English
By joining the pure self to the supreme state, one enters the realm of practice. Discipline has distinctions of common and uncommon, vast and profound. Samadhi and wisdom also have distinctions of common and uncommon, vast and profound, and are excellent. Furthermore, the cause of the great bliss wisdom quickly perfects the two accumulations. Among them, bliss is the nature of compassion, which itself is without nature and without object, arising from the first practitioner through direct perception or the manner of direct perception. Therefore, bliss makes emptiness excellent, which is the appearance of direct perception, and it also makes merit excellent. Second, concerning the establishment of the uncommon path of the supreme vehicle of secret mantra, there are two parts: explaining the classification of the tantra lineage, and actually explaining the order of the path. The first part includes explaining the nature of the mantra lineage, its names, the worldly lineage, the nature of the mantra vehicle, its divisions, and the divisions of real and imputed in the worldly vehicle. First, mantra is all secret mantras and the wisdom of great bliss. Lineage is its combination, that is, the collection of actions and accomplishments. As it is said: The mind is said to be "Man" (Tibetan: མན་, Sanskrit Devanagari: मन, Sanskrit Romanization: man, Literal meaning: mind). "Tra" (Tibetan: ཏྲ, Sanskrit Devanagari: त्र, Sanskrit Romanization: tra, Literal meaning: protection) means to protect. Therefore, the meaning of mantra is that the wisdom of great bliss protects from conceptual clinging. Alternatively, secret mantra is called "Mantra" (Tibetan: མནྟྲ, Sanskrit Devanagari: मन्त्र, Sanskrit Romanization: mantra, Literal meaning: mantra). Among them, "Manu" (Tibetan: མ་ནུ་, Sanskrit Devanagari: मनु, Sanskrit Romanization: manu, Literal meaning: mind) is the mind, that is, the mind accompanied by the five sense consciousnesses. "Traya" (Tibetan: ཏྲ་ཡ, Sanskrit Devanagari: त्रय, Sanskrit Romanization: traya, Literal meaning: protection) is protection, through the skillful means of the generation stage and the completion stage, protecting the mind of conceptual thought accompanied by the five sense consciousnesses, therefore it is called secret mantra. The generation stage and the completion stage are what is ridden, therefore it is the vehicle of secret mantra. It is also said: Man is the mind, whatever arises from cause and condition, is object and sense faculty. Tra is protection. It is also said: Man is the teacher free from signs, the breath of Vajradhara, I proclaim great wisdom. Tra is said to be protection, the breath of the Thus-Gone One (Tibetan: དེ་བཞིན་གཤེགས་པ, Sanskrit Devanagari: तथागत, Sanskrit Romanization: tathāgata, Literal meaning: Thus-Gone One), I proclaim great compassion. Emptiness and compassion, both,
Chinese
无二之理，谓之密咒。又，诸咒皆摄于续部之中，所谓续者，即诸咒及其仪轨。以彼所示之教言集，名为金刚乘之藏，亦名续。第二，明咒藏、咒藏、此等法之续、金刚乘藏等，皆为异名。另，金刚乘、咒乘、明咒乘、果乘等，亦为异名。第三，自在天所作、仙人所作、天神及鬼神所作、秘密主等所作、咒师等所作者，彼等非金刚乘及咒藏，然可称为咒及续。第四，主要宣说明咒之道的，及其果，即是咒乘。第五有二，世间乘与出世间乘。初者，何为世间乘？即欲界之明咒、色界之明咒，以及彼等之道，与以咒之加行而趋往无色界之生处之道等。第二，即三乘。世间乘唯是名称，因其果位非不动摇，且非决定趣入，又其处所时节短暂故。出世间乘乃是真实，即金刚乘。其中，声闻及独觉乘非主要。第六，于世间乘中，宣说实有与假立之差别，世间乘亦有三种，即世间乘本身、趣入决定之世间乘、心之所依世间乘。初者，乃凡夫所作。第二，乃从明咒藏所出之世间乘。第三，乃资粮道与加行道。其中，后二者属于出世间之部类，彼等宣说
English
