English
Thus, all the basic dharmas are determined by following speculation without mixing the three mandala forms. The practice is: following the meaning, abiding in the state of non-conceptual wisdom; following the letters, merely reciting the generation mantra, just like a fish leaping out of the water, causing the ability to appear, the outer vessel and inner essence appearing as the mandala of deities, this is the path of liberation; relying on the four or six chakras of the upper gate, and the samadhi of the secret consort of the lower gate, generating innate wisdom, this is the path of skillful means. Thus, relying on any of the skillful means and liberation paths, the qualities of realization are brought into play. The conduct is: through knowing that all appearances and mind are the play of great bliss wisdom, practicing without acceptance or rejection. As it is said in the Magical Array Treasury: "The realm and wisdom are perfectly enjoyed." The result is: temporarily, it is the yogi of aspiration bodhicitta of the path of accumulation, the yogi of opening the great lineage of the path of joining, the yogi of emitting great breath of the path of seeing, the yogi of obtaining great transmission of the path of meditation. After the four paths of the path of learning are completed, the yogi of the result, the path of no more learning, the perfection of great ability, is manifested in this very life, the nature of the twenty-five result dharmas being inseparably spontaneously accomplished, the great bliss body is manifested. As it is said in the Magical Array: "The vehicle of Anu Yoga, without interruption, in one lifetime, will surely go to the Buddha land." Third, the non-dual tantra oral instruction Ati Yoga. The entrance is: bringing the fourth empowerment into play, obtaining the four empowerments of with elaboration, without elaboration, extremely without elaboration, and utterly without elaboration. The view is: determining that all dharmas included in appearance, existence, samsara, and nirvana are originally the nature of awareness, without self-nature, natural, spontaneously accomplished, and unique, thereby determining. The practice is: for the lazy, effortless liberation, through the three words striking the essential point, maintaining the state of primordial purity, original face, naturally abiding; for the diligent, liberation with effort, through restraining the essential points of the three sitting postures and three ways of looking, relying on the intermediate path of the spontaneously accomplished six lamps of thögal, opening the door of the tathagatagarbha, thereby directly seeing. The conduct is: all appearances arise as the play of dharmata, therefore joy.
Chinese
此外，修行是超越执着取舍的。如《虚空大》所说：“无所作为，故诸业皆止。”又如《宝藏幻钥》所说：“阿底瑜伽之行，以见修命脉相连，由力而生的行为，如疯子般的行为，对任何事物都不执着地修行。”结果是：法性现前，证悟增长，觉性圆满，法性穷尽，四相达到究竟。四种把握达到标准，任运成就普贤王如来之地，或当下安住于上师智慧之地达到究竟，以虹身大迁转金刚舞，直至轮回空尽，毫不费力地任运成就利益众生之事。这三者，无需特意以对治来断除一切烦恼，而是以觉性智慧来掌控一切法，使其成为平等大性的道用，因此称为掌控方便之乘。内在自心显现为身与智慧的游舞，不从他处寻求成就，而是视其为自生智慧，因此称为内续三部。如此，一切解脱之道都包含在九乘之中，而这一切又都汇集和圆满于自性大圆满乘中。如《普贤王如来续》所说：“有者无非一，示者示二相，生者生九乘，集者集大圆满。”如此，为了便于识别九乘的特点，简要地陈述了各自的宗义。现在进入根本正文。以上第三部分，是说明声闻、菩萨二者如何转变为密咒誓言之支分，其中有三点：论证三种根器者皆可入密咒道；说明进入密咒道之门虽多，此处不作 विस्तृत ；确定此处所要决定的意义。首先，论证三种根器者皆可入密咒道：声闻、独觉、菩萨三种根器者，皆可进入金刚持之道，此已由《五部经》的教证中清楚地证实。一般来说，所化众生的根器或种性虽有多种分类，但简
English
