English
It is a well-known system. This is to ascertain the meaning of the Dharmadhatu of the Prajnaparamita taught by the Mother of the Buddhas, and is the ultimate view of the causal vehicle. These Mahayana practitioners aim at the Dharmadhatu, which is free from the two self-grasps. They practice the thirty-seven wings of enlightenment according to the Mahayana system, and the six perfections for countless eons. They aspire to achieve the fruit of perfect and complete enlightenment. The details of these can be found in the treasury of secret mantra scriptures. Up to this point, the tenets of the causal vehicle have been explained. Secondly, in the resultant vehicle of secret mantra, there are two types: outer tantra and inner, unsurpassed tantra. The first has three types: Kriya Tantra, Charya Tantra, and Yoga Tantra. The first of these, the Kriya Tantra practitioners, mainly follow the teachings of the "Six Treatises of Kriya," etc., in order to accomplish siddhis. The six divisions of Kriya are: the tantra of the crown chakra emanating from the crown of the head to the chakra-ruling crown; the tantra of the wrathful lotus swirling emanating from the tongue; the tantra of supreme knowledge emanating from the heart; the tantra of Vajra Armored One emanating from the shoulder; the tantra of Perfect Accomplishment emanating from the navel; the first glorious one emanating from the hand; and the tantra of Subsequent Contemplation and Black Yamari emanating from below the feet, thus seven appeared. There are also 360 sadhanas, etc., that arise from the tantras. All of these transcendent ones are included in the three families of Tathagata, Padma, and Vajra. Each of these also has the crown of the lord of the family, such as Vairochana, the Buddhas of that family, and the mandala of the mothers of that family, such as Locana. Manjushri, etc., are the bodhisattvas and bodhisattva mothers of the family. Yamantaka, etc., are the wrathful deities and wrathful mothers, and the sadhanas of their male and female servants. The worldly families include the wealthy one, the playful one, and the three worldly families, which are called the six-family mandalas of Kriya Tantra. The view of the Kriya-pas is that, in ultimate truth, the emptiness of all phenomena, which is naturally pure, is free from the four extremes. In conventional truth, the fully purified deity and the self are the lord.
Chinese
如果依靠以奴仆的身份加持的本尊，显现身语意之相的方法，就能迅速对成就事业和智慧的悉地之理生起坚定的定解。那是通过外在的三种清净之门进入。修持是主要以观想虚空、文字、声音、形象等，以被称为事部六本尊的方式，专注于智慧尊，通过念诵咒语来劝请和悦意本尊。行持是实行三种沐浴和三种洁净，并且精勤地实践火供和供养等成就咒语的仪轨支分。果是暂时获得身体、财物和受用所产生的共同成就的大小，究竟而言，在十六世获得三族佛陀的果位。邬波耶是依靠如四部邬波耶续部等教言及其释论的教证，以法界智慧的加持，观想四种姓本尊之相为自、前、兄弟、朋友的方式来成就悉地。其中，四部邬波耶是：毗卢遮那现证菩提续、火焰炽燃续、金刚手灌顶续、无分别怛特罗。所谓邬波耶，行续部的见解是，法界远离一切边且无二，明觉智慧的加持显现为毗卢遮那等四种姓本尊，观想为兄弟朋友的方式来获得悉地。修持是以五现证的方式生起、念诵和三摩地的仪轨变化。行持是外在的沐浴和洁净等只是辅助，主要执持内在的三摩地。果是暂时获得神通等共同成就，究竟而言，在五世成就四种姓佛陀。这些也被称为行瑜伽平等之理的双运续。修持瑜伽续的瑜伽士们，依靠如彼集经等被称为四部教证续部的教言及其论典的次第，来理解意义。
English
If one relies on the method of manifesting the signs of body, speech, and mind of the deity blessed in the manner of a servant, one will quickly develop a firm understanding of how to accomplish the siddhi of action and wisdom. This is done by entering through the three external purifications. The practice is mainly to focus on the wisdom deity by contemplating emptiness, letters, sounds, forms, etc., in the manner of the six Kriya deities, and to engage in the method of inviting and pleasing the deity by reciting mantras. The conduct is to practice the three baths and three cleansings, and to diligently engage in the limbs of the ritual for accomplishing mantras, such as fire offerings and offerings. The result is the attainment of both major and minor common accomplishments arising from body, wealth, and enjoyment in the temporary state, and ultimately, the attainment of the state of the Buddhas of the three families in sixteen lifetimes. Upaya relies on the teachings of the scriptures and their commentaries, such as the four Upaya sections. By contemplating the signs of the deities of the four families of Dharma-dhatu wisdom as