Chinese
既非显经又非密续者，如辩论等。然则，作为因的波罗蜜多乘与作为果的密咒乘之差别在于，是否将资粮道作为主要。在《三戒论》中，显经与密续的差别在于有无仪轨之事。若如是解释此意，则无过失。此外，以是否将果之相作为道用的差别，安立因乘与果乘；或以是否主要宣说密咒与合修之门，安立显经与密咒之差别亦可，彼等乃以词义为主故。第二，密咒超胜于显经之理，总的来说，密咒超胜于显经之理，以及，具体而言，诸续部亦是越往上越超胜之理。第一，导师智藏之《三类灯》云：“义一然不迷，方便多无难，利根者所依，密咒胜方便。”如是说。虽有印藏诸导师各异之观点，然彼等大多仅于主要意义上可行，而自宗则认为，以三种差别而超胜，即道速疾、道安乐、善巧方便之差别三者。第一，以道速疾而超胜之理，认识道速疾之自性，以及宣说道速疾之理由。第一，即此生、或十六生、或三劫、或八劫而得菩提。第二，以仪轨之殊胜，诸天神真实受用供养而生之福德，以及以密咒之威力，一滴水中亦生恒河沙数之福德，以及初学者现前对治不净显现之净治刹土之等持，以及密咒或等持之差别，一一亦为成熟有情之殊胜因，此等仅入于乘中亦有，以及以等持之行境，以二谛之方式缘取果之相之智慧等。
English
Those that are neither Sutra nor Tantra are things like logic. However, the difference between the Paramita Vehicle as cause and the Mantra Vehicle as result is the difference between whether or not the Path of Accumulation is the main focus. In the 'Differentiation of the Three Vows,' the difference between Sutra and Tantra is whether or not there are ritual activities. If this meaning is explained in this way, there will be no fault. Furthermore, the difference between whether or not the aspect of the result is used as the path is what distinguishes the causal vehicle from the resultant vehicle. Or, the difference between Sutra and Mantra can be established by whether or not Mantra and Union are mainly taught, because these are mainly based on the meaning of words. Second, how Mantra surpasses Sutra. In general, how Mantra surpasses Sutra, and in particular, how each of the Tantra classes surpasses the previous one. First: The Teacher Tripitakamala's 'Three Lamps of Reasoning' says: 'Although the meaning is one, it is not confusing, the methods are many and without difficulty, relying on the sharp faculties, the Mantra Vehicle is especially excellent.' So it is said. Although there are various opinions of different Indian and Tibetan teachers, most of them are only suitable for the main meaning. However, our own system is that it is superior in three ways: the path is fast, the path is easy, and the difference of skillful means. First, the way in which the path is superior because it is fast. Recognizing the nature of the fast path, and explaining the reason for the fast path. First: Enlightenment is attained in this life, or in sixteen lives, or in three kalpas, or in eight kalpas. Second, there is the merit that arises from the gods of the special rituals actually taking offerings, and the power of the mantra that even a single drop of water produces as many merits as the sands of the Ganges, and the samadhi of purifying the field that prevents the impure appearance of the first karma from manifesting, and each difference of mantra or samadhi is also a special cause for maturing sentient beings. These are present even just upon entering the vehicle, and the wisdom that focuses on the aspect of the result in the way of both truths, the object of the samadhi.