Furthermore, the practice is to act beyond attachment to acceptance and rejection. As the "Great Sky" says: "Without action, all actions are ceased." Also, as the "Treasury of Magical Keys" says: "The practice of Ati Yoga is, with view and meditation connected as the life force, the practice arising from power is, like the behavior of a madman, practicing without attachment to anything." The result is: the nature of reality manifests directly, experience increases, awareness reaches its limit, the nature of reality is exhausted, and the four visions are perfected. The four confidences reach their limit, and spontaneously accomplishing the state of Samantabhadra, or abiding in the wisdom of the supreme guru from this very moment, is perfected. With the great transference of the rainbow body and the vajra dance, until samsara is empty, effortlessly and spontaneously accomplishing the benefit of beings. These three, without needing to specifically abandon all afflictions through antidotes, but rather controlling all phenomena with the wisdom of awareness as the great equality, making them the path, therefore it is called the vehicle of controlling means. Since the inner mind itself appears as the play of body and wisdom, not seeking accomplishment from elsewhere, but seeing it as self-arisen wisdom, therefore it is called the three sections of inner tantra. Thus, all paths of liberation are included in the nine vehicles, and all of these are gathered and perfected in this vehicle of the Great Perfection of self-nature. As the "All-Creating King" tantra says: "Existence is not other than one, teaching is taught in two aspects, arising arises as nine vehicles, gathering gathers into the Great Perfection." Thus, in order to easily identify the characteristics of the nine vehicles, a brief summary of their respective tenets has been stated. Now, entering the root text. The above third section explains how the two, Shravakas and Bodhisattvas, become branches of the mantra vows, which has three points: proving that the three types of individuals can enter the mantra path; explaining that although there are many entrances to the mantra path, they will not be elaborated here; and identifying the meaning to be determined in this context. First, proving that the three types of individuals can enter the mantra path: Shravakas, Pratyekabuddhas, and Bodhisattvas, each of these three types of individuals, can enter the path of Vajradhara, as is clearly proven by the scriptural authority of the "Five Hundred Thousand" tantra. In general, although there are many divisions of the dispositions or types of beings to be tamed, in short,
Chinese
总而言之，下等是声闻，中等是缘觉，上等是菩萨种姓这三种。他们各自都有进入密咒金刚乘持明道的情况。这是从《五部大论》之《真如智慧成就续》的教证中明确成立的。也就是这样说的： 一种石头类的差别， 熔化后产生铁、铜、银， 具有点石成金作用的物质， 能将一切都变成金子。 同样，心的差别， 三种种姓的律仪也一样， 进入这个大坛城后， 就称为金刚持。 如所说的那样，所举例说明的下、中、上三种石头，是没有被宗派改变观念的三种种姓的例子。熔化这三种石头后产生的铁、铜、银，是依次进入声闻、缘觉、菩萨三种种姓各自道路的例子。这三种也都用点金术变成金子，是指声闻、缘觉、菩萨具有律仪，进入无上密坛城后，一切都变成持明者，没有差别的例子。 第二，虽然进入密咒道之门很多，但这里不作 विस्तृत 阐述，所要说明的是： 以意乐的差别进入密咒的方式， 法门虽多，但那些不作 विस्तृत 阐述。 也就是说，由于所化众生的根器、能力、意乐的差别，进入密咒金刚乘道时，从根本上进入，没有进入各自的道路，一些利根者从一开始就进入，从道上进入，天、人、声闻、缘觉、菩萨，事部、行部、瑜伽部三部，正在学习这四种道而进入，从果上进入，从那些道的自性果究竟而进入。像这样，进入的方式的差别，虽然显现出许多法门，但在这里一一讲述没有必要，而且因为遮蔽意义的精华，所以不作 विस्तृत 阐述，因此不讲解。 第三，在此处确定要决定的意义，分为两点： 概括讲述上、中、下三种根器的获得方式， 具体讲述中等根器的获得方式。 第一，概括讲述上、中、下三种根器的获得方式，也分为两点：
English
