Chinese
有些人认为，密法以何种方式最为殊胜呢？以三个原因，密法胜过显宗，这三个是什么呢？即快速、安乐和善巧方便的差别。其中，快速是指，通过波罗蜜多乘的自道获得菩提需要三大阿僧祇劫，而在密法中，事部（Kriya）需要七世或八劫，行部（Upaya）需要五世或一劫或三劫，瑜伽部（Yoga）需要寿命百岁之人的三世或十六世，无上瑜伽部则说在此生或中阴获得菩提。如此快速的原因在于，密法中，通过仪轨的殊胜，诸神亲自接受供养，所有佛和菩萨也融入上师的身躯来接受修行者的供养等，由此产生的福德；以及通过密咒和手印的力量，每一滴水都增长到恒河沙的数量，从而产生如此之多的福德；以及从最初开始就能显现出清净不清净显现的净土的禅定；以及密咒、手印和禅定各自的殊胜之处，都能成为使无量众生成熟的特殊原因，这些都是仅仅进入密乘就具有的原因，因此才快速。第二，安乐是指，身心没有粗重的感受，其原因在于，从此可以毫不费力地成就具有六种功德的身体，获得许多神通和禅定，以及通过密咒的力量，如来显现并能实现众生的所有愿望，因此才安乐。第三，善巧方便是指，明咒持有者与戒律平等，诸神欢喜，与特殊行境相关的禅定，以及以卓越的智慧将器情内外一切法确定为清净平等大性，并且能够在一切行境中运用本尊和密咒的方便，因此才善巧方便。不仅如此，通过波罗蜜多乘的自道，在三大阿僧祇劫中积累资粮，也无法获得超过十地菩萨，即佛陀大宝位之继承者的果位，但在那时进入密乘
English
Some may ask, in what way is mantra superior? It is because of three reasons that mantra is superior to sutra: what are these three? They are the distinctions of speed, ease, and skillful means. Among these, speed refers to the fact that attaining enlightenment through the path of the Paramita Vehicle requires three countless eons, but in mantra, Kriya requires seven lifetimes or eight eons, Upaya requires five lifetimes or one or three eons, Yoga requires three or sixteen lifetimes of a person with a lifespan of one hundred years, and Anuttarayoga states that enlightenment is attained in this life or in the bardo. The reason for such speed is that in mantra, through the excellence of rituals, the deities directly accept offerings, and all Buddhas and Bodhisattvas also enter the body of the guru to accept the offerings of the practitioner, and so on, resulting in merit; and through the power of mantras and mudras, each drop of water increases to the number of grains of sand in the Ganges, thus generating so much merit; and from the very beginning, one can manifest the samadhi of purifying the impure appearances of the pure land; and each of the excellences of mantra, mudra, and samadhi can become a special cause for maturing limitless beings. These are the reasons that exist from the moment one enters the mantra vehicle, and therefore it is fast. Secondly, ease means that there are no coarse sensations in body and mind, and the reason for this is that from this, one can effortlessly achieve a body endowed with six qualities, obtain many siddhis and samadhis, and through the power of mantra, the Tathagatas manifest and can fulfill all the wishes of beings, and therefore it is easy. Thirdly, skillful means means that the vidyadharas are equal to the precepts, the deities are pleased, the samadhi is related to special objects, and with extraordinary wisdom, all phenomena of the container and its contents are determined as the great purity and equality, and one can engage in the means of deities and mantras in all activities, and therefore it is skillful. Moreover, through the path of the Paramita Vehicle, accumulating merit for three countless eons cannot attain a state higher than that of a tenth-level Bodhisattva, the great successor to the Buddha's throne, but entering the mantra vehicle at that time
Chinese
因为必须获得地，所以密咒乘变为唯一行走的道路。由于确定是唯一的究竟乘，因此也殊胜。《总集经》中说： 宣说了无数的乘， 只是为了适应不同的根器， 作为引导的方法而已。 除了金刚乘之外没有其他的。 以及，《幻化根本续》中说： 诸地的差别安立， 也是进入秘密心髓的道路。 以及，《幻化八十品》中说： 证悟平等性之义的自性觉智之王， 犹如众水流入大海般， 在这些证悟无上义的大方便中， 无余包含了解脱乘的无量法门。 这样说的。 那么，秘密真言金刚乘属于三藏中的哪一个呢？ 有很多不同的观点。 有些认为在论藏中有内外两种，密咒是内论藏。 也有认为，因为简略地宣说了甚深之义，所以是经藏。 然而，自宗认为，应该将持明藏作为独立于三藏之外的一个，作为第四藏来安立，这样显得更好。 就像《普作王续》中所说： 宣说对治贪欲的对治法， 是律藏二万一千颂。 宣说对治嗔恨的对治法， 是经藏二万一千颂。 宣说对治愚痴的对治法， 是论藏二万一千颂。 宣说对治一切的对治法， 是第四藏二万一千颂。 以及，《善臂请问经》中也说： 三俱胝和五百万， 佛陀宣说为持明藏。 以及，导师佛密所著的《破除一切恶趣陀罗尼释》中说： 殊胜佛陀所说的法， 安住在律藏、经藏、论藏和持明藏四藏中。 因为这样说的缘故，金刚乘的藏、持明藏、密咒藏、第四藏以及这些法的传承等，都是名称的不同说法。 其中，密咒的体性是：所净治的法界自性清净
English
Because one must attain the ground, the mantra vehicle becomes the sole path to travel. It is also superior because it is definitely the single ultimate vehicle. The General Sutra Compendium states: The countless vehicles taught are merely methods to guide beings according to their diverse inclinations. There is nothing apart from the Vajra Vehicle. And, the Root Tantra of Magical Illusion states: The distinctions of the grounds are also the path to enter the secret essence. And, the Eighty Chapters of Magical Illusion states: The king of self-awareness who realizes the meaning of equality, just as all rivers flow into the great ocean, in these great methods of realizing the supreme meaning, all the immeasurable paths of liberation are included without exception. So it is said. Then, to which of the three pitakas does the secret mantra Vajra Vehicle belong? There are many different opinions. Some hold that among the two divisions of the