Chinese
而且，刹帝利种姓对身语意三门平等行持感到满意，国王种姓倾向于广大的事业，主要致力于心的事业，而平民或贱民则不太注重清洁，更多地奉行烦恼的行为，因此（佛法的）示现与他们相符。正如《胜乐轮根本续》中所说：行为与婆罗门清净相符，行持比刹帝利种姓更殊胜，瑜伽士国王眷属众多，根源在于愚昧，本初即已解脱，未曾向他人展示，唯向美丽的你展示。如此等等。关于四种根器的观点是：下等根器的人无法理解伟大的心之运作，因此认为身语的行为非常重要；中等根器的人也能理解伟大的心之运作，认为身语的行为和心的运作是平等的；上等根器的人主要关注心的运作，认为身语的行为只是辅助；最上等根器的人不将身语意三门的一切行为视为好坏取舍，而是理解为二者皆可容纳，因此才这样宣说。如《金刚幕续》所说：对于下等者，是行为续；对于非行为者，是瑜伽续，在其上；对于殊胜有情，是瑜伽续；对于无上瑜伽，在其上。如此等等。这些调伏者的密咒之法，是按照次第与那些被调伏者相符而示现的，即在事续中，将贪欲作为道用的方法，绘画并修习本尊的方式也是如此。《金刚手灌顶续》中说：中央要画薄伽梵观世音自在，其左侧画穿白色衣服、注视着薄伽梵的（女性）。以及《金刚顶续》中说：坛城中的诸天众，男的要画成看着女的，女的要画成看着男的。如此等等。行持方面，也重视沐浴和清洁，食用三种白色食物，更换三种衣服等等行为。心的修习虽然也有，但主要还是努力于身语的行为。在行续中，绘画并修习将贪欲作为道用的本尊的方式是，《现观庄严论》中说：大国王毗卢遮那佛，要画成稍微带着微笑的面容。
English
Moreover, the Kshatriya castes are content with practicing equality in the three doors of body, speech, and mind; the royal castes are inclined towards great activities and primarily engage in mental activities; while the commoners or outcastes are less concerned with cleanliness and tend to engage more in afflictive behaviors, so the teachings are shown in accordance with them. As it is said in the Hevajra Tantra: "Actions are in accordance with the pure Brahmin, Conduct is superior to that of the Kshatriya caste, The yogi king has many attendants, The basis is ignorance, liberated from the beginning, It has not been shown to anyone else, It is shown to you, beautiful one." And so on. The view on the four faculties is that those with dull faculties cannot comprehend the great mental endeavors, so they see great importance in the actions of body and speech; those with middling faculties can also understand the great mental endeavors and view the actions of body and speech and mental endeavors as equal; those with sharp faculties mainly focus on mental endeavors and rely on the actions of body and speech only as support; those with supreme faculties do not view all actions of the three doors as signs or as things to be accepted or rejected, but understand them as being in union, so it is taught for those reasons. As it is said in the Vajra Tent Tantra: "For the inferior ones, it is the Action Tantra, For those who are not action-oriented, it is the Yoga Tantra, above that, For the supreme beings, it is the Yoga Tantra, Above that is the Anuttara Yoga." And so on. These secret mantra teachings that subdue are shown in accordance with those to be subdued, in sequence, that is, in the Action Tantra, the method of using desire as the path, and the way of drawing and meditating on the deity is also like this. In the Vajrapani Abhisheka Tantra, it says: "In the center, draw the Bhagavan Avalokiteshvara, On his left, draw the one in white clothes looking at the Bhagavan." And in the Vajra Peak Tantra, it says: "The assembly of deities in the mandala, The male should be drawn looking at the female, And the female should be drawn looking at the male." And so on. In terms of conduct, they also emphasize actions such as bathing and cleanliness, eating the three white foods, and changing the three garments. Although there is also mental meditation, they mainly strive for the actions of body and speech. In the Conduct Tantra, the way of drawing and meditating on the deity who uses desire as the path is, in the Abhisamaya-alamkara, it says: "The great king Vairochana, Should be drawn with a slightly smiling face."
