English
e-chang. It is explained with ten letters in total: three of the causal vehicle, three of the outer Triumphant Lineage, and three of the inner method lineage, making nine in total. In general, the Kalachakra holds the letters with the noble and the tenth. Among them, the "from then on" of the causal vehicle has three. The "from then on" of the Shravakas is: from the practice of asceticism and vows through effort. Auspiciousness is the auspiciousness of being alone. Vajra is from abiding in the vajra posture. Holding is holding asceticism and vows. The "from then on" of the Pratyekabuddhas is from self-realization without a teacher. Auspiciousness is the auspiciousness of one aspect of self and other's benefit. Having is having the twelve links of dependent origination. Vajradhara means holding the meaning of what can be distinguished and what cannot be distinguished. Of the Bodhisattva Vehicle, "from then on, glorious Vajradhara," means from generating three kinds of faith and starting diligence. Auspiciousness is the auspiciousness of both self and others. Having is having the six perfections. Vajradhara means holding the meaning of indivisible truth, which is the three explanations of the glorious Vajradhara of the causal vehicle. Of the three sections of the outer tantras, "from then on, glorious Vajradhara" has three, from then on means from the gate of Kriya ablution and purification. Auspiciousness is self-benefit and other-benefit. Having is having the three families. Vajra is Vajrapani, holding means holding the meaning of pure dharmata. The "from then on" of Upa Yoga is from the constellations and seasons. Glorious means that the wisdom deity and the self-vow being exist as lord and servant. Vajradhara means holding the meaning of the four castes. The "from then on" of Yoga is from the four kinds of miracles. Glorious means having the thirty-two deities of Yoga. Vajra is Vajrasattva. Holding means holding the meaning of the five families, which are the three explanations of the outer tantras. From then on, glorious Vajradhara. The inner tantra explains it as three, from then on means from entering through the gate of the three samadhis of Mahayoga. Auspiciousness means realizing the five aggregates as the Buddhas of the five families, realizing the auspiciousness of the self. Realm and
Chinese
由于了悟一切生处显现皆为本尊坛城，故为慈悲利他之吉祥。具足者，乃经由五三一十五之仪轨，而具足灌顶与誓言、方便与智慧二者。金刚者，乃秘密金刚。执持者，乃执持显空无别之义，与一切秘密及智慧双运相联之义。阿努之后者，乃进入法界与智慧之门之后。具吉祥者，乃具足法界与智慧二者之义。金刚持者，乃法界与智慧无别，执持智慧金刚持之义。阿底瑜伽大圆满之后者，乃超越八乘之勤作修持之后。具吉祥者，乃具足了悟一切显现皆为自生大智慧之吉祥。金刚持者，乃如金刚之身，梵天妙音之语，不动摇之心，身语意无别大金刚持。之后，具吉祥金刚持。此句乃对九乘次第进行意义解释。其中，总的阿底瑜伽尤为殊胜，故而宣说。之后，乃超越九乘之希求与作为寻觅勤作修持之后。吉祥，乃揭示无生本来清净之见。具足，乃揭示无实有禅定之修持。执持，乃揭示自然放松真实无作之行持。金刚，乃揭示无望自住三身任运成就之果，此四者超越九乘次第。或者，金刚有两种，有为物质之金刚，与无为法性之金刚。有为物质之金刚有五种，假立名之金刚，铸造模之金刚，书写彩粉之金刚，有为物质之金刚，手印表相之金刚五种。无为法性之金刚乃胜义无别不变异，若暂且区分则金刚有七种，无生之金刚，不变之金刚，无因缘之金刚，摧毁之金刚，压伏他者之金刚，降伏恶者之金
English
Since all appearances of arising places are realized as the mandala of deities, it is the auspiciousness of compassion for others. The one who possesses is endowed with empowerment and vows, skillful means and wisdom, through the rituals of five, three, and fifteen. Vajra is the secret vajra. Holding means holding the meaning of the inseparability of appearance and emptiness, and the meaning of being connected to all secrets and the union of wisdom. After Anu, it is after entering the gate of the realm of reality and wisdom. The one with auspiciousness is endowed with the meaning of both the realm of reality and wisdom. Vajradhara is the inseparability of the realm of reality and wisdom, holding the meaning of wisdom Vajradhara. After Atiyoga Great Perfection, it is after transcending the efforts and practices of the eight vehicles. The one with auspiciousness is endowed with the auspiciousness of realizing all appearances as spontaneously arising great wisdom. Vajradhara is the body like a vajra, the speech of Brahma's melody, the unwavering mind, the great Vajradhara of the inseparability of body, speech, and mind. Then, the auspicious Vajradhara. This sentence explains the meaning of the nine vehicles in order. Among them, the general Atiyoga is particularly superior, so it is explained. After that, it is after transcending the desires, actions, searches, efforts, and practices of the nine vehicles. Auspiciousness reveals the view of unborn original purity. Possessing reveals the practice of meditation without substance. Holding reveals the natural, relaxed, authentic, and effortless conduct. Vajra reveals the result of the spontaneous accomplishment of the three bodies without hope and self-abiding. These four transcend the nine vehicles in order. Alternatively, there are two types of vajra: the conditioned material vajra and the unconditioned dharmata vajra. There are five types of conditioned material vajra: the vajra of imputed name, the vajra of molded form, the vajra of painted powder, the vajra of conditioned substance, and the five types of vajra of hand-held symbols. The unconditioned dharmata vajra is the ultimate inseparability and immutability. If temporarily distinguished, there are seven types of vajra: the unborn vajra, the immutable vajra, the vajra without cause and condition, the destroying vajra, the vajra that subdues others, the vajra that subdues the wicked.
