English
Third, the Yoga Tantra: The Yoga Tantras, including the Root Tantra itself. Fourth, the Anuttarayoga Tantra has three: Guhyasamaja and Yamantaka, etc., are Father Tantras. Maha Maya, Four Seats, Chakrasamvara, Hevajra, etc., are Mother Tantras. Shri Kalachakra, Manjushri Eight Names, etc., are Non-Dual Tantras. The Nyingma Tantras are considered to be Non-Dual Tantras. As it is said in Thug Thig (Heart Drop), "The supreme causal tantra is of three kinds, like the Guhyagarbha Tantra itself." Therefore, it can be divided into three: Maha, Anu, and Ati. The detailed classification of the four classes of tantras should be learned elsewhere. The reason for establishing the four classes of tantras is, as it is said: "Considering the four desires of the four classes of gods and the four classes of humans, the four types of tantras are taught." Considering the desires of the four classes of gods, namely, the Paranirmitavasavartin, Nirmanarati, Tushita, and Trayastrimsha, it is said that the Paranirmitavasavartin are satisfied by looking at desire, the Nirmanarati are satisfied by laughing, the Tushita are satisfied by holding hands, and the Trayastrimsha are satisfied by embracing. In the twenty-first chapter of the Chakrasamvara Tantra, it says: "Looking, laughing, holding hands, and embracing, and practicing in pairs, etc., are the most supreme of all tantras." Furthermore, in the Action Tantra, how should one meditate on the deity father and mother? In the Good Arm Tantra, it says: "On the left, the goddess in white clothes, should be drawn slightly looking." This is the Action Tantra. Meditating on the deity father and mother in the Performance Tantra is, as it is said in the Abhisambodhi of Vairochana: "The protector has a matted hair topknot, and to his left is the goddess, her face should be drawn slightly smiling." This is the Performance Tantra. The deity father and mother of the Yoga Tantra are, as it is said in the Vajrasekhara Tantra: "On the left side of the Bhagavan, is the goddess Tara Rahula Mother, holding the hand of the Bhagavan." This is the Yoga Tantra. The way to meditate on the deity father and mother of the Anuttara Tantra is, as it is said in the Mayajala Tantra: "In order to guide those with attachment, Vajrasattva is wrathful, and the hero Vajrasattvama is also playing in the center."
Chinese
又考虑到四种种姓。婆罗门喜欢沐浴和清洁，所以是事部。吠舍种姓贪财，所以行部有多种聚财方法。刹帝利种姓执掌王位，所以是瑜伽。首陀罗种姓和黑色的旃陀罗种姓，由于行为恶劣，所以宣说了无上部。金刚地下的续部中说：婆罗门种姓和刹帝利种姓，吠舍种姓和旃陀罗种姓的入门，如来身语意事业，各自按照续部来宣说。这样。考虑到四个时期而宣说了四部续，现在这个贤劫是衰减时期，坏劫时，在寿命四万岁时出现，宣说了事部法。与下面的相比，此时寿命福德圆满，所以称为第一个圆满时期。寿命三万岁时，金光佛出现，宣说了行部，所化众生能活到三万岁，所以是第二个三具时期。寿命两万岁时，持光佛出现，宣说了瑜伽部，所以是第三个二具时期。第四个寿命百岁时，释迦牟尼佛出现，在宣说了三藏和事行瑜伽三部的基础上，宣说了无上密法。那个时代的所化众生，争吵、贪嗔各种各样，所以称为第四个争斗时期。诸佛全部真实集会的续部中说：第一个圆满时期是事部，第二个三具时期是行部，第三个二具时期是瑜伽部，第四个争斗时期是无上部。这样。有些人说：圆满时期是指寿命达到八万岁的时候。因为那个时候寿命、福德、光明、力量等都很圆满，所以说是圆满时期。这不合理。寿命达到八万岁的时候，是成住坏空的成劫末尾，住劫开始的时候，造作各种不善业，与一个众生同时生于无间地狱。那个时候光明衰减，需要从地上升起日月。如果那样的话，寿命八万岁的时候坏劫就应该出现。如果承认，慈悲白莲经中说：寿命八万岁的时候观自在菩萨，七万岁
English
Also considering the four castes. Brahmins like bathing and cleanliness, so it is the Kriya Tantra. Vaishyas are greedy for wealth, so the Charya Tantra has many ways to accumulate wealth. Kshatriyas hold the throne, so it is Yoga. Shudras and black Chandalas, due to their bad behavior, so the Anuttara Tantra is taught. In the Vajra Subterranean Tantra it says: The entrance of Brahmin, Kshatriya, Vaishya and Chandala castes, the body, speech, mind and activities of the Tathagatas, are each taught according to their respective tantras. Thus. Considering the four periods, the four tantras are taught, this present Bhadrakalpa is a declining period, in the destructive period, when the lifespan is 40,000 years, it appears and teaches the Kriya Dharma. Compared to the following, at this time lifespan and merit are complete, so it is called the first complete period. When the lifespan is 30,000 years, Kanakamuni Buddha appears and teaches the Charya Tantra, and the beings to be tamed can live to 30,000 years, so it is the second three-fold period. When the lifespan is 20,000 years, Kashyapa Buddha appears and teaches the Yoga Tantra, so it is the third two-fold period. Fourth, when the lifespan is 100 years, Shakyamuni Buddha appears and, based on the three Pitakas and the three Yogas of Kriya, Charya