Chinese
思维时将一切显现观为空性双运的法身，为了习惯于此，要修与之相应的等持。 导师桑结桑（སློབ་དཔོན་སངས་རྒྱས་གསང་）说：“在方便的大乘中，清净和痛苦，世俗中也无差别，只是见解有高低之分。” 那么如何修持的差别呢？ 在《智慧明点》（ཡེ་ཤེས་ཐིག་ལེ་）中说：“瑜伽上师的名号，是秘密的自在王，智慧是无上的智慧，第四灌顶也是如此。” 还有，《幻化根本续后篇》（སྒྱུ་འཕྲུལ་རྩ་རྒྱུད་ཕྱི་མ་）中说：“导师秘密智慧，紧随其后的第四灌顶。” 也就是说，在瓶灌顶之上，加上三个殊胜的无上灌顶，通过四灌使之成为法器，观想将不清净显现净化于法界的坛城轮。 在灌顶和生起次第二者中，都要详细结合果位的住持方式，与果位相似的道用方式，以及与轮回相似的垢染清净方式，即清净所依、所净、能净、清净之果。 在座间休息时，也要将一切显现观想为本尊和本尊母。 通过圆满次第金刚身的要诀，使心、意、气融入中脉，从而成就现前的乐空双运。 认为通过三种行相的近取因与果位结合。 也就是说，如果以强大的意念精进修持，那么在一百年的寿命中，不依赖其他世，也能证得菩提。 如此殊胜的无上瑜伽，可以分为新旧密法两种传统。 这两种传统的差别是：在译师仁钦桑波（རིན་ཆེན་བཟང་པོ་）出现之前翻译的经续称为旧译，之后翻译的称为新译。 这是就主要方面而言的。 如此解释之后，如果是新派的情况。 这样新旧两派中，这是新派。 其中，在《金刚帐续》（རྡོ་རྗེ་གུར་）中说：“为了调伏男子，宣说了瑜伽父续，为了使女子欢喜，之后宣说了瑜伽母续。” 还有，《文殊幻化
English
Having realized all appearances as the Dharmakaya of emptiness and union, one should familiarize oneself with the Samadhi that is in accordance with it. The teacher Sangye Sangwa said, "In the great vehicle of means, purity and suffering are also inseparable in conventional truth. The view is only a matter of high and low." What is the difference in how to practice it? In the Wisdom Thigle, it says: "The name of the supreme yogi is said to be the secret sovereign. Wisdom is the supreme wisdom. The fourth is also the same." Also, in the Uttaratantra of the Magical Net Root Tantra, it says: "The teacher's secret wisdom, and the fourth immediately after that." That is, on top of the vase empowerment, the three supreme uncommon empowerments are added, and by bestowing the four, it is made into a suitable vessel. Meditate on the mandala wheel that purifies the impure appearances of the generation stage into the sphere of reality. In both empowerment and the generation stage, the way the result abides, the way to make the path similar to the result, and the way to purify the defilements similar to samsara, that is, the basis of purification, what is to be purified, what purifies, and the result of purification, are combined in detail. During the breaks, meditate on all appearances as deities and goddesses. By means of the key points of the Vajra body of the completion stage, the mind, intellect, and winds dissolve into the central channel, and the union of bliss and emptiness that becomes manifest is accomplished. It is believed that the near causes of the three types of conduct are combined with the result. That is, if one meditates diligently with a strong mind, one can attain enlightenment in the course of one lifetime of a hundred years, without relying on other lives. Such unsurpassed yoga can be divided into two traditions, the new and old secret mantras, in this land of snow. The difference between the two is that the sutras and tantras translated before the translator Rinchen Zangpo are called the old translations, and those translated after that are called the new ones. This is said in terms of what is most important. After explaining in this way, if it is the case of the new school. Thus, of the two, the new and the old, this is the new. Among them, in the Vajra Tent Tantra, it says: "For the sake of taming men, the father tantra of yoga is taught, and for the sake of pleasing women, the mother tantra of yoga is taught later." Also, the Manjushri Illusion
Chinese
网上说，非二元显现为非二元，因此有三种：方便父续、智慧母续、以及非二元之精髓意义续。这些的差别是：在坛城中，如果男性本尊的形象众多，且有丝绸珍宝的装饰等，父亲本尊的咒语仪轨得以展现，则是父续。如果女性本尊的形象众多，且赤裸并有骨饰等，以及母亲本尊的咒语仪轨等得以展现，则是母续。又，广弘方便之真如者为父续，甚深弘扬智慧之真如者为母续，平等弘扬这些者为非二元。虽然这样说，但主要还是取决于无上瑜伽部不共的殊胜，以上三灌顶的修持，哪一个被着重展现并修持。因此，在何处主要展示密灌顶之道的门风瑜伽，是父续；在何处主要展示智慧明妃之道的下门乐空瑜伽，是母续；在何处主要展示第四灌顶之道的大手印和大圆满瑜伽，是非二元的续部。这三者的例子是：父续如密集金刚、红阎摩敌、黑阎摩敌、怖畏金刚等；母续如合集、胜乐金刚、摩诃摩耶等；非二元续如时轮金刚等。大自在萨迦派认为，喜金刚续也是非二元续。薄伽梵拉则说：从《古尔》中引用了十四部母续，以及“瑜伽母续喜金刚”等，因为有妨害，所以作为母续是合理的。父续以密集金刚为例，其中《灯明论》中说：大雄所说的八万四千法蕴，吉祥密集是容器，因此它是所有续部的顶端。像这样将经部和所有续部都说是容器和根本，在吉祥密集金刚的坛城中。像这样各自说出各自的伟大，在“这个和这个”的坛城中，父续、母续、非二元续都要知道其类别，并且要知道它们各自的增益和进入等。还有，四灌顶的意义完整。
