English
Or the Mother Tantra, realizing the nature of wind, that is the Yoga Father Tantra. Thus it is said. In the Garland of Jewels it is said: In the glorious Guhyasamaja, the upper and lower winds are united. In the Wisdom Yoga Lama, Sura and Camphor are united. Thus it is said. Seventh, in the distinction of purity, the Father Tantra mainly shows the purity of the aggregates, elements, and sense bases as deities and goddesses. In the Guhyasamaja it is said: In short, the five aggregates are known as the five Buddhas. The Vajra Samaya of space is Vajradhara himself. Thus it is said. The Mother Tantra shows the purity of the channels and essences as heroes and yoginis. In the Chakrasamvara it is said: The purity of teeth and nails is the great skeleton hero. In the Sambuti it is said: The yogini who dwells in that place truly dwells in the form of the channel. Thus it is said. In the Two Examinations it is said: The channels are two by two yoginis, and each is said to be of three kinds. Hairs, single bodies, all tremble, know them as selfless yoginis. Thus it is said. That is also established from the perspective of major and minor, otherwise the purity of channels, winds, and essences is sometimes taught in the Father Tantra, and the purity of aggregates, elements, and sense bases is also taught in the Mother Tantra. In the Sambuti it is said: The form aggregate is Vairochana, feeling is Vajra Sun, perception is Padma Garwang Phug. Likewise, formation is Vajra King, consciousness is Vajra Sattva, all are by nature Heruka (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning). Thus it is said. In the Great Samaya of Rali it is said: The form aggregate is Vairochana, feeling and so on are the same as this. Earth is Buddha Eye, water and so on are the same, eyes and so on are the same. Because it is believed so. Therefore, it is thus distinguished and established by the balance of major and minor. In short, the Mother Tantra accomplishes samadhi from the bliss essence, and accomplishes the supreme. The Father Tantra desires the supreme from the means of clear light wind. From the main aspects of those two, acting in this way, as an aid, hitting the key points in the channels, winds, and essences, from the means of the bliss-emptiness non-conceptual samadhi, it is desired to manifest the nature of body and wisdom. Clarifying the meaning of all vehicles, in the Treasury of Precious Tenets, the mind (1) Vajra Secret Chapter is theྲུག་པའོ།། །། Secondly, the classification of the Nyingma Secret Mantra is twofold: a general exposition and a detailed explanation. Firstly, all the Buddhas, the Bhagawans, such as the primordial protector, glorious Samantabhadra, and so on, for the sake of sentient beings as limitless as the sky, manifested the lamps of the world, and all the wheels of Dharma that have turned in the past, will turn in the future, and are turning in the present, can be summarized into three ways of teaching. As the Great Array states: The way of teaching is threefold, like the steps of a ladder. Teaching for the sake of faculties, like butter from milk, teaching for the sake of gathering, like camphor for fever, teaching for the sake of antidote. And as the Sound Transformation states: The way of speaking includes three intentions, antidote, gathering, and the benefit of faculties. The words are condensed and made manifest. Words that are not like this, the Buddhas of the three times have not spoken. Thus, among the three ways, speaking with antidote in mind is to teach as many Dharma doors and categories as there are eighty-four thousand afflictions, as the Vajrasattva Magical Net states: As an antidote to eighty-four thousand afflictions, eighty-four thousand Dharmas were taught. Have been taught, are being taught, and will be taught. Speaking with gathering in mind is the way of Dharma ༼༡༽Among all the oceans, the Dharma is the deepest and most vast, which is the Vajra Essence Vehicle, as the Accomplishment of Wisdom states: The Teacher's words are like all the oceans, gathering and extracting the essence, this is the definitive understanding of the Great Secret, without the appearance of this, there is no liberation. Like that. Speaking with faculties in mind refers to the worldly vehicle of gods and humans, and the order of the three transcendental vehicles, which is in brief, and the vehicle of gods and humans as it is, the inverted heretical Tirthika vehicle, the correct inner Buddhist vehicle, which is in detail. As the Sound Transformation states: With two kinds of vehicles, the Dharma is taught to beings. And Worldly and transcendental, vehicles are considered to be two. ༼༢༽The basis is worldly, and there are various desires for this.
