English
It is perfected by the mind of attention. It is perfected by the two perfections, supremely perfected. It is perfected in the conventional Bodhicitta. Thus it is. In terms of divisions, since there is no Dharma separate from one's own mind, it is the Mind Division; since there is nowhere to go other than the expanse of Dharmata Samantabhadri, it is the Expanse Division; since the essential point of the way things are has been reached, it is the Instruction Division, so there are three divisions. Within the Instruction Division, there are also three: outer cycle, inner cycle, and secret cycle. Among all of these, the most supreme is the cycle of the direct realization heart essence of the secret, unsurpassed, luminous Vajra Essence. These are in accordance with the three superior faculties. The outer and inner aspects of secret mantra each have three, so they are considered to be six tantra divisions. As it is said in the "Reversal": "The past is by cause and effect. Cause has three and effect has two. The two divided become six." Thus it is said. Secondly, incidentally, the tenets of the New Secret Mantra are explained in passing. There are those who assert four tantra divisions, and those who assert three, five, and six. The first is, as it is said in the "Guhyasamaja Tantra": "The supreme of body, speech, and mind, the secret of all the Tathagatas, the unsurpassed Bodhicitta, please, Bhagavan, speak of the essence." As it is said, the three tantras of Kriya, Charya, and Yoga, showing the unsurpassed distinction of Samadhi, so with Anuttarayoga, there are four. As it is said in the "Vajra Essence Arrangement Tantra": "The tantra of the Sugata's intention is truly explained in four aspects: Kriya, Charya, Yoga, and Anuttara." Thus it is. Furthermore, it is also established as four in consideration of subduing the four races, four types of intelligence, four times, four desires, and four inverted gods. There are also those who assert three. Master Padmasambhava said: "By distinguishing Yoga practice and Kriya, the tantra division is considered to be three." Following this, since Anuttarayoga is placed within the category of Yoga, it is considered to be three tantra divisions. Also, there are those who assert five, namely the Abrupt Realization Tantra, Kriya, Charya, Yoga, and Anuttarayoga. As it is said in the "Collected from All Vajra Wisdom": "In order to show the Bodhicitta arising from supreme desire, residing in the center of the consort's retinue in Bhaga, showing conduct that does not contradict the worldly and the conduct of the six limits, is Yoga.\
Chinese
安住于“惹”之续部中。安置于明智和天女的坛城中，为了那个事业的成就，安住于显示真如的二续中。安住于用于成办事业之大手印的续部中。安住于以世间为对境，进行洁净，以及无有智慧萨埵之乐，和对于奇妙过患之因的觉悟的续部中。安住于通过念诵真言，火供，撒沙，快速行走等八成就之行来成就的觉悟片段之续部中。如是等等。又，在第二品中说：观看和欢笑和手持，拥抱以及像这样两个两个，续部也是四种，没有用隐藏的语言宣说，祈请薄伽梵一定宣说。因为没有说四种的含义，推测出现第五种，导师巴瓦巴扎等人将无上瑜伽分为两种，因此认为是五种。又，在《密集胜乐略续》中说：只要经部、行部和瑜伽部、无上瑜伽部的差别存在，众生就会因各自不同的意乐，而对这个和那个感到欢喜。追随这段话，导师胜子拉瓦巴的僧衣者等人，认为是六种，即：经部《金刚地基》等觉悟的续部，行续，事续，瑜伽续，无上瑜伽续，瑜伽胜乐等秘密续部。第三，关于三种律仪的扼要归纳，也有三种：简要地显示三种律仪的体性，按照根器的次第解释为三种，以自宗的确定来最终确定。第一种是，续部中三种律仪转变，或者以点金术的比喻显示为本体相同，对于声闻、独觉、菩萨三种根器各自，都有进入金刚持道者，这在五部续的教证中明确成立。如果问：如何成立的呢？在《嘿日嘎金刚》五部续中说：以石头来区分种类，出现铁、铜和银，通过点金术的物质，一切都变成黄金一样，同样，以心识的差别，三种根器的律仪也，坛城
