English
It is certain as one great thing, and all knowledge agrees that it is established in two truths. Thus, for the Great Vehicle, the Mind-Only and Madhyamaka, in this very Tantra text, it says, "Not truly realized." To this, the commentary 'Sparkhab' says, "The Mind-Only school only realizes one aspect. The Madhyamaka school does not manifest the suchness of all phenomena, which exists in essence as the three ultimate truths, and the two truths are inseparable, therefore it is only that they have not truly realized it." Thus it is said. Therefore, the Great and Small Vehicles both say that there are four schools, as it is said in the 'Essence of Wisdom, Collected from All': "The Buddha's teachings are of four kinds, the manifest vision of desires, the path of the Vaibhashikas and others, is the explanation that is to be accomplished." Thus it is said, that it is unreasonable for the liberation of body and speech, and that liberation and bondage are done by the mind, this is the desire, and by explaining the path of the Vaibhashikas and others, each accomplishes the suchness of their own fruit, this is what it means. Among them, those who speak of the Small Vehicle are the Hearers, as it is said in the 'White Lotus of the Sacred Dharma': "Lord, today we have become Hearers, we will truly proclaim the supreme Bodhi, we will also greatly utter the sound of Bodhi, therefore we Hearers are like the inexhaustible." As it is said. The Great Vehicle is the Great Vehicle because it possesses seven great qualities, as it is said in the 'Ornament of the Sutras': "The great object and, likewise, the two practices and, wisdom, diligence, effort, and skillful in means and, the great true accomplishment and, the great activity of the Buddhas, because it possesses these great qualities, it is manifestly called the Great Vehicle." Thus it is said, that it has the great object of the five sciences and so on, and the great practice of accomplishing the benefit of oneself and others, and the great wisdom of realizing the two selflessnesses, and the great diligence of practicing austerities for three countless eons, and the great skillful means of not abandoning samsara, and the great true accomplishment of strength and fearlessness and so on, and the great activity of the Buddhas as long as samsara exists, that is, it possesses seven great qualities. Furthermore, in the 'Lankavatara Sutra' it says: The five dharmas and self
Chinese
如是三种。 识八自性与，二无我之体，摄一切大乘。 如是说，是大乘所知汇集之方式，故无有相违。如是所说之大小乘之差别有五种，即种姓之差别、入之差别、时之差别、菩提之差别和解脱之差别。第一，种姓之差别是小乘声闻、中乘缘觉和大乘菩萨之习气不同，是种姓之差别。第二，入之差别是声闻缘觉二者为自利而入，菩萨为自他二利而入。第三，时间之差别是声闻于三生中修习，第一生与解脱分相应，第二生与决择分相应，第三生生起圣道。缘觉以百劫获得阿罗汉果。菩萨们于三无数劫中修学，即于异生位修一无数劫，从初地到七地之间修一无数劫，于清净三地修一无数劫。第四，菩提之差别是声闻了悟人无我，缘觉了悟人无我与法之我之所取无自性，如《现观庄严论》云：为遣除所取境，及为不遣除能取。如是说。菩萨了悟人法二无我。第五，解脱之差别是声闻缘觉二者获得寂灭一边的阿罗汉果，菩萨获得不住涅槃。即以智慧不住轮回，以悲心不住涅槃，如《现观庄严论》云：慧故不住有，悲故不住寂。又如《中观心要》云：见过故有中，悲愍故不住。如是说。第二，果乘密咒之乘也有两种，即外能胜续之乘和内方便续之乘。第一，外能胜
English
Like these three. The nature of the eight consciousnesses, and the entities of the two selflessnesses, encompass all of the Great Vehicle. As it is said, this is how the objects of knowledge of the Great Vehicle are gathered, so there is no contradiction. The differences between the Great and Small Vehicles as explained are five: differences in lineage, entry, time, enlightenment, and liberation. First, the difference in lineage is that the predispositions of the Small Vehicle Hearers, the Intermediate Vehicle Solitary Realizers, and the Great Vehicle Bodhisattvas are different, which is the difference in lineage. Second, the difference in entry is that Hearers and Solitary Realizers enter for their own benefit, while Bodhisattvas enter for the benefit of both themselves and others. Third, the difference in time is that Hearers cultivate for three lifetimes: in the first, they are in harmony with liberation; in the second, they are in harmony with discernment; and in the third, they generate the noble path. Solitary Buddhas attain Arhatship in a hundred eons. Bodhisattvas train for three countless eons: one countless eon on the ground of ordinary beings, one countless eon from the first to the seventh ground, and one countless eon on the three pure grounds. Fourth, the difference in enlightenment is that Hearers