Tibetan
ཉིས། །འདས་པ་རྒྱུ་དང་འབྲས་བུ་ལས། །རྒྱུ་ལ་གསུམ་དང་འབྲས་ལ་གཉིས། །གཉིས་པོ་ལས་ཕྱེད་དྲུག་ཏུ་འགྱུར། །འདི་ལྟར་དབང་པོའི་རིམ་པས་སོ། །ཞེས་པ་དང༌། བཀོད་པ་ཆེན་པོ་ལས། རིམ་དགུ་བློ་དང་བསྟུན་ནས་ནི། །ཆེ་ལོང་དང་ནི་ཞིབ་བརྩེགས་སོ། །ཞེས་སོ། ། གཉིས་པ་བྱེ་བྲག་ཏུ་བཤད་པ་ལ། རྣམ་དབྱེ་སྤྱིར་བསྟན་པ་དང༌། གསང་སྔགས་བྱེ་བྲག་ཏུ་བཤད་པ་གཉིས་ལས། དང་པོ་ནི་ཐེག་པའི་རིམ་པ་དང་སྦྱར་ན་དགུ། རྒྱུད་སྡེ་དྲུག་ཏུ་དབྱེ་བ་ལས། ཐེག་པ་དགུ་ནི་ཆུང་ངུའི་ཆུང་ངུ་ཉན་ཐོས། འབྲིང་རང་རྒྱལ། ཆེན་པོ་བྱང་སེམས་ཏེ་གསུམ་པོ་ནི་རྒྱུའི་ཐེག་པ་ཡིན་ལ། དྲུག་ནི་འབྲས་བུའི་ཐེག་པ་སྟེ། འབྲིང་གི་ཆུང་ངུ་ཀྲཱི་ཡ། འབྲིང་ཨུ་པ། ཆེན་པོ་ཡོ་ག་གསུམ་ནི་ཕྱི་པ། མ་ཧཱ་ཨ་ནུ། ཨ་ཏི་གསུམ་ནི་ནང་པ་སྟེ། རྒྱུད་སྡེ་དྲུག་དང་བཅས་པ་ནི་ཐལ་འགྱུར་ལས། འདས་པ་རྒྱུ་དང་འབྲས་བུ་ལས། །རྒྱུ་ལ་གསུམ་དང་འབྲས་ལ་གཉིས། །གཉིས་པོ་ལས་ཕྱེ་དྲུག་ཏུ་འགྱུར། །འདི་ལྟར་དབང་པོའི་རིམ་པས་སོ། །དེ་ལྟར་དགུ་ལ་བརྟེན་ནས་ནི། །ཁམས་གསུམ་པོ་ཡང་ཡང་དག་གི ། ལམ་དུ་འཛུད་པར་བྱེད་པའོ། །ཞེས་སོ། ། གཉིས་པ་གསང་སྔགས་བྱེ་བྲག་ཏུ་བཤད་པ་ལ་གཉིས་ཏེ། ཕྱི་ཐུབ་པ་རྒྱུད་ཀྱི་ཐེག་པ་དང༌། ནང་པ་གསང་སྔགས་ཆེན་པོའི་ཐེག་པའོ། །དང་པོ་ནི་གཙང་སྦྲ་དང་སྒོ་གསུམ་གྱི་བྱ་བྱེད་གཙོ་བོར་སྟོན་པས་སྤྲུལ་སྐུའི་ཐེག་པ་ཆུང་ངུ་གསུམ་དང་ཆོས་མཐུན་པའི་ཕྱིར། ཕྱི་ཐུབ་པ་ཞེས་བསྟན་ལ། གསང་སྔགས་ཀྱི་ཁོངས་སུ་གཏོགས་པའི་ཆོས་ཆེན་པོར་གྱུར་པ་གཞི་དང༌། ལམ་དང་འབྲས་བུའི་རྣམ་གཞག་ཟམ་མ་ཆད་པས་རྒྱུད་དུ་གཞག་པ་འདི་ལ་དབྱེ་ན་གསུམ་སྟེ། ཀྲཱི་ཡ། ཨུ་པ། ཡོ་གའོ། །དང་པོ་ལའང་གཞི། ལམ། འབྲས་བུ། དེ་དག་གི་རང་བཞིན་ངེས་པར་བྱེད་པ། རྒྱུད་སྡེའི་རྣམ་གྲངས་བསྟན་པ་དང་བཞི་ལས། དང་པོ་ནི་༼༡༽ལེགས་པར་སྦྱར་བའི་སྒྲ་ལས། ཀྲཱི་ཡ་སྟེ་ལུས་ངག་གི་བྱ་བ་གཙོ་བོར་བྱེད་པའི་དོན་ལ་ཏནྟྲ་ནི་རྒྱུད་སྡེ་འབྲེལ་བ་ཅན་དུ་འབྱུང་བ་ཞེས་བྱ་བའི་དོན་ཏོ། །འདིའི་གྲུབ་མཐའ་ཀུན་རྫོབ་འཁྲུལ་པར་སྣང་བ་འདི་དག་སྦྱང་བྱ་དྲི་མའི་ཆོས་ཏེ། དོན་དམ་དབྱིངས་ཀྱི་རང་བཞིན་སྦྱང་གཞི་བདེན་པ་དབྱེར་མེད་ལ་འཇུག་པའི་ངོ་བོ་རྟོགས་པར་བྱ་བའི་གཞིར་བྱེད་དེ་དབྱིངས་རང་བཞིན་གྱིས་དག་པའི་ལྷ་ཁས་ལེན་ཏོ། ། གཉིས་པ་ལམ་ལ་ཀུན་རྫོབ་ཏུ་སྣང་བ་ཐམས་ཅད་ལྷ་དྲུག་གི་རང་བཞིན་དུ་ཤེས་པས། ཡི་དམ་གྱི་ལྷ་ཡེ་ཤེས་སེམས་
Chinese
二者，过去是因和果，因有三，果有二，二者分开则变为六，如此是依凭根基的次第。正如《大庄严经》中所说：九次第依随智慧，有概括和细致的累积。如此等等。 第二，关于分别解说，有总的分类和密咒的分别解说两种。第一种，如果与乘的次第相结合则有九种。分为六部续，九乘是：小之又小是声闻，中等是独觉，大的是菩萨，这三种是因的乘。六种是果的乘：中等的小是克里亚（kriyā，事部），中等是邬波（upa，行部），大的是瑜伽（yoga，瑜伽部）这三种是外道，摩诃阿努（mahā-anu，大瑜伽），阿努（anu，无上瑜伽），阿底（ati，极瑜伽）这三种是内道。包括六部续在内，出自《现观庄严论》：过去是因和果，因有三，果有二，二者分开则变为六，如此是依凭根基的次第。如此依靠九者，三界也能被完全纳入。 成为道。如此等等。 第二，关于密咒的分别解说有两种：外道是能胜续的乘，内道是大密咒的乘。第一种，因为主要展示洁净和三门的行为，与化身的三小乘相符，所以被称为外道。属于密咒范畴的成为大法的基、道、果的体系没有中断，因此被立为续，这可以分为三种：克里亚（kriyā，事部），邬波（upa，行部），瑜伽（yoga，瑜伽部）。第一种也有基、道、果、确定这些的自性、续部的名相等四种。第一种是༼1༽从善妙结合的语音来说，克里亚（kriyā，事部）是指主要进行身语行为的意义，而怛特罗（tantra）是指续部具有关联的意义。此宗的宗义是，所有显现为世俗错误的这些都是应净化的垢染之法，实相法界的自性是应净化的基础，证悟融入不可分割的真谛的体性，作为基础，因此承认法界自性清净的本尊。 第二，在道上，由于了知所有显现为世俗的一切都是六种本尊的自性，因此本尊是智慧心
English