Chinese
主。无为超意识之金刚与七。金刚者，乃精华不可变易。主者，光明无断绝，安住于无造作之中。执持者，乃执持具缘上师之教诲。是故，此后，即说为吉祥金刚持。调伏难调者中最胜者。此又分为五种解释：因乘三部之难调者一，外密三部之难调者二，生圆二次第之难调者三，大圆满之难调者四，总的阿努瑜伽之难调者五。其中，因乘之难调者有三：声闻以对境与心之贪欲为难调，缘觉以二取之嗔恨为难调，菩萨乘以愚痴为难调。难调之理亦有三：声闻调伏贪欲，缘觉调伏嗔恨，菩萨调伏愚痴。所谓“诸者中最胜”者，声闻以对境与心无二元故为最胜，缘觉以自他无二元故为最胜，菩萨以二谛无别故为最胜。外续三部之难调者亦有三：事部以烦恼垢染为难调，行部以心执二边为难调，瑜伽部以五毒为难调。其中，调伏之理亦有三种：事部以三族姓尊调伏烦恼垢染，行部以沐浴与清净分别之垢染调伏，瑜伽部以四神变与五现证菩提调伏烦恼五毒。内密之生圆次第之难调者亦有三：摩诃之难调者，阿努之难调者，阿底瑜伽之难调者三。摩诃瑜伽之难调者有二：先起之难调者，后随之难调者二。先起之难调者如黑鲁扎出离者之流。后随之难调者，乃密咒见解颠倒之恶咒师，心怀恶意，无有誓言者等。又或者摩诃
English
Lord. The indivisible Vajra of transcendent wisdom is sevenfold. Vajra is the essence that is immutable. Lord is the unceasing luminosity that abides without contrivance. Holding is holding the instructions of a fortunate guru. Therefore, it is said, "From then on, the glorious Vajradhara." "Supreme among those who tame the untamable." This is explained in five ways: One, the untamable of the three divisions of the causal vehicle. Two, the untamable of the three divisions of the outer tantras. Three, the untamable of the two stages of generation and completion. Four, the untamable of the Great Perfection. Five, the untamable of the general Ati Yoga. Among these, the untamable of the causal vehicle are threefold: The Shravakas find it difficult to tame attachment to objects and mind. The Pratyekabuddhas find it difficult to tame hatred towards the duality of self. The Bodhisattva vehicle finds it difficult to tame ignorance. The methods of taming the untamable are also threefold: Shravakas tame attachment, Pratyekabuddhas tame hatred, and Bodhisattvas tame ignorance. "Supreme among all" means that Shravakas are supreme because they do not have duality of object and mind. Pratyekabuddhas are supreme because they do not have duality of self and other. Bodhisattvas are supreme because they do not differentiate between the two truths. The untamable of the three divisions of the outer tantras are also threefold: The Kriya finds it difficult to tame the stains of defilements. The Upa finds it difficult to tame the mind's grasping at duality. The Yoga finds it difficult to tame the five poisons. The methods of taming are also threefold: The Kriya tames the stains of defilements with the lords of the three families. The Upa tames the stains of discriminating purification through bathing and cleansing. The Yoga tames the five poisons of defilements with the four miracles and the five manifest enlightenments. The untamable of the generation and completion stages within the inner tantras are also threefold: The untamable of Maha, the untamable of Anu, and the untamable of Ati Yoga. The untamable of Maha Yoga are twofold: The untamable of the prior arising and the untamable of the subsequent following. The untamable of the prior arising are like Rudra, the black liberator. The untamable of the subsequent following are evil mantra practitioners with distorted views of secret mantras, who harbor malicious intentions and have no samaya. Or else, Maha
Chinese
