Chinese
揭示无上密续意义的区分。 揭示无上密续意义的区分。 揭示无上密续意义的区分，完毕。 顶礼邬金金刚持。 应当如此理解无上密续的意义：一般来说，从因的乘到果的乘，是通过更多的方法、更快和更深的智慧来区分的。 特别是，应当知道，从外密到内密，是通过见解、禅定和行为来区分的。 内密又分为父续、母续、无二续三种，主要是根据圆满次第的差别来划分的。 也就是，方法依赖于自身，智慧依赖于他身，以及方法与智慧无二的果，主要通过显示俱生来划分。 主要的显示方式是：导师在那个续中直接显示的广略，以及后来的修行者根据意乐和根器的差别，在哪一个修持的支柱上进行修行来区分。 实际上，一个人的修行必须以因果的方式具备这三者，仅仅分离任何一个都无法成就。 通过生起次第的广略来区分只是粗略的，并非详细的。 所谓的父续，如密集金刚和怖畏金刚法类；所谓的母续，如胜乐金刚、黑汝嘎、佛陀和合、真实等；所谓的无二续，如时轮金刚、文殊幻网、金刚萨埵幻网等，生起次第的多少差别是显而易见的。 此外，宁玛派特有的法相术语分为生起玛哈瑜伽、圆满阿努瑜伽、大圆满阿底瑜伽三种。 将父续、母续、无二续三种分别直接对应，也只是大致而言，十八部玛哈瑜伽续中也有内部分为父续、母续、无二续的情况。 同样，阿努和阿底也有内部的细微区分。 因此，这里说生起玛哈瑜伽就像一切法的地基，圆满阿努瑜伽就像一切法的道路，大圆满阿底瑜伽就像一切法的果实。
English
Clarifying the Distinctions of the Meaning of the Unexcelled Tantra. Clarifying the Distinctions of the Meaning of the Unexcelled Tantra. Clarifying the Distinctions of the Meaning of the Unexcelled Tantra, completed. Homage to Orgyen Vajradhara. The meaning of the Unexcelled Tantra should be understood as follows: In general, the vehicle of the result is distinguished from the vehicle of the cause by more methods, speed, and profound wisdom. In particular, it should be known that the inner tantras are distinguished from the outer tantras by view, samadhi, and conduct. The inner tantras are also divided into three
Chinese
如是所说，要知道无父母续的三部，每一部都有生起次第、圆满次第、大圆满。既然是属于密宗的完整无误的道，就必须具备完整的所净和能净的生起次第，以及依靠明乐无分别之方便的因圆满次第，以及方便生起果的圆满次第或大圆满，即道的究竟归宿，这三者缺一不可。那么，瑜伽三部可以有各自的续部和乘的安立吗？答：金刚持所亲示的道次第有广有略，行者是按彼时彼刻的状况来修持的，所以没有妨碍。如果一个道必须圆满所有三个瑜伽，那么大圆满续中所说的玛哈、阿努、阿底瑜伽又是什么意思呢？答：这是为了说明在彼时彼刻的见修行中，对于执持为最殊胜的究竟道有所偏离，以及对于已经到达离戏之道的人来说，有为的道是无意义的。像这样，道的最初是出离心，宗派的最初是从说一切有部开始，直到最终到达最胜之王此大乘，所有道和宗派的差别，各自都有直接的区分，这是很容易理解的。像这样普遍了解之后，进入真正的道，就是根据所化众生各自的根器、意乐的差别，进入无父母续的三部中的任何一部，从而能够毫不错乱地修持生起次第、圆满次第、大圆满这三个道的要点。而且，这三者的修持方式也并非完全相同，因为众生有利根和钝根的差别，利根中也有因和习气的利根，钝根中也有自性和业障所蔽的钝根等等，所化众生的根器意乐就像佛陀的智慧境界一样广大。因此，为了在弟子的相续中种下必定生起证悟的窍诀，所有经论和口诀都强调必须要有获得圣道和神通的上师，关键就在于此。像这样，所化众生的差别所导致的修道方式也是无边无际的，逐渐进入
English
As it is said, it is necessary to know that each of the three lineages of the non-dual father and mother has three stages: generation stage, completion stage, and Great Perfection. Since it is a complete and unerring path belonging to the inner tantras, it must have a generation stage that includes the object to be purified and the means of purification, a completion stage of cause based on the means of clarity, bliss, and non-conceptuality, and a completion stage of result arising from the means, or the Great Perfection, which is the ultimate destination of the path, and the three are indispensable. Then, can the three divisions of Yoga have separate tantras and tenets of vehicles? The answer is that the path stages directly taught by Vajradhara are vast or small, and individuals practice according to their circumstances, so there is no contradiction. If one path must complete all three Yogas, then what is meant by Maha, Anu, and Ati Yoga as taught in the Great Perfection tantras? The answer is that at that time, the view and meditation are far from the path of ultimate adherence to the supreme, and for those who have reached the path free from action, the path of action is shown to be meaningless. Such is the initial renunciation of the path, and the initial school of thought starts from the Sarvastivadins, until finally reaching this Great Vehicle, the king of the supreme vehicles. All the differences between paths and schools have their own direct distinctions, which are easy to understand. Having understood this in general, entering the actual path means entering any of the three lineages of the non-dual father and mother according to the differences in the faculties, inclinations, and dispositions of the individuals to be trained, so that one can practice the essential points of the three paths of generation stage, completion stage, and Great Perfection completely and without confusion. Moreover, the way of practicing these three is not entirely the same, because there are differences in the sharpness and dullness of individuals' faculties. Among the sharp ones, there are those who are sharp by nature and by training. Among the dull ones, there are those who are dull due to their nature and those who are obscured by karma. The faculties and inclinations of those to be trained are as vast as the realm of the Buddha's wisdom. Therefore, in order to plant the key instructions that will surely give rise to realization in the disciple's mindstream, all scriptures and instructions emphasize that a teacher who has attained the noble path and clairvoyance is necessary, and this is the key point. In this way, the ways of traversing the path according to the differences of those to be trained are also infinite, gradually entering