Chinese
如是说。其之右侧有天女，名为佛眼。天女略带微笑之容颜。如是等等。行持方面，身语意三门之事平等行持，禅修方面，能作心之大勇猛，故不强调身语之行为。在瑜伽续中，作为将贪欲转化为道用的方法，绘画并禅修本尊，如《首要胜乐》中所说：坛城之诸尊众，手臂紧握如意许。如是说。其之侧有金刚杵，勤于拉弓，以傲慢之手环抱，竖起摩羯鱼旗。如是等等所说，故诸本尊皆结手印。行持方面，也仅示现身语之行为作为助伴，禅修方面，则着重于本尊瑜伽和禅修无相之义，故为主。在无上续部中，将贪欲转化为道用的方便智慧之本尊皆为双运。如《密集金刚》中所说：二根交合之，一切事物皆应观察。如是说。《秘密藏续》中说：以自己之各种器物，与怖畏之妃众相拥。如是等等。行持方面，对于净与不净及烦恼等，皆无取舍而行持。禅修方面，能于平等性离取舍，且能于方便智慧双运之义上安住。此外，追随四种外道之四颠倒见，以及为了摄受四种宗派之论师，故而分为四部续。然显密二者最终归于同一密意。诸佛精通方便且具足大悲，故无不可调伏之众生，调伏之方式亦随顺各自之意乐而示现，故无不合理之处。四外道者，即愚痴者以梵天之洁净为正法，嗔恚者以遍入天之损害为正法，傲慢者以帝释天之种姓与财富而自满，贪欲者以自在天之贪欲为正法。第二，宣说外三部续，分二：总说与别说。首先是总说：如是，密咒之四部续中，首先
English
Thus it is said. To its right is the goddess, named Buddha Eye. The goddess has a slightly smiling face. Like that and so on. In terms of conduct, the activities of the three doors of body, speech, and mind are performed equally, and in terms of meditation, one is able to perform great mental exertion, so physical and verbal conduct is not emphasized. In the Yoga Tantra, as a method of transforming desire into the path, drawing and meditating on the deity, as it says in the Supreme First: The assembly of deities in the mandala, the arms are held tightly as desired. Thus it is said. On its side is the great vajra, diligent in drawing the bow, embracing with a proud hand, and raising the makara banner. As it is said and so on, all the deities appear with mudras. In terms of conduct, it only shows the activities of body and speech as helpers, and in terms of meditation, it mainly focuses on the yoga of the deity and meditating on the meaning of the non-conceptual. In the Unsurpassed Tantras, the deities of skillful means and wisdom who transform desire into the path are in union. As it says in the Guhyasamaja: The union of the two faculties, all things should be examined. Thus it is said. In the Secret Essence Tantra, it says: With one's own various instruments, embracing the fearful assembly of consorts. Like that and so on. In terms of conduct, one acts without acceptance or rejection towards purity and impurity, and afflictions, etc. In terms of meditation, one is able to abide in equanimity, free from acceptance and rejection, and to remain equally in the meaning of the union of skillful means and wisdom. Furthermore, the four divisions of tantra are divided because they follow the four inverted views of the four heretical teachers, and to gather the four proponents of philosophical tenets. However, the ultimate intention of both Sutra and Tantra converges into one. The Buddhas are skilled in means and endowed with great compassion, so there are no beings who cannot be tamed, and the way of taming is also shown in accordance with their respective inclinations, so there is nothing unreasonable. The four heretics are: the ignorant who say that the purity of Brahma is the Dharma, the wrathful who say that the harm of Vishnu is the Dharma, the arrogant who are proud of the lineage and wealth of Indra, and the lustful who say that the desire of Ishvara is the Dharma. Second, explaining the three outer tantras, there are two parts: general explanation and specific explanation. First, the general explanation: Thus, among the four classes of secret mantra tantras, the first
Chinese
因此，行、续、瑜伽三部被称为外密。由于它们与释迦牟尼以离欲之形象所说的特征乘，以及净行和禁戒恶行的行为方式大致相同，所以也被称为苦行明咒乘或释迦牟尼续乘。因此，尽管这些修持在方便和智慧两方面都优于特征乘，但总的来说，大乘显密的一切修持都统一于慈悲和空性的双运道。由于它们在使烦恼和罪过不被自相所染方面是相同的，因此，如果没有共同乘的修持和以戒律调伏自心，以及以慈悲菩提心为基础，仅仅随意进入密咒道，不仅不会在自心中产生更高道的功德，反而会浪费自心。这些外密，如前所述，将争论时期的男女二根结合和与此相违的视笑执手等令人满足的贪欲行为作为道，因此，所画和所修的本尊也不示现与之相应的形象，不示现父母双运之相。应当受用白三物之食，以及丝绸等清净崭新的衣服和受用，不享用五肉和五甘露，以及田皮和骨饰等。
English
Therefore, the three divisions of Action, Performance, and Yoga Tantras are called Outer Mantras. Since they are largely similar to the Characteristic Vehicle spoken of by Shakyamuni in a form free from attachment, as well as the practices of purification and restraining from misdeeds, they are also called the Ascetic Knowledge Vehicle or the Shakyamuni Tantra Vehicle. Therefore, although these practices excel the Characteristic Vehicle in terms of both skillful means and wisdom, in general, all the practices of the Great Vehicle's Sutra and Tantra are unified in the path of the union of compassion and emptiness. Since they are the same in making afflictions and faults not stained by their own characteristics, if there is no common vehicle practice and discipline to tame the mind, and no foundation in loving-kindness, compassion, and the mind of enlightenment, merely entering the Mantra path at will will not only fail to generate the qualities of the higher path in one's mind, but will also waste one's mind. These Outer Mantras, as mentioned before, take the satisfying lustful behavior of the union of the male and female organs during the time of strife, and the opposing gazes, laughter, and hand-holding, as the path. Therefore, the deities that are drawn and meditated upon do not show corresponding forms, and do not show the union of father and mother. One should partake of the three white foods, and clean and new clothes and enjoyments such as silk, but one does not enjoy the five meats and five nectars, or field skins and bone ornaments, etc.
