English
Indeed. In the "Three Kinds of Illumination," it says: "Even in a single meaning, not being confused, Having many methods without difficulty, Relying on the power of sharp faculties, The mantra vehicle is particularly supreme." Furthermore, in the "Rali Inconceivable Tantra," it says: "For the Hearers and other inferior vehicles, There are no instructions, View, conduct, mind-holding, Tantra, path, and fruit, Time, enjoyment, yoga, Self and other's benefit and intention, Without labor, abandoning extremes, being effortless, The distinction of accumulating merit, With fifteen kinds of distinctions, The vidyādhara vehicle is particularly supreme." So it is said. Generally, the tantras are explained as six classes: the outer three tantras, the inner three tantras, and the six classes of method tantras. The fourth, Kriya, that is, the Action Tantra, mainly emphasizes the purification of body and speech. One achieves siddhis by viewing the deity of the mind as the wisdom being and oneself as the samaya being, like a lord and subject. As it is said in the Wisdom Play Tantra: "From the ultimate, free from elaboration, the nature of emptiness, In the appearance of the conventional, illusory form, Initially meditating as lord and subject, One will attain supreme siddhi and become a Buddha." Some of the New Schools hold that in the "Wisdom Vajra Compendium," it says, "Without the pride of oneself as the deity," therefore, they assert that there is no self-generation. However, in the Nyingma tantras and sadhanas, self-generation is explained and taught as in the Yoga Tantra. The fifth, Upaya, that is, the Performance Tantra, practices like the Kriya Tantra and views like the Yoga Tantra, desiring accomplishment with oneself and the deity as friends. As it is said in the Ocean of Intelligence Tantra: "From the ultimate, completely pure, great wisdom, Meditate as if showing an illusion, like a friend, Offering praise and reciting mantras, one will become a Buddha." The fifth, Yoga, that is, the Yoga Tantra, does not mainly emphasize body and speech, but mainly emphasizes the activity of the mind. Through the door of the five manifest enlightenments, one desires accomplishment by mixing the deity and oneself indivisibly. As it is said in the Ocean of Wisdom Tantra: "Having generated both oneself and the one in front as deities, After offering praise and completing the recitation, The wisdom being departs like a guest, By meditating, one will become a Buddha." The distinction between these is in the classes of tantras.
Chinese
名相等虽然无边，但在此因文字而畏惧。那些是指对上中下三种根器而说的。关于内道方便的三续的解说中，有密咒外内之差别和分别各自解说两种。第一种是，全知龙钦饶绛所著的《如意宝藏论》的释论大白莲花中，说了密咒外内二者的差别或十二殊胜之处。在成熟灌顶中也是，以明智灌顶五种和瓶灌为主的是外密，圆满授予四灌顶的是内密，道次第生起次第交替修习的圆满次第是外密，生圆双运修习的是内密，行为上以洁净为主的是外密，以无二为主的是内密，受用上以白三甜三为主的是外密，依止五肉五甘露的是内密，衣服绸缎等洁净为主的是外密，裸体或无衣为主的是内密，事业上以沐浴和洁净为主的是外密，不为垢染和不净所染的是内密，果上希求十六长寿等的是外密，今生或中阴成就的是内密，不观想本尊双运的是外密，观想的是内密，装饰上以绸缎和珍宝为主的是外密，享用尸林之物的是内密，处所上住在须弥山顶等寂静处的是外密，在邬金和尸林等处修习的是内密，器皿上以珍宝或莲花座为主的是外密，以人头器为主的是内密，事业上主要展示息增的是外密，主要展示怀诛的是内密。密咒内续中这样说了。具体来说，父续玛哈瑜伽和母续阿努瑜伽二者也有七种差别。就其本体的差别来说，如果主要展示灌顶和火供等众多广大仪轨的是父续，主要展示生起次第和圆满次第等深奥的是母续。生起次第中也是，如果主要本尊变化而主要佛母不变的是父续，主要佛母变化而主要本尊不变的是母续。形象或装束上也是，凡是男相本尊众多且以绸缎和珍宝装饰的是父续，女相本尊众多且有骨饰和人皮座垫的是母续。方向上也是，在现观等时候，右绕的是父续，左绕的是母续。象征上也是，主
English
