English
The Lama is endowed with excellent wisdom, demonstrating the connection between approach and empowerment, and the rituals are well-arranged. The lower-level activities of the Guru are truly skillful, with essential instructions and independent empowerment. Here, the two are combined into one, representing the ultimate instruction of Snanam. Our Lama, Sherab Wo, received the transmission from his grandfather, Geshe Rog Sherab Lama, and diligently taught his father, Trashi Drak. From the age of fourteen, he devoted himself to this practice. At the age of thirteen, the tutelary deity appeared to him in person. What is the need to mention the qualities of the teacher and the source of the lineage? There are two possibilities for those who enter here: sharp-witted individuals who follow the Dharma will enter if they see no flaws in the meaning of what is said or the arrangement of the words; if they do not see any flaws, they will not enter. Although it may not become such a meaning, dull-witted individuals who follow a person will think: 'This was done by someone with such qualities, and the lineage is unbroken, so there must be a profound meaning in it,' thus becoming an aid to entry. It is like a jewel in the mountains, which may be ugly on the outside but has a fragrant smell. Moreover, as the long chain of oral transmission says: 'When the Buddhas appear in the world, evil outsiders may arise to slander the great teachings they have spoken, so first, tell the history of the Dharma.' Thus it is said. The second general meaning: to have faith in the source of which tantras are collected and to which tradition they belong, and to clearly define the boundaries of the philosophical system. The first is the basis for general collection, the Vajrakila tantra, which is widely known as thirty-two tantras: three root tantras, ten explanatory tantras, ten branch tantras, four leaf tantras, and five essential meaning tantras. The first, the three root tantras, are: the hundred thousand section tantra of Vidyottama, the twelve section tantra of Kila, and the great secret tantra of unsurpassed yoga. The second, the ten explanatory tantras, are: the hundred thousand section tantra of the Hidden Black Wheel, the Kila Flame Garland tantra, the Fierce Spear Point tantra, the World Manifesting tantra, the Vajra Arrangement tantra, the Examining Flame Burning tantra, the Miscellaneous Gathering tantra, the Kalachakra tantra, the Nectar Swirling tantra, and the Guhyasamaja tantra. The third, the ten branch tantras, are: the Illusion tantra, the Vajra Tent tantra, the Vajra Garland tantra, the Vajra Burning tantra, the Vajra Sharp tantra, the Vajra Youth tantra, the Vajra Heart Entangling tantra, the Vajra Subduing Mara tantra, the Vajra Wrathful tantra, and the Vajra Fierce and Violent tantra. The fourth, the four leaf tantras, are: the Vajra Claw tantra, the Vajra Pinnacle tantra, the Vajra Terrifying tantra, and the Vajra Realm tantra. The fifth, the five essential meaning tantras, are: the Vajra Heart Essence tantra, the Vajra Skull tantra, the Vajra Fierce Woman tantra, the Vajra Realm Abundant tantra, and the Vajra Nectar tantra. These are the basis for general collection. Specifically, what is collected here are the thirteen Dharma categories of Kila created by the glorious, learned, and accomplished omniscient one. Among them, the first root Dharma category is: the root oral instruction Dharma category. Second, the branch Dharma category. Third, the practice Dharma category. Fourth, the marginal support Dharma category. Fifth, the torma throwing Dharma category. Sixth, the protection wheel Dharma category. Seventh, the approach Dharma category. Eighth, the accomplishment Dharma category. Ninth, the activity application Dharma category. Tenth, the empowerment Dharma category. Eleventh, the fire offering Dharma category. Twelfth, the curse Dharma category. Thirteenth, the killing method Dharma category. Among them, in the root oral instruction Dharma category, the first is the general meaning, the second is the specific meaning, the third is the collection of meanings, and the fourth is the ultimate meaning. The first, the general meaning, has three parts: first, the branch of entry; second, the actual text of the main body; and third, the meaning of the conclusion. The first, the branch of entry, has three parts: it is explained from the perspective of the teacher, the Dharma, and the retinue. The teacher is the great Vajradhara, the essence of all Buddhas; the Dharma is all of his scriptures; and the retinue is the noble individuals who have faith in him. The second, the actual text of the main body, has three parts: the general explanation, the differentiation, and the collection of meanings. The first, the general explanation, has three parts: essence, nature, and function. The first, the essence, is the meaning of the outer, inner, and secret, and the essence of those. The second, the nature, is the nature of those and the differences of those. The third, the function, is the function of those and the results of those. The second, the differentiation, has three parts: the meaning of the outer, inner, and secret. The first, the outer meaning, has three parts: earth, place, and lord. Earth is Jambudvipa, place is the city, and lord is the king, ministers, and subjects. The second, the inner meaning, has three parts: body, speech, and mind. Body is feet, hands, upper and lower. Speech is sound, letters, and words. Mind is memory, wisdom, and intelligence. The third, the secret meaning, has three parts: deity, mantra, and samadhi. Deity is Kila, mudra, and the wisdom being. Mantra is the root mantra, branch mantra, and heart mantra. Samadhi is the object of focus, meditation, and samadhi. The third, the collection of meanings, has three parts: the collection of essence, the collection of nature, and the collection of function. The collection of essence is to collect all the meanings of outer, inner, and secret into the essence of one vajra. The collection of nature is to collect all the natures of those into the essence of emptiness. The collection of function is to collect all the functions of those for the benefit of all sentient beings. The third, the meaning of the conclusion, has three parts: virtue, dedication, and aspiration. Virtue is to dedicate all virtue for the benefit of oneself and others. Dedication is to dedicate for the benefit of all sentient beings. Aspiration is to make aspirations for the benefit of all sentient beings. The fourth, the ultimate meaning, has three parts: emptiness, great compassion, and non-objectification. Emptiness is to realize that all phenomena are empty. Great compassion is to generate great compassion for all sentient beings. Non-objectification is to not objectify all phenomena.
