English
Even for the Mahayana, which distinguishes between the Shravakas who hold atoms and moments to be truly existent, and the Pratyekabuddhas who hold half of consciousness to be truly existent, there are two vehicles: the Characteristic Vehicle, which takes the cause as the path, and the Mantra Vehicle, which takes the result as the path. This is the Mantra Vehicle. As it says in the Root Tantra: "This is the definite great secret, which takes the result as the path." Firstly, for the Mantrayana, which distinguishes between the Mind-Only school, which considers the non-dual consciousness of grasping and being grasped as truly existent, and the Madhyamaka school, which considers the cessation of such elaborations as truly existent, there are two types of tantras: the Outer Tantras, which engage by viewing the deity as different from oneself, and the Inner Tantras of Method, which engage by viewing the deity as non-different from oneself. This is the Inner Tantra of Method. As it says in the Vajrasattva Tantra: "Excellent celestial palace mandala, assemblies of wrathful deities gather, the great magic of the mind itself, therefore, the nature of various magical displays." Firstly, for the Inner Tantra of Method, which distinguishes between Kriya, which mainly teaches the activities of body and speech, Carya, in which the samadhi of body, speech, and mind are equal, and Yoga Tantra, which mainly practices the samadhi of the mind with signs, there is Mahayoga, which gradually generates the deities to be generated based on the limbs of the ritual. As it says in the Ambrosia Supreme Scripture: "The magic of A (Tibetan: ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) is clear in Hum (Tibetan: ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), from Hum (Tibetan: ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) arises the mind-mark blazing vajra, from that arises the great supreme mudra." Anuyoga is the perfection in which one instantly remembers and perfects without relying on the limbs of the ritual. As it says in the Kun Dus: "Phenomena and existence, completely pure, the realm of deities and goddesses, past and future, fathers and mothers, spontaneously perfect gatherings." Atiyoga is that which teaches the nature of mind, the self-arisen wisdom, free from the terms of generation and completion. As it says in the Great Garuda: "Self-arisen wisdom, non-conceptual, abides as it is, all-pervasive." Here, in relation to samadhi, Mahayoga is generated by the three limbs of the ritual. If here, the view of Anuyoga, which teaches the great bliss of the son, the inseparability of space and wisdom, contradicts Mahayoga, then merely accepting Mahayoga in relation to samadhi is contradictory in relation to the view.
Chinese
没有周遍的。其中，在续部和修部二者中，主要的是修部。首先，在区分了十八部摩诃瑜伽续等之后，在修部中，以成就悉地为主的是超世间的修部，以及成就共同和殊胜悉地二者兼顾的是世间和超世间共同的修部二者中，这是智慧本尊的修法。像这样的诅咒、驱逐女鬼的修法，以及降伏、猛咒的修法，和委托、祈请世间神的修法等被区分开来，即使在智慧本尊的修法中，由于所要获得的果位必定是如来佛的五身——身、语、意、功德、事业，因此在获得果位的方法上也有五种。即，修持薄伽梵怖畏金刚的身，具足四轮，是为文殊身之修法；依靠善逝莲花自在的马鸣三次嘶吼而修持，是为莲花语之修法；依靠大吉祥金刚黑汝嘎的慈悲智慧之明灯等而修持，是为扬达意之修法；从薄伽梵大殊胜黑汝嘎的头顶到脚下的座垫，将轮回和涅槃的一切法都修持为功德之相，是为甘露功德之修法；以及为了诛灭对正法怀有嗔恨者而修持的现行事业，是为金刚橛事业之修法等五种。而这正是金刚橛事业的修法。第三，宣说了努力修持具有必要、关联、特殊性的修法，即，作为能诠之语的金刚忿怒根本正文，所诠之义是如来佛的无二智慧，是证悟的方便，以及真实的暂时之行，这是必要。正如这本续中所说：诸佛之智慧身，自性金刚法界中。如此，依靠证悟而获得自他二利，这是极需。其中，正文之义，暂时之果是调伏对大乘佛法制造障碍者，正如这本续中所说：于我制造障碍者，令无威力与神通。自身
English
There is no pervasion. Among the two, the Tantra and Sadhana sections, the main one is the Sadhana section. First, in the Sadhana section, which is divided after distinguishing the eighteen Mahayoga Tantras and so on, among the two Sadhana sections—the one that mainly achieves supreme siddhi, which is the transcendental Sadhana section, and the one that equally achieves both common and supreme siddhis, which is the common Sadhana section of the mundane and transcendental—this is the Sadhana of the Wisdom Deity. Like that, the Sadhana of cursing and expelling female spirits, the Sadhana of subjugation and fierce mantras, and the Sadhana of entrusting and imploring worldly deities, etc., are distinguished. Even in the Sadhana of the Wisdom Deity, since the fruit to be attained is definitely the five kayas of the Tathagatas—body, speech, mind, qualities, and activities—there are also five methods for attaining the fruit. That is, practicing the body of the Bhagavan Yamantaka, endowed with four