and Yoga, teaches the Anuttara Yoga Tantra. The beings to be tamed in that era quarrel, with various attachments and aversions, so it is called the fourth degenerate period. In the Tantra of the Assembly of All Buddhas it says: The first complete period is the Kriya Tantra, the second three-fold period is the Charya Tantra, the third two-fold period is the Yoga Tantra, the fourth degenerate period is the Anuttara Tantra. Thus. Some say: The complete period refers to when the lifespan reaches 80,000 years. Because at that time lifespan, merit, light, strength, etc. are all complete, so it is called the complete period. This is unreasonable. When the lifespan reaches 80,000 years, it is the end of the formation period of the formation, abiding, destruction and emptiness, and the beginning of the abiding period, creating various non-virtuous deeds, and a being is born in Avici hell at the same time. At that time, the light diminishes, and the sun and moon need to rise from the earth. If that is the case, the destructive period should appear when the lifespan is 80,000 years. If you admit it, the Karuna Pundarika Sutra says: When the lifespan is 80,000 years, Avalokiteshvara, 70,000
Chinese
在某个时期是顶髻尊，在六万时期说一切救护出现，这与此相违背。此外，时轮根本续、父续密集金刚、现观庄严、经部总集之十二生起方式，应当如其中所说的那样了解。此处因为担心文字繁多，所以没有详细书写那些内容。考虑到上、中、下、最下四种根器，宣说了四部续，如《古汝续》中所说：对于低劣者，是事续；对于非事者，是瑜伽续；对于殊胜有情，是瑜伽续；对于无上瑜伽，是其后。有些人说，考虑到四种种姓而宣说了四部续。他们说的是：梵天、遍入天、帝释天、摩诃提婆这四种。有些人说，考虑到烦恼三毒和三毒等分的无明这四种而宣说了四部续。虽然他们这样说，但是没有见到作为依据的教证。然而，全知佛陀为了调伏不同根器的众生而宣说了佛法，因此我从不认为这其中有任何矛盾。第四，关于密咒四部续的经文数量，在《智慧金刚总集续》中说：事续有四千部，行续有六千部，瑜伽续有八千部，无上瑜伽续有一万二千部。这并不是指颂和章节的数量，而是指不同名称的经文的数量。为什么这样说呢？因为虽然说事续有四千部，但有人说，仅仅不空罥索就有八千部。同样，密集金刚有十万部，喜金刚有五十万部，文殊幻化网有六万千章节。因为这些原因，所以上述的一般性解释就结束了。经文的意义是：苦行吠陀的乘有三种，即从乘、补特伽罗和调伏方便的角度进行简要说明和详细解释。第一种是：通过沐浴和清洁等清净行为，以苦行和苦修来理解意义的乘，也是由所调伏的对象区分的三种，即身、语、意的行为。
English
At one time, it is the one with the crown jewel. It contradicts the statement that the protector of all appeared in the sixty thousandth period. Furthermore, one should understand the twelve ways of arising of the Kalachakra Root Tantra, the Father Tantra Guhyasamaja, the Abhisamayalankara, and the Sutra Gathering of Intentions as explained within them. Here, I have not written those in detail for fear of many letters. Considering the four types of intelligence—superior, middling, inferior, and lowest—the four classes of tantras were taught. As it says in the Gur Tantra: For the inferior, the Kriya Tantra; after that, the Yoga that is not Kriya; for the supreme beings, the Yoga Tantra; after that, the Anuttarayoga. So it is said. Some say that the four classes of tantras were taught considering the four castes. They say these are: Brahma, Vishnu, Indra, and Mahadeva. Some say that the four classes of tantras were taught considering the three poisons of afflictions and ignorance, which is the equal part of the three poisons. Although they say this, no scriptural authority is seen as evidence for these. However, since the omniscient Buddha taught the Dharma for the purpose of taming beings according to their individual needs, I never think that there is any contradiction. Fourth, regarding the textual extent of the four classes of secret mantra tantras, it is said in the Wisdom Vajra Samuccaya Tantra: The Kriya Tantra has four thousand, the Carya Tantra has six thousand, the Yoga Tantra has eight thousand, and the Anuttara Tantra has twelve thousand. This is not the number of shlokas and chapters, but the number of different names of the texts. Why is that? Although it is said that the Kriya Tantra has four thousand, it is said that the Amoghapasha alone has eight thousand. Similarly, the Guhyasamaja has one hundred thousand, the Hevajra has five hundred thousand, and the Manjushri Illusion Net has sixty thousand chapters. Because of these reasons, that general explanation is finished. The meaning of the text is: The vehicle of asceticism and knowledge has three aspects: a brief explanation and a detailed explanation from the perspective of the vehicle, the individual, and the means of taming. The first is: That vehicle of understanding meaning through asceticism and rigorous practice, through pure conduct such as bathing and cleanliness, is also of three types, distinguished by the object to be tamed, namely, the actions of body, speech, and mind.