Chinese
有两种顿超，在次第道中，有快慢之分的渐修和顿悟两种。顿超者，根据智慧的大小，有小、中、大顿超的区分；从学习方式上，有信解学习和成熟学习两种；从界限上，有有漏和无漏两种等等，道的分类有很多。所有这些从道的本质上可以归纳为方便道和智慧道两种。这两种道，如果不从各自于凡夫道中主要修持的方式上进行区分，那么任何分离的道都无法成就殊胜。所谓方便解脱道中的方便，一般来说，虽然大部分属于方便的范畴，但实际上是第三灌顶之道。所谓智慧，虽然有很多方面，但实际上是闻、思、修三种智慧。因此，如果方便道没有被智慧所摄持，那么就和将贪欲说成是法的自在天道没有什么区别。如果智慧没有被方便道所摄持，那么就和因的显宗大乘相同，无法成就以方便为大的大密道。正如经续中所说的那样。方便道不是需要安立所有四种灌顶吗？为什么只说了第三灌顶呢？虽然是这样没错，但这里主要是确定主要部分，因为作为它的因，会有瓶灌顶和密灌顶，作为它的果，会有第四灌顶，所以都包含在其中了。同样，解脱道的主要部分也是，虽然实际上是修所生慧，是现量自明，远离意识的对境，但作为它的因，闻思的智慧和作为助伴的禅定都包含在其中了。这样，方便道是道的因或缘，而解脱道是果。如果问方便道和解脱道这两种道，哪一个能更快地获得圣道，那么需要分别回答：顿悟的解脱道比顿悟的方便道更快，而渐修的解脱道比渐修的方便道更慢，就像柯斯杜巴和玛希卡的例子一样。现在如果将要点全部总结起来，那么无上瑜伽的所有道都归纳为生起次第、圆满次第、大圆满三种。这三种都归纳为具足四灌顶的唯一道。这又归纳为方便解脱两种道。在圣道中，没有道的不同分类。不依靠第三灌顶之道，就无法获得无上瑜伽的见道。
English
There are two types of Tögal: In the gradual path, there are gradual practices with varying speeds, and two types of suddenness. For Tögal practitioners, based on the magnitude of their intellect, there are distinctions of small, medium, and large Tögal; from the perspective of learning methods, there are two types: learning through faith and learning through maturation. From the perspective of boundaries, there are two types: with outflows and without outflows, etc. There are many divisions of the path. All of these, from the perspective of the essence of the path, can be condensed into two paths: the path of skillful means and the path of wisdom. If these two paths are not distinguished by the way they are primarily practiced in the paths of ordinary beings, then no separated path can achieve excellence. The "skillful means" in the path of skillful means and liberation generally includes many aspects belonging to the side of skillful means, but in reality, it is the path of the third empowerment. "Wisdom" has many aspects, but in reality, it is the three wisdoms of hearing, thinking, and meditating. Therefore, if the path of skillful means is not grasped by wisdom, it is no different from the path of Ishvara, who speaks of desire as Dharma. If wisdom is not grasped by the path of skillful means, it is similar to the causal Sutra Mahayana and cannot achieve the Great Secret Path, which is great through skillful means, as stated in the tantras. Isn't it necessary to establish all four empowerments in the path of skillful means? Why mention only the third? Although that is true, here the main point is to identify the primary aspect, because as its cause, there will be vase and secret empowerments, and as its result, there will be the fourth empowerment, so they are included therein. Similarly, the main part of the path of liberation is also that, although it is actually wisdom born from meditation, directly self-illuminating, and separate from the object of consciousness, the wisdom of hearing and thinking as its cause and the samadhi as its companion are included therein. Thus, the path of skillful means is the cause or condition of the path, and the path of liberation is the result. If asked which of the two paths, the path of skillful means and the path of liberation, is faster in attaining the noble path, the answer must be given separately: the sudden path of liberation is faster than the sudden path of skillful means, and the gradual path of liberation is slower than the gradual path of skillful means, like the examples of Kastubha and Makshika. Now, if we summarize the entire point, all the paths of Anuttarayoga are condensed into the three: Kyerim (creation stage), Dzogrim (completion stage), and Dzogchen (great perfection). All three are condensed into the single path of the complete four empowerments. This is further condensed into the two paths of skillful means and liberation. In the noble path, there is no different classification of paths. Without relying on the path of the third empowerment, one cannot attain the path of seeing in Anuttarayoga.