English
It is said online that non-duality manifests as non-duality, therefore there are three: the Father Tantra of skillful means, the Mother Tantra of wisdom, and the Essence Meaning Tantra of non-duality. The differences between these are: In a mandala, if the forms of male deities are numerous and adorned with silk and precious jewels, etc., and the mantra rituals of the father deity are displayed, it is the Father Tantra. If the forms of female deities are numerous and naked with bone ornaments, etc., and the mantra rituals of the mother deity are displayed, it is the Mother Tantra. Furthermore, the Father Tantra extensively teaches the suchness of skillful means, the Mother Tantra profoundly teaches the suchness of wisdom, and the non-dual teaches these equally. Although it is said like this, the main point is which of the unique and supreme practices of the three higher empowerments of Anuttarayoga Tantra is emphasized and practiced. Therefore, wherever the yoga of the door winds on the path of secret empowerment is mainly taught, it is the Father Tantra. Wherever the yoga of bliss and emptiness through the lower door on the path of wisdom and knowledge is mainly taught, it is the Mother Tantra. Wherever the yoga of Mahamudra and Dzogchen on the path of the fourth empowerment is mainly taught, it is the Non-Dual Tantra. Examples of these three are: Father Tantras such as Guhyasamaja, Rakta Yamari, Krishna Yamari, and Vajrabhairava; Mother Tantras such as Samputa, Chakrasamvara, Mahamaya, etc.; and Non-Dual Tantras such as the Kalachakra. The great master Sakyapa considers the Hevajra Tantra to be a Non-Dual Tantra as well. Bhagavan Ralgril said: From the 'Gur,' fourteen Mother Tantras are quoted, and because of statements such as 'Yogini Tantra Hevajra,' it is reasonable to consider it a Mother Tantra. As an example of the Father Tantra, such as Guhyasamaja, it is said in the 'Lamp Illuminating Commentary': 'The Great Sage spoke of eighty-four thousand collections of Dharma, the glorious Guhyasamaja is the container, therefore it is the pinnacle of all tantras.' Like this, saying that the Sutras and all the Tantras are the container and root, in the mandala of the glorious Guhyasamaja. Like this, stating the greatness of each, in the mandala of 'this and this,' the Father Tantra, Mother Tantra, and Non-Dual Tantra should all be understood in terms of their categories, and their respective enhancements and entrances should be understood as appropriate. Furthermore, the meaning of the four empowerments is complete.
Chinese
此外，并非真正的灌顶仪轨，而是仪轨次第非常简略的那些，被称为加持。如加持和身语意的随许等，应根据具体情况称为转变之幻化。༈。此外，如果是旧密宗的情况，主要是以灌顶为主而宣说的。在此之后，新旧二者之中，这里特别优于新密宗的是旧密宗。那么，又是以什么而优越呢？大译师绒宗却吉桑布的尊前说：旧密宗比新密宗有六种卓越的优点。如其所说，第一，迎请供养者的优点是：前译的供养者是圣者三族怙主，以国王的形象示现的君主祖孙三代，因此与后译者的供养者不同。第二，翻译和确立之处是：以前是在化身的寺庙桑耶寺等上下法轮处，因此与现在在寺庙帕普翻译不同。第三，翻译者的差别是：以前的译师是译师毗卢遮那和噶、焦、祥三位，以及玛、涅等化身译师们所翻译的法。现在的译师夏天住在芒域，冬天偶尔去印度和尼泊尔翻译，这与以前不同。第四，班智达的差别是：以前的班智达是堪布寂护和，佛陀隐秘和，大学者莲花生和，班禅无垢友等佛陀和，安住在伟大地位的圣者们的法。与现在到处寻找黄金的班智达不同。第五，献花供养的差别是：以前是用黄金填满的夏瓦的容器，用斗来衡量后献上的法。现在从袖子里掏出一两二两黄金来献上，这与以前不同。第六，法的差别是：以前是在印度佛法未衰败之时翻译的，而且在印度没有的续部，获得灌顶的菩萨和，成就者和，持明者和，空行母们所执持，安住在清净刹土和，瞻部洲的一部分辛伽拉和，那
English
