Chinese
是的。如是行持之续部《手金刚现前灌顶续》中说：大菩萨，此大陀罗尼咒之坛城，极其广大，极其深奥，深不可测，且秘密甚深，不可示于罪恶众生。手金刚，你当略说此甚为稀有之法。若未曾听闻，当为如何众生宣说？ 手金刚言：妙吉祥，凡是进入修持菩提心者，以及何时彼等之菩提心得以成就之时，妙吉祥，彼等行持菩萨行，以密咒之门行持之菩萨，当引入大智慧灌顶之陀罗尼咒坛城中。凡是菩提心尚未圆满者，则不应引入，甚至坛城亦不应令其观看。彼等之手印与密咒亦不应示之。如是说故，灌顶之前，愿心与入行心之能力稳固乃是不可或缺的。如是不解之人，认为密咒之所调伏者，乃是受大悲心所支配，具有嗔恨等烦恼之对治者，实乃极其愚昧之见。如是宣说密咒续部之殊胜，以及持守誓言之行持，即使出现相似之词句，然其意并非如此。如国王阿育王般之暴虐者，若遇善知识， 因往昔善根之关联，于相续中生起特殊之心，具有良好之习气，故其嗔恨有时偶发，或为对治所遮止之偶发性。如今作恶之国王大臣等，在家众之烦恼相续不断，且无律仪之心者，若期望以密咒之行而得解脱，实乃极大之错谬。是故，入此乘者，亦当如前于四大轮之会集中所说，善加依止具相之善知识，从第一品开始，修习修心之次第，
English
Yes. As it is said in the Tantra of Practice, the 'Vajrapani Manifest Empowerment Tantra': "Great Bodhisattva, this great mandala of Dharani mantras, which is extremely vast, extremely profound, unfathomable, and whose secrets are very secret, should not be shown to sinful beings. Vajrapani, you should briefly explain this extremely rare thing. If it has not been heard before, to what kind of beings should it be explained?" Vajrapani said: "Manjushri, those who have entered the practice of Bodhicitta, and when their Bodhicitta is accomplished, Manjushri, those Bodhisattvas who practice the conduct of Bodhisattvas through the gate of secret mantras, should be initiated into the mandala of Dharani mantras of great wisdom. Those whose Bodhicitta is not yet perfected should not be initiated, and they should not even be allowed to see the mandala. Their mudras and secret mantras should not be shown to them either." Thus, before empowerment, it is indispensable to have a stable ability of aspiration and entering conduct. Those who do not understand this, and think that those who are tamed by mantras are those who are controlled by great compassion and have afflictions such as hatred as their opponents, should be regarded as extremely ignorant. Thus, the greatness of the secret mantra tantras is proclaimed, and the conduct of keeping vows, even if similar words appear, their meaning is not the same. Even a tyrant like King Ashoka, if he meets a virtuous friend, because of the connection with past virtuous roots, a special mind arises in his mindstream, and he has good habits, so his hatred is sometimes occasional, or it is an occasional occurrence that is prevented by antidotes. Now, if evil-doing kings and ministers, etc., householders whose afflictions are continuous and who have no mind of discipline, hope to be liberated by the conduct of secret mantras, it is a great mistake. Therefore, those who enter this vehicle should also, as previously stated in the gathering of the four great wheels, rely well on a virtuous friend who possesses the characteristics, and from the first chapter onwards, practice the stages of mind training,
