English
The tantras within the secret mantra that subdue through the vehicle that shows without needing to be used. The second part has three aspects: explaining the guiding vehicle that generates all, explaining the vehicle of ascetic knowledge, and explaining the vehicle of controlling power. The first part has two aspects: a brief explanation and a detailed explanation. The first part is explained from "Guiding here" to "appearing as intermediate and excellent." Here, the first vehicle, the guiding vehicle that generates all, also has different categories, such as: depending on the wisdom of the object of taming, the lowest, intermediate, and excellent three, the vehicle also necessarily appears as the lowest, intermediate, and excellent three. The lowest appears as the Hearer, the intermediate appears as the Solitary Realizer, and the excellent appears as the Bodhisattva's vehicle. The second part has three aspects: explaining the Hearer's vehicle, explaining the Solitary Realizer's vehicle, and explaining the Bodhisattva's vehicle. The first part is explained from "In the lowest realm" to "appearing as the path of liberation." First, in order to explain the Hearer, the lowest of the three, the very lowest, which becomes the object of practice of the noble Hearer, is: blocking and abandoning all extremely terrifying non-virtuous actions, such as the five heinous crimes, conforming to the thoughts of others, and having a pleasing appearance, as it appears from the Vinaya Pitaka, holding the precepts of the monastic discipline, totaling two hundred and fifty-three items for the three doors. By understanding and familiarizing oneself with the nature of the four truths, which are contained in the causes and effects of affliction and the causes and effects of purification, one strives to create and attain the essence or root that one should attain, which is the fruit of the state of an Arhat. By maintaining an upright view, practice, and conduct, and abiding in familiarity, it appears to each individual as the four pairs and eight individuals of the path of liberation from the suffering of samsara. This is like a great king, striving and practicing only for his own benefit. The second part is explained from "In the intermediate realm" to "abiding in comfort by one's own ability." Becoming the intermediate of the lowest faculty, which becomes the object of practice of the Solitary Realizers, is: recognizing that all phenomena, internal and external, arise from the twelve links of dependent origination, and therefore arise in an orderly manner. And, recognizing that these can be refuted.
Chinese
通过彻底调查不可行之处，阻止违背规律的行为，从而见到十二缘起的真谛。在认识到人无我的基础上，也认识到色蕴的法微粒也是无我的。如《大幻化网续》所说：“事物于色无碍而入。”瑜伽行派也说：“色蕴是法的一方，也是一界，认识到它是无我的。”因此，当人无我圆满，并且见到所执著的法之一方也是无自性时，通过次第修习止息和无碍等十一种三摩地，从而一座之间行四道，获得如意大乐之地的独觉阿罗汉果位。由于没有用语言讲述佛法，在前代佛陀的教法隐没，后代佛陀尚未出现的时期，为了调伏众生，以身体的幻化来变化，宣说解脱相续的佛法，成办利他事业。而且，仅仅成为独觉时，由于先前一百劫之间积累资粮的因缘，不依赖于上师，而是依靠观察坟地的骨头，凭借自己智慧的力量，安住在那个殊胜之地，像水池一样，仅仅成办少许利益。第三部分，从“极佳之境”到“获得法身”之间所阐述的内容是：成为最极殊胜者，成为奉持该经部宗义的菩萨们的行境，即不执著于法与人这两种事物，具有证悟二无我的见解，以慈、悲、喜、舍四无量心平等利益一切众生，修习不分别三摩地，超越分别念，没有执著。由于认识到法无我，因此胜义谛中没有外境，内无有情，也远离了执著。通过宣说不生之法性的缘起理等，见到内外皆不执著，胜义谛的真理是远离境与心的偏颇之自性，在第一地中现量见到。之后，从第二地开始向上修习道等。
English
By thoroughly investigating what is unfeasible, preventing actions that contradict the norm, one sees the true nature of the twelve links of dependent origination. Upon realizing the selflessness of persons, one also realizes the selflessness of the aggregates of form. As stated in the Tantra of the Great Illusion, "Things enter unimpeded into form." The Yogācāra school also states, "The aggregate of form is one aspect of dharma, one realm, realized as selfless." Therefore, when the selflessness of persons is perfected, and one sees that the grasped aspect of dharma is without inherent existence, by sequentially meditating on eleven samādhis such as cessation and unobstructedness, one traverses the four paths in a single session, attaining the fruit of a Pratyekabuddha Arhat in the supreme land of wish-fulfilling bliss. Without teaching the Dharma through speech, in times when the teachings of previous Buddhas have waned and future Buddhas have not yet appeared, one emanates through bodily miracles to tame beings, teaching the Dharma that liberates their continuums, thus accomplishing benefit for others. Moreover, merely becoming a Pratyekabuddha, due to the cause of accumulating merit for a hundred eons, without relying on a teacher, but relying on examining bones in a charnel ground, one dwells comfortably in that supreme place through the power of one's own wisdom, accomplishing only a small amount of benefit, like a small pond. The third part, from "In the excellent realm" to "attaining the Dharmakāya," explains: Becoming the most excellent, becoming the sphere of activity for Bodhisattvas who uphold the tenets of that Sutra, one does not fixate on the two entities of dharma and person, possessing the view of realizing both selflessnesses, acting with impartiality through the four immeasurables of loving-kindness, compassion, joy, and equanimity, meditating on non-conceptual samādhi, transcending conceptual thought, and being without grasping. Because of realizing the selflessness of phenomena, in ultimate truth, there is no external object and no internal person, thus being free from grasping. Through explaining the logic of dependent origination, which speaks of the unborn nature of phenomena, one sees that neither inside nor outside is grasped, and the nature of ultimate truth is seen directly in the first bhumi, being the essence that is free from the biases of object and mind. Then, from the second bhumi onwards, one cultivates the paths and so forth.
