English
Oh. Among them, the first is mainly oral transmission, and at this time it is the main content that needs to be determined. For the latter three, such as the Ḍombhi tradition, it is said: The heart essence of Hevajra, the followers of Virupa, such as the Ḍombhi, those without branches, such as the Lotus, those of the Vow Black Vajra, the thirty-nine main Dharma categories. Thus, there are thirty-nine main Dharma categories. The tradition of Naropa came from Phamthing, and Kyapa Chenpo heard it from Marpa Lotsawa. In the tradition of Maitripa, there are twenty-six Dharma categories of sadhana and non-attention. Shanti Maitri has a good reputation. As said, the tradition of Shantipa is included in the Black Tradition. Among these, for the tradition of Acharya Virupa, roughly speaking, the seven treatises that are close to the explanation and needed by the venerable superiors are: the sections of the tantra, the general characteristics of the tantra, the Abhisamaya of the tantra, the summary of the two, the empty theory, the praise of the father, the praise of the mother, and the commentary on the praise of selflessness. As it is said: The sections of the tantra, the classification, the Abhisamaya, and the summary of the two empty theories, the two praises, and the commentary on the praise of selflessness, are all seven treatises that are needed, do not scatter them. So it is said. On top of the seven treatises, there are three explanations for the three tantras, and three summaries, plus six, there are thirteen dharmas in total for the general explanation. As it is said: The respective commentaries on the meaning of the tantras, etc., take what is needed where it is needed, and if you look at the thirteen well, you will understand the three distinct tantras. So it is said. In general, the fourteen dharmas that need to be mastered are, as it is said: The classification of ripening liberation, the four sadhanas, including consecration, fire offering, and assembly rituals, vajra bell and pestle, rosary, empowerment, and the final rituals, stupa sadhana, etc. Thus, from the beginning of the fourteen bodies, everyone should master them. Like this. That is, the ten empowerments, the confession of the root downfall, the four-branched expanded Abhisamaya, the middle six-branched, the abbreviated co-emergent, and the four sadhanas of the Mother. Some do not have an abbreviated Abhisamaya. The words of the Abhisamaya of the Sea-born School.
Chinese
说不引用章节似乎太过分了。 即使是汇集，也不能确定现在《甘珠尔》中存在的这个。 如果是这样，为什么六种手抄本没有被算作最初的法本之中，而是从知识中引用呢？ 因此，不能确定这是《喜金刚》的修法，所以为了讲解密诀派的续部，可能需要其他的修法，只是现在没有找到范本而已。 胜乐金刚的开光和六供火供的息灾和四种事业。 金刚和铃的真实性，以及最后时期的仪式等，都有各自的文本。 计数念珠的灌顶，佛塔的修法等，有单独的文本，现在已经失传了。 或者说，应该认为这些是在大型文本中作为一部分被讲述的。 顺便一提，对于即将到来的隐蔽行为，近似需要的六法是： 如是说： 骨饰所装饰的器皿和所取的食物， 乐器的仪式，坐垫和分发的衣服。 这些是黑汝嘎的六种光荣的装饰品， 如果分开，就会变成十四种。 这样说。 哪十四种呢？ 装饰四种，饮用的器皿五种， 两种工具和三种乐器， 坐垫和衣服各两种， 这样分为七种，共有十四种。 如是所说的四种装饰是： 骨饰， 血的滴液， 油脂的图案， 大灰烬的堆积。 饮用的器皿是头盖骨。 两种工具是弯刀和卡杖嘎。 三种乐器是： 手鼓， 秘密的小铃， 人腿骨的笛子。 两种坐垫是： 虎皮和尸体垫。 两种衣服是虎皮和尸体的衣服。 此外，还有许多坐垫的种类等等，隐蔽的意义是从珍贵的经文中引申出来，制作成目录等等。 第二，必须确定所表达的意义的续部。 如是说： 从《密集金刚》的后部续部中： 续部被称为连续不断， 续部有三种形态， 基础和它的自性， 以及不被夺取的殊胜分别。 自性是能产生的原因， 基础是方法和智慧， 同样，不被夺取的是结果。 三者概括了续部的意义。 如是所说，如果将所表达的意义的续部分类，那么原因续
English
Saying not to quote sections seems too extreme. Even if it's a compilation, it's not certain that this is the one currently in the Kanjur. If so, why weren't the six manuscripts counted among the original Dharma texts, but rather quoted from knowledge? Therefore, it cannot be certain that this is the sadhana of Hevajra, so in order to explain the tantras of the secret lineage, other sadhanas may be needed, but no exemplar has been found these days. The consecration of Hevajra and the pacifying and four actions of the six-offering fire puja. The reality of the vajra and bell, and the rituals of the final period, etc., each have their own texts. The filling of counting rosaries, the sadhana of stupas, etc., have separate texts, which have now been lost. Or it should be thought that these are spoken as part of larger texts. By the way, the six dharmas that are approximately needed for the coming hidden behavior are: As it is said: Vessels adorned with bone ornaments and food to be taken, The ritual of musical instruments, cushions and clothes to be distributed. These are the six glorious ornaments of Heruka, If separated, they will become fourteen. So it is said. Which fourteen? Four ornaments, five drinking vessels, Two tools and three