Chinese
如子续《文殊幻化网》六万品。这些是总的续部的分类。如果对每个续部进行细分，则有认为广续具有七支的，也有认为是根续和释续两种的。七支是：根本续、解释续、后续、后后续、补缺续、断疑续、摘录续。那时也有区别：最初由导师亲自宣说的是根本续，之后由阐释者宣说的是解释续，从根本续中提取隐藏的内容是后续，将后续中不清楚的地方阐明是后后续，将根本续中不完整的部分单独宣说是补缺续，将根本的疑难之处单独解释是断疑续，从根本释中摘录出来的是摘录续。又，如果分为根释两种，则先出现并成为解释的基础的是根本续，后出现并成为解释的是解释续。解释续有六种方式：使不清楚的清楚，补充不完整的，显示不同的方式，总结意义，产生共同的确定，以及词义分别的解释续。续部的完整性是：完整地显示续部的十种事物，包括开端、发起和教导。如果这些都完整，则称为圆满大续。如果这些不完整地显示，则称为散乱续。诀窍和修法也有五种：体性、定义、分类、总结和著作的量。体性是不欺骗，因此它与诀窍相似，所以它是诀窍。如《甘露三段》中说：“不要寻找独子，因为容易记住名字。”定义是：在《意集经》中说：“方法大，费力小，意义不可估量。易做难测是殊胜的诀窍。”分类有两种：实相诀窍和现观次第诀窍。实相诀窍是大圆满根本十八部，或十三部，或多哈。
English
Such as the son-like tantra, the Sixty Thousand Chapters of the Magical Net of Manjushri. These are the general classifications of the tantra divisions. If each tantra division is further divided, some consider the extensive tantras to have seven branches, while others consider them to be of two types: root tantras and explanatory tantras. The seven branches are: the root tantra, the explanatory tantra, the subsequent tantra, the subsequent subsequent tantra, the completing tantra, the decisive tantra, and the extracted tantra. At that time, there are also distinctions: the root tantra is what was initially spoken by the teacher himself; the explanatory tantra is what was spoken by the explainer afterwards; the subsequent tantra is the extraction of hidden content from the root tantra; the subsequent subsequent tantra is the clarification of what is unclear in the subsequent tantra; the completing tantra is the separate explanation of what is incomplete in the root tantra; the decisive tantra is the separate explanation of the root difficulties; and the extracted tantra is the extraction from the root explanation. Furthermore, if divided into two types, root and explanation, the root tantra is what appeared first and became the basis for explanation, and the explanatory tantra is what appeared later and became the explanation. The explanatory tantra has six modes: making the unclear clear, completing the incomplete, showing different modes, summarizing the meaning, generating a common certainty, and the explanatory tantra that distinguishes words and meanings. The completeness of a tantra is: fully showing the ten objects of the tantra, including the introduction, the initiation, and the instructions. If these are complete, it is called a Greatly Complete Tantra. If these are shown incompletely, it is called a Scattered Tantra. There are also five aspects to pith instructions and sadhanas: essence, definition, classification, summary, and the extent of the composition. The essence is non-deception, so it is similar to pith instructions, therefore it is a pith instruction. As it says in the Third Section of Ambrosia: "Do not seek a single son, because it is easy to remember the name." The definition is: In the Compendium of Intentions, it says: "Great method, little effort, immeasurable meaning. Easy to do, difficult to measure, is the supreme pith instruction." There are two classifications: the pith instruction of suchness and the pith instruction of the stages of manifestation. The pith instruction of suchness is the Great Perfection Root Eighteen Tantras, or Thirteen Tantras, or Dohas.