阿努瑜伽难以调伏的是五毒执着于界与智慧二者。阿底瑜伽难以调伏的有三种：大圆满自行的歧途，大圆满的观点泛滥，以及泛滥的黑法与凡夫俗子无异。分为这三种就是九种。调伏是指马哈瑜伽的观点，作为调伏先前出现的黑鲁扎脱巴的对治，薄伽梵吉祥金刚童子父本尊班杂嘿热嘎进行调伏。后世难以调伏的是，调伏那些观点邪谬、嗔恨心强、凶残且没有誓言的咒师的对治是，通过清净上师口中的教言和不谬的传承进行调伏。或者，马哈瑜伽的调伏方式是，进入三摩地三种形态之门后，通过念诵修持三种方式调伏五种烦恼，使其转变为五种智慧。调伏五蕴，使之成为色显现庄严等五部佛。阿努瑜伽的调伏方式是，调伏五毒后即是五种智慧。执着于界与智慧二者，因为界与智慧二者无别而调伏。阿底瑜伽的调伏方式有三种：对于大圆满观点泛滥者，通过法性嬉戏使显现证悟为法身而进行调伏；对于陷入大圆满自行的歧途者，调伏为自生的大智慧；对于泛滥的黑法与凡夫俗子无异者，将觉性落于要处，指示法性的实相而进行调伏。诸乘之最殊胜是指，九乘之中最殊胜的是总集精华总集谛瑜伽之乘。总集谛瑜伽难以调伏的有三种：停留在法的基础之上，没有达到实相和证悟的方式，以及落入下乘的勤作之中。调伏它们的方法有三种：不将见解停留在基础上，而是无生且本来清净；从实相的角度赞叹证悟的方式，使光明清澈融入意识流；不将因之法视为欲望和勤作
English
The difficulty in subduing Anu Yoga lies in clinging to the five poisons as the two, realm and wisdom. The difficulty in subduing Ati Yoga is threefold: those who have gone astray from the great perfection itself, those whose views on the great perfection are rampant, and those black practices that are rampant, deep, and no different from ordinary individuals. Dividing these three makes nine. Subduing refers to the Mahā Yoga's view, as a remedy to subdue the black Rudra who appeared earlier, the Bhagavan glorious Vajrakumāra, father Vajra Heruka, subdues them. The difficulty in subduing followers is that the remedy to subdue mantra practitioners with wrong views, strong hatred, cruelty, and lack of vows is to subdue them through the oral instructions of the holy guru and the unerring lineage. Alternatively, the method of subduing in Mahā Yoga is to enter the door of the three aspects of samādhi, and through the three methods of recitation and practice, subdue the five afflictions and transform them into the five wisdoms. By subduing the five aggregates, they become the five Buddha families, such as the form manifesting splendor. The method of subduing in Anu Yoga is to subdue the five poisons and then they are the five wisdoms. Clinging to the two, realm and wisdom, is subdued because the two, realm and wisdom, are inseparable. The method of subduing in Ati Yoga is threefold: for those whose views on the great perfection are rampant, subduing is done by realizing appearance as the dharmakāya through the play of dharmatā; for those who have gone astray from the great perfection itself, subduing is done into the great self-born wisdom; for those rampant black practices that are no different from ordinary individuals, subduing is done by bringing awareness to the essential point, showing the reality of dharmatā. The most supreme of all vehicles refers to the fact that among the nine vehicles, the most supreme is the vehicle of the general essence, the general Ati Yoga. The difficulty in subduing the general Ati Yoga is threefold: remaining on the basis of the Dharma, not reaching the state of reality and the way of realization, and falling into the activity of the lower vehicles. The means of subduing them are threefold: not abandoning the view on the basis, but being unborn and pure from the beginning; praising the way of realization from the perspective of reality, so that clear light and pure awareness enter the mindstream; not considering the Dharma of the cause as desire and effort