English
Based on the final definitive sutras of the Dharma wheel, understanding the principle of the Tathagatagarbha, and after that lineage individual generates the supreme Bodhicitta, the Samatha of arising Samadhi of pacifying grasping and conceptualization while the appearing object is unceasing, and Vipassana is contemplating appearances as the eight examples of illusion, determining all grasping and grasper, subtle and coarse, as emptiness, contemplating the emptiness of Dharmata, and abiding equally in the meaning of the Madhyamaka free from extremes, etc., meditating through the method of the union of Samatha and Vipassana. Likewise, as it is said in the Bodhisattvacaryāvatāra: "By the superior Vipassana that is well endowed with Samatha, it should be known that all afflictions are completely destroyed." Fifth, Conduct: In the post-attainment period, accomplishing the benefit of sentient beings through the method of cherishing others more than oneself. Also, the nature of conduct, the six or ten perfections, are practiced as mere illusions. The six are generosity, etc., and the ten are the addition of four, namely skillful means, power, aspiration, and wisdom, which are all included within the Prajñāpāramitā. Sixth, Result: Progressing gradually through the ten bhumis and five paths, on the eleventh bhumi of complete light, the path of no more learning, one is liberated into the Dharmakaya for one's own benefit, and for the benefit of others, relying on the two Rupakayas, one accomplishes the benefit of sentient beings until samsara is empty. Those also, as it is said in the extensive version: "The yogi who understands the two selflessnesses, perfects the pāramitās, and progresses gradually through the ten bhumis, completely attains through the two truths the path of traversing the Buddha bhumi." Second, the Result, the Mantrayana: How it surpasses the causal vehicle, explaining the excellent vehicle itself, and explaining the difference of the tantras, which are the expressers showing those as the expressed. First: From the Paramitayana, which takes the cause as the path, here it is surpassed by taking the result as the path. To this, those of the characteristic vehicle say: You Mantrayana practitioners, taking the result as the path, is it the ripened one that is taken as the path, or the unripened one? If it is like the former, then it becomes endless, because even after ripening it is taken as the path. The thesis is accepted. The pervasion is established by valid cognition, like the fruit of last year becoming the seed of this year. If you accept, then the Mantra itself becomes the fault of being a long path. If it is like the latter, then
Chinese
如果说果不是道，那是因为它未成熟。如果这样认为，就会违背自己的承诺。凡是未成熟的，就一定不是最终的果，就像绿色的嫩芽一样。回答是：从实有性的角度来看，所要获得的果的体性本来就存在于自身之中，但从证悟的角度来看，却没有证悟。因此，只是将证悟它的方法称为道。如《道次第》中所说：“如是智慧自性住，道与果皆一体性，为令关联故以大方便，唯从自身而显现。”这样，当自性住的果通过道而显现时，是说以前的果被创造出来了吗？还是没有被创造出来呢？从体性的角度来看，是无法创造的，就像流浪在外的王子被认出是王子时，其种姓的体性不会变得更好一样。然而，从显现的角度来看，是被创造出来的，就像被确认为王子的王子能够统治人民一样。因此，应该这样理解：《黑汝嘎续》中说：“从名相因的乘，知心性为成佛之因。从果金刚乘，观心性即是佛。应善知，何者为因与果。”因此，在名相乘中，认为心性只是成佛之因，通过二种缘的积聚而向上发展，从而获得佛果。并且，将涅槃之因——清净之法作为道，因此称为因的乘，因为承认因果有先后。密咒乘认为，心性是果的体性，是具有身和智慧的自性，本来就存在于自身之中，因此所要获得的果现在就存在于自身之中，这是基。通过认识和进入的作用，消除暂时的、突发的垢染，从而认识它，这是道。基本身显现出来，这是果。因此，实际上因果没有先后之分，所以称为果的乘和金刚乘。正如这部经中所说：“无论从何时何方，都无法获得圆满的佛果。心性即是圆满的佛，不要在其他地方寻找佛。”又说：“此乃大秘密之决定，果即是道。”又说：“稀有神变甚奇
English
If the fruit is said not to be the path, it is because it is immature. If you think so, you will violate your own promise. Whatever is immature is certainly not the ultimate fruit, like a green sprout. The answer is: From the perspective of reality, the nature of the fruit to be obtained already exists within oneself, but from the perspective of realization, it has not been realized. Therefore, only the method of realizing it is called the path. As it is said in the Lamrim: "Thus, wisdom abides in its own nature, the path and the fruit are all of one essence, for the sake of connection, with great means, it only arises from itself." Thus, when the self-abiding fruit is manifested through the path, is it said that the previous fruit was created? Or was it not created? From the perspective of essence, it cannot be created, just as when a wandering prince is recognized as a prince, the nature of his lineage does not become better. However, from the perspective of manifestation, it is created, just as a prince who is recognized as a prince can rule the people. Therefore, it should be understood as follows: In the Hevajra Tantra, it is said: "From the Vehicle of Characteristics as Cause, know the mind itself as the cause of Buