English
In the context of the path of both Sutra and Tantra, obstacles are vast, and merely guarding against them is insufficient for taming. Although the Sutras extensively explain the aggregates, elements, and sense bases, they do so from the perspective of what should be abandoned. In contrast, Tantra presents these as the very nature of the fruit to be attained. Furthermore, they differ in all respects regarding view, conduct, samadhi, the attainment of the fruit, and the empowerment that serves as the gateway for entering the ground. Neither the classification within the Sutras nor the statements of the superiors equate them. Although both primarily emphasize samadhi, their essence differs. It's like the king Tse De of Purang and the mendicant Tse De of Kham; though the names are the same, the essence is different. The scriptural evidence also demonstrates this. The text 'Vajravidāraṇā' states, 'If it is called Sutra,' this is because Kriya Yoga is purified at the boundary between Sutra and Tantra, hence it is called Sutra. It is called Tantra, and it is called Dhāraṇī. Although the teacher is an emanation body, it differs in terms of entering into the indivisible truth, focusing on the deity's form, and training on the Buddha's ground through seven lifetimes. In 'Abhisamayālaṃkāra,' it is said to be expressed in the Sutras, meaning 'King of the Sutras,' implying that it is acknowledged as the king of the three baskets, or like a king, or like a staircase to the path, or like the essence. In Yoga, the Sutra is expressed as 'Great Vehicle, manifest joy,' meaning that without abandoning all visible phenomena, one enters through knowing them as body, speech, and mind, thereby leading beings to the fruition. It is called the Great Vehicle because it is vast in method, requires little effort, and is a swift path, which is Tantra. Tantra expresses vast meanings in concise words, hence it is called Sutra. From the perspective of definitive expression, Tantra is Sutra. The meaning of Tantra is that it reveals the vast meaning that all of saṃsāra and nirvāṇa are the self-knowing of one's own mind, in concise and few words. Like mind, self-awareness, or co-emergent wisdom, it is not included in the Sutras because of the fear of verbal complexity, so many scriptural proofs are not cited. So, what is the Tantric vehicle like? Generally, in the Akaniṣṭha of the sphere of the essence of reality, the teacher who appears before the complete and ultimate vidyādharas, the accomplished great adepts, the Lord of the Sixth Family, Samantabhadra, the special Sambhogakāya, abides spontaneously in the manifestation of the pure retinue, like water and a clear mirror.
Chinese
由于时间在法界中与刹那分离，因此在三时平等的状态中，没有众生的生灭。其觉性是自生的大智慧，是殊胜的法身，以任何事物都无法成立的理由，以应化者的形式显现而不会有任何阻碍。以极聪慧者的形式，证悟觉性，刹那间便能成就佛果，此乃大圆满之显现。比这稍逊一筹的，将法界和智慧执着为因果，则显现为阿努瑜伽。比这更逊一筹的，将禅修道次第的高低，则显现为玛哈瑜伽之乘。觉性于刹那间处于不同的境地，如密严刹土和他化自在天之境，三十三天，须弥山之腹，罗刹鬼的楞伽之地，空行母的处所，夜叉的处所等等，在各自不同的处所显现，并宣说各自的教法。在汇集者各自汇集之时，从一切智者自身平等之中，连极微尘许也无法指定，无有生灭，犹如虚空一般。智慧、慈悲和事业没有先后地任运成就，安住于自性之流中，犹如虚空一般。如是说。其中，玛哈瑜伽分为方便续、智慧续和无二续三种。无二续，以及方便续中的密集金刚，智慧续中的平等和合、月密等，都在密严刹土宣说。智慧续中的其他母续，则加持赡部洲三角洲为佛法之源，并各自广说，这些都如各自的历史一样，是应化者的显现。方便续的其他母续，在须弥山的峰顶、阿修罗的处所和夜叉的处所宣说，也如上述一样。瑜伽则是在密严刹土，对被调伏的应化者显现为大幻化网，并宣说了十万部。邬波瑜伽和克里亚瑜伽，则在自在的楼阁、三十三天、须弥山顶和赡部洲的各个处所等等，由各自的导师宣说，都如各自经文的历史一样。因此，外内密咒六部。