Although the categories and so on are infinite, here I fear the letters. Those are referring to the three types of faculties: superior, middling, and inferior. Also, in explaining the three tantras of the inner path of means, there are two aspects: the differences between outer and inner mantra, and the individual explanations of each. The first is that in the great commentary "White Lotus" on the "Wish-Fulfilling Treasury" composed by the Omniscient Longchen Rabjam, twelve distinctions or superiorities of the outer and inner mantra are explained. Also, in the empowerment of maturation, the outer mantra emphasizes the five wisdom empowerments and the vase empowerment, while the inner emphasizes the complete bestowal of the four empowerments. The outer emphasizes the completion stage of alternating the generation stage and the completion stage of the path, while the inner emphasizes the practice of the union of the generation and completion stages. The outer emphasizes conduct based on cleanliness, while the inner emphasizes conduct based on non-duality. The outer emphasizes the enjoyment of the three white and three sweet substances, while the inner emphasizes reliance on the five meats and five elixirs. The outer emphasizes clean clothes such as silk, while the inner emphasizes being naked or without clothes. The outer emphasizes actions such as bathing and cleanliness, while the inner is not harmed by impurities and defilements. The outer desires results such as sixteen long lives, while the inner achieves accomplishment in this life or in the bardo. The outer does not meditate on the union of the deity, while the inner meditates on it. The outer emphasizes ornaments of silk and jewels, while the inner enjoys the accoutrements of the charnel ground. The outer dwells in secluded places such as the top of Mount Meru, while the inner meditates in places such as Oddiyana and charnel grounds. The outer emphasizes vessels of jewels or lotus seats, while the inner emphasizes skull cups. The outer mainly demonstrates peaceful and increasing activities, while the inner mainly demonstrates subjugating and wrathful activities. This is how it is explained in the inner mantra. Specifically, there are also seven differences between the Father Tantra Mahayoga and the Mother Tantra Anuyoga. Regarding the difference in their essence, if the main emphasis is on extensive rituals such as empowerment and fire offerings, it is the Father Tantra; if the main emphasis is on profound practices such as the generation stage and completion stage, it is the Mother Tantra. Also, in the generation stage, if the main deity transforms while the main consort does not, it is the Father Tantra; if the main consort transforms while the main deity does not, it is the Mother Tantra. Also, in terms of appearance or attire, wherever there are many male deities adorned with silk and jewels, it is the Father Tantra; wherever there are many female deities with bone ornaments and seats of human skin, it is the Mother Tantra. Also, in terms of direction, during direct perception and so on, circumambulating to the right is the Father Tantra, while circumambulating to the left is the Mother Tantra. Also, in terms of symbolism, the main
Chinese
以堕生为象征。时间上，白天和上弦月为主的是父续。与此相反的是母续。在圆满次第中，以脉、明点、乐为主的是父续。以风和光明为道用的是母续。在清净方面，将蕴界清净为本尊和明妃的是父续。将脉界清净为勇士和瑜伽母来显示的是母续，这是在《宗派宝藏论》中所说的。第六，父续摩诃瑜伽是：显现世间为本尊和宫殿，蕴、界、处清净显现为本尊，因此以修持风为主的道，希求在此生解脱。在《智慧嬉戏续》中说：从生起次第和圆满次第中，智慧风起作用，天空的嬉戏完全圆满，因此一生就能彻底解脱。分类有：以基、道、果为主，以方便道修持为主，以及认为多种道转变的三种。多种道转变中也有续和努比卡两种。努比卡中也有萨埵努比卡和曼荼罗努比卡两种。决定性的续部也是无边无际的。第七，母续阿努瑜伽是：从器情世间的自性中，仅仅证悟到从法界中成佛，在这种状态中，生起次第的身脉风清净，知晓为本尊和宫殿。圆满次第的风心乐明无分别的智慧显现，因此在此生解脱。在《明点至上续》中说：光明的心性，在法界和智慧无二中，谁为了安乐而修持，果位在此生圆满成佛。分类有经和律两种，续部的种类从其他地方了解。第八，无二阿底瑜伽，比下部更高的原因是：如上所说，下部乘都是执着于以分别念来执取的见解，因此仅仅是处于此道的台阶上。《总集续》中说：由此获得的六乘，显示了大圆满的歧途。以及《阿底大圆满续》中说：八乘阿底，智慧超越分别念。因此这样说。阿底瑜伽的体性是：无戏论、自生智慧，无边际、无偏颇，一切乘的意义全部圆满，因此成为顶峰。在《前续》中说：一圆满、二圆满、心圆满。一圆