wheels, is the Sadhana of Manjushri's body; relying on the three horse roars of the Sugata Padmavangchen, it is the Sadhana of Padma's speech; relying on the compassionate wisdom lamp of the great glorious Vajra Heruka and so on, it is the Sadhana of Yangdak's mind; from the crown of the head of the Bhagavan Chemchok Heruka to the seat cushion of the feet, practicing all the dharmas of samsara and nirvana as qualities, it is the Sadhana of Amrita's qualities; and the actualizing activity of subduing those who hate the true Dharma, it is the Sadhana of Phurba's activity, and so on. And this is precisely the Sadhana of Phurba's activity. Third, it explains striving to practice the Sadhana that has necessity, connection, and distinction, that is, this root text of Vajrakrodha, the expressive speech, the meaning to be expressed is the non-dual wisdom of the Sugatas, the means of realizing it, and the true temporary action, this is the necessity. As it says in this very text: The wisdom body of all Buddhas, from the Vajra Dharmadhatu of self-nature. Thus, obtaining whatever benefits oneself and others by relying on realization is the ultimate need. Among them, the meaning of the text, the temporary result, is subduing those who obstruct the Mahayana Dharma, as it says in this very text: Those who create obstacles for me, make them powerless and without miracles. Self
Chinese
其他二者的利益圆满的最终果实是佛的身和智慧。正如其中所说：“成就智慧忿怒尊！”。也就是说，所说和能说是所知和能知相关联，必要和能成就是方法和方法所生的关系，就像从下往上逆转的次第一样，断除了必要与方法不相关联，必要不是所欲，以及没有必要的邪见，因此，成为证悟者进入的支分。正如《定解宝王经》中所说：“比丘们或智者们，如炼截磨之金，善加观察吾之语，应受持非因敬。”如是说。第四，以地界的分类，以意义把握对境有三种：作为对境之境，成办之方法，以及所成办之果。第一，作为对境之境是，之前所说的最终果实，必要自他二利的圆满。其中有两种：自性作为对境之境的自利圆满，以及以悲心作为对境之境的他利圆满。第一种是，从如实证悟正确的见解，实相之义中产生。此处正确的实相是什么呢？从外境显现的是，法界无生普贤佛母的自性，从觉性内部显现的是，智慧无灭普贤佛的游舞。证悟这二者无二无别是无生无灭的佛子大乐。在《毗陀》中说：“普尔是法界，帕是觉性的智慧。此处是无二之义，若能明了证悟即是稳固。”第二种是，证悟了如是之义，并且能够从痛苦之因的各种恶业中遮止，即以无量大悲以现行的方式从痛苦中救度。在《誓言光明》中说：“佛、上师、身之二敌，破誓、邪见、欺诳者，聚集而来及损害者，誓言之敌具恶劣相，此三恶趣及十者，瑜伽士众以大瑜伽士恒常救度。”
English
The ultimate fruit of the perfection of both others' benefit is the body and wisdom of the Buddha. As it says, "Accomplish the wisdom wrathful one!" That is, what is said and what can be said are related as what is to be known and what can be known, and what is necessary and what accomplishes the necessary are related as method and what arises from the method, just like the order reversed from bottom to top. By cutting off the necessity that is not related to the method, the necessity that is not what is desired, and the wrong thoughts that are unnecessary, it becomes a branch for the realized to enter. As it says in the Sutra King of Samadhi, "O monks or wise ones, like gold that is burned, cut, and polished, examine my words well, and accept them, not out of respect." Thus it is said. Fourth, by the division of the earth, there are three ways to grasp the meaning of the object: the object to be aimed at, the method of accomplishment, and the fruit of accomplishment. First, the object to be aimed at is the ultimate fruit mentioned earlier, the necessity of the perfection of self and others' benefit. There are two types: the perfection of self-benefit, which is the object to be aimed at by nature, and the perfection of others' benefit, which is the object to be aimed at by compassion. The first is what arises from realizing the meaning of the correct view, the nature of reality. Here, what is the correct nature of reality? What appears from the external realm is the nature of the unborn Samantabhadri in the sphere of reality, and what arises from the internal awareness is the play of the unceasing wisdom of Samantabhadra. Realizing these two as non-dual is the great bliss of the son, without birth or cessation. In the Vito it says, "Pur is the sphere of reality, Pa is the wisdom of awareness. Here is the meaning of non-duality, if one clearly realizes it, it is stability." The second is, having realized such a meaning, and being able to avert from various evil deeds that are the cause of suffering, that is, to liberate from suffering in a manifest way with immeasurable great compassion. In the Damtsig Saldra it says, "Buddha, teacher, the two enemies of the body, those who break vows, have wrong views, deceive, come together, and harm, the enemies of vows who have evil characteristics, these three lower realms and ten, may all yogis and great yogis always liberate."
