Chinese
语和意金刚中生出。生出之后，也因业力的关系而寂灭，以及上下方六道世界的十方无边无际的三千大千世界中，每一大千世界，都有大能的释迦牟尼佛，以四种调伏方式利益五道众生。而且，三身佛的导师，有三界刹土，三类教法，三类眷属等差别。法身佛的导师是普贤王如来，教法是自性大圆满无上密法，眷属是智慧海，时间是不可思议，处所是法性义之密严刹土。报身佛的导师是五部佛，教法是内外密法，眷属是金刚手和文殊等根器和对境清净的果位菩萨，时间是无有迁变，处所是自显任运稠密严饰的刹土。化身佛的导师是金刚持和六能仁，教法是大小乘，眷属是不定的，有地上菩萨，有凡夫，有空行母，有持明者等各种，时间是与教法出现和所化相应，是现在的，处所是天界的密严刹土，以及大尸陀林和金刚瑜伽母的莲花等大秘密的密严刹土，以及六道各自不同的处所。在这些处所中，从无始以来直到现在未来的尽头，语和意无尽的庄严法轮，只要轮回存在就无量化现，恒常不断地利益众生。二是讲述他所说的咒语的自性，从总体上以三种讲述方式来区分，从细节上以确定九次第来区分，从内外讲述来归纳要点，共有三种。第一种是三身各自的导师所宣讲的一切佛法，都是结合根器的次第来宣讲的，以及将要点归纳起来宣讲的，以及针对过去现在未来三世的共同和个别对治来宣讲的，共有三种确定。如阿底大圆满法中说： 讲经之方式有三种， 犹如阶梯之次第。 为根器之义而讲经， 犹如从牛奶中提炼酥油。 为归纳之义而讲经， 犹如热病用
English
arise from speech and mind vajra. Having arisen, they also pacify due to the power of karma, and in each of the limitless and boundless three thousand great thousand worlds in the ten directions of the six realms of existence above and below, each great capable one, each Bhagavan, benefits the five types of beings through four types of taming. Moreover, the three teachers of the three bodies have three realms, three teachings, and three retinues, etc., distinguished as follows: The teacher of the Dharma body is glorious Samantabhadra. The Dharma is the Great Perfection of Naturalness, the Unsurpassed Secret Mantra. The retinue is the Ocean of Wisdom. The time is inconceivable. The place is the Akanishta of the meaning of Dharmata. The teacher of the Enjoyment Body is the Buddhas of the Five Families. The Dharma is the Outer and Inner Secret Mantra. The retinue includes Vajrapani and Manjushri, etc., pure beings and objects, the Mind-Heroes of Fruition. The time is immutable. The place is the spontaneously present, densely arrayed realm. The teacher of the Emanation Body is Vajradhara, the Six Conquerors. The Dharma is the Great and Small Vehicles. The retinue is uncertain and diverse, including those abiding on the bhumis, individual beings, dakinis, and mantra holders, etc. The time is the present, corresponding to the arising of the Dharma and those to be tamed. The place is the Akanishta of the gods' realm, and the great charnel grounds, and the secret Akanishta such as the bhaga of Vajrayogini, and the different abodes of the six realms. In these places, from beginningless time until the end of the future, the inexhaustible wheel of ornaments of body, speech, and mind revolves as long as samsara exists, manifesting immeasurably, constantly and continuously benefiting beings. Secondly, regarding the nature of the mantras spoken by him, there are three ways of speaking in general, nine definite orders in particular, and three ways of summarizing by explaining the outer and inner aspects. The first is that all the Dharma taught by the teachers of the three bodies is taught in conjunction with the order of the faculties, and the essential points are summarized and taught, and the common and specific antidotes for the three times are taught, and there are three certainties. As it is said in the Great Perfection of Ati: The way of teaching is threefold, Like the steps of a ladder. Teaching for the sake of the faculties, Like butter from milk. Teaching for the sake of summarizing, Like for hot diseases
Chinese