oneself, in front, as brothers, and as friends, one wishes to accomplish siddhis. The four Upaya sections are: the Sutra of Manifest Enlightenment of Vairochana, the Sutra of Blazing Fire, the Sutra of Vajrapani Empowerment, and the Non-Conceptual Tantra. The view of the practice tantra, known as Upaya, is that the Dharma-dhatu is free from all extremes and non-dual, and the blessings of awareness and wisdom appear as the deities of the four families, such as Vairochana. By focusing on them as brothers and friends, one can obtain great attainments of siddhis. The practice is to generate, recite, and transform the rituals of samadhi in the manner of the five Abhisambodhis. The conduct is that external baths and cleansings are only aids, and the main focus is on internal samadhi. The result is the attainment of common accomplishments such as clairvoyance in the temporary state, and ultimately, the accomplishment of the Buddhas of the four families in five lifetimes. These are also called the dual tantras of equal action and yoga. The yogis who practice yoga tantra rely on the order of the scriptures and their treatises, such as the four Agama tantras, including the Compendium, to understand the meaning.
Chinese
即使一切法在离边际的法界中平等，但在无欺骗的世俗显现中，我，作为誓言者，从密严刹土迎请五部所摄的智慧本尊，依靠念诵和禅修，以不二的方式直至未证悟之前，迅速成就悉地。此外，此派的见解是，通过与完全清净的本尊无二无别的融合之瑜伽力，获得悉地时，伴随着无欺骗的信心。禅修是通过身语意事业圆满的方式，以大手印、法、誓言和事业手印，即四手印的方式来修持。行持是不依赖于外在的行为，主要依靠内在甚深的禅定来成就悉地。果是暂时获得共同的悉地，究竟则是在三世中成就五部佛。所有这些都因为将完全清净的本尊的身语意的特征作为道用之方法越来越深入，最终越来越接近果位，因此比因的乘更为殊胜。然而，由于没有证悟一切法自性清净，本来就是完全清净的本尊之体性的意义，所以不能像内密咒那样迅速地在一生中成佛。第二，宣说内密无上部的宗义，即宣说殊胜的法，以及殊胜之处在于内密咒的宗义。第一，如此，因地的波罗蜜多乘，以及外密咒等都是漫长的道路，而无上密则是近道和果乘的特征，没有比这更高的乘了。其他的乘是根据所化众生的想法而作为引导的方法来宣说的，而这则是如佛陀的智慧所见一样，宣说了究竟的真实意义。因此，要知道，从所有下乘中，这个无上乘通过方便和智慧之门而更为殊胜的方式，正如通过此乘的五个名称所显示的意义一样。哪五个呢？即密咒乘、方便乘、金刚乘。
English
Even though all phenomena are equal in the realm of reality beyond extremes, in the unmistaken conventional appearance, I, as the samaya being, invoke the wisdom deities gathered from the five families from Akanishta, and rely on recitation and meditation, in a non-dual manner until non-awakening, to quickly accomplish siddhis. Furthermore, the view of this school is that, through the power of yoga that merges inseparably with the completely pure deity, the attainment of siddhis is accompanied by unmistaken faith. Meditation is practiced through the four mudras, namely the great mudra, dharma, samaya, and karma mudras, in a manner that is complete with body, speech, mind, and activity. Conduct does not depend on external behavior, but mainly relies on profound inner samadhi to accomplish siddhis. The result is the temporary attainment of common siddhis, and ultimately, the accomplishment of the five families of Buddhas in three lifetimes. All of these become increasingly profound as the means of using the characteristics of the completely pure deity's body, speech, and mind as the path, and ultimately become closer to the result, thus surpassing the causal vehicle. However, since the meaning of all phenomena being naturally pure, and originally enlightened as the essence of the completely pure deity, is not realized, it is not possible to quickly attain Buddhahood in one lifetime like the inner tantras. Second, explaining the tenets of the unsurpassed inner tantra, which is the explanation of the superior Dharma, and the superiority lies in the tenets of the inner mantra. First, thus, the causal Paramita Vehicle, as well as the outer tantras, are long paths, while the unsurpassed tantra is the characteristic of the near path and the resultant vehicle, and there is no vehicle higher than this. The other vehicles are taught as guiding methods depending on the thoughts of the beings to be tamed, while this teaches the ultimate definitive meaning as seen by the wisdom of the Buddha. Therefore, it should be known that this unsurpassed vehicle is superior to all lower vehicles through the door of skillful means and wisdom, just as the meaning shown by the five names of this vehicle. What are the five? Namely, the Mantra Vehicle, the Means Vehicle, and the Vajra Vehicle.