Chinese
这些是从正确的范本中出现的。接受。就这样。如此超度而没有罪过沾染，需要具备四种意义的转变：不沾染自身相续的罪过，并且走向正确的道路，因此转变为自己的利益；被超度者能够从恶趣和轮回提升到善趣和解脱的境界，因此转变为他人的利益；不是仅仅为了其中一方，而是为了双方的利益而转变；像这样对教法有益，值得赞颂，因此转变为佛法的利益。此外，在此处也说到：以慈悲超度的誓言是，不是杀害和镇压，而是将身体充满金刚，将意识观想为金刚。就这样。成就的方法有两种：依靠上部如珍宝串般的仪轨来成就菩提，以及依靠下部黑毒橛的仪轨来摧毁敌对和障碍。第一种又分为两种：共同的四种修法，以及特别与上部事业相关的近修、灌顶和后续三个部分。第一种是，以五圆满来奠定修行的基础，如《意续》中所说：上师、眷属、处所三圆满，修行的物品和时间也是。因此，谁来做，即具足圆满的上师；在哪里做，即具足圆满的处所；与谁一起做，即具足圆满的眷属；依靠什么来做，即具足圆满的物品和资具；在何时做，即具足圆满的时间。第一，上师的特征有两种：自性的功德和修习的功德。第一种是：上师具有大慈悲心和耐心，以大慈悲心不舍弃所化众生，以耐心使修行圆满。第二种是：最好是精通工巧、医方明、声明、因明和内明这五明处；中等是精通五部律经等内外所有经藏；最下也需要精通此法类的续部、修法和关联，修法、口诀和关联，口诀、实践和关联。眷属圆满有四种：所调伏的众生眷属是，与上师和意念或功德相似。
English
These appear from the correct exemplar. Accept. Thus it is. To liberate in such a way without being tainted by faults, it is necessary to have something that encompasses four transformations of meaning: not being tainted by faults in one's own continuum and going to the realm of the correct path, thus transforming into one's own benefit; the one being liberated is able to elevate from the lower realms and samsara to higher realms and the state of liberation, thus transforming into the benefit of others; and it is not just for one of these, but transforming into the benefit of both; and in such a way, it benefits the teachings and is worthy of praise, thus transforming into the benefit of the Dharma. Furthermore, in this very text, it says: The samaya of liberating with compassion is, it is not killing and suppressing, but having filled the body with vajra, contemplate the consciousness as vajra. Thus it is. There are two methods for accomplishing: relying on the activity manual like a garland of jewels from the upper activities to accomplish enlightenment, and relying on the activity manual of the black poison dagger from the lower activities to subdue enemies and obstacles. The first has two aspects: the four common practices of accomplishment, and especially related to the upper activities, the three aspects of approach, empowerment, and subsequent activities. The first is: establishing the basis of accomplishment with the five perfections, as it says in the Gong Gyü: Teacher, retinue, place, three perfections, substances for accomplishment and time itself. Therefore, who does it, the teacher is perfect; where it is done, the place is perfect; with whom it is done, the retinue is perfect; relying on what it is done, the substances and implements are perfect; when it is done, the time is perfect. First, the characteristics of the teacher are twofold: the qualities of nature and the qualities of training. The first is: that the teacher has great compassion and patience, with great compassion not abandoning those to be tamed, and with patience bringing the accomplishment to completion. The second is: the best is to be skilled in the five sciences of crafts, medicine, grammar, logic, and inner knowledge; the intermediate is to be skilled in all the outer and inner tantras, such as the five Vinaya texts; the least is to be skilled in the tantra, sadhana, and related instructions of this Dharma cycle, the sadhana, oral instructions, and related instructions, the oral instructions, practice, and related instructions. The perfect retinue has four aspects: the retinue of beings to be tamed is, similar to the teacher in mind or qualities.