The state of being without two is called secret mantra. Furthermore, all mantras are included within the tantras. What is called a tantra is the mantras and their rituals. The collection of teachings that reveals them is called the treasury of the Vajrayana, and also tantra. Secondly, the treasury of vidyadharas, the treasury of mantras, the tantras of these dharmas, and the treasury of the Vajrayana are all different names. Also, Vajrayana, Mantrayana, Vidyadharayana, and the Fruition Vehicle are all different names. Thirdly, those made by Ishvara, those made by Rishis, those made by gods and spirits, those made by secret ones, and those made by mantra practitioners are not the Vajrayana or the treasury of mantras, but are otherwise called mantras and tantras. Fourthly, the path that mainly shows the application of vidya-mantras, and its result, is the Mantrayana. Fifthly, there are two: the mundane vehicle and the supramundane vehicle. The first, what is the mundane vehicle? It is the vidyadharas of the desire realm, the vidyadharas of the form realm, and their paths, and the paths that lead to rebirth in the formless realm through the application of mantras. The second is the three vehicles. The mundane vehicle is only a name, because its state is not immovable, and it is not a definite entry into it, and because its place and time are temporary. The supramundane vehicle is real, it is the Vajrayana. Among them, the Shravaka and Pratyekabuddha vehicles are not primary. Sixthly, in the mundane vehicle, the distinction between real and imputed is explained. The mundane vehicle is also of three types: the mundane vehicle itself, the mundane vehicle that enters into certainty, and the mind-dependent mundane vehicle. The first is made by ordinary beings. The second is the mundane vehicle that comes from the treasury of vidyadharas. The third is the path of accumulation and the path of application. Among these, the latter two belong to the category of the supramundane, they teach
Chinese
其他的也属于那个论藏。圣者的心的随心所欲之行，也属于那一类，然而却不是论藏。此外，密咒的行有三种：殊胜、低劣和支分。这三者的自性是大乐、本尊的修持、仅仅是密咒和合修。前两种是真实的，与密咒乘、持明之行和戒律相关。后者不是那些，而是仅仅称为密咒。还有密咒的七种行：恒常的地道、有分、成为特殊、首先是真谛、大多数是大乐之行、有些是大乐、稍微是大乐之行等等，虽然有很多，但暂时在此不述说。第二，真实宣说道的次第方面，为了确定引导道的论典集合，有以能诠之词的传承作简略开示，和以所修的、所证之义的传承作广说两种。其中第一，有确定能诠之词的传承，稍微讲述它的分类，以及秘密密咒的乘如何产生的道理三种。第一是，如前所说，持明的论藏等。第二是，如以下将要讲述的，主要是四个续部，如果总摄所有的续部，则归纳为根本续和总摄续两种。或者分为根本续、后来的、解说的、相似的和增补的续这五种。或者分为经、分别、细致仪轨和陀罗尼四种，以及与那些相类似的根本续这五种分类等等。第三，密咒的乘如何产生的道理是：对此，最古老的人们，从吉祥集密后续中说：我从这里隐没后，一百一十二年后，教法的殊胜精华，那被称为三处天界的，从赡部洲东南方向，在名为吉祥的山上，以悲心相应的加持，对名为匝的国王，金刚手将显现。对具缘的殊胜之人，将成就殊胜菩提。ེ་ལ་恒常恭敬！据说，释迦牟尼佛涅槃后二十七年，咒语的经部降临到扎合国王的宫殿上。又据说，释迦牟尼佛涅槃后一百二十年，咒语的宝藏降临到萨合国王的宫殿上。还有人认为，（咒语）出现在饶赛达瓦国王的家中。关于时轮金刚，据说释迦牟尼佛在吉祥米聚塔宣说了咒语的法门，并且它成为了天等其他众生的受用，暂时对瞻部洲的人们隐而不显，然而在香巴拉等一些特殊的地区却得以弘扬。此外，还有各种续部中成就的上师们各自迎请的传说，所有这些也并非没有道理。然而，关于自宗的安立方式有两种：总的来说，是密咒的法门如何产生的；具体来说，是我们的导师如何宣说的。第一种是金刚持给予加持，以及五部给予加持的坛城显现并讲述等。在《度母出现续》中说：已经宣说了两种加持。对此，首先是金刚萨埵（རྡོ་རྗེ་སེམས，वज्रसत्त्व，vajrasattva，金刚萨埵），之后是如来。在过去的时间里，先前出现的，金刚萨埵是殊胜的本尊，佛陀自性完全摄集，与明妃（རིག་མ，विद्या，vidyā，明妃）嬉戏。法界（ཆོས་འབྱུང，धर्मोदय，dharmodaya，法界）安住于虚空界，是智慧海的显现，佛陀菩萨，无余地产生。自性是大乐的自性，随顺于有情界，一切获得大乐菩提。对于那些执着于安乐的人，诸佛宣说了空性。因此，无数人显现证悟。后来，那些执着于空性的人，全都堕入了地狱。胜者恒常化现，安立于中观。通过成办自他利益，无数人获得了殊胜的解脱。随顺世俗，具有我执的人，被各种分别念扰乱，为了圆满他人的一切想法，激励他们从事殊胜的利他事业。珍宝太阳化现，使他们获得无上菩提。
English
The others also belong to that Abhidhamma Pitaka. The self-willed actions of the noble mind also belong to that category, but are not the Abhidhamma Pitaka. Furthermore, there are three modes of mantra: supreme, inferior, and auxiliary. The nature of these three is great bliss, the practice of deities, and just mantra and union. The first two are real and related to the mantra vehicle, the practice of vidyadharas, and vows. The latter is not those, but is merely called mantra. There are also seven modes of mantra: the path of constant ground, having parts, becoming special, first being truth, mostly the mode of great bliss, some great bliss, and slightly the mode of great bliss, etc. Although there are many, I will not mention them here for the time being. Secondly, in terms of actually explaining the stages of the path, in order to ascertain the collection of texts that guide the path, there are two aspects: a brief exposition of the lineage