Chinese
此外，通过依次依赖三种解脱之门进行修持，在获得十地时，将烦恼障和所知障，有漏善业，以及对道和法性在三轮中执着的恶劣习气，乃至微小的部分也彻底净化。将境的意义显现为身体，以境转变的方式，获得果位的自性，即获得殊胜的二利任运成就的安乐，从而创造出至上的安乐，因此在普光地上，远离二边，获得无实三身的自性，即法性身或究竟法身，想要获得它。然而，密咒的自性身却没有触及。第二部分分为两部分：简略地阐述，详细地解释。第一部分，从《楞伽经》开始，到“境有三种”为止，阐述了《楞伽经》的主人，并阐述了其他外道，如中间道、苦行、吠陀的道。对于中等根器的众生来说，这个境也有三种分类，即根据根器分为上、中、下三种智慧。以上是第一部分。第二部分分为三部分：讲述事续（Kriya Tantra）、行续（Upaya Tantra）和瑜伽续（Yoga Tantra）。第一部分，从“对于下等者”开始，到“金刚持的果位”为止，阐述了对于中等中的下等者来说，显现为修行之境的事续的教义是：主要以三门斋戒的苦行，五根本戒和二十支分戒等戒律，以及安住于沐浴和洁净的行为的苦行为主，在究竟意义上，证悟一切法平等性，并不动摇地安住于无生之境。在世俗意义上，通过十一支分的誓言勇识仪轨生起，将迎请的智慧尊视为值得尊敬的主人，以头顶的三尘供养，或者在前方坛城的中央安住。自己作为誓言勇识，以渴望之心，采取仆人的姿态。通过与六尊神一起观修、念诵、供养、积累和祈祷等一切行为，如此修持，暂时通过三种持明来压制，最终获得三部金刚持的果位。
English
Furthermore, by sequentially relying on the three doors of liberation to practice, when attaining the tenth bhumi, the obscurations of afflictions and the obscurations of knowledge, virtuous contaminated actions, and the negative imprints of clinging to the three spheres in relation to the path and the nature of reality, even the subtle parts are completely purified. The meaning of the object appears as the body, and through the manner of transforming the object, the essence of the fruition is attained, which is the spontaneous accomplishment of the two benefits, called bliss, thereby creating the supreme bliss. Therefore, on the ground of universal light, being free from the two extremes, the nature of the three non-substantial kayas, which is the essence of the dharmakaya or ultimate dharmakaya, is desired to be attained. However, the essence-kayas of secret mantra are not touched. The second part has two divisions: a brief explanation and a detailed explanation. The first part, from "Lankavatara" to "the realm itself is threefold," explains the lord of Lankavatara and also explains other vehicles such as the intermediate vehicle, asceticism, and the Vedic vehicle, which are external tantras. For beings of middling faculties, this realm also has three divisions based on faculties: superior, middling, and inferior intelligence. The second part has three divisions: explaining Kriya Tantra, Upaya Tantra, and Yoga Tantra. The first part, from "for the lowest" to "the state of Vajradhara," explains that for the lowest of the middling, the doctrine of Kriya, which appears as the object of practice, is mainly based on asceticism of fasting in the three doors, the vows of the five roots and twenty branches, etc., and the ascetic practices of abiding in bathing and cleanliness. In the ultimate sense, realizing that all dharmas are equal, and remaining steadfast in the unborn state without wavering from it. In the conventional sense, generating the samaya-sattva through the eleven-limbed ritual, viewing the invited deity of wisdom-sattva as a venerable lord, offering with three dusts on the crown of the head, or residing in the center of the mandala in front. Taking oneself as the samaya-sattva, with a longing heart, assuming the posture of a servant. Meditating, reciting, offering, accumulating, and supplicating with the six deities, and doing all such things. By practicing in this way, temporarily suppressing with the three vidyadharas, and ultimately attaining the fruition of the Vajradhara of the three families.