realize the selflessness of persons, while Solitary Realizers realize the selflessness of persons and that the apprehended object of the self of phenomena is without inherent existence, as it is said in the Ornament for Clear Realization: "In order to abandon the object of apprehension, and also in order not to abandon the apprehending." Bodhisattvas realize the selflessness of both persons and phenomena. Fifth, the difference in liberation is that Hearers and Solitary Realizers attain Arhatship, which is one-sided peace, while Bodhisattvas attain non-abiding Nirvana. That is, they do not abide in samsara because of wisdom, and they do not abide in Nirvana because of compassion, as it is said in the Ornament for Clear Realization: "Because of wisdom, they do not abide in existence, and because of compassion, they do not abide in peace." And as it is said in the Heart of the Middle Way: "Because they see faults, they are in existence; because of love, they do not abide in Nirvana." Second, the Result Vehicle, the Mantra Vehicle, also has two: the Outer Conquerable Tantra Vehicle and the Inner Method Tantra Vehicle. First, the Outer Conquerable
Chinese
密宗乘：以“调伏意”之名，以身语意三门之行调伏自心为主，是克里亚和邬波瑜伽。以三摩地之意，成就果位为主，是瑜伽。此处因乘与果乘之差别在于，认为心性是成佛之因，将胜义作为所要成就的，将世俗作为所要舍弃的，是因乘。认为心性是成佛之果，不舍弃世俗而将其作为道用，是果乘。二是内道方便续乘：以“秘密”之名，具有外密续以下所没有的见行，是秘密玛哈阿努二者。以“自性秘密之义”之名，轮回与涅槃的一切事物之自性，虽安住于果位身与智慧之体性中，却因执着于假立的种种次第而被遮蔽，因此难以证悟，故而是秘密。因此，如实不颠倒地显示自性秘密之义，是阿底瑜伽，即如此生圆三者。此处外内密之差别是什么呢？认为见行三摩地三者无别是内密，不认为是外密。那么，外密与名相宗没有差别吗？有差别，有能否将世俗作为道用的差别。内密三者的差别是，以行为为主的是玛哈，以三摩地为主的是阿努，以见为主的是阿底，或者以生起次第为主而宣说的是玛哈，以圆满次第为主而宣说的是阿努，以生起圆满二者无别而宣说的是阿底瑜伽。这些是象征超越世间的见解之门。三是象征那二者之名相的门：“文字声音所诠，安住于意。”那里有说到。那么，如何象征世间和超越世间的见解之门呢？即文字和名相等，是象征证悟与未证悟二者之名相的门。其中“文字声音所诠”是指，从文字阿的声音所诠释的ka、kha等声音的文字，是能清楚表达的辅音。
English
The Vehicle of Tantra: That which primarily tames the mind through the actions of the three doors, known as "Taming Intention," is Kriya and Ubhaya. That which primarily accomplishes the result through the intention of Samadhi is Yoga. Here, the difference between the Vehicle of Cause and the Vehicle of Result, Mantra, is that the Vehicle of Cause considers the nature of mind as the cause of Buddhahood, regards ultimate truth as that which is to be accomplished, and regards conventional truth as that which is to be abandoned. The Vehicle of Result, Mantra, considers the nature of mind as the result of Buddhahood and does not abandon conventional truth but uses it as the path. Second, the Inner Vehicle of Method Tantra: By "Secret," possessing views and practices not found in the outer tantras and below, are the two, Secret Maha and Anu. By "The meaning of the secret of self-nature," the self-nature of all phenomena of samsara and nirvana, although abiding in the essence of the form and wisdom of the result, is obscured by various levels of attachment to imputation, and therefore difficult to realize, hence it is secret. Therefore, Ati Yoga is that which shows the meaning of the secret of self-nature as it is, without inversion, thus the three, generation and completion. Here, what is the difference between outer and inner tantra? Inner tantra considers the three, view, practice, and samadhi, as inseparable, while outer tantra does not. Then, is there no difference between outer tantra and the characteristic school? There is a difference, the difference of being able or unable to use conventional truth as the path. The difference between the three inner tantras is that Maha emphasizes conduct, Anu emphasizes samadhi, and Ati emphasizes view, or Maha primarily teaches the generation stage, Anu primarily teaches the completion stage, and Ati Yoga teaches the inseparability of generation and completion. These are the doors that represent the view that transcends the world. Third, the door that represents the terminology of both: "Letters, sounds, expressed...abide in the mind." It is said there. Then, what is it that represents the doors of the views of the world and beyond as they are? That is, letters and names, etc., are the doors that represent the terminology of both realization and non-realization. Furthermore, "letters, sounds, expressed" means that the letters of sounds, such as ka, kha, etc., expressed from the sound of the letter A, are consonants that clearly express sounds.