musical instruments, Two cushions and two clothes, Thus divided into seven, there are fourteen in total. The four ornaments that are spoken of are: Bone ornaments, Drops of blood, Patterns of oil, Piles of great ashes. The drinking vessel is a skull. The two tools are a curved knife and a khatvanga. The three musical instruments are: A hand drum, A secret small bell, A flute of human leg bone. The two cushions are: Tiger skin and corpse mat. The two clothes are tiger skin and corpse clothes. In addition, there are many kinds of cushions, etc., and the hidden meanings are derived from the precious scriptures and made into catalogs, etc. Second, it is necessary to determine the tantra of the meaning to be expressed. As it is said: From the later tantra of the Guhyasamaja: Tantra is called continuous, Tantra has three forms, The basis and its nature, And the excellent distinction of not being taken away. Nature is the cause that produces, The basis is method and wisdom, Similarly, what is not taken away is the result. The three summarize the meaning of the tantra. As it is said, if the tantra of the meaning to be expressed is classified, then the cause tantra
Chinese
趋入之所，所依之补特伽罗，所修之方便续，由修而得之果续，共有三种。第一，有基续之体性，补特伽罗之自性，其续如何修习之理三种。第一是，心自性光明，是周遍行者，其显现轮回之诸法，也全部都可归纳为基续，如《金刚顶经》云：续名为常，轮回即是续。如是说。第二，补特伽罗之自性是，如论师嘎尔巴日巴所说：观待于因，观待于种姓，观待于所断，观待于缘，补特伽罗有四种。如是所说，如果分析补特伽罗，有观待于因，观待于种姓，观待于所断，观待于缘四种。第三是，以行持之律仪次第修习，以见之次第修习，以灌顶而成熟，如是所说，劣慧有情极难调伏，以何调伏而能调伏？世尊所说，首先行持布萨与布施，其后即是十学处，于彼宣说分别说，经部也是如此，瑜伽行也对此作了区分，于彼之后宣说中观，通晓一切乘之次第后，其后宣说喜金刚。如是说。这也是就劣慧次第趣入之角度而言的，对于具足善根者顿然者而言，仅仅灌顶就能成就修习续。总的来说，灌顶有，因时之灌顶，道时之灌顶，果时之灌顶三种。此三者从体性之角度而言虽是方便续，但是使未成熟者成熟之灌顶，或者说因时之灌顶是，自己所灌顶之心续，成为殊胜之基续之故，是基续之现证。如是所说，方便以成熟灌顶与经验，如是也说是方便续。其中有，于何处灌顶之坛城，于何者灌顶，如何灌顶之理三种。第一是，如《合集经》云：坛城说是身，坛城名为bhaga（藏文：བྷ་ག་，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：吉祥），坛城是菩提心，坛城说是三。如是所说，瓶灌顶之
English
There are three aspects to approaching: the individual who is the basis, the tantra of means to be practiced, and the tantra of results obtained through practice. First, there are three aspects: the nature of the basis tantra, the nature of the individual, and how to train in that tantra. The first is that the mind is naturally luminous and all-pervasive. All phenomena of samsara that appear from it are included in the basis tantra. As it says in the Vajra Peak Tantra: 'Tantra' means continuity; samsara is considered the tantra. Secondly, the nature of the individual is as stated by the teacher Garbha Ripa: 'Depending on cause, depending on lineage, depending on what is to be abandoned, depending on conditions, there are four types of individuals.' Thus, if we analyze individuals, there are four types: depending on cause, depending on lineage, depending on what is to be abandoned, and depending on conditions. Thirdly, there are training through the stages of ethical conduct, training through the stages of view, and maturing through empowerment. As it is said: 'Sentient beings of inferior capacity are difficult to tame. How can they be tamed?' The Bhagavan replied: 'First, perform purification and giving. Then, the ten objects of training. Then, explain the distinctions. The Sutra school is the same. The Yoga practice is divided. After that, explain the Madhyamaka. After knowing all the stages of the vehicles, then explain the Hevajra.' This is from the perspective of those of inferior capacity entering gradually. For those of superior capacity who enter all at once, merely receiving empowerment accomplishes the training of the tantra. In general, there are three types of empowerment: empowerment of the causal time, empowerment of the path time, and empowerment of the result time. Although these three are the means tantra in terms of their nature, the empowerment that ripens the unripe, or the empowerment of the causal time, is the realization of the basis tantra because it makes the mindstream on which one receives empowerment a special basis tantra. As it is said: 'The means are ripening empowerment and experience.' Thus, it is also said to be the means tantra. There are three aspects to this: the mandala in which empowerment is given, who receives empowerment, and how empowerment is given. The first is, as it says in the Samputi Tantra: 'The mandala is said to be the body; the mandala is called bhaga (藏文：བྷ་ག་，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：吉祥); the mandala is bodhicitta; the mandala is said to be three.' As it is said, the vase empowerment...