Chinese
并且无法与最终的果位结合。如果是第三灌顶的道，那么必然要依赖智慧，但如果没有智慧，也并非一定要是事业手印。因为这个原因，解脱道者，特别是大圆满派具有自显智慧的人们，虽然具有完整的四灌顶之道，但也不会因此变成方便道者。总的来说，密宗道中所谓的方便乘之方便，以及特别的方便解脱道之方便，要知道这两者在一般和特殊、共同和不共同的道路上存在差别。因此，像《续部之王吉祥密集金刚》这样的，因为是总续，所以无论怎样讲述无二双运的续都可以，无论怎样解释生起次第、圆满次第、大圆满次第三种，都没有矛盾，而且这样也是确定的意义和字面意义。方便道和解脱道的差别在于，根本续不偏向任何一方，而解释续的四部各自以其意旨能够分别阐述方便和解脱。一般来说，续的意义有基续、道续、果续三种，其中基续是所知，道续是所修，果续是所证。在这些之中，基是所知，果是所证，修行的真实本体是道续，因此了解它的自性非常重要。虽然见、行、坛城等续的十种事物及其眷属都包括在内，但其中最主要的是见和禅定。见是超越分别的殊胜真谛，是离于心识对境的，但因为那是圣者智慧的显现之境，所以凡夫的心识无法如实地确定。因此，将轮回和涅槃视为执着的显现，用共同和不共同道的论证来衡量，以比量确定基续的总体意义，并将此作为见，然后修习禅定。禅定有两种：生起次第和圆满次第。首先，生起次第，无论是被五种瑜伽的束缚所束缚，还是被念诵、修持四支的束缚所束缚，都是一样的。生起次第的仪轨是从根本续中的字轮云
English
And it is impossible to unite with the ultimate fruit. If it is the path of the third empowerment, then it is necessarily dependent on wisdom, but if it is not wisdom, it is not necessarily a karmamudra. For that reason, those on the path of liberation, especially those of the Great Perfection who have self-arising wisdom, although they have the complete path of the four empowerments, they do not become practitioners of the path of means. In general, in the Mantrayana path, the means called the Vehicle of Means, and the means of the specific path of liberation, one must know that there is a difference between the general and the specific, the common and the uncommon paths. Therefore, like the King of Tantras, the Glorious Secret Essence, since it is a general tantra, it is permissible to explain the non-dual tantra in any way, and there is no contradiction in explaining the three, the generation stage, the completion stage, and the Great Perfection stage in any way, and that is also the definitive meaning and the literal meaning. The difference between the path of means and the path of liberation is that the root tantra does not fall to any side, and the four classes of explanatory tantras can each explain means and liberation separately according to their intentions. In general, the meaning of the tantra has three tantras: the ground tantra, the path tantra, and the fruit tantra. Among them, the ground tantra is what is to be known, the path tantra is what is to be practiced, and the fruit tantra is what is to be attained. Among these, the ground is what is to be known, and the fruit is what is to be attained. The actual essence of practice is the path tantra, so it is very important to know its nature. Although the ten objects of the tantra, such as view, conduct, mandala, etc., and their retinue are included, the most important of these are view and samadhi. View is the supreme truth that transcends separation, which is free from the object of consciousness, but because it is the object of the manifestation of the wisdom of the noble ones, the consciousness of ordinary beings cannot ascertain it as it is. Therefore, considering the appearance of attachment to samsara and nirvana, measuring it with the arguments of the common and uncommon paths, and determining the general meaning of the ground tantra by inference, and taking this as the view, one must then practice samadhi. There are two kinds of samadhi: the generation stage and the completion stage. First, the generation stage, whether it is bound by the bonds of the five yogas or by the bonds of the four limbs of recitation and practice, it is the same. The ritual of the generation stage is the cloud of the wheel of letters from the root tantra.