English
I, the aggregates, and the term that perfects the body of the six sense bases, those three are not. Contact completely severs the three realms, feeling enjoys the realm, and craving is just attachment to the pleasure of the realm, these three are. Grasping conforms to birth, existence, existence causes the power of karma to transform unhindered, those two are not. The cycle of birth and death is the beginning and the end, so it is. Therefore, the five are not. The formless realm has birth and death, and it is severed at the beginning of ignorance, so those three are. The other nine are not manifest. The fifth is essence and, as it is, discriminating in a reversed manner, appearing as the object of a very firm illusion, appearing as various kinds of good and bad, is like this: In general, the outer container world of each of the six realms and, the inner content of limitless beings appear, and, specifically, each of the six kinds of beings also has good and bad bodies and, great and small enjoyments and, long and short lives and, black and white karma and, the happiness of the heavens and, the suffering of the evil realms and, the intermediate equanimity appear differently. The sixth is nature and, as it is, for example, like a magician's illusion wheel deceiving the audience, like a person grasping illusion as true, in the mistaken illusion of the causes and conditions of samsara, as the nature of the object of enjoyment, it appears as not being that way but grasping at it as that way. So, if previously at the base stage, the essence and nature of samsara and nirvana are different, saying there is a fault, is there a contradiction? Previously at the base stage, it was established from the aspect of wisdom's self-appearance, so it is not different, but here it is the essence and, nature of the characteristics of samsara's illusion self-continuum, so, the base appearance is different, there is no contradiction. The seventh is fault. As it is. The root fault of the three existences arises from ignorance, because it appears from grasping at self. By its power, the six realms of beings experience various kinds of suffering, and the fault of being separated from the correct path. The third general meaning is nature, there are two, enumeration. The first is the nature of suchness and, as it is. At the time of wandering in samsara and experiencing suffering mentioned above, there is no wavering for the meaning of the base, because it is said in the Extensive Explanation of the Tantra like this: For example, the boundary of the emptiness of space
Chinese
通过修习，根器钝利二者区分，依此，产生各种乘。其中，自性根利者，从一开始就进入密咒，从而证悟法性。而需修习者，最初从下乘开始，在观点与心意不符之前，进行修习，最终进入密咒，从而证悟法性。因此，随顺所化众生的根器利钝，以及所依之乘高低，将所化与能化结合，虽然有无数，但称为所化众生的显现。其中，根器利钝的论证有三：第一，依据教证。《解深密经》中说：众生相续中的利钝，并非本性上没有。又，《意集经》中说：金刚萨埵刹土中，那些流转的诸大有情，由于他们的心性各不相同，有的智慧极深，有的不深，有的广阔，有的狭隘，有的稳固，有的易变，有的敏锐，有的迟钝，有的迅速，有的缓慢，因此，听到密咒自性的次第或顿时的开示，对任何都不恐惧不畏惧，欢喜满足，并心生喜悦，所以显现为多种多样。又，《作续》中说：天人众生的根器各不相同，有的具有修习的根器余势，有的本来就具有决断的根器。又，《圆满智慧续》中说：六道众生具有决断的根器吗？有的是具有修习的余势。又，《大手印》中说：对于最初的业力者，应宣说顿时的法门。之后，对于具有修习余势者，应宣说次第的法门。第二，依据诀窍。如云：有的是从一开始就属于那种根器，有的是从修习中转变而来的。第三，依据理证。从不了解基的真实意义，而产生的执着粗细、厚薄的差别，显现出根器和能力利钝的各种差别。如《玉汤》中说：自性并非恒常不变，对于同一种事物显现，也有六种邪见和九种正见，具有转变成任何事物的自性。详细内容可在道次第中，于法器部分了解。
English