English
It abides in the Tantra of Ra. Having arranged it in the mandala of Vidyā and the Goddess, it abides in both Tantras that reveal the suchness for the accomplishment of that activity. It abides in the Tantra that is used to accomplish the great mudrā of activity. It abides in the Tantra that aims at the world, performing purification, and the absence of bliss of the Wisdom Sattva, and the realization of the cause of wonderful faults. It abides in the Tantra of fragments of realization that accomplishes the eight siddhis by practicing mantra, fire offering, scattering sand, swift walking, and so on. It is like that. Furthermore, in the second chapter, it says: "Looking, laughing, holding hands, embracing, and likewise two by two, the Tantras are also of four kinds, not proclaimed with hidden language, please, Bhagavan, definitely speak." From the implication of not speaking of four, inferring that the fifth appears, teachers like Bhava Bhatra and others divide Anuttarayoga into two, thus considering it as five. Also, in the Condensed Tantra of Hevajra, it says: "As long as the distinctions of Sutra, Action, Yoga, and Highest Secret exist, beings with various inclinations will rejoice in this and that." Following this statement, teachers like the son of the Victorious One, the one with the robes of Lavapa, and others consider it as six: the Tantra of Realization such as the Sutra of Vajra Substrate, Action Tantra, Conduct Tantra, Yoga Tantra, Anuttarayoga Tantra, and Secret Tantras such as Yoga Hevajra. Thirdly, regarding the essential summary of the three vows, there are also three: briefly showing the characteristics of the three vows, explaining them as three according to the order of faculties, and finally establishing them with certainty according to one's own system. The first is that the three vows in the Tantra transform, or the example of alchemy shows that they are of the same essence. For each of the Hearers, Solitary Realizers, and Bodhisattvas, there are those who enter the path of Vajradhara, which is clearly established in the scriptural authority of the five hundred thousand Tantras. If asked, how is it established? In the five hundred thousand Tantras of Hevajra, it says: "The distinctions of types are dissolved by stone, appearing as iron, copper, and silver. By the substance of alchemical elixir, everything is transformed into gold. Likewise, by the distinctions of mind, the vows of the three types of beings are also, the mandala"
Chinese
如果住在这大岩洞里，就被称为金刚持。如是说。那典籍中的石头是普通的，铁是声闻的学处，铜是自佛的学处，银是菩萨的学处，金刚丸是金刚乘的学处。其他不同根器的人，以不同的想法进入密法的方式，法门虽然很多，但那些不是要阐述的。次第进入和同时进入的方式等虽然无边，但那些不是要特意在此解释的，所以不阐述。第二是，这里是就上中下三种根器来说，最上等的，修行圆满的有缘者，获得灌顶后，三戒同时生起，证悟解脱同时，如印札菩提。那是邬金的国王印札菩提，以前的那位，迎请了世尊及其眷属，问道：不求舍弃欲望的解脱。因此，世尊及其眷属立即显现为吉祥密集金刚坛城本尊众，给予灌顶并开示续部，无需三种不同的仪轨，三戒同时在相续中生起，如证悟解脱同时。如果是上等根器的人，即使之前没有受持下二种戒律，在获得灌顶时，皈依时生起别解脱戒，发菩提心时生起菩萨戒，圆满灌顶时生起三昧耶戒，即同时具足三种戒律。如时轮经中说：最初以水亦成居士，以瓶亦成沙弥，比丘以秘密灌顶而成，以上者的因成为住持。如是说。中等根器是依靠三戒各自的仪轨，次第获得，如龙树。那是龙树菩萨的传记：最初在那烂陀从婆罗门罗睺罗贤受沙弥戒，法名为释迦友，受比丘戒后，法名为比丘吉祥。之后被圣者文殊菩萨摄受，发菩提心。之后如从空行母和成就者处受持三昧耶戒一样。中等根器的人次第受持三戒而得。