如同樟脑一样。是为了对治的意义而宣说的。出自《声随根本续》中说： 宣说的方式包含三种意图，是为了对治、摄受和根器的意义，将词句归纳后进行宣说。 也就是说，为了对治的意义而宣说的是：八万四千法蕴，即贪欲、嗔恨、愚痴这三者平等混合的二万一千种烦恼，是对治八万四千种烦恼的对治法。 律藏、经藏、论藏，三藏平等混合的二万一千种，即八万四千法门。 为了根器的意义而宣说的是九乘次第。 为了摄受的意义而宣说的是外内密咒二者。 第二，以确定九次第而进行区分： 小之小是声闻乘，小之中是缘觉乘，小之大是菩萨乘，中之小是作密（克里亚瑜伽），中之中是行密（乌巴瑜伽），中之大是瑜伽密，大之小是嘛哈瑜伽，大之中是阿努瑜伽，大之大是阿底瑜伽，即九乘次第。 《声随》中说： 如此依靠九乘，也能使三界众生进入正道。 《大庄严如意宝续》中说： 对小三乘的开示是： 执着于相的是声闻，执着于念的是缘觉，执着于分别念的是菩萨。 对中三乘的开示是： 极其低劣的是事部，对于低劣者是行部，对于有识者是瑜伽部。 对大三乘的开示是： 对于心量广大者是生起次第，对于心髓精华者是圆满次第，对于极密殊胜者是大圆满。 这样。 第三，通过内外之说来归纳扼要，分为略说和广说两种。 第一，外密是克里亚、乌巴、瑜伽，内密是嘛哈、阿努、阿底这三种，总共宣说了六部续。 《声随》中说： 过去是因和果，因有三种，果有两种，从二者分出六种，如此是根器的次第。 这样。 如果区分超世间的乘，则分为因的自性和果
English
Like camphor. It is taught for the purpose of counteracting. As it says in the Root Tantra of Sound Transformation: The way of speaking includes three intentions, which are for the purpose of counteracting, gathering, and the faculties. The words are summarized and taught. That is to say, what is taught for the purpose of counteracting is: eighty-four thousand aggregates of Dharma, that is, twenty-one thousand afflictions of equal mixture of desire, hatred, and ignorance, are the counteracting forces for eighty-four thousand afflictions. The Vinaya, Sutra, and Abhidhamma, the three pitakas equally mixed, are twenty-one thousand, that is, eighty-four thousand Dharma gates. What is taught for the purpose of the faculties is the nine-fold order of vehicles. What is taught for the purpose of gathering is the outer and inner secret mantras. Second, distinguishing specifically by determining the nine orders: Small of small is the Hearer Vehicle, small of medium is the Solitary Buddha Vehicle, small of great is the Bodhisattva Vehicle, medium of small is Kriya Vehicle, medium of medium is Upa Vehicle, medium of great is Yoga Vehicle, great of small is Maha Vehicle, great of medium is Anu Vehicle, great of great is Ati Vehicle, that is, the nine-fold order of vehicles. As it says in Transformation of Sound: Thus, relying on the nine, the three realms are also led into the right path. As it says in the Great Arrangement Wish-Fulfilling Supreme Tantra: The teaching for the three small ones is: The one who grasps at characteristics is the Hearer, the one who has concepts is the Solitary Conqueror, the one who engages in thoughts is the Bodhisattva. The teaching for the three medium ones is: The extremely inferior is the Action Tantra, for the inferior ones is the Performance Tantra, for the one with consciousness is the Yoga Tantra. The teaching for the three great ones is: For the one with vast mind is the Generation Stage, for the one with the essence of mind is the Completion Stage, for the supremely secret and excellent one is the Great Perfection. Like that. Third, summarizing the essentials by explaining the outer and inner, there are two types: brief explanation and detailed explanation. First, the outer secret mantras are Kriya, Upa, and Yoga, and the inner ones are Maha, Anu, and Ati, which are the six tantras that are taught. As it says in Transformation of Sound: The past is cause and effect, the cause has three and the effect has two, from the two are divided into six, thus is the order of the faculties. Like that. If we distinguish the transcendental vehicle, it is divided into the nature of the cause and the
Chinese
地基秘密真言二者。果秘密真言如果区分，有外道三，内道三，这六者是以根器的锐利和迟钝来区分的意思。详细解说这六者。第一，克里亚怛特罗（梵文：Kriyātantra），即事部续的自性是，将世俗显现的蕴、界和处之法认知为应净化的垢染，将体性本自清净的心性作为净化的基础。在道上，通过洁净和观修本尊的真如，以自视为主人，本尊智慧萨埵为君主和仆从的方式来希求成就。乌巴亚怛特罗（梵文：Upayatantra），即行部续的自性是，见解如瑜伽部，行持如事部。特别之处在于，在自身誓言尊前，观修智慧萨埵如兄弟或朋友般，由此希求成就。瑜伽怛特罗（梵文：Yogatantra），即瑜伽部续的自性是，将显有之法，所有世俗谛，都净化于胜义心性的状态中，在道上，以预先现证的方式，在生起本尊坛城时，将本尊智慧尊迎请降临于自身誓言尊，由此希求成就。五种现证菩提是：从座垫莲花中现证菩提，从语文字母中现证菩提，从意手印中现证菩提，从身圆满中现证菩提，从本尊智慧萨埵中现证菩提。即是圆满五种殊胜的处所、法、时、眷属和导师的庄严。内道方便续三者中，玛哈瑜伽怛特罗（梵文：Mahāyoga Tantra），即大瑜伽父续的自性是，将一切法原本成佛安立为身和智慧的游舞，在生起次第上，以方便为主，自身和本尊智慧尊等同为一，三门与三坛城的自性无别，并将细微风的瑜伽作为道，由此希求成就。阿努瑜伽怛特罗（梵文：Anuyoga Tantra），即智慧母续的自性是，一切法原本在坛城中成佛，因此在界和智慧真谛无二无别的一体状态中，从大乐界细微的瑜伽中希求成就。阿底瑜伽怛特罗（梵文：Atiyoga Tantra），即无二大圆满是，一切法原本清
