲述成就殊胜悉地圣智的方法。瑜伽续是，在事续以下的修持之上，灌顶时有明妃灌顶或者弟子五灌顶，持梵行金刚阿阇黎灌顶等七种。瓶灌顶之类有随赐、授记、舒气、赞叹等四种边际，是瓶灌顶十一种。修持时，对自生坛城以三昧耶、智慧、手印四印加以印持而修，在座末解开手印，迎请智慧尊。观修以果位佛地的相状为道的共同五现证等，据说有很多成就殊胜悉地的方法和差别。依此自身的道，在以寿命百年为量，母亲十六生期间，最上根器者能成就大手印悉地，以彼时期的两倍就能获得十地，这样宣说。也不需要苦行和洁净，也不作无垢。三种续部的灌顶方式是，与具有四贪著的前三种相同，互相。
English
It is just the vase empowerment, inviting the deity of the front generation and offering, and sealing with the samaya mudra. The practice of urging the mind stream by reciting mantras, as well as various karma practices, widely explains the method of achieving common siddhis. Because this tantra does not explain self-generation, it makes the statement of obtaining siddhis like a lord and subject with oneself in an ordinary state. Mainly practice asceticism and cleanliness. It is believed that by this own path, one can obtain the ten bhumis from eight great kalpas. The practice tantra is mostly similar to the action tantra, but at the time of empowerment, there are five vidya empowerments, and during practice, meditate on the deity of emptiness, the deity of letters, the deity of sound, the deity of form, the deity of mudras, and the deity of signs, that is, the six deities, generate oneself as the samaya deity, and recite mantras to the front generation, etc., and obtain siddhis like a friend. It is believed that one can obtain the tenth bhumi in three great kalpas or one kalpa. The two, action and practice, achieve the common siddhi of longevity vidyadhara, and from that basis, emptiness and compassion are inseparable, and with that common one, the noble bhumi is achieved, but other than that, one's own path does not explain the method of achieving the supreme siddhi, noble wisdom. The yoga tantra is, on top of the practice below the practice tantra, at the time of empowerment, there is the vidya empowerment or the five empowerments of the disciple, the vow vajra acharya empowerment, etc., which are seven. The category of vase empowerment has four edges, such as subsequent giving, prophecy, exhalation, and praise, which are eleven vase empowerments. During practice, the self-generation mandala is sealed with the four mudras of samaya, wisdom, and mudra, and at the end of the session, the mudra is released, and the wisdom being departs. Meditating on the common five abisambodhis that make the aspect of the fruit, the Buddha bhumi, the path, etc., it is said that there are many methods and differences for achieving the supreme siddhi. According to this own path, during the sixteen lifetimes of the mother, with a lifespan of one hundred years as the measure, the sharpest faculties can achieve the mahamudra siddhi, and it is said that one can obtain the tenth bhumi with twice that period. Asceticism and cleanliness are also not necessary, and one does not make impurity. The method of empowerment of the three tantras is the same as the first three of the four attachments, mutually.
Chinese
以观看而满足和以傲慢而灌顶的方式是：仅仅以眼睛满足就指示贪欲之路，还有各自的灌顶方式是，在《智慧明点》中说：水的灌顶是顶髻，在事部中非常著名。金刚铃也是如此命名，在行部中非常明显。不退转的是宝瓶灌顶，在瑜伽部中清楚地分开。这是六种差别的灌顶，那被称为上师灌顶。如此说。这三个续部获得十地后，显现成佛，无上部的四种灌顶圆满后成佛。无上部的续部是，在灌顶的时候，宝瓶灌顶、秘密灌顶、智慧灌顶、第四灌顶，即四种灌顶圆满，作为道路，将不清净的生起次第显现为清净显现，所净、能净、已净之果，观修梵天的坛城，观修有相和无相的圆满次第，实践有戏论、无戏论、极无戏论，或者普贤、普动、胜过一切方位的行为，被认为是与果结合。如所说之义，以强烈的精进修持，如果无有间隔地掌握，据说在一百年的寿命中，在一个生命中必定获得佛的果位。在《金刚顶经》中说：在无数劫中出现，是地的彼岸波罗蜜多的殊胜，因为获得了秘密者，将获得极大的欢喜。如果瑜伽士决定精进，就在此生中涅槃。如此说。无上部的灌顶方式是，在《二观察》中说：上师、秘密、智慧，第四个也是如此。如此说。在《密集》中说：灌顶有四种，在此续中非常著名。宝瓶灌顶是第一，第二个被称为秘密灌顶，智慧智慧是第三个，同样也是第四个。如此说。所说续部的种类是，事部有六种：誓言布置等如来部，义网等莲花部，手金刚、明智胜等金刚部，财源母等宝生部，弥佉拉等五亲部，天、龙、夜叉等普通供养的世间普通部。在那六种之中，有部的部主，部的忿怒尊，