Chinese
此后，如果能够很好地了解菩萨的行为并承担其重任，那么，如果菩萨戒的所依是居士，就应尽力守护居士戒，并努力进行斋戒和近住。如果是出家人，则应完全清净地受持比丘戒，然后如法地受持菩萨戒，这是最好的。如果心的努力能够实现，那么，作为接受密咒大坛城灌顶的先决条件，仅仅受持圆满的戒律也是可以的，因为这本身就足够了，没有其他额外的必要。这些内容也包含在《义行汇集》中：“首先，应学习佛陀的教法。当佛陀的教法思想变得熟悉时，就应学习新的法门和一心专注的禅定。”这意味着首先要培养发愿菩提心和行菩提心的佛陀教法思想，然后新的法门就是密咒的法门。因此，在生起发愿菩提心和行菩提心之后，无需赘述，必须具备六度。因为六度是显宗和密宗共同的道路，也是将不可思议的果位转化为道用的阶段，因为存在着专注于此的六度和清净结合的方法。因此，在不违背菩萨戒的基础上，通过区分外密和内密的差别，不违背誓言和戒律的开遮而行持，这被称为真正进入密咒之道。其中，在事部中，首先要了解基础是显现和空性二谛，然后，作为其先行的道路，要普遍进行沐浴和清洁等，依赖于许多外在的行为，如食用三白和更换三衣等，并通过斋戒仪轨等安住。期望从十六生中证得佛果，这就是果。与此相似，以基础、道路和果来衡量的行为部中，外在行为和内在禅定两者平等地进行，观点如瑜伽，行为如克里亚，因此也被称为二者兼具的续部，并在七世中获得果位。瑜伽
English
Thereafter, if one is able to understand well the conduct of a Bodhisattva and bear its burden, then, if the basis of the Bodhisattva vow is a layperson, one should strive to keep the lay vows as much as possible, and diligently practice fasting and abiding in retreat. If one is ordained, then it is best to take the Bodhisattva vow according to the ritual after having fully purified the vows of a novice monk. If the effort of the mind is to be fruitful, then it is not unacceptable to take the complete vows as a prerequisite for receiving empowerment into the great mandala of mantra, for that itself is sufficient and there is no other additional need. The meaning of these is also contained in the 'Compendium of Meaningful Conduct': 'In the beginning, one should study the teachings of the Buddha. When the thought of the Buddha's teachings becomes familiar, then one should study the new vehicle and the single-pointed samadhi.' This means that one should first cultivate the thought of the Buddha's teachings of aspiration and engagement, and then the new vehicle is the vehicle of mantra itself. Thus, after generating the mind of aspiration and engagement, it goes without saying that one must possess the six perfections. Because the six perfections are the common path of both Sutra and Tantra, and it is also the stage of transforming the inconceivable result into the path, because there are six perfections focused on that and methods of pure union. Therefore, on top of not contradicting the Bodhisattva vows, by distinguishing the differences between outer and inner tantra, practicing without contradicting the permissions and prohibitions of vows and precepts, that is called truly entering the path of mantra. Among them, in the Kriya Tantra, one should first understand the basis as the two truths of appearance and emptiness, then, as the path that precedes it, one should universally practice bathing and cleansing, relying on many external actions such as eating the three whites and changing the three