English
The two bases are secret mantras. If the result secret mantras are divided, there are three outer (tantras) and three inner (tantras), these six are differentiated by the sharpness and dullness of the faculties. To explain in detail, among the six, the first, Kriyātantra, the nature of the action tantra, is to know the aggregates, elements, and sense bases that appear in the illusory appearance of the conventional as impurities to be purified, and to take the mind itself, which is pure by nature, as the basis for purification. On the path, through cleanliness and meditating on the suchness of the deity, one desires accomplishment by seeing oneself and the deity, the wisdom being, as master and servant. Upayatantra, the nature of the practice tantra, is to practice the view like yoga and the practice like kriya. In particular, one desires accomplishment by meditating on the wisdom being as a sibling or friend in front of one's own samaya being. Yogatantra, the nature of the yoga tantra, is to purify all phenomena of existence, all conventional truths, into the state of ultimate mind itself, and on the path, in the manner of prior enlightenment, when generating the mandala of the deity, one desires accomplishment by inviting and descending the wisdom deity into one's own samaya being. The five manifest enlightenments are: manifesting enlightenment from the lotus seat, manifesting enlightenment from the seed syllables of speech, manifesting enlightenment from the hand gestures of mind, manifesting enlightenment from the complete body, manifesting enlightenment from the wisdom being deity. That is, it perfects the arrangement of the five perfections of place, dharma, time, retinue, and teacher. Among the three inner method tantras, Mahāyoga Tantra, the nature of the great yoga father tantra, is to establish all dharmas as primordially enlightened, as the play of body and wisdom, and in the generation stage, with method as the main focus, oneself and the wisdom deity are equal and one, inseparable from the nature of the three doors and three mandalas, and one desires accomplishment by making the yoga of subtle winds the path. Anuyoga Tantra, the nature of the wisdom mother tantra, is that all dharmas are primordially enlightened in the mandala, therefore, in the state of indivisible oneness of space and wisdom truth, one desires accomplishment from the subtle yoga of great bliss realm. Atiyoga Tantra, the non-dual Great Perfection, is that all dharmas are primordially pu
Chinese
在菩提心中圆满，于无取舍、无勤作的法性三身任运大成中，本来解脱，于自生之智慧，无偏无党，于常断、转变无所作为，超越基道果之名言，与四时法性之轮不分离，法性广大任运自生，轮回涅槃，断定无心，破斥常断言语，三界圆满解脱，彻底觉悟，于任何显现，皆能证悟本来自解脱，自生法身，坦然自信，显现心识，法尽智绝，钉入（此理），于境法性之游舞中，境有者智慧之界洞然开启，轮回涅槃于菩提心之坛城中，证悟成佛之义，于不转为其他之智慧中，坚定不移，不作而本得，不行而本至，于因果中，执持法性之时，欲求成就，不离自性法身，彼等亦以心部、界部、口诀部三大处所系缚之自性而安住。秘密真言内三部，亦以初与中圆满之方式，安住于基道果大本体之中。如雄狮圆满威力大成就续云：生起次第玛哈瑜伽，犹如诸法之基础。经阿努瑜伽，犹如诸法之道。圆满次第阿底瑜伽，犹如诸法之果。如是宣说。第三，为了说明所知续部的类别，有六种。第一，克里亚中也有共同和特殊两种续部。克里亚共同续部有六种：总摄一切明咒之心要的《臂护续》；总摄一切明咒之灌顶的《金刚手灌顶续》；总摄一切明咒之秘密的《明智胜续》；总摄一切明咒之调伏的《善成就续》；总摄一切明咒之事业的《三界胜续》；总摄一切明咒之意趣的《后三摩地续》。特殊续部中，观世音菩萨三族之法类有：《莲花顶髻明咒续》、《莲花发冠续》。