English
Therefore, since the past tantras are generally vehicles, the order of vehicles is naturally established because the order of tantra categories is acknowledged within them. However, if it is argued that there should be no superior or inferior vehicles among them, that is unreasonable. Because even in the Vajra Tent Tantra, which you yourselves accept, it says: 'For the inferior ones, there is the Action Tantra; after that, Action-Non-Action Yoga; for the superior faculties, there is the Yoga Tantra; after that, the Unsurpassed Yoga.' Thus, it is said that the four tantra categories were taught with consideration for the four levels of disciples to be tamed, each with their own purpose, and the order of superior and inferior faculties. Since the tantra categories are established as higher and lower, the vehicles themselves are also established as superior and inferior. Within the Unsurpassed category, the three tantra categories are also a sequence of vehicles through that very awareness. Moreover, as explained in the tantras, the Mother Tantra has a deeper distinction than the Father Tantra. Therefore, here, in terms of approaching, being very close to, and manifesting the Great Perfection of the Co-emergent Wisdom of Meaning's Clear Light, a sequence of inferior and superior is also established. For that reason, merely relying on the fact that the actual words of the nine vehicles' sequence do not explicitly appear in the few sutras and tantras that are within one's own sphere of practice, and then vehemently denying it, is merely arguing over words. Thus, the teacher who taught these three Inner Tantra Yoga categories, which are the pinnacle of the nine vehicles, is none other than the fourth guide of this fortunate eon, Shakya Singha himself. For him, there are three different manifestations of the three kayas, and therefore also three stages of the basis of discussion, as stated in the explanatory tantra of the Manjushri Illusion Net: 'There are three kinds of basis of discussion: the Akanishta realm, the peak of Mount Meru, and this Jambudvipa, which is well-known. It is taught for the sake of the bodhisattva deities and humans. There are also three kinds of teacher: Buddha, the Great Vajradhara, as well as the Enjoyment Body Wheel-Turning King, and Shakyamuni himself. The time is when the disciples are to be tamed, at the time when the assemblies gather.' In accordance with this, in the Great Akanishta, the self-appearance of the Buddha's own great wisdom, which is utterly pure, the essence of the Dharmadhatu, the nature body, and the wisdom dharmakaya are indivisible, the self-nature of the union of wisdom.
Chinese
安住于无边无际，以及远离深寂戏论的光明觉性之中，乃是法身导师普贤王如来，向着并非其他眷属的诸佛海会，以光明无言的觉性，在基位圆满、无迁变之法界中，以超离言语文字自性的音声显现。如是宣说。此乃为向他者示教之初，导师自身安住于诸多三摩地之差别中，如同经续等之开端所说一般。导师之遍知如何领悟，即以此立为开端之首。之后，由遍知一切之智慧的因，以及无缘大悲之缘，化现一切形色之身，转动一切法轮。首先，为安住于清净刹土之菩萨众，在密严刹土、净居天，以及须弥山顶等处，导师以圆满报身大日如来和金刚持之相，恒常不断地宣说因乘和果乘之不可思议大乘法轮，此为开端之二。由彼之主宰之缘，以及所化之器清净之力的作用，如空中之月显现于水面湖泊一般，在三千大千世界之世界中，导师释迦牟尼佛显现为佛陀薄伽梵之名号和身相之不同变化。对于四众眷属以及根器敏锐之密咒所化，以直接和间接的方式，宣说无量深广之法类。特别是，再次广为宣说金刚乘，此为开端之三。如是，以开端三种方式所宣说之密咒续部如海一般，总的由秘密主金刚手，以及各自的结集者所结集，如何传承之方式是：如《集密意经》所说：诸佛菩萨瑜伽士，觉性智慧耳传授。
English
Abiding immovably in the boundless, together with the profound, peaceful, and free from elaboration, clear light of awareness, the glorious Dharmakaya teacher, Samantabhadra, to the assembly of the ocean of Buddhas who are not other than his own retinue, manifests the Dharma, the inexpressible clear light of awareness itself, in the ground of complete, unchanging space, with a voice that transcends the self-nature of sound and words. Thus it is said. This is like the beginning of teaching the Dharma to others, where the teacher himself abides in various distinctions of samadhi, as it appears in the introductions of the sutras and tantras. The first part of the introduction is established from the perspective of how the teacher's omniscient mind comprehends it. Then, from the cause of the wisdom of knowing all aspects and the condition of great compassion without object, he manifests all forms of the Rupakaya and turns all the wheels of Dharma. First, to the assembly of Bodhisattvas abiding in the pure realms, in Akanishta, the Pure Abode, and on the summit of Mount Meru, etc., the teacher himself, in the form of the great Sambhogakaya Vairochana and the great Vajradhara, constantly teaches the inconceivable Great Vehicle of cause and effect as an eternal and continuous wheel, which is the second introduction. Due to the power of the lord's condition and the purity of the disciples' vessels, just as the moon in the sky appears in lakes and ponds, in the realms of the three thousand great thousand worlds, the teacher, the Sage of the Shakyas, Buddha Bhagavan, appears in many different forms of names and bodies. To the fourfold assembly and those who are to be tamed by the sharp-witted mantra, he teaches limitless categories of profound and vast Dharma through direct and indirect means. In particular, he repeatedly proclaims the Vajrayana extensively, which is the third introduction. Thus, the ocean-like tantra sections of mantras spoken in three ways of introduction are generally collected by the Lord of Secrets, Vajrapani, and specifically by their respective compilers, and the way in which they are transmitted is: As it is said in the Sutra of Gathering Intentions: "Victorious ones, heroes, yogis, awareness and wisdom are transmitted by ear."