Through cultivation, the dull and sharp faculties are distinguished, and accordingly, various vehicles arise. Among them, those with naturally sharp faculties enter the mantra from the beginning, thereby realizing the nature of reality. Those who need cultivation initially start from the lower vehicles, engaging in cultivation until the views do not align with their minds, and ultimately enter the mantra, thereby realizing the nature of reality. Therefore, according to the sharpness or dullness of the faculties of the disciples to be tamed, and the high or low level of the vehicles they rely on, the disciples to be tamed and the tamers are combined. Although there are countless such combinations, they are referred to as the appearances of the disciples to be tamed. Among these, there are three proofs for the sharpness or dullness of faculties: First, according to the scriptures. The *Saṃdhinirmocana Sūtra* states: "It is not the case that sharpness or dullness is inherently absent in the minds of sentient beings." Also, the *Gongdu* states: "In the realm of Vajrasattva, those great sentient beings who wander there, because their minds are diverse in nature, some have extremely deep wisdom, some do not, some are vast, some are narrow, some are stable, some are changeable, some are sharp, some are dull, some are quick, some are slow. Therefore, upon hearing the gradual or sudden teachings on the nature of secret mantra, they are not afraid or fearful of anything, but are joyful and content, and their minds are filled with delight, so they appear in various ways." Also, the *Kunjed Gyalpo Tantra* states: "The faculties of gods, humans, and sentient beings are different. Some have the residual power of cultivated faculties, and some inherently possess decisive faculties." Also, the *Jnana Sampanna Tantra* states: "Do the beings of the six realms have decisive faculties? Some have the residual power of cultivation." Also, the *Mahāmudrā Tantra* states: "For those who are initially karmically inclined, the sudden path should be taught. Afterwards, for those who have the residual power of cultivation, the gradual path should be taught." Second, according to the instructions. As it is said: "Some belong to that lineage from the beginning, others are transformed through cultivation." Third, according to reasoning. From the differences in the subtlety, coarseness, thickness, and thinness of the grasping that arises from not understanding the true meaning of the ground, various differences in faculties and abilities, sharpness and dullness, appear. As the *Yuthang* states: "Since the nature is not fixed, even for the same appearance of an object, there are six wrong views and nine correct views, possessing the nature of transforming into anything." For detailed information, one should learn about the vessel in the stages of the path.
Chinese
第二，乘的区别。简言之，殊胜之乘与低劣之乘产生的因缘，是由根器自性的利钝和串习的利钝二者区分的。自性利根者最初进入无上瑜伽，从而使如实真言的意义显现；串习利根者最终进入真言，也必须使法性如是显现。对此，依次经历天、人、声闻、缘觉、菩萨四乘，最终进入第五密咒果乘，必须次第经历四种出离之乘，在见解未与心意相合之前进行串习，从而行持真言道之阶梯，最终融入无上之乘。如《秘密藏续》中所说：若以天、人、声闻、缘觉、菩萨四乘之门，如实奉行各自的宗义，则次第必定从三恶趣、轮回和二边中解脱出来。究竟的密咒一乘，是上述诸乘的果位所在。如是，密咒金刚乘一乘，也因根器利钝而分为内外二种，每一种又因上中下三种根器而分为六种：外乘分为事部、行部、瑜伽部三种，内乘分为嘛哈瑜伽、阿努瑜伽、阿底瑜伽三种。第三，所化众生的显现不可思议。简言之，若按经部的观点归纳，则有耽著能取所取颠倒之所化众生，以及以“等”字所包括的耽著如实之所化众生两种。前者又分为自性颠倒之外道和趣入宗派者两种。后者趣入宗派者又分为两种：颠倒的常断外道，以及相对于外道而言非颠倒的声闻和缘觉。若按续部的观点详细划分，则有对业因果等一无所知者，即世间凡夫外道，他们是远离者，即不了解基的真实意义。对此，《明镜》中说：虽然最初的显现未被沾染，但因执著而迷失。如是。颠倒了知者，即对基的意义，偏离了显空中的一方。常断外道两种，外道有常有断两种，即
English