Chinese
就像三转法轮一样。证悟的诀窍有两种：一是了知并且清楚地了解，二是学习并且实践。第一种是：注释，经集，科判和章节。学习并且实践是：续部的十种事物，也有其十种诀窍。其中，在《意滴》中说：通过见、行、坛城、灌顶誓言和，事业、修持、禅定、供养和咒语。这样说。归纳起来是：四部续的四种诀窍，或者外内两种诀窍，或者生圆三的诀窍。诀窍的写作标准是：精通教证并且擅长衡量，具有自己的经验诀窍，对于完全成熟的事物，达到标准后才能写作诀窍。这样说。这些是所知领域的分类，是共同佛法的分类。第二，这些领域的差别有十种：轮回和涅槃的差别，世间道和出世间道的差别，宗派是否被思想改变的差别，外道和佛教徒的差别，大乘和小乘的差别，密宗和显宗的差别，密宗内外的差别，内道生起次第、圆满次第和究竟次第的差别，佛经和论典的差别，新旧密宗的差别，共有十种。第一，轮回和涅槃的差别是：外在的坏灭、形成、毁灭、住留四者，内在的生、老、病、死四者，具备这些的是轮回，脱离这些的是涅槃。其中，在《次第三》中说：坏灭和形成和毁灭和住留，具备生老病死四者，不是恒常的自性。这样说。又说：生灭诸法如果脱离，那里就称为涅槃。这样说。那么，化身佛也具备这四者，难道没有从涅槃中解脱吗？如果这样问，那是为了其他众生而显现的，实际上是脱离了这四者，在《意集》中说：您是虚空的自性，没有逝去和不逝去，没有来和没有去，为了与世间人相适应，通过逝去来完全调伏他们。这样说。世间道和出世间道的差别是：进入某些佛法的门径后达到最终。
English
Like the three turnings of the Dharma wheel. There are two kinds of instructions for realization: one is to know and understand clearly, and the other is to learn and practice. The first is: commentaries, collections of teachings, outlines, and sections. Learning and practicing is: the ten aspects of the tantra also have ten instructions. Furthermore, it says in the Thuk Thik: Through view, conduct, mandala, empowerment, vows, and activities, practice, meditation, offerings, and mantras. It is said. To summarize: the four instructions of the four classes of tantras, or the two instructions of outer and inner, or the instructions of generation, completion, and ultimate stages. The standard for writing instructions is: familiar with the scriptures and skilled in measurement, possessing one's own experiential instructions, and writing instructions after reaching the standard for fully matured phenomena. It is said. These are the classifications of the objects of knowledge, which are the classifications of common Dharma. Second, there are ten differences in those areas: the difference between samsara and nirvana, the difference between worldly paths and transcendental paths, the difference between whether or not philosophical views are altered by thought, the difference between non-Buddhists and Buddhists, the difference between the Great Vehicle and the Small Vehicle, the difference between tantra and sutra, the difference between outer and inner tantra, the difference between the generation stage, completion stage, and ultimate stage of inner schools, the difference between the Buddha's words and treatises, and the difference between new and old tantras, there are ten. First, the difference between samsara and nirvana is: the four outer aspects of destruction, formation, annihilation, and abiding, and the four inner aspects of birth, aging, sickness, and death, possessing these is samsara, and being free from these is nirvana. Among them, it says in the Rim Sum: Destruction and formation and annihilation and abiding, possessing the four of birth, aging, sickness, and death, is not a permanent nature. It is said. Also: If the phenomena of arising and ceasing are separated, that is called nirvana. It is said. Then, the incarnate Buddha also possesses these four, so hasn't he been liberated from nirvana? If you ask this, it appears that way for the sake of other beings, but in reality, he is free from these four. In the Gongdu it says: You are the nature of space, there is no passing away or not passing away, no coming or going, in order to be in harmony with worldly people, you intend to completely subdue them through passing away. It is said. The difference between worldly paths and transcendental paths is: entering the gate of some Dharma and reaching the end.