English
Since time is separated from the moment in the Dharmadhatu, there is no birth or death of beings in the state of equality of the three times. Its awareness is the great self-born wisdom, the supreme Dharmakaya, which appears in the form of those to be tamed without any obstruction, by the reason that nothing can be established. In the form of the most intelligent, realizing awareness, the fruit of Buddhahood is spontaneously accomplished in an instant, which appears as Mahāyoga. Those who are slightly inferior to this, grasping the Dharmadhatu and wisdom as cause and effect, appear as Anu Yoga. Those who are even more inferior to this, considering the high and low stages of the meditation path, appear as the vehicle of Mahāyoga. Awareness dwells for a moment in different places, such as Akanishta and the realm of Paranirmita-vasavartin, the Thirty-three Heavens, the hollow of Mount Meru, the land of Lanka of the Rakshasas, the abode of the Dakinis, the abode of the Yakshas, and so on, appearing separately in various places and proclaiming their respective teachings. When the compilers gather them separately, even a tiny atom cannot be discerned from the equality of all-knowingness itself, without arising or ceasing, like the sky itself. Wisdom, compassion, and activity are spontaneously accomplished without precedence, abiding in the continuum of self-nature, like the sky. Thus it is said. Among them, Mahāyoga is divided into three: the Tantra of Means, the Tantra of Wisdom, and the Non-dual Tantra. The Non-dual Tantras, as well as the Guhyasamaja of the Tantra of Means, and the Hevajra and Candraguhya of the Tantra of Wisdom, are all taught in Akanishta. Other Mother Tantras of the Tantra of Wisdom bless the triangular land of Jambudvipa as the source of Dharma, and are explained separately and extensively, all of which are like their respective histories, the appearances of those to be tamed. Other Mother Tantras of the Tantra of Means are taught on the summit of Mount Meru, in the abodes of the Asuras, and in the abodes of the Yakshas, as above. Yoga, in Akanishta, appears as the Great Net of Illusions to those to be tamed, and the hundred thousand sections are taught. Upa Yoga and Kriya Yoga are taught by their respective teachers in the free mansions, the Thirty-three Heavens, the summit of Mount Meru, and various places in Jambudvipa, and so on, all according to the history of their respective scriptures. Therefore, the six outer and inner secret mantras.
Chinese
显现也只是所化众生上中下六种根器的显现。然而，一切善巧方便的自性之慈悲流，仅是自显现而已。如是，于法界无边无际的自性中，无有穷尽的所化有情，远离来去与舒卷的导师自显现，也是自性之圆满报身大乐第六之第六导师本身的伟大功德之游舞自显现。如《秘密藏》所说：‘由此，一切如来的身语意金刚中，出现六位能仁智慧之士，出现后，也因业力之故，于上下及以下的世间界，十方无边无际处，每一个三千大千世界，每一位大能仁都以四种调伏方式利益五道众生。’等等，由密咒之加持，如日光般显现三藏珍宝。于色究竟天，无有自性之教法，无有通达密咒之义的智慧，唯有对依信而行的萨迦六种姓显现。必要是，如转轮王降临，一切国土皆归顺一样，为了使究竟之乘显现之基础、所依或容器清净，故显现三藏。于色究竟天，密咒之教法在前，如先有清净之容器再倒入精华一般。于人间，密咒是外在的。有些人说，因果之二乘，于基道果三者上是各别的，故无关联。密咒是利根者之行境，名相是钝根者之行境。如是说，则众生之识流从根本上是各别的，故于法性上不相同，不应理。从修习之大小相同而言，根本上无有自性之利钝。若根本上自有自性之利钝，则于如是性中不应相同。如是说。《秘密藏》中说：于如劫数如大地微尘数般，精进修习且善安立，圆满一切坛城之果，即是此大秘密。又说：于听闻、思维、修习上精进修习的，具智慧眼者之所取。
English