Secondly, the distinctions of vehicles. Briefly, the causes for the arising of the supreme vehicle and the inferior vehicles are distinguished by the sharpness of faculties by nature and the sharpness of faculties by training. Those with sharp faculties by nature initially enter the Unexcelled and manifest the meaning of mantra as it is. Those with trained sharpness ultimately enter mantra and must also manifest the nature of reality as it is. In this regard, one progresses through the four vehicles of gods, humans, hearers, solitary realizers, and bodhisattvas in sequence, and ultimately enters the fifth vehicle, the Secret Mantra Fruit Vehicle, by gradually passing through the four vehicles of renunciation. Until the view accords with the mind, one trains and traverses the stages of the mantra path, ultimately uniting with the Unexcelled Vehicle itself. As it is said in the Secret Essence Tantra: If one practices the tenets of each of the four vehicles of gods, humans, hearers, solitary realizers, and bodhisattvas without error, one will definitely be liberated from the three lower realms, samsara, and the two extremes in sequence. The ultimate Secret Mantra Vehicle is where the fruits of the aforementioned vehicles abide. Thus, the one Secret Mantra Vajra Vehicle is also divided into outer and inner due to the sharpness and dullness of faculties, and each of the two is divided into three due to the superior, middling, and inferior faculties. The outer is divided into three: Action, Performance, and Yoga. The inner is divided into three: Maha, Anu, and Ati, thus dividing into six. Thirdly, the appearances of those to be tamed are inconceivable. Briefly, according to the sutra perspective, there are two types of beings to be tamed: those who are attached to the perverted grasping and apprehended, and those who are attached to reality, included by the word "etc." The former is divided into two: naturally perverted outsiders and those who enter philosophical systems. The latter, those who enter philosophical systems, are divided into two: the perverted eternalist and nihilist outsiders, and the hearers and solitary realizers who are not perverted relative to the outsiders. Specifically, according to the tantric perspective, those who do not understand anything about cause and effect, etc., are worldly ordinary outsiders, who are distant ones, i.e., those who do not understand the true meaning of the ground. Regarding this, the Mirror says: Although the initial appearance is not tainted, it is called straying due to attachment. Thus, those who understand perversely are those who stray from one side of appearance and emptiness, which is the meaning of the ground. The two types of outsiders are the eternalists and nihilists. Outsiders have two types: eternalist and nihilist, i.e.,
Chinese
您说，外道是偏离正道的。仅仅粗略地认识到补特伽罗我空的是声闻和缘觉。没有认识到真俗二谛无别的实相的是中观和唯识。身语的行为调伏是克里亚瑜伽。意为三摩地，行为两者都重视的是邬波瑜伽。重视三摩地，因为难以证悟所以是秘密，即瑜伽。重视生起次第或者重视行为的是身的续部，玛哈瑜伽。重视圆满次第，意义明晰或者重视禅修的是语的续部，阿努瑜伽。重视生圆双运或者重视无别的见解的是意的续部，阿底瑜伽，这样显现。《秘密藏续》中说，没有哪个所化不是诸佛慈悲生起之处和生起之地的。因此，虽然为了使所化众生各自的根器相应而显现的方便法门无量无边，但此处讲述的是玛哈瑜伽。第二，殊胜乘分为二：宣说。第一，宣说殊胜乘续部的分类；引导。为了使所化众生中智慧超胜者解脱的方便，玛哈瑜伽的续部有三种。哪三种呢？即使脉、气、明点、心四者都存在，但主要重视气的是父续。主要阐述脉和明点的是母续。将心或者智慧显现为自显现的是无二续，共有三种。如果与作为基础的有情或者所化众生相结合，古汝续中说：为了调伏男士，宣说瑜伽父续。为了调伏女士，宣说瑜伽母续。这样说。如果与道脉、明点、气三者相结合，该续中说：如果证悟了脉的实相，那即是母续。如果证悟了气的实相，那即是瑜伽父续。这样说。如果与究竟的果位或者所诠释的主要内容相结合，母续智慧空行母中说：父续是大智慧，母续是大空性。以及《斯帕卡布》中说：吉祥佛陀生起等等，是雌雄同体的续部。以及《小本自释》