Chinese
因为存在于初始和最终之间，所以是特别殊胜的。第二，以道路安乐而殊胜的方式，说明道路安乐的体性和以安乐行道的理由。第一，因为身心没有粗重的感受，所以就是安乐。第二，因为在此成就了具有六种福分的身体，获得了许多神通和禅定，以咒语的力量诸佛现前安住，以咒语和续部的结合成办一切众生的意愿。第三，以善巧方便而殊胜，从三学之门和进入行境之门而殊胜，分为二者。第一，因为持明者们和戒律相同，诸神欢喜，以及与特殊行境相关的禅定和智慧这三者。第二，因为在一切行境中都有神和咒语的特殊方便，所以以善巧方便而殊胜。也就是说，从波罗蜜多的方式所说的三学和进入行境的善巧方便的差别，这些在这里是存在的，但是因为具有波罗蜜多所没有的差别，所以成为了善巧方便的差别。按照顺序，《度母出现续》中说：“无数三十二劫，努力也仍然没有菩提，以安乐今生就能成就，因此宣说了大贪欲。”以及“以安乐获得安乐，成佛安乐是大安乐，与果相同修持因，不完整空性而寂灭。”以及如是说：“为了圆满成办一切有情义利，对于大智者来说，一切方便，以四种差别的方式最为殊胜，是众生的导师所宣说的。”如是。第二，续部各自以上以上殊胜的方式是，也就是说，在事续中，虽然具备了以上所说的殊胜功德，但是没有自生本尊的慢心，以及将绘画等一些所依观想为本尊，以及在坛城中迎请本尊等，只有稍微接近本尊慢心，以及事续大续或者二者兼具的续部，或者行
English
Because it exists between the beginning and the end, it is particularly excellent. Second, the way it is excellent through the ease of the path, explaining the nature of the ease of the path and the reasons for traversing the path with ease. First, because there are no coarse sensations in body and mind, it is ease itself. Second, because in this, a body endowed with six fortunes is accomplished, many siddhis and samadhis are obtained, through the power of mantras the Buddhas manifestly abide, and through the union of mantras and tantras all the intentions of beings are accomplished. Third, it is excellent through skillful means, excellent through the door of the three trainings and the door of entering the field of conduct, divided into two. First, because the vidyadharas and the discipline are the same, the gods rejoice, and the samadhi and wisdom related to the special field of conduct, these three. Second, because in all fields of conduct there are special means of gods and mantras, therefore it is excellent through skillful means. That is to say, the three trainings spoken of from the way of the pāramitās and the differences of skillful means of entering the field of conduct, these are present here, but because it possesses the differences that the pāramitās do not have, it has become the difference of skillful means. In order, in the *Tantra of the Emergence of Tara*, it says: "For countless thirty-two aeons, even if you strive, there is still no bodhi. With ease, it will be accomplished in this life. Therefore, great desire is taught." And: "Through ease, ease is obtained. Buddhahood is ease, great ease. Accomplishing the cause equal to the fruit. Incomplete emptiness is nirvana." And as it is said: "In order to perfectly accomplish all the benefits of sentient beings, for the great intelligent one, all means, in four different ways, are most excellent, spoken by the teacher of beings." Thus. Second, the way in which the tantra classes are each more excellent than the previous is, that is to say, in the action tantra, although it possesses the excellent qualities mentioned above, there is no pride of self-generation deity, and visualizing some supports such as painted images as deities, and inviting deities into the mandala, etc., there is only a slight approach to the pride of the deity, and the great action tantra or the tantra of both, or the conduct
Chinese
下部续部中有自生本尊，也有可以生起坛城本尊的生起法，因此是以本尊慢稍微增长的方式进入。在那两个续部中，只有本尊和咒语的誓言和戒律，没有五部誓言，也没有特殊的本尊戒律等。瑜伽续部以上则有那些，特别是瑜伽续部中，没有在座间将一切显现观为本尊等修法，而是首先将一切不净显现净化为空性，然后观想自身为坛城轮圆满，是以本尊慢遍布的方式进入。此外，此续有五现证菩提生起本尊，因此也具足了作为果的道。无上瑜伽的这个乘中，内部在道的次第上稍微有些不同，但在主要意义上是完全相同的，因此，此续具有下部续部中所没有的，通过授予四灌顶而超胜之处，五部誓言也比瑜伽续部更加殊胜，所守护的誓言也极为广大，能够圆满获得安乐的戒律，作为果的道也比下部殊胜，在生起次第的阶段，修习与轮回相符的道，因此具有清净它的甚深要诀，以及将一切显现观为坛城轮的特殊方便，以及六支、五次第、四手印等，对脉、明点、风三者进行要点打击的具相圆满次第，以及修习融乐俱生和自性俱生的安乐的无相圆满次第，以及以大乐庄严的清净见，以及道的助伴行和近取因等，总之具有无量无边的独特之处。那些如果简略来说，就是安乐的戒律、戒律，以及净化习气，以及上者的形象的禅定，以及安乐遍布，以及以行境本身为目标的智慧，以及大悲心，以及平等性和无自性，以及安乐，以及本尊的形象遍布，并且以它来...