Chinese
直到哪里为止。如是说，至尊普贤王如来或大金刚持，对非自身以外的眷属，如五种补处等，以意传方式宣说。诸位补处化身，对其各自种姓的勇父、空行母、勇士和瑜伽母等眷属，以持明传方式宣说。三族姓之子菩萨，特别是秘密主等，以耳传方式为各自所化有情宣说。之后依次为法王授记金刚或具德国王匝（ཛཿ，藏文，梵文天城体，jaḥ，种子字），化身极喜金刚等，依次相传，直至我等具德上师之间，以成熟灌顶使实修未衰。讲授传承语词之鬘未断。口耳传承诀窍之河流未枯竭而流传至今。༈。如是传承所出之诀窍，如何讲授之次第，亦如昔日大车轨之行持，以令所化渐次入于正法之方式。首先以共同因果之法开启智慧，以清净出离心所引导之皈依三宝，学处五戒等别解脱戒律约束自相续。之后以四无量心修习，以慈悲心所引导之发起殊胜菩提心。之后如续部所说，引入大坛城中，善妙授予成熟之因灌顶。如是安住三律仪且相续清净之补特伽罗，则应按照其智慧能力，倾注续部之讲解，使生起对密咒道之理解。之后则应教导将口耳传承诀窍之实修落实于行动，从而使修持之心得以生起。为彼等之依仗，则应给予各续部之读诵传承，从而使入法之事得以圆满。此处若考察引导、传承与讲解三者之差别，则通常而言，此三者必须意义相同。如云：能仁之教有二种，谓以圣教及证为了知性，受持圣教唯说法，实证唯是修行者。如是，以讲解而受持圣教。昔日导师亦是听闻思择之禅定诀窍，并以彼等之
English
Until where it reaches. As it is said, the supreme King Samantabhadra or the Great Vajradhara, through intention, taught to retinues other than himself, such as the five types of regents. The regents, the sons, taught to their own retinues of heroes, heroines, warriors, and yoginis through knowledge. The bodhisattvas of the three families, especially the Lord of Secrets, taught to their respective disciples through the way of ear-transmission. Then, successively, Dharma King Prophecy Vajra or Fortunate King Dza (ཛཿ, Tibetan, Devanagari, jaḥ, seed syllable), the incarnate Garab Dorje, and so on, successively transmitted until our noble lama, through the ripening empowerment, the practice has not declined. The lineage of explanation, the garland of words, has not been cut off. The river of the oral transmission of instructions has not dried up and has flowed until now. ༈. The order of how to explain the instructions that come from such a lineage is also in accordance with the practice of the great chariots of the past, in the way of gradually introducing disciples to the Dharma. First, open the mind with the common Dharma of cause and effect, and lead with pure renunciation to the Three Refuges. The five precepts of training and other individual liberation vows bind the mind. Then, train the mind with the four immeasurables, and generate the supreme bodhicitta led by compassion. Then, as explained in the tantras, introduce them into the great mandala and bestow the ripening cause empowerment well. Thus, for a person who abides in the three vows and whose mind is pure, the explanation of the tantras should be poured out according to their intelligence and ability, so that they may develop an understanding of the mantra path. Then, they should be taught to put the oral transmission instructions into practice, so that the mind of practice may arise. As a support for these, the reading transmissions of the respective tantras should be given, so that the introduction to the Dharma may be completed. Here, if we examine the difference between guidance, transmission, and explanation, then generally speaking, these three must have the same meaning. As it is said: The teaching of the Able One has two aspects, namely scripture and realization. Holding the scripture is only speaking, and realization is only the practitioner. Thus, the scripture is held by explanation. In the past, the Teacher also heard the instructions on the samadhi of mental image and with those
Chinese