In summary, the inferior is the Shravaka, the intermediate is the Pratyekabuddha, and the superior are the three types of Bodhisattva lineages. Each of them has the possibility of entering the path of the Vidyadhara of the Secret Mantra Vajrayana. This is clearly established from the scriptural authority of the Tantra of Accomplishing Suchness Wisdom from the Five Great Treatises. That is, it says: A distinction of stone types, When melted, produces iron, copper, and silver. A substance with the property of turning base metals into gold, Transforms everything into gold. Similarly, a distinction of minds, The vows of the three lineages also, When entering this great mandala, Are called Vajradhara. As it is said, the three examples of inferior, intermediate, and superior stones are examples of the three lineages whose minds have not been transformed by philosophical tenets. The three metals of iron, copper, and silver that arise from melting these three stones are examples of the three lineages of Shravakas, Pratyekabuddhas, and Bodhisattvas respectively entering their respective paths. The fact that all three are transformed into gold by the elixir of gold is an example of how all those who possess the vows of Shravakas, Pratyekabuddhas, and Bodhisattvas, when entering the unsurpassable secret mandala, become Vidyadharas without any difference. Secondly, although there are many doors to enter the Mantra path, here it is not explained in detail, but what is to be shown is: The way to enter the Mantra through the distinction of intention, Although there are many Dharma doors, these are not explained in detail. That is to say, due to the differences in the faculties, abilities, and intentions of the trainees, when entering the path of Secret Mantra Vajrayana, entering from the basis, not entering their respective paths, some keen individuals enter from the very beginning, entering from the path, gods, humans, Shravakas, Pratyekabuddhas, Bodhisattvas, the three classes of Kriya, Upa, and Yoga, entering by studying these four paths, entering from the result, entering from the ultimate result of those paths. Like this, although many Dharma doors appear as distinctions in the way of entering, it is not necessary to explain them one by one here, and because it obscures the essence of the meaning, it is not explained in detail, so it is not explained. Thirdly, in this context, there are two points to identify the meaning to be determined: Generally explaining the ways to obtain the three types of faculties, superior, intermediate, and inferior, Specifically explaining the ways to obtain the intermediate faculty. First, there are also two points to generally explain the ways to obtain the three types of faculties, superior, intermediate, and inferior:
Chinese
简略地阐述和详细地解释。首先是简略地阐述：这里是指从根器上、中、下三种来说。这里是指所化对象有上、中、下三种根器。第二是详细解释，分为三点：上等根器同时获得三种律仪的方式，中等根器分别领受三种律仪的方式，下等根器通过次第进入而接受律仪的方式。第一，上等根器同时获得三种律仪的方式：殊胜上根勤修至究竟，获得灌顶同时生起三律仪，证悟解脱同时如印札菩提。这是说，根器属于殊胜上等，往昔修习二资粮至究竟，因为具有殊胜的业缘和福分。对于这样的人，今生无需通过共同道来调伏自相续，仅仅通过获得灌顶，就能同时生起声闻、菩萨、密咒的三种律仪。例如，证悟灌顶的意义的智慧和相续解脱是同时的，就像邬金国王印札菩提一样。过去，这位国王向导师释迦牟尼佛请教不舍弃欲妙而获得成佛的方法。导师观察到他是具缘者，立即显现了巨大的坛城，通过灌顶，他在同一时刻获得了持明者的果位。其中，密咒的律仪是指，断除以损害他人为基础的行为是声闻戒，行持以利益他人为基础的行为是菩萨戒，以清净平等大法的方便来摄持这些行为是密咒律仪的体性。第二，中等根器分别领受三种律仪的方式：中士三种律仪各自之仪轨，依次第获得如龙树。这是说，中等根器的人，依靠调伏的仪轨，领受声闻七众中任何一种的律仪。然后，通过两种传承中任何一种的仪轨，获得菩萨律仪。在此基础上，通过内外密咒的仪轨，获得密咒律仪。像这样，三种律仪依靠各自宗派的仪轨，次第获得，就像大学者龙树菩萨或圣者龙树的传记一样。第三，下等