English
If one resides in this great cave, they will be called Vajradhara. So it is said. The stone in that text is ordinary, iron is the training for Shravakas, copper is the training for Pratyekabuddhas, silver is the training for Bodhisattvas, and aurum pigmentum is revealed to be the training for Vajrayana. Furthermore, the ways in which different individuals enter mantra based on their different thoughts, although there are many Dharma doors, those are not to be elaborated. Although there are limitless ways of entering gradually and simultaneously, those are not to be specially explained here, so I will not elaborate. Secondly, here, among the three faculties of superior, middling, and inferior, the most superior, the fortunate one who has perfected their training, through receiving empowerment, the three vows arise simultaneously, realization and liberation are simultaneous, like Indrabhuti. That is, King Indrabhuti of Oddiyana, the former one, invited the Bhagavan and his retinue, and asked, 'I do not seek liberation by abandoning desires.' Thereupon, the Bhagavan and his retinue immediately manifested as the mandala deities of the glorious Guhyasamaja, bestowing empowerment and teaching the tantra, so that the three vows arose simultaneously in the continuum without the need for three separate rituals, just as realization and liberation are simultaneous. If a person is of superior faculty, even if they have not previously taken the lower two vows, at the time of receiving empowerment, taking refuge gives rise to the Pratimoksha vow, generating Bodhicitta gives rise to the Bodhisattva vow, and the completion of empowerment gives rise to the Samaya vow, thus simultaneously possessing the three vows. As it is said in the Kalachakra: 'Initially, with water, one becomes a lay follower; with a vase, one becomes a novice; with the secret empowerment, one becomes a monk; and one becomes a Sthavira by the cause of the former.' So it is said. The middling faculty relies on the separate rituals for each of the three vows, obtaining them in sequence, like Nagarjuna. That is, the essence of Nagarjuna: initially, at Nalanda, he received novice ordination from the Brahmin Rahulabhadra, his name was Shakyamitra. After receiving full ordination, he was named Bhikshu Shripala. Then he was taken care of by the noble Manjushri, and generated Bodhicitta. Then, like receiving the Samaya vows from Dakinis and Siddhas. A person of middling faculty obtains the three vows in sequence.
Chinese
教导。根器下等，福薄且极难调伏者，从布萨戒、十学处、四宗派，到行续、事续、瑜伽续次第学习后，在无上瑜伽中入门，于《二观察》中宣说。因此，福薄者也必须按照次第入门之道，从近住戒开始逐渐学习。《嘿日嘎根本续·二观察》中说：“首先行布萨，之后是十学处，其中宣说有部宗，经部宗也如此。之后是瑜伽行派，其后宣说中观宗，通晓所有密法次第后，之后宣说嘿日嘎。”如是。十学处是：有些新派，如阿里班智达戒律光等，认为是断除十不善业；有些认为是沙弥的十种粗罪遮止；而宁玛派的《续部总集·理智》中，认为是通达瑜伽理智的十种边际，因此也必须学习此道。哪十种呢？学习以根本誓言摄持，学习以听闻续部解脱，学习以殊胜智慧引导，学习从一切门径汇集，学习以次第灌顶趋入，学习以行为舍弃歧途，学习以见解断除疑惑，学习以禅定受持体验，学习以口诀成就意义，学习将经义归纳为一。如是。这是指所有道次第逐渐入门，并非指声闻、独觉之道，在了解之前就学习一切。四宗派是：《智慧精髓》中说：“声闻乘和独觉乘，第三是菩萨乘，第四是佛乘。”因此，声闻、独觉二乘，唯识、中观二宗，共四宗。三、以自宗见解确定。其中，总的讲述三律仪的体性，以必要的要点作特别说明，以所诠释的要义作总结。首先是：如是获得三律仪的三种方式中，此处宣说中等根器的道理。比丘、沙弥、居士具足律仪者，是金刚持的上、中、下等。于普巴续和时轮续中宣说。然而，在智慧