说“接受”等等，以及“给予三藏的许可”，以及“接受许可”，以及“念诵”等等，许可也没有区分地被讲述。从理性的角度来看，许可就是接受许可的意思，即详细解释和清晰地划分，从而理解其含义。引导和讲解也是如此。那么，仅仅通过许可就能确定意义吗？并非如此，因为根据讲解的方式和根器的不同，有些讲解和引导就像许可一样，意义并不确定。有些许可与那些不同，仅仅是确定了一般的意义。因此，讲解和许可两者能够通过一个传承来掌握吗？引导也需要将所有伟大的论典都显现为口诀，正如智者所说的那样，它与讲解的意义相同。然而，密咒在集会和对弟子讲解的方式上有所不同，因此两者之间存在差异，有时一个无法完成另一个的意义。无论是灌顶、引导还是许可等等，讲解者金刚上师的特征，在《经庄严论》中说：善知识调伏寂静极寂静，功德超胜具足戒律富于教证，精通真实善于言说具慈爱，守护舍弃而依止。这是普遍宣讲大乘的上师。特别是密咒的上师，在续部中说：导师具宝藏，如河流圆满，具勤奋精通续和事业，持有口诀暖相和八种功德。因此，需要具备所说的八种自性。听法者弟子的特征，也需要具备信心、精进、智慧、慈悲等等经论中所说的功德。然后，弟子如何听法的方式，要舍弃共同的不善动机和混合的想法，以及容器的三种过失和六种垢染。在四种正念和六度清净的意乐中听闻。非共同的是，对于导师、眷属、地点、时间等，要舍弃平凡的显现和执着，清晰地确立五种圆满的自性来听闻。总之，加行是发菩提心，正行是
English
It is said "taking" and so on, and "giving permission of the three pitakas," and "receiving permission," and "reciting," and so on. Even permission is spoken of without distinction. From the perspective of reason, permission means receiving permission, which is to explain in detail and clearly divide, thereby understanding its meaning. Guidance and explanation are also the same. So, can meaning be determined by permission alone? It is not certain, because depending on the manner of explanation and the difference in faculties, some explanations and guidances are like permissions, and the meaning is not certain. Some permissions are different from those, and only determine the general meaning. Therefore, can explanation and permission both be grasped by one lineage? Guidance also needs to have all the great treatises appear as instructions, as the wise say, it goes to the same meaning as explanation. However, mantras have different ways of explaining to assemblies and disciples, so there are differences between the two, and sometimes one cannot accomplish the meaning of the other. Whatever it may be, whether empowerment, guidance, or permission, the characteristics of the expounder, the Vajra Master, are described in the Ornament of the Sutras: The spiritual friend is tamed, peaceful, extremely peaceful, possessing superior qualities, bound by vows, rich in scriptural authority, realizing that very thing, skilled in speaking, possessing love, cherishing, abandoning, and relying. This is the teacher who generally teaches the Great Vehicle. In particular, the teacher of mantras is described in the tantras: The teacher possesses treasures, complete like a river, diligent, skilled in tantra and actions, holding the warmth of oral instructions and eight qualities. Therefore, it is necessary to have the eight natures that are spoken of. The characteristics of the listener, the disciple, also need to have faith, diligence, wisdom, compassion, and other qualities spoken of in the scriptures. Then, the way in which the disciple listens to the Dharma is to abandon the common non-virtuous motivation and mixed thoughts, as well as the three faults of the vessel and the six stains. Listen with pure intention in the four mindfulnesses and the six perfections. Uncommon is to abandon ordinary appearances and attachments to the teacher, retinue, place, time, etc., and clearly establish the nature of the five perfections to listen. In short, the preliminary practice is generating the mind of enlightenment, the main practice is