Abhidharma Pitaka, outer and inner, mantra is the inner Abhidharma. Others hold that it is the Sutra Pitaka because it concisely teaches the profound meaning. However, our own system holds that it would be better to establish the Vidyadhara Pitaka as a separate, independent one from the three pitakas, and to place it as the fourth pitaka. As it is said in the Kunjed Gyalpo Tantra: What is taught as the antidote to subdue desire is the Vinaya Pitaka of twenty-one thousand verses. What is taught as the antidote to subdue hatred is the Sutra Pitaka of twenty-one thousand verses. What is taught as the antidote to subdue ignorance is the Abhidharma Pitaka of twenty-one thousand verses. What is taught as the antidote to subdue all is the Fourth Pitaka of twenty-one thousand verses. And, in the Pungzang Question Sutra, it is also said: Three hundred million and five million, the Victorious One taught as the Vidyadhara Pitaka. And, in the commentary on the Namjom Dharani composed by Acharya Buddhaguhya, it is said: The Dharma taught by the supreme Buddha abides in the four pitakas: Vinaya, Sutra, Abhidharma, and Vidyadhara. Because of this, the Vajra Vehicle Pitaka, the Vidyadhara Pitaka, the Mantra Pitaka, the Fourth Pitaka, and the lineage of these Dharmas are all different names for the same thing. Among these, the basis of the name 'Mantra' is: the basis to be purified, the essence of the sphere, naturally pure
Chinese
并且，所有依赖于此的修行，包括所净、能净等。其中，所净是依赖于净基的能净，即突发的垢染。通过灌顶使相续成熟后，与其相关的后续道路修习，以及由此获得的解脱功德，都属于道路的组成部分，是能净。如此净治后，所有粗细的垢染都从法界中清除，当基之功德如实显现时，即为果。如是说：从《秘密成就》中说：法界中远离的清净是所证之果。密咒分为四种。咒语的定义是：法界自性清净，以及所诠释的语，即金刚心之秘密及其眷属。在《金刚顶经》中说：所有咒语的定义是，一切佛的心，因为能成办法的精要，所以与法界完全相应。咒语的词源是：从“曼陀罗”一词而来，意为心识迅速地救护，所以称为咒。在《密集后续经》中说：心被称为“曼”， “陀罗”是救护的意思。密咒的分类是：如果按照新旧共同的观点，则分为四种。在《金刚心要庄严经》中说：善逝所意趣的续部，也如实宣说了四种，即事部、行部、瑜伽部和无上瑜伽部。之所以分为四种，有五个原因：第一，考虑到四种人的行为，为了调伏他们而宣说了四种。在《尸林庄严经》中说：为了调伏婆罗门、刹帝利、吠舍和首陀罗，宣说了四种续部，即事部、行部、瑜伽部和无上瑜伽部。第二，考虑到众生的四种根器，也宣说了四种。在《思维修后经》中说：对于低劣的众生，是事部续；对于比他们殊胜的众生，是行部续；对于殊胜的众生，是瑜伽部续；对于比他们更殊胜的众生，是无上瑜伽部续。第三，考虑到圆满等四个时期，也宣说了四种。在《吉祥花鬘胜续》中说：密咒产生的四种方式是：圆满劫、三具劫、二具劫。
English
And, all the practices that depend on this, including what is to be purified and what purifies, etc. Among them, what is to be purified is the adventitious defilements that depend on the basis of purification. After maturing the continuum through empowerment, the subsequent path practice related to it, and the qualities of liberation obtained thereby, which are part of the path, are what purify. Having purified in this way, all the subtle and coarse defilements that obscure the sphere of reality are removed, and when the qualities of the ground manifest as they are, it is the result. As it is said: From the Guhyasiddhi (Secret Accomplishment): 'The liberation from the sphere of reality is the result obtained. Secret mantra is explained as fourfold.' The definition of mantra is: the naturally pure nature of the sphere of reality, and the expressive speech, the secret of the vajra heart with its retinue. From the Vajrasekhara Sutra: 'The definition of all mantras is the heart of all Buddhas, because it accomplishes the essence of Dharma, it is perfectly endowed with the sphere of reality.' The etymology of mantra is: derived from the word 'mantra', it means that the mind quickly protects, therefore it is called mantra. From the Uttaratantra of Guhyasamaja: 'The mind is said to be 'man', 'tra' means to protect.' The classification of secret mantra is: according to the common view of the old and new traditions, it becomes fourfold. From the Vajrahṛdayālaṃkāra Tantra: 'The tantras intended by the Sugata are also truly explained as fourfold: Kriya, Carya, Yoga, and Anuttarayoga.' There are five reasons for dividing them into four: First, considering the conduct of the four castes, they were taught as four in order to subdue them. From the Cemetery Ornament Tantra: 'To subdue the Brahmins, Kshatriyas, Vaishyas, and Shudras, the tantras are taught as fourfold: Kriya, Carya, Yoga, and Anuttarayoga.' Second, considering the four types of minds of individuals, they are also taught as fourfold. From the Uttaratantra of Samadhi: 'For inferior beings, the Kriya Tantra; for those superior to them, the Carya Tantra; for supreme beings, the Yoga Tantra; for those superior to them, the Anuttara Tantra.' Third, considering the four ages, such as the Krita Yuga, they are also taught as fourfold. From the Śrīmālāvatī-sūtra: 'The four ways in which secret mantra arises are: the Krita Yuga, the Treta Yuga, the Dvapara Yuga.'