Chinese
即使已经完成了修持，也不会超出世间，不会殊胜，不会超越，因此称为世间道。进入某些法门，最终完成修持，从而超出世间，殊胜，超越，因此称为出世间道。如《波若经》中说：布施也有世间的，也有出世间的。那么，什么是世间的布施呢？如果布施了，也不会超出世间，不会殊胜，不会超越，那就称为世间的布施。如果布施了，从而超出世间，殊胜，超越，那就称为出世间的布施。等等。宗派是否转变心意的区别是：有些人说，想要来世的安乐，并且进入修持的方法，这就是被宗派转变了心意。不想要来世的安乐，并且没有进入修持的方法，这就是没有被宗派转变心意。这种说法也不合理，因为外道断见者不想要来世，但他们也执持宗派。我自己的观点是：通过听闻和思考，确定了自己的见解，这就是被宗派转变了心意。没有通过听闻和思考，确定自己的见解，这就是没有被宗派转变心意。没有被宗派转变心意的是：孩童和普通人，也就是庸人和远见者。庸人是：对于前世后世的有无，以及善恶业一无所知的愚人。远见者是：虽然知道前世后世和善恶业，但不追随，将后世置之度外，致力于今生的利益和安乐，学习世间的学问。被宗派转变心意的是外道和内道佛教徒。这二者的区别有很多种说法，简而言之有五种。第一种，有些人认为有依靠和皈依处的区别：将大自在天和遍入天等视为导师，将他们所说的法作为道路。将修持这些法作为道路，将修持这些法的僧众作为修道的助伴，这就是外道。而将佛陀三身视为导师，将他们所说的法作为道路。
English
Even if one has accomplished practice, one will not transcend the world, will not be superior, will not surpass, therefore it is called the worldly path. Having entered some Dharma gate and finally accomplished practice, thereby transcending the world, being superior, surpassing, therefore it is called the path beyond the world. As it says in the Perfection of Wisdom Sutra: Giving also has the worldly, and also has the beyond the world. Then, what is worldly giving? If one gives a gift and does not transcend the world, is not superior, does not surpass, then it is called worldly giving. If one gives a gift and thereby transcends the world, is superior, surpasses, then it is called giving beyond the world. And so on. The difference between having one's mind transformed by a philosophical system and not having it transformed is: Some say that wanting happiness in the next life and engaging in the means to achieve it is having one's mind transformed by a philosophical system. Not wanting happiness in the next life and not engaging in the means to achieve it is not having one's mind transformed by a philosophical system. This is also unreasonable, because nihilistic non-Buddhists do not want the next life, but they still hold to a philosophical system. My own view is: Having determined one's own view through hearing and thinking is having one's mind transformed by a philosophical system. Not having determined one's own view through hearing and thinking is not having one's mind transformed by a philosophical system. Those whose minds have not been transformed by a philosophical system are children and ordinary people, namely, the ignorant and the far-sighted. The ignorant are fools who know nothing about whether there is a past or future life, or about good or bad karma. The far-sighted are those who recognize past and future lives and good and bad karma, but do not follow them, placing the future life far away, and striving for the benefit and happiness of this life, studying worldly sciences. Those whose minds have been transformed by a philosophical system are external non-Buddhists and internal Buddhists. There are many different views on the difference between these two, but in short, there are five. First, some say that there is a difference in the object of refuge: taking Great Ishvara and Vishnu, etc., as teachers, and taking the Dharma they taught as the path. Taking the practice of these Dharmas as the path, and taking the Sangha who practice these Dharmas as companions for accomplishing the path, these are the non-Buddhists. And taking the three bodies of the Buddha as teachers, and taking the Dharma they taught as the path.
Chinese
并且，将成办此事的僧团作为修道的助伴，才是佛教徒。这样说也是不合理的。因为，外道住子部也会变成内道，因为他们也皈依三宝。自在天有十种化身，其中释迦牟尼也被认为是自在天的化身，并且皈依他。因此，他们也会变成内道。如果允许这样，那也是不行的。因为，在不离常的见解方面，他们是外道部派。还有些人说，行为上有差别。陷入辛劳疲惫或者贪欲享乐的极端是外道，不落入这两种极端的是内道。这样说也是不合理的，因为声闻的十二种苦行功德也是辛劳疲惫的极端。而且，嘛哈瑜伽享用五欲，转绕会供轮，穿戴金刚阿阇黎的八种服饰，也是贪欲享乐的极端。还有些人说，见解上有差别。承认无常、痛苦、空性、无我的是内道，承认我是常、独一、能食者、作者或者断灭论者是外道。这样说也是不合理的。同样，如果胜义谛空，或者名言谛空。如果胜义谛空，那么声闻乘就不能承认空性和法无我，因此会变成外道。如果名言谛空，那么外道也承认仅仅是因果断灭的空性。还有，如果承认具有四种常法是外道，那么在《涅槃经》中，世尊在涅槃时承认具有四种常法，因此，他也会变成外道。还有，信奉五火，三杖，发衣等行为是外道，行持十法行是内道，这样说也是不合理的。因为外道也有他们自己教义的十法行，而且在装束上，发衣者和发髻者是外道，光头或者辫发者是内道。这样说也是不合理的，因为只有发髻才是辫发，因为内道的所有报身本尊都有发髻。