garments, and abide by rituals such as fasting. The desire to manifest Buddhahood from sixteen lifetimes is the result. Similar to this, in the Charya Tantra, which measures the basis, path, and result, external actions and internal samadhi are practiced equally, the view is like Yoga, and the conduct is like Kriya, so it is also called the tantra of both, and the result is obtained in seven lifetimes. Yoga
Tibetan
ར་གྱི་རྒྱུད་དུ་ནི་ཕྱིའི་བྱ་བ་གྲོགས་ཙམ་ལས་དངོས་གཞི་ལྷའི་ཏིང་ངེ་འཛིན་གཙོ་བོར་འདོད་ཅིང་ཚེ་གསུམ་ན་འབྲས་བུ་ཐོབ་པའོ། །དེ་ལྟར་སྔགས་ཕྱི་པ་གསུམ་དུ་འཇུག་པའི་སྒོ་ནི་ཆུའི་དབང་གཙོ་ཆེ་སྟེ་ཡེ་ཤེས་ཐིག་ལེའི་རྒྱུད་ལས། ཆུ་ཡི་དབང་བསྐུར་དབུ་རྒྱན་དག །བྱ་བའི་རྒྱུད་ལ་རབ་ཏུ་གྲགས། །རྡོ་རྗེ་དྲིལ་བུ་དེ་བཞིན་མིང༌། །སྤྱོད་པའི་རྒྱུད་ལ་རབ་ཏུ་གསལ། །ཕྱིར་མི་ལྡོག་པ་ཡི་ནི་དབང༌། །རྣལ་འབྱོར་རྒྱུད་ལ་གསལ་བར་བྱས། །ཞེས་སོ། །དེའང་རིག་གཏད་དང༌། རྗེས་གནང་དང༌། ཆུ་དབང་གི་བྱེད་པ་སྟོན་པས་ཀྱང་ཕྱི་བར་བཞག་ལ། དབང་གོང་མ་གསུམ་གཙོ་ཆེ་ཞིང་སྤྱོད་པ་བླང་དོར་མེད་པ་ནི་ནང་པའོ། །དེ་ལྟར་ཕྱི་པ་གསུམ་པོ་ནི་ཤིན་ཏུ་བརྩོན་པ་ཆེ་ཡང་སྔགས་ནང་པ་ལྟར་ཚེ་འདིའམ། བར་དོར་མཆོག་གི་དངོས་གྲུབ་ཐོབ་པ་མ་ཡིན་ཏེ། ཡེ་ཤེས་གྲུབ་པའི་རྒྱུད་ལས། བརྟུལ་ཞུགས་སྐུར་བ་སྡོམ་པ་དང༌། །སྣ་ཚོགས་ཕྱག་རྒྱ་དང་ལྡན་པའི། །ལྷ་ཡི་གཟུགས་སུ་བསྒོམ་པ་ཡིས། །སྒྲུབ་པ་འགྲུབ་པར་མི་འགྱུར་རོ། །ཞེས་སོ། །དེ་བཞིན་དུ་སྔགས་ཕྱི་པ་གསུམ་གྱི་དཀྱིལ་འཁོར་གྱི་ལྷ་རྣམས་རིག་མའི་འདོད་ཡོན་ལ་སྤྱོད་པའི་ཁྱད་པར་ཡང་རྩོད་པའི་དུས་འདིའི་མིའི་འགྲོ་བ་རྣམས་ཀྱི་འདོད་ཆགས་ཀྱི་ཀུན་ཏུ་སྤྱོད་པ་དང་འགལ་བ་ཅན་ཁོ་ན་ཡིན་པས་བྱ་བ་ལ་སོགས་པའི་རྒྱུད་སྡེ་གསུམ་པོ་རིམ་པ་བཞིན་བལྟ་བ་དང༌། དགོད་པ་དང༌། ལག་བཅངས་ཀྱི་ཁྱད་པར་ཙམ་ལས་དོན་བསྒོམ་པའི་ཡེ་ཤེས་ཀྱི་རིག་མ་ཁོ་ནའི་འདོད་ཡོན་ལ་དམིགས་པ་ཅན་ཡིན་ལ། བླ་མེད་དུ་ནི་དངོས་དང་བསྒོམས་པའི་རིག་མ་གཉིས་ཀ་ཡབ་ཡུམ་སྙོམས་པར་འཇུག་པ་ཅན་ཡིན་པའི་ཚུལ་ལ་ཡང༌། དུས་བཞི་སོ་སོའི་སྦྱང་གཞི་འདོད་ཆགས་ཀྱི་འཇུག་ཚུལ་དང་སྒོ་བསྟུན་པ་སྟེ། འདི་ལྟར་རྫོགས་ལྡན་གྱི་དུས་ཁྱོ་ཤུག་ཕན་ཚུན་གཅིག་ལ་གཅིག་བལྟས་པ་ཙམ་གྱིས་ཚིམ་པའི་འདོད་ཆགས་ཅན་གདུལ་བའི་ཕྱིར་བྱ་བའི་རྒྱུད་ཀྱི་ལྷ་རྣམས་དེ་དང་མཚུངས་པར་སྟོན་ཏེ། ཕྱག་ན་རྡོ་རྗེ་མངོན་པར་དབང་བསྐུར་བའི་རྒྱུད་ལས། དབུས་སུ་ནི་བཅོམ་ལྡན་འདས་སྤྱན་རས་གཟིགས་དབང་བྲི། དེའི་ གཡོན་དུ་ན་བཟའ་དཀར་མོ་བཅོམ་ལྡན་འདས་ལ་བལྟ་བ་བྲིའོ། །ཞེས་དང༌། དོན་ཡོད་ཞགས་པའི་ཆོ་ག་ཞིབ་མོ་ལས། བཅོམ་ལྡན་འདས་ཞལ་ཁྲོ་གཉེར་ཅན་ལ་གཏོད་པར་བྱ་ཞིང་གཡས་ཕྱོགས་ན་ལྷ་མོ་སྒྲོལ་མ་མཛེས་བག་དང་བཅས་ཤིང༌། ལུས་བཏུད་པ་ལ་མཆོག་སྦྱིན་པའི་ཕྱག་རྒྱ་ལ་མིག་གཏོད་པར་བྱའོ། །གཡོན་དུ་ནི་པདྨའི་རིགས་
Chinese
在外续部中，外在的行为只是辅助，主要认为本尊的禅定是主要的，并且在三世中获得果实。因此，进入外密三部的门径主要是水灌顶，如《智慧明点续》所说：水的灌顶和头饰，在事续中最为著名。金刚铃杵也是如此的名字，在行续中最为明显。不退转的灌顶，在瑜伽续中已经阐明。如是说。此外，通过展示传承、随许和水灌顶的作用，也被归为外续。上位的三种灌顶是主要的，并且没有行为上的取舍，这是内续。因此，这三种外续虽然非常努力，但却不能像内密一样，在此生或中阴获得殊胜的成就。如《智慧成就续》所说：苦行、诽谤、戒律，以及具有各种手印，通过观想本尊的形象，修行不会成就。如是说。同样，外密三部的坛城本尊们享用明妃的欲望的差别，也仅仅是与这个争论时代的众生的贪欲习性相违背而已，因此事部等三部续，依次只是观看、微笑和牵手的差别，实际上是专注于观修智慧明妃的欲望。而在无上瑜伽部中，真实和观想的明妃，都是与本尊父母双运的形态，并且也与四个时代各自所要调伏的贪欲习性相适应。例如，在圆满劫（Krita Yuga）时代，夫妻之间仅仅互相看一眼就感到满足的贪欲众生，为了调伏他们，事续部的本尊们也示现出与之相似的形态。如《金刚手现观灌顶续》所说：中央要画薄伽梵观世音菩萨，在他的左边要画身穿白衣注视着薄伽梵的女子。以及《不空绢索仪轨细疏》中说：薄伽梵的面容要朝向愤怒皱眉的方向，右边是度母，带着美丽的神情，身体弯曲，眼睛注视着施予胜妙的印。左边是莲花部