Chinese
从而获得殊胜，安住于至高之位。第二，于中品中。从“于中品中”至“金刚持安住”之间所说，是指处于中品之中的瑜伽士，其行境显现为方便之行。如同事部一样，进行沐浴和洁净等清净之业，凭借与更高见解相符的力量，特别观修四部本尊，也具备四种如是性，如瑜伽瑜伽的等持一样，以微笑的面容观修誓言心母，并与明妃一同生起，进行供养、念诵和祈祷等，如果这样修持，则暂时获得金刚不动持明，以不动的菩提心，成为菩萨。最终，通过此菩萨，现量获得安住于四部金刚持果位的殊胜果位。第三，于上品中决定。从“于上品中决定”至“持种安住”之间所说，是指处于中品之上的瑜伽士，其面容上必定显现。以胜义无相的加持，观想世俗金刚界之本尊显现，从而修持五种现证菩提。首先，是基位自明无相空性。然后是座垫月轮。然后是语字种。然后是意手印。然后是身圆满手印之间进行修习，最终使之堪能，并对心无相的加持作为所修之境圆满，从而所修之境本身以自明在瑜伽的现量中显现，从而见到无相。如果这样，则所修之境的相和各自的凡夫之境，在那金刚界坛城无相之中，显现为现证菩提，从而圆满，如果证悟到与实义无二无别，则暂时通过持明之位，最终安住于金刚界坛城五部金刚的三金刚无别之持的果位。如果将这些自果现前，则也如同经部的自宗一样，以所缘而于生果之地上现证菩提。第三部分分为二：略说和广说。第一部分，楞伽经。从“楞伽经”至“圆满”之间所说，是指楞伽经
English
Thus, one obtains the supreme and abides in the highest position. Second, in the middle. From "in the middle" to "Vajradhara abides," it refers to the yogi who is in the middle, whose field of activity appears as the practice of means. Like the Kriya, one performs pure actions such as bathing and cleansing, and by the power of conforming to the higher view, one particularly contemplates the deities of the four families, also possessing the four suchnesses. Like the samadhi of Yoga Yoga, one contemplates the samaya-mother with a smiling face, and generates her together with the consort, performing offerings, recitations, and prayers, etc. If one practices in this way, one temporarily obtains the Vajra-immovable Vidyadhara, with an immovable bodhicitta, becoming a Bodhisattva. Ultimately, through this Bodhisattva, one actually obtains the supreme fruit of abiding in the fruit position of the four families of Vajradhara. Third, definitely in the best. From "definitely in the best" to "holder of lineage abides," it refers to the yogi who is above the middle, whose face will definitely appear. With the blessing of ultimate, signless, one contemplates the mundane Vajradhatu deity appearing, thereby cultivating the fivefold Abhisambodhi. First, the ground is self-aware, signless emptiness. Then the seat is the moon disc. Then the speech is the seed syllable. Then the mind is the hand symbol. Then, one trains until the body is the complete mudra, and finally makes it capable, and perfects the power of the mind's signless blessing as the object of cultivation, so that the object of cultivation itself appears clearly in the actual experience of yoga through self-awareness, thereby seeing signlessness. If so, the sign of the object of cultivation and the object of each ordinary person, in that signless Vajradhatu mandala, appear as Abhisambodhi, thereby being complete. If one realizes that it is non-dual with the meaning, then temporarily through the position of Vidyadhara, one ultimately abides in the fruit position of holding the three vajras of the five families of the Vajradhatu mandala, inseparable from each other. If one manifests these self-fruits, then also like the Svatantrika of the Sutra, one attains Abhisambodhi on the ground of generating fruit by means of the object of focus. The third part has two divisions: brief explanation and detailed explanation. The first part, the Lankavatara. From "Lankavatara" to "complete," it refers to the Lankavatara