of expressive words, and an extensive explanation of the lineage of meaning, which is the object of practice and realization. Among these, the first has three aspects: identifying the lineage of expressive words, briefly explaining its divisions, and how the secret mantra vehicle arose. The first is, as mentioned above, the Abhidhamma Pitaka of vidyadharas, etc. The second is, as will be explained below, mainly the four tantra classes, but if all the tantra classes are summarized, they are included in the two types of root tantras and summarized tantras. Or, there are five types: root tantras, later ones, explanatory ones, similar ones, and supplementary tantras. Or, there are four types: sutras, imaginations, detailed rituals, and dharanis, and five types of root tantras divided by those similarities, and so on. Thirdly, how the mantra vehicle arose: For this, the most ancient ones, from the later Shri Samvara Tantra, say: After I disappear from here, after one hundred and twelve years, the supreme essence of the teachings, that which is known as the three heavenly realms, from the southeastern direction of Jambudvipa, on the mountain called Shri, through the blessings of compassionate harmony, to the king named Ja, Vajrapani will appear. For the fortunate and supreme people, they will accomplish supreme enlightenment.
English
Always be respectful to ེ་! It is said that twenty-seven years after the Buddha Shakyamuni's Nirvana, the tantric scriptures descended upon the palace of King Zahi. It is also said that one hundred and twenty years after the Buddha Shakyamuni's Nirvana, the treasury of mantras descended upon the palace of King Sahi. Some also believe that (the mantras) appeared in the house of King Rabsal Dawa. Regarding the Kalachakra, it is said that the Buddha Shakyamuni taught the tantric path at the auspicious Dhanyakataka Stupa, and it became the object of enjoyment for gods and other beings. For a time, it was hidden from the people of Jambudvipa, but it flourished in some special regions such as Shambhala. Furthermore, there are also stories of how accomplished masters from various tantras invited (the teachings), and all of these are not without reason. However, there are two ways of establishing our own system: generally, how the tantric path arose; and specifically, how our teacher taught it. The first is that Vajradhara gave empowerment, and the mandalas of the five families manifested and were explained. In the "Tantra of the Emergence of Tara," it says: Two kinds of empowerment have been taught. Regarding this, first is Vajrasattva (རྡོ་རྗེ་སེམས，वज्रसत्त्व，vajrasattva，Diamond Being), and then the Tathagata. In the past, Vajrasattva was the supreme deity, the nature of the Buddha completely gathered, playing with the consort (རིག་མ，विद्या，vidyā，vidyā). The Dharmodaya (ཆོས་འབྱུང，धर्मोदय，dharmodaya，Source of Dharma) dwells in the realm of space, is the manifestation of the ocean of wisdom, Buddhas and Bodhisattvas, are produced without remainder. The nature is the nature of great bliss, following the sentient beings' realm, all attain great bliss enlightenment. For those who are attached to bliss, the Buddhas taught emptiness. Therefore, countless people manifest enlightenment. Later, those who are attached to emptiness, all fell into hell. The Victorious Ones constantly emanate, and are established in the Middle Way. By accomplishing the benefit of self and others, countless people attain supreme liberation. Following the conventional, those with ego-grasping, disturbed by various thoughts, in order to fulfill all the thoughts of others, encourage them to engage in supreme altruistic activities. The jewel sun emanates, enabling them to attain unsurpassed enlightenment.