Chinese
主要的是事部，从身语的行为上修习和行持三摩地是行部，内在的三摩地主要的是瑜伽部。所化众生的智慧差别有生起次第引导的乘、苦行明咒的乘、自在方便的乘三种，其中苦行明咒的乘是中等智慧者的法，所以称为中等。它本身也有三种，即下、中、上。这很容易理解。如何调伏的方法也同样有三种差别。广说有三种，即事部、行部和瑜伽部。第一种有三种，即宣说、开示和引导。事部的乘也有七种，即最初的入门、证悟的见解、修习的三摩地、修持的行为差别、不违越的誓言、成就道的期限和所要获得的果位。广说有七种，即入门、见解、三摩地、行为、誓言、成就的期限和果位。第一种有两种，即宣说共同密咒的入门和引导。其中，首先，从阿底开始，共同密咒的入门是，在显现世俗谛本尊坛城之时，证悟胜义谛无生之法性未曾动摇，这是通过证悟二谛无别的方式入门。特殊的是事部的入门。引导，特殊的事部的入门是这样的，要知道这有前后文的组合。从身体方面来说，断除杀生、不予取、不净行三种，进行沐浴和清洁，穿白色衣服，吃三白三甜，进入三族怙主的身体如金刚般的自性中。从语言方面来说，断除妄语、离间语、恶语、绮语四种，进入三族怙主的语如金刚般的自性中。从意方面来说，断除贪心、害心、邪见三种，进入三族怙主的意如金刚般的自性中。这样，身语意三
English
The main one is the Kriya Tantra, practicing and engaging in Samadhi through the actions of body and speech is the Charya Tantra, and the main one with inner Samadhi is the Yoga Tantra. Due to the differences in the minds of those to be tamed, there are three vehicles: the vehicle of guiding through the arising, the vehicle of ascetic Vidyadhara, and the vehicle of empowerment methods. Among these, the vehicle of ascetic Vidyadhara is the Dharma for those of medium intelligence, so it is called medium. It itself also has three aspects: lower, medium, and higher. This is easy to understand. The methods of taming are also similarly of three kinds. In detail, there are three: Kriya, Charya, and Yoga. The first has three: enumeration, teaching, and guidance. The Kriya Tantra also has seven aspects: the initial entry point, the view of realization, the Samadhi of meditation, the distinction of practice, the inviolable Samaya, the duration of the path to accomplishment, and the fruits to be obtained. In detail, there are seven: entry point, view, Samadhi, practice, Samaya, duration of accomplishment, and fruit. The first has two: enumeration, the general entry point of mantra, and guidance. Among these, first, from Ati onwards, the general entry point of mantra is that at the very moment when the conventional truth appears as the mandala of the deity, realizing that the ultimate truth, the unborn nature, has not moved, is entering through the gate of the inseparability of the two truths. Specifically, it is the entry point of Kriya. Guidance, the specific entry point of Kriya is like this: it should be known that this has a combination of upper and lower words. From the aspect of the body, abandoning the three: killing, stealing, and impure conduct, performing bathing and cleansing, wearing white clothes, eating the three whites and three sweets, entering the nature of the three family protectors like a vajra. From the aspect of speech, abandoning the four: lying, slander, harsh words, and idle talk, entering the nature of the speech of the three family protectors like a vajra. From the aspect of mind, abandoning the three: covetousness, malice, and wrong view, entering the nature of the mind of the three family protectors like a vajra. Thus, body, speech, and mind