English
In the outer tantras, external actions are merely auxiliary, with the primary focus on the deity's samadhi as the main practice, and the attainment of fruition in the three lifetimes. Thus, the gateway to entering the three outer tantras is primarily through water initiation, as stated in the Jnana Tilaka Tantra: "Water initiation and head adornment are most renowned in the Kriya Tantra. Vajra bell and vajra are similarly named, most clearly in the Charya Tantra. The irreversible initiation is clearly explained in the Yoga Tantra." It is said. Furthermore, the presentation of empowerment transmission, subsequent permission, and the function of water initiation also categorize it as outer. The three higher empowerments are emphasized, and the absence of behavioral acceptance or rejection characterizes the inner tantras. Therefore, although these three outer tantras involve great effort, they do not attain supreme accomplishment in this life or in the bardo, as in the inner tantras. As stated in the Jnana Siddhi Tantra: "Asceticism, slander, vows, and possessing various mudras, through meditating on the form of a deity, accomplishment will not be attained." It is said. Similarly, the difference in the enjoyment of consorts by the deities of the mandalas of the three outer tantras is only contradictory to the habitual indulgence of desire by beings in this age of strife. Therefore, the three tantra divisions, such as the Kriya Tantra, respectively involve only the differences of looking, smiling, and holding hands, but in reality, they focus on the desire of the wisdom consort in meditation. In the Anuttara Yoga Tantra, both the real and visualized consorts are in union with the male and female deities, and this is also in accordance with the way desire is engaged in each of the four ages. For example, in the Krita Yuga, beings whose desire is satisfied by merely looking at each other are subdued by the deities of the Kriya Tantra, who manifest in a similar manner. As stated in the Vajrapani Abhisheka Tantra: "In the center, draw the Bhagavan Avalokiteshvara, and to his left, draw a woman dressed in white gazing at the Bhagavan." And in the detailed commentary on the Amoghapasha ritual, it says: "The face of the Bhagavan should be turned towards a wrathful frown, and on the right side, the goddess Tara, with a beautiful demeanor, bending her body, her eyes fixed on the mudra of bestowing supreme blessings. On the left is the lotus family."