Secondly, the past is cause and effect, with three causes and two effects. Separating the two results in six. This is according to the order of the faculties. As stated in the Great Adornment: "The nine orders follow wisdom, with general and detailed accumulations." And so on. Secondly, regarding the detailed explanation, there are two types: general classification and specific explanation of mantras. The first, when combined with the order of vehicles, is nine. Dividing into six tantra categories, the nine vehicles are: the smallest of the small is the Śrāvaka, the middle is the Pratyekabuddha, and the great is the Bodhisattva. These three are the vehicles of cause. The six are the vehicles of result: the small of the middle is Kriyā, the middle is Upā, and the great is Yoga. These three are external. Mahā-anu, Anu, and Ati are internal. Including the six tantra categories, from the Abhisamayalankara: "The past is cause and effect, with three causes and two effects. Separating the two results in six. This is according to the order of the faculties." Thus, relying on the nine, the three realms can also be completely included. Becoming the path. And so on. Secondly, regarding the specific explanation of mantras, there are two types: the external is the Victorious Tantra Vehicle, and the internal is the Great Mantra Vehicle. The first, because it mainly demonstrates cleanliness and the actions of the three doors, is consistent with the three small Nirmāṇakāya vehicles, so it is called external. The system of base, path, and result, which belongs to the category of mantras and has become a great Dharma, is uninterrupted, so it is established as a tantra. This can be divided into three types: Kriyā, Upā, and Yoga. The first also has four types: base, path, result, determining the nature of these, and stating the names of the tantras. The first is ༼1༽From the well-combined sound, Kriyā refers to the meaning of mainly performing body and speech actions, while Tantra refers to the meaning of the tantra having connections. The tenets of this school are that all these appearances as conventional errors are defiled dharmas to be purified, and the nature of the ultimate reality is the basis to be purified. Realizing the essence of merging into the indivisible truth is taken as the basis, thus acknowledging the deity whose nature is pure by nature. Secondly, on the path, because all appearances as conventional are known to be the nature of the six deities, therefore the Yidam deity is the wisdom mind.