Appearances are merely the appearances of the six types of beings to be tamed, those of superior, middling, and inferior faculties. However, the stream of compassion of the very nature of the all-knowing, is exhausted in its own appearances alone. Thus, from the state of the dharmadhatu, without beginning or end, the teacher who is free from coming and going, and from expansion and contraction, who tames the endless beings to be tamed, is also the self-appearance of the sixth of the great enjoyment body of the very nature, the self-appearance of the power of the qualities of the sixth teacher himself. As it says in the Guhyagarbha Tantra: 'From this, from the vajra of the body, speech, and mind of all the Sugatas, six sages of wisdom, the Thubpas, emerge. Having emerged, by the power of karma, in the upper and lower realms of the world, in the ten directions, infinitely and without limit, in each of the three thousand great thousand worlds, each of the great Thubpas tames beings with four methods, benefiting the five types of beings.' And so forth, from the blessings of the secret mantra, the three precious pitakas appear like rays of the sun. In Akanishta, there is no teaching of the very nature, no wisdom that understands the meaning of the secret mantra, but it appears to the six Sakya lineages who practice with faith. The purpose is that, just as when a Chakravartin king appears, all lands submit, so that the ground, basis, or vessel for the ultimate vehicle to appear may be purified, the three pitakas appear. In Akanishta, the teaching of secret mantra comes first, like first having a pure vessel and then pouring in the essence. In the human realm, the secret mantra is external. Some say that the two vehicles of cause and effect are separate in the three aspects of ground, path, and result, so there is no connection. Secret mantra is the object of practice for those with sharp faculties, and characteristics are the object of practice for those with dull faculties. If it is said that the mind-streams of beings are fundamentally different, so they are not the same in dharmata, it is not reasonable. From the similarity of the extent of training, there is no sharpness or dullness of one's own nature from the beginning. If there is sharpness or dullness of one's own nature from the beginning, then it is not possible to be the same in suchness. As it says. In the Guhyagarbha Tantra it says: 'For as many kalpas as there are dust particles in the fields, diligently train and perfectly establish, the result of perfecting all mandalas, this is the great secret.' And again: 'Those who have diligently trained in hearing, thinking, and meditating, the possessions of those with wisdom eyes.'
Chinese
我。因此说，没有学习的人，没有领悟密咒的机缘。因此，通过学习三藏的意义而见到密咒，在《秘密藏续》中说：诸地差别安置，是往秘密藏之路。又说：四乘之定出，安住一乘之果。又，《名号赞》中说：三乘之定出，安住一乘之果。因此，因果乘的安住方式是怎样的呢？譬如山王，对于殊胜的山，有七山和铁围山围绕的高低差别之比喻；对于转轮王，有城堡等国王和大臣以及民众依次围绕的比喻。次第而言，下者如同眷属、器皿和道路阶梯一般。在压制文句意义的时候，对于乘的解说，也有阶梯次第的比喻，以及马、牛、驴的比喻和多门房屋的比喻来广为阐述。因此，《秘密藏续》中说：律藏、经藏、论藏和誓言、修持与成就，以及身语意之续，在十方广为流传，从秘密藏续中流出，此自性秘密藏，是所有藏和续的生处，确定无疑。因此，以器清净、注入精华和品尝滋味这三个比喻来象征，声闻的苦行、洁净、净行、断舍、身语的行为为主，如同器皿一般。律、意、秘密，即是外续三部，克里亚主要在于调伏身语意三者，乌巴亚主要在于禅定，因此是意，秘密是瑜伽，法性空性秘密三者，行为主要在于洁净，与律相合，在此之上，将身语意三者修持为身语意，如同注入精华一般。依靠这样的意义，所要获得的自性，即是轮涅无别的自性心性，不间断、不执著、无分别的普贤王如来三者任运成就，与上述意义并非他者，在那里显现。