English
It is symbolized by being born lost. In terms of time, the father tantra is mainly about daytime and the waxing moon. The opposite of that is the mother tantra. In the completion stage, the father tantra mainly focuses on the channels, bindus, and bliss. The mother tantra uses wind and clarity as the path. In terms of purification, the father tantra purifies the skandhas and elements into deities and consorts. The mother tantra shows the purification of the channels and elements as heroes and yoginis, as stated in the Treatise on Tenets. Sixth, the Father Tantra Mahāyoga is: Manifesting the world as deities and palaces, purifying the skandhas, elements, and sense bases into deities, thus desiring liberation in this life by meditating on the path with wind as the main focus. In the Tantra of the Play of Wisdom, it says: From the stages of creation and completion, the wisdom wind performs its function, the play of the sky is perfectly complete, therefore, one is completely liberated in one lifetime. The divisions are: mainly the basis, path, and result; mainly the means-path practice; and three that consider various path transformations. Among the various path transformations, there are the tantras and Nopi-ka. Among the Nopi-ka, there are Sattva Nopi-ka and Mandala Nopi-ka. The definitive tantra collections are also limitless. Seventh, the Mother Tantra Anuyoga is: Realizing that the nature of the container and its contents is enlightened from the beginning, in that state, the creation stage purifies the body, channels, and winds, knowing them as deities and palaces. The completion stage manifests the non-conceptual wisdom of wind, mind, bliss, and clarity, thus liberating in this life. In the Tantra of the Supreme Bindu, it says: The nature of the mind, which is clear light, in the non-duality of the dharmadhatu and wisdom, whoever meditates for the sake of bliss, the result is perfect enlightenment in this life. The divisions are the Agamas and Sutras, and the categories of tantras are known from elsewhere. Eighth, the non-dual Atiyoga is superior to the lower ones because: As mentioned above, the lower vehicles are all attached to views grasped by conceptual mind, therefore, they are merely standing on the platform of this path. The All-Creating King says: The six vehicles attained by that, show the wrong paths of the Great Perfection. And the Great Arrangement of Ati says: Eight vehicles, Ati is beyond the intellect. Therefore, it is said. The essence of Atiyoga is: free from elaboration, self-arisen wisdom, without limitation or bias, the meaning of all vehicles is completely fulfilled, therefore, it becomes the pinnacle. The Earlier One says: One complete, two complete, mind complete. One comp
Chinese
以作意之心而圆满。以二圆满而极度圆满。于世俗菩提心中圆满。如是。分类而言，由于自心之外别无他法，故为心部；由于法性普贤佛母之界外别无去处，故为界部；由于如实之义要处而至，故为口诀部，共有三部。口诀部中也有外转、内转、密转三种。所有这些之中，最为殊胜的是无上秘密光明金刚藏的现证心髓之部。这些是就上、中、下三种根器而说的。密咒外内二者各有三种，所以说是六部续。如《无垢忏悔续》中说：“过去以因和果，因有三而果有二，二者分开成六部。”如是说。第二，顺便略说新密宗的观点，有认为续部有四种的，有三种的，有五种的，有六种的。第一种是，如《密集金刚续》中说：“身语意之胜，如来众之密，菩提心无上，心要祈请薄伽梵宣说。”如是所说，事部、行部、瑜伽部三部，以禅定的差别显示无上，所以加上无上瑜伽部，共有四部。如《金刚藏庄严续》中说：“善逝之意续，真实宣说有四种，事行瑜伽无上瑜伽。”如是。此外，为了调伏四种人种、四种智力、四种时间和四种贪欲、四种颠倒之神，所以安立为四种。也有认为是三种的。邬金莲花生大士说：“瑜伽行和事部之分，续部认为有三种。”追随其后，将无上瑜伽部归入瑜伽部的范畴，所以认为是三种续部。还有认为是五种的，即顿悟续、事部、行部、瑜伽部、无上瑜伽部。如《智慧金刚总集续》中说：“为了显示从胜妙欲乐中生起的菩提心，在妃女眷属的中央安住于薄伽，显示不违背世间之行和六边之行，是瑜伽