English
I am the lineage of severance. The lineage of intention. The secret lineage. The lineage of the charnel ground cuckoo playing. The lineage of the vajra kīla passing beyond sorrow. Third, the ten branch lineages are: Hūṃ, the lineage of causing hail to fall. The lineage of the powerful one averting hail. The lineage of the empowerment of complete victory. The lineage of the blue staff fire offering. The lineage of Yama, the executioner, the back support of Lhogpa. The lineage of the immovable protector engaging the six activities of Phyongdruk. The lineage of Hayagrīva subduing the nāgas. The lineage of Ṭākki Rāja sending forth activities. The lineage of nectar swirling, accomplishing medicine. The lineage of complete victory over the three realms, cursing the six activities. Fourth, the four leaf lineages are: The lineage of the black and white dog offering. The lineage of Rāmatī, the hidden black one. The lineage of the Besé goddess, also a hidden treasure. The lineage of the Besé youth summoning the king. Fifth, the five essential heart lineages are: The lineage of the body, the glorious wheel of wisdom. The lineage of speech, the secret lotus. The lineage of mind, the vajra blazing. The lineage of qualities, the jewel crest. The lineage of activity, the karma garland. From these, in particular, a chapter that concisely presents the complete and unerring realization of the root tantra of the Vidyottama has been collected and extracted separately. To which category does it belong? A philosophical system in which one's own view has been definitively determined by the wisdom of hearing and thinking. Of the two, those who have entered incorrectly, the non-Buddhist tirthikas, and those who have entered correctly, the Buddhist insiders, this is an insider. That is, in the tantra establishing the Vajrayāna, it says: There are two ways of teaching: The inferior teaching of the tirthikas, And the supreme teaching of the Buddha. So it is. First, those who impute existence to things that do not exist as truly existent phenomena, holding to the self of a person, viewing it as permanent, and those who deny the existence of dependent arising phenomena that do exist, speaking of annihilation, these two are the divisions of insiders and outsiders. Among Buddhist insiders, there are the Lesser Vehicle, which lacks wisdom and great compassion, and the Great Vehicle, which possesses both, and this is the Great Vehicle. That is, in the Mañjuśrī Illusion Net, it says: Great compassion and wisdom, And the supreme one who benefits beings through skillful means. So it is. First, the grasping and the grasped, the phenomena of
Chinese
即使对于将微尘和刹那视为实有的声闻，以及将一半的识视为实有的独觉二者加以区分的大乘来说，也有将因作为道的体性乘和将果作为道的密咒乘两种。这里是密咒乘。如《根本续》所说：“此乃大秘密之决定，果为道用。” 首先，对于将执着于主客二取的无二之识视为实有的唯识宗，以及将执着于如是戏论寂灭的视为实有的中观宗二者加以区分的密咒师来说，也有观待本尊与自身相异而趣入的外道续部，以及观待本尊与自身无别而趣入的内道方便续部两种。这里是内道方便续部。如《金刚萨埵续》所说：“庄严宫殿坛城，忿怒众会多云集，心之神变甚广大，是故种种幻化相。” 首先，对于主要宣说身语之业的克里亚，以及身语意三者的等持平等的行续，以及有相且主要修习心的等持的瑜伽续加以区分的内道方便续部来说，也有依靠仪轨支分而次第生起所生之诸本尊的摩诃瑜伽。如《甘露胜义教》所说：“阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）之神变显现于吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起心之标识金刚燃，从中生起大胜手印。”不依靠仪轨支分，于刹那间忆念圆满而显现的圆满次第为阿努瑜伽。如《总集续》所说：“显有清净本尊及明妃界，已生及将生父母圆满聚。” 远离生起次第和圆满次第之名言，宣说心性自生之智慧的为阿底瑜伽。如《大鹏经》所说：“自生智慧无分别，周遍如是而安住。” 此处观待等持，以仪轨支分三者生起为摩诃瑜伽。如果此处有阿努瑜伽的见解，宣说界与智慧无二之子大乐，与摩诃瑜伽相违，那么仅仅是观待等持而承许摩诃瑜伽，就见解而言是相违的。