Chinese
四十四个母音和以阿、阿等为首的十二个元音，以及声母和元音两者的部分显现，收缩的短音和长音为ṛ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和ṝ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）两种。舒展的短音和长音为ḷ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和ḹ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）两种，这四者是不男不女的字母。在“名称集合”中说，这样，从辅音和元音字母的结合产生名称，从名称的结合产生词的集合。如“依靠的词语能很好地表达”所说，依靠誓言的集合，词的集合就像大海一样能很好地表达意义，显现为教法和多种乘，这被称为表达的门。表达什么呢？如“从内部隐藏地取出意义”所说，所表达的自性续部，从内部到内部隐藏，因此被称为自性秘密藏，所表达的是隐藏在表达者——道、缘、字母续部内部的续部意义。那由谁取出呢？由两位导师取出，哪两位呢？如“导师住在金刚心中”所说，所表达的自性续部意义，虽然一切有情都具有自性，但由于虚假的遮蔽而无法认识，它住在导师普贤王如来的心中；道、缘、字母续部的意义住在金刚持上师的心中，因此由这两位导师取出。如何取出呢？住在导师普贤王如来的心中，隐藏在道、缘、字母续部中的这些意义，诸佛以智慧领悟，持明者以明觉领悟，补特伽罗通过口耳相传，金刚持上师将续部的意义搅动、伸直弯曲、显露隐藏的方式取出。这样做有什么必要呢？对于心怀恶意和犹豫不决的人隐藏和遮蔽的意义，能让具器弟子通过上师传承的口诀，如实地理解续部的意义并融会贯通。因此，总的来说，密咒金刚乘，特别是这个续部正文，尤其是第十三章，要知道它依赖于具备词传承、意义传承、耳语传承三者且传承不断的金刚上师。第二，宣说体验的方法。
English
The forty-four consonants and the twelve vowels, starting with A and Ā, and the appearance from both consonants and vowels, the contracted short and long sounds are ṛ and ṝ. The relaxed short and long sounds are ḷ and ḹ, these four are neuter letters. In the "Collection of Names," it says that names arise from the combination of consonants and vowels. From the combination of names arises the collection of words. As it says, "Relying on words, it expresses well," relying on the collection of vows, the collection of words, like the ocean, expresses the meaning very well, appearing as the teachings and various vehicles, which is called the door of expression. What does it express? As it says, "Extracting the meaning from within secretly," the self-nature continuum to be expressed, hidden from within, is therefore called the secret essence of self-nature. What is expressed is the continuum meaning hidden within the expresser—the path, conditions, and the continuum of letters. By whom is it extracted? It is extracted by two teachers. Who are the two? As it says, "The teacher resides in the Vajra heart," the meaning of the self-nature continuum to be expressed, although all sentient beings possess it inherently, they cannot recognize it due to false obscurations. It resides in the heart of the teacher Samantabhadra; the meaning of the path, conditions, and letter continuum resides in the heart of the Vajradhara guru, therefore it is extracted by these two teachers. How is it extracted? These meanings residing in the heart of the teacher Samantabhadra and hidden within the path, conditions, and letter continuum, the Buddhas comprehend with wisdom, the Vidyadharas comprehend with awareness, the individuals through oral transmission, the Vajradhara guru extracts the meanings of the continuum by stirring, straightening the bent, and revealing the hidden. What is the necessity of doing so? The meanings hidden and obscured from those with malice and hesitation can enable the worthy disciple to truly understand and assimilate the meaning of the continuum through the oral instructions of the lineage of gurus. Therefore, in general, the Secret Mantra Vajrayana, especially this tantric text itself, and especially this thirteenth chapter, should be known to depend on the Vajra guru who possesses the three—word lineage, meaning lineage, and whispered lineage—and whose lineage is unbroken. Second, explaining the method of experiencing.