Furthermore, these are not actual empowerment rituals; rather, those with extremely simplified ritual sequences are known as blessings. Like blessings and subsequent permissions of body, speech, and mind, they should be referred to as transformations of emanations as appropriate. ༈. Moreover, in the case of the Old Secret Mantra, it is mainly spoken with empowerment as the primary focus. Following that, between the New and Old, what particularly excels the New is the Old Secret Mantra. So, by what does it excel? The great translator Rongzom Chökyi Zangpo stated: "The Old Secret Mantra practitioners have six great superiorities over the New." As he said, firstly, the greatness of the patrons who invite and offer is that the patrons of the Early Translation are the noble three-family protectors, the lords who assumed the form of kings, the three ancestral kings, so they are different from the patrons of the Later Translation. Secondly, the place where they were translated and established is that previously it was in the emanation temple of Samye and other upper and lower Dharma wheels, so it is different from translating in the current monastery of Phakphuk. Thirdly, the difference of the translators is that the previous translators were the translator Vairochana and Ka, Jok, and Zhang, the three, and the emanation translators such as Ma and Gnyak translated the Dharma. The current translators stay in Mangyul in the summer and occasionally go to India and Nepal in the winter to translate, which is different. Fourthly, the difference of the Panditas is that the previous Panditas were Khenpo Shantarakshita and, Buddha Secret and, the great teacher Padmasambhava and, the Panchen Vimalamitra and other Buddhas and, the Dharma of the noble ones residing in great places. It is different from the Panditas who wander around looking for gold now. Fifthly, the difference of the offering of flowers is that previously it was the Dharma offered by filling a container of Shawa with gold and measuring it with a bre. Now, taking out one or two sho of gold from the sleeve to offer is different from before. Sixthly, the difference of the Dharma is that previously it was translated when the Buddha's teachings in India had not declined, and moreover, the tantras not found in India, the Bodhisattvas who received empowerment and, the Siddhas and, the Vidyadharas and, the Dakinis held them, residing in pure lands and, a part of Jambudvipa, Sinhala and, Na
Chinese
从西方邬金等地，莲花生大师和无垢友等以神通力迎请并翻译，许多在印度所有班智达和成就者中都不为人知的内容，也成为了西藏福报的来源。翻译方面，因为以前的译师都是化身，所以如实地确定了意义，容易理解，对证悟法界有很大帮助。后来的译师们因为不能翻译意义，按照梵文的顺序进行音译，所以语句生硬难以理解，对证悟法界帮助不大，看起来不一样。特别是具有这些特点的宁玛派密法，分为远传经部、近传伏藏、甚深净相等三种传承方式。如果从总体上用所说和能说来划分所有这些，可以归纳为经部和修部两种。其中，第一种经部又分为三种，即玛哈瑜伽经、阿努瑜伽经和阿底瑜伽经。这三种的差别在于，拉杰祖琼说：“显现为明觉之幻化者为玛哈，显现为自明之力量者为阿努，明觉自显者为阿底。” 这句话的意思是，因为了悟一切法皆为心性显空无二的幻化，所以主要依赖于生起次第的方便和行持的是玛哈瑜伽经；因为了悟一切法皆为心性法界智慧二者无别的力量，所以主要依赖于智慧圆满次第和禅定的是阿努瑜伽经；因为了悟一切法皆为本来无生灭的自生智慧自显现，所以是使在原始状态下解脱，远离取舍希冀的方便，主要依赖于见解的大圆满阿底瑜伽。以幻化寂怒为例，此处是玛哈瑜伽经。其中，生起次第是方便的部分，圆满次第是主要以气为主的明空无分别的方式修持的是玛哈中的玛哈，即父续密集金刚等；生起次第的造作较少，智慧圆满次第主要以界、菩提心、明点为主，以乐空无分别的方式修持的是玛哈中的阿努，即母续佛
English
From the land of Oddiyana in the west, great masters such as Padmasambhava and Vimalamitra, through miraculous displays, brought and translated many teachings unknown to all the Panditas and Siddhas in India, which became the fortune of Tibet. Regarding the translations, because the previous translators were emanations, they ascertained the meaning as it was, making it easy to understand and greatly helpful for realizing the Dharmadhatu. Later translators, unable to translate the meaning, transliterated according to the order of the Sanskrit texts, resulting in rigid and difficult-to-understand sentences, seemingly less helpful for realizing the Dharmadhatu, thus showing a difference. In particular, the Nyingma secret Mantras, possessing these qualities, exist in three lineages: the Long Transmission of the Kama, the Close Transmission of the Terma, and the Profound Pure Visions. If all of these are divided by the general body of what is expressed and what expresses, they are condensed into two