Chinese
如是说，争时之续亦渐次，于所化之面而显现。第四，亦思及所断贪欲之四种行相而说四，如《二观察》云：观视与欢笑，执手与拥抱，以及二者交合等，续亦说为四种。如是说。第五，亦思及随顺四种天神之四颠倒而说四，谓愚痴者，以梵天之净行说为正法，为随顺彼故为事续；嗔恚者，以遍入天之损害说为正法，为随顺彼故为行续；我慢者，以帝释天之富饶说为正法，为随顺彼故为瑜伽续；贪欲者，以自在天之贪欲说为正法，为随顺彼故说为无比瑜伽续。如是于四续部中，此处适宜讲解无上密。彼复有玛哈瑜伽、阿努瑜伽、阿底瑜伽口诀三种。初玛哈瑜伽中，有十八部怛特罗之别称，此乃进入各自之论典。从正行之日开合莲花之时起，应进入各自论典之正行法义讲解。复次，若广说则于各自灌顶讲解无上瑜伽续有二种，于此之后，此乃无上瑜伽，于彼亦有差别。于雪域此间，有新旧密法之规二种。彼二之差别者，谓译师仁钦桑布未至之前所译之经续皆为旧译，其后所译者皆为新密，如是认为，乃就主要者而言说。如是新旧二者中，此处有别于新者，乃旧密。彼又以何而有别耶？大译师绒宗却吉桑布尊前云：旧密者较之新者，有超胜之六大。如是所说，第一、迎请者施主之大者，谓旧译之施主圣者三族怙主，以国王之相而受持之君主祖孙
English
It is said, "The tantra of the time of strife also gradually appears to the face of those to be tamed." Fourth, considering the four ways in which attachment, the object of purification, manifests, it is also said to be fourfold. As it is said in the Two Examinations: "Looking, laughing, holding hands, embracing, and the like, the tantra is also said to be fourfold." It is said. Fifth, considering the four inversions that follow the four deities, it is also said to be fourfold: the ignorant, because they follow Brahma, who speaks of purity as dharma, hence the Action Tantra; the hateful, because they follow Vishnu, who speaks of harming as dharma, hence the Conduct Tantra; the arrogant, because they follow Indra, who speaks of wealth as dharma, hence the Yoga Tantra; the lustful, because they follow Ishvara, who speaks of desire as dharma, hence the Unexcelled Yoga Tantra. Thus, of the four classes of tantra, it is appropriate here to explain the Unexcelled Secret Mantra. Furthermore, there are three tantras: Mahāyoga, Anuyoga, and Atiyoga of pith instructions. The first, Mahāyoga, is divided into eighteen sections of tantras, of which this is one. It enters into the individual treatises. From the time of the opening and closing of the lotus of the main practice, one should enter into the explanation of the actual Dharma of the respective treatises. Furthermore, if one wishes to explain in detail, there are two Unexcelled Yoga Tantras in the explanation of the respective empowerments. Following that, this is the Unexcelled Yoga, and there are also distinctions within that. In this land of snow mountains, there are two traditions of new and old secret mantras. The difference between the two is that the sutras and tantras translated before the arrival of the translator Rinchen Zangpo are the Early Translations, and those translated after that are the New Secret Mantras, as it is considered. This is said in terms of what is most important. Thus, of the two, new and old, here, what is distinct from the new is the Old Secret Mantra. And by what is it distinguished? The great translator Rongzom Chökyi Zangpo said: "The Old Secret Mantra practitioners have six great superiorities over the new." As it is said, the first greatness is that of the inviter and patron: the patrons of the Early Translation are the noble protectors of the three families, the ancestral kings who held the form of kings.