English
In the lower tantras, there is self-generation as a deity, and there is also the generation that allows the generation of mandala deities. Therefore, it enters with a slightly increased sense of pride as a deity. In both of those tantras, there are only the vows and precepts of deities and mantras, but there are no five family vows, nor special deity precepts, etc. In the Yoga Tantra and above, those are also present. In particular, in the Yoga Tantra, there is no practice of contemplating all appearances as deities during session breaks. Instead, first, all impure appearances are purified into emptiness, and then one contemplates oneself as a fully developed mandala wheel. It enters with the pride of the deity pervading. Furthermore, this tantra has the generation of deities through the five Abhisambodhis, so it also possesses the supreme path that is the result. In this Anuttarayoga Vehicle, there are slight differences internally in the stages of the path, but they are completely the same in the main meaning. Therefore, this tantra has the distinction of being superior through the granting of the four empowerments, which are not present in the lower tantras. The five family vows are also much more excellent than the Yoga Tantra, and the vows to be protected are also extremely extensive. One can fully obtain the precepts of bliss, and the path that is the result is also superior to the lower ones. During the stage of the generation phase, one practices the path that is in accordance with the aspects of samsara, so it has the profound key point of purifying it, and the special skillful means of contemplating all appearances as the mandala wheel, as well as the six branches, the five stages, the four mudras, etc. There is the complete stage with signs that strikes the key points of the three: channels, bindus, and winds, and the complete stage without signs that contemplates the bliss of melting, co-emergent, and self-nature co-emergent, and the pure view adorned with great bliss, and the companions of the path, conduct, and the proximate cause, etc. In short, it has countless unique distinctions. To summarize those, there are the precepts of bliss, ethics, and the purification of habitual patterns, and the samadhi of the form of the higher, and the pervasiveness of bliss, and the wisdom that focuses on the field of experience itself, and great compassion, and equality and no self-nature, and bliss, and the pervasiveness of the form of the deity, and with it...
Chinese
将清净自身与至上之境结合，便能进入行境。戒律有共同与不共同、广大与甚深的区别。禅定与智慧也有共同与不共同、广大与甚深的区别，并且是殊胜的。此外，大乐智慧的因能迅速圆满二资粮。其中，乐是慈悲的自性，它本身无自性，也无所缘，由初学者以现量或现量的方式生起。因此，乐使空性变得卓越，这是现量的显现，它也能使福德变得卓越。第二，关于殊胜乘秘密真言的不共道之建立，分为二：解释真言续部的分类，以及实际解释道的次第。第一部分包括解释真言续部的体性、其名称、世间续部、真言乘的自性、其分类，以及世间乘中真实与假立的分类。第一，真言是所有秘密真言和大乐智慧。续是其结合，即事业和成就之集合。如是说：心被称为“曼”（藏文：མན་，梵文天城体：मन，梵文罗马拟音：man，汉语字面意思：心）。“扎”（藏文：ཏྲ，梵文天城体：त्र，梵文罗马拟音：tra，汉语字面意思：救护）是救护之义。因此，真言的意义是大乐智慧从相执中救护。或者，秘密真言被称为“曼怛罗”（藏文：མནྟྲ，梵文天城体：मन्त्र，梵文罗马拟音：mantra，汉语字面意思：真言）。其中，“玛努”（藏文：མ་ནུ་，梵文天城体：मनु，梵文罗马拟音：manu，汉语字面意思：意）是心，即伴随五门之识的心。“扎雅”（藏文：ཏྲ་ཡ，梵文天城体：त्रय，梵文罗马拟音：traya，汉语字面意思：救护）是救护，通过生起次第和圆满次第的善巧方便，救护伴随五门之识的分别念之心，因此称为秘密真言。生起次第和圆满次第二者作为所乘之物，因此是秘密真言的乘。也如是说：曼即是心，任何从因和缘所生，都是境和根。扎即是救护。又说：曼是远离相的导师，是金刚持的呼吸，我宣说大智慧。扎即是救护，是如来（藏文：དེ་བཞིན་གཤེགས་པ，梵文天城体：तथागत，梵文罗马拟音：tathāgata，汉语字面意思：如来）的呼吸，我宣说大悲。空性和慈悲二者，二者