Chinese
不说这是圆满次第。在事部和行部中，以方便的部分显现为本尊勇识，以智慧的部分显现为本尊佛母，以智慧和俱生智相联的自性显现为本尊持明咒之神，以智慧和忆念相联的自性显现为本尊陀罗尼咒之神。修持它们的方式是，在事部中，将智慧本尊视为君主，自己视为臣仆；在行部中，将智慧本尊和作为誓言持有者的自己视为平等，如同兄弟和朋友般看待并进行修持。第二，讲述事部。其中，事部的道路在《善臂请问经》的注释中归纳为四种行持之门：以入门的行持，通过灌顶使之成为法器；以结合的行持，修持三部本尊；以成就的行持，通过具备资具和顺缘而精勤念诵；以圆满的行持，成为与本尊同等地位的持明者，成就空行，最终与果位结合。这四种行持中，第一种入门的行持，灌顶将在后面灌顶的章节中阐述。第二种结合的行持，生起三部本尊，因为已经阐述了事部是以君主和臣仆的方式进行修持，因此，对于此，如果不将自己生起为本尊，而是将自己视为低下，安住于平凡的状态，则称为纯粹的事部或自续部。有些事部中也有将自己生起为本尊的情况，这被称为特殊的事部。然而，主要以前方生起的方式，向其祈求成就。对此，《三律仪差别论》中说：“事部无自生，安置画像而祈祷，有自生修法者，乃随瑜伽部，依彼之规而行。”虽然如此说，但所有人都认为这是真实的事部。在《金刚手现观灌顶续》中说：“自己行走也好，安住也好，不离本尊的慢心，则会获得成就。”以及，认为仅仅是事部的歌舞自在的后部观察中说：“将自己生起为金刚手。”因此，所有事部
English
It is not said that this is the Completion Stage. In the Kriya and Charya Tantras, the aspect of skillful means manifests as the Heroic Deity, the aspect of wisdom manifests as the Consort Deity, the nature of the union of wisdom and primordial awareness manifests as the Vidyadhara Mantra Deity, and the nature of the union of wisdom and mindfulness manifests as the Dharani Mantra Deity. The way to practice them is that in the Kriya Tantra, the Wisdom Deity is regarded as the lord and oneself as the servant, while in the Charya Tantra, the Wisdom Deity and oneself as the Samaya Holder are regarded as equal, like brothers and friends, and then practiced. Second, explaining the Kriya Tantra. In this, the path of the Kriya Tantra is summarized in the commentary of 'Excellent Arm' into four doors of conduct: the conduct of entering, making oneself a suitable vessel through empowerment; the conduct of joining, propitiating the deities of the three families; the conduct of accomplishing, diligently reciting with the accumulation of substances and conditions; the conduct of perfecting, becoming a Vidyadhara equal to the deity, accomplishing Khechara, and finally joining with the result. Among these four conducts, the first, the conduct of entering, empowerment, will be explained later in the section on empowerment. The second, the conduct of joining, generating the deities of the three families, because it has been explained that the Kriya Tantra is practiced in the manner of lord and servant, therefore, in this case, if one does not generate oneself as the deity, but regards oneself as inferior and remains in an ordinary state, it is called the mere Kriya Tantra or the Svatantra. In some Kriya Tantras, there is also the case of generating oneself as the deity, which is called the special Kriya Tantra. However, it mainly shows the manner of generating in front and requesting accomplishment from it. Regarding this, the 'Distinction of the Three Vows' says: 'In the Kriya Tantra, there is no self-generation, one places a painted image and prays. Those who have the method of self-generation follow the Yoga Tantra and act according to its system.' Although it is said so, everyone considers it to be the actual Kriya Tantra. In the 'Vajrapani Abhisheka Tantra' it says: 'Whether one walks or stays, if one does not separate from the pride of the deity, one will attain accomplishment.' And, the latter examination of the Dancing Supreme, which considers it to be solely Kriya Tantra, says: 'Generate oneself as Vajrapani.' Therefore, all Kriya Tantras