Chinese
坛城有身体的坛城、彩粉的坛城、形象布置的其它坛城，以及三摩地的坛城这四种。此处主要讲述身体的坛城。在bhaga的坛城中授予秘密灌顶。菩提心坛城有两种，在世俗菩提心坛城中授予智慧和知识灌顶，在胜义菩提心坛城中授予第四灌顶。对于上、中、下三种根器的人，通常需要在彩粉坛城中授予成熟的瓶灌顶。据说用绘画和金刚铃杵授予成熟的身体坛城灌顶等是特殊情况。第二，在弟子的身体脉轮坛城中授予瓶灌顶，在根本字母坛城中授予秘密灌顶，在界甘露坛城中授予智慧和知识灌顶，在心髓智慧风坛城中授予第四灌顶。第三，具备七种现观，也就是先行的亲近是上师应该完成的，坛城的仪轨实际上是弟子接受，地基仪轨观察、升起、净化、保持、守护是四种次第，询问并布置装饰，修行并供养，自己进入并接受灌顶，让弟子进入并授予灌顶。后续仪轨是收摄的仪轨。第二，方便续的十一种现观，殊胜成就的五种现观，共同成就的五种现观，以及两者都需要的助伴誓言和戒律。第一种五种是为了知晓一切事业皆为俱生智，因此有证悟的见解，以及圆满次第的所依生起次第，为了证悟显现为本尊是智慧的圆满次第，依靠二次第而增进的修行，以及将果位与近因阿黎嘎黎菩提心相联系。第二种五种是，为了策励本尊的意传承而念诵，为了平息障碍等而施食，为了加持身像而开光，为了成就一切事业而火供，对于下劣者不
English
There are four types of mandala: the mandala of the body, the mandala of colored powders, other mandalas arranged in shapes, and the mandala of samadhi. Here, the main one mentioned is the mandala of the body. In the mandala of the bhaga, the secret empowerment is conferred. There are two types of bodhicitta mandalas: in the conventional bodhicitta mandala, the empowerment of wisdom and knowledge is conferred, and in the ultimate bodhicitta mandala, the fourth empowerment is conferred. For individuals of superior, middling, and inferior capacities, the ripening vase empowerment is generally conferred in the mandala of colored powders. It is said that conferring the ripening body mandala empowerment with paintings and vajra-bells, etc., is an exception. Secondly, the vase empowerment is conferred in the mandala of the student's body channels, the secret empowerment in the mandala of the root letters, the wisdom and knowledge empowerment in the mandala of the element nectars, and the fourth empowerment in the mandala of the heart essence wisdom wind. Thirdly, it possesses seven realizations. That is, the preliminary approach is to be accomplished by the teacher, and in the ritual of the mandala, the student is actually accepted, and the ground ritual of examining, raising, purifying, holding, and protecting is the order of the four preparations. Asking and arranging decorations, practicing and offering, entering oneself and receiving empowerment, and causing the student to enter and bestowing empowerment. The subsequent ritual is the ritual of gathering back. Secondly, there are eleven realizations of the tantra of means: five realizations of supreme accomplishment, five realizations of common accomplishment, and the companion vows and precepts needed for both. The first five are the view of realization for knowing all actions as coemergent wisdom, the arising stage that relies on the completion stage, the completion stage for realizing the appearance as deity as wisdom, the practice of enhancing based on the two stages, and the connection of the result with the near cause, the ali kali bodhicitta. The second five are: recitation for urging the mind lineage of the yidam deity, offering torma for pacifying obstacles and so on, consecration for blessing the image, homa for accomplishing all actions, not for the inferior.