Chinese
以果之乘，以及不平等与平等之乘这五个名称来表示。其中，秘密是指诸佛的身语意坛城，深奥之处在于，虽然本来就安住于一切法的自性中，但对于迷惑的众生来说，是本来就隐藏的、具有方便的遮蔽。在下乘中，因为没有如实地对低劣的所化众生宣说，所以作为隐藏的秘密，因此没有成为共同所化众生的行境。而咒语是指为了成就那样的三秘密坛城，没有隐藏地显示本来如是之义，因此具有不愚昧的智慧和成为殊胜成就之方便，所以无上咒语之道能够迅速地救护意和识，因此超越了一切其他的道，所以这样说。方便之乘是指具有四种方便，即大方便、易方便、多方便和速方便。也就是说，如果具备此道的要点，那么即使不舍弃或取舍一切生起的法，也不会成为障碍，而且会圆满大资粮，因此称为大方便，其他的道没有这样的方便。同样，不需要以苦行和严厉的戒律来折磨自己，而是可以随意享用五种欲妙，并以此获得解脱，因此称为易方便。对于众生相续中的贪嗔等无量烦恼，不需要用其他的对治来遮止，而是通过烦恼本身来给予解脱的方法有很多，因此是多方便。速方便是通过四个理由，哪四个理由呢？迅速地转变无始以来的戏论习气，不是不转变，而是像这样认识显现，通过不舍弃或取舍一切法来结合，使能取和所取的分别念在自身消融，以及从异熟中转变，是通过殊胜的见修行，不舍弃这个异熟身就能行持于佛地，以及生起大福德，是将显现视为天众坛城，并且不离四种平等的清净，无论如何行持都会成为大资粮。
English
It is indicated by five names: the Vehicle of Result, and the Unequal and Equal Vehicles. Among them, "secret" refers to the profound mandala of the body, speech, and mind of the Buddhas, which, although inherently abiding as the nature of all phenomena, is a concealment of skillful means that is inherently hidden from deluded beings. In the lower vehicles, because it is not spoken as it is to inferior trainees, it is made into a hidden secret, and therefore it does not become the object of common trainees. Mantra, on the other hand, refers to the fact that in order to accomplish such a mandala of the three secrets, it reveals the meaning of what is inherently as it is without concealment, and therefore it has wisdom that is not ignorant and is the supreme means of accomplishment. Therefore, this path of unsurpassed mantra quickly saves the mind and consciousness, and therefore it surpasses all other paths, so it is said. The Vehicle of Means refers to having four means: great means, easy means, many means, and swift means. That is, if one possesses the key points of this path, then even if one engages in all arising phenomena without abandoning or adopting them, it will not become an obstacle, but will complete the great accumulation, and therefore it is called great means, and other paths do not have such means. Similarly, without having to be tormented by asceticism and strict vows, one can freely enjoy the five desirable qualities and liberate oneself through them, and therefore it is called easy means. For the infinite afflictions such as attachment and aversion in the minds of beings, there is no need to block them with other antidotes, but there are many means to give liberation through the afflictions themselves, therefore it is many means. Swift means is through four reasons, which are they? Quickly transforming all the habitual tendencies of elaboration from beginningless time, not not transforming, but like this, knowing appearance, by combining all phenomena without abandoning or adopting them, the thoughts of grasping and being grasped dissolve in their own place, and transforming from the fully ripened, it is through the excellent view and conduct that one can practice on the Buddha's ground without abandoning this very fully ripened body, and generating great merit, it is seeing appearance as the mandala of the deities and not being separated from the purity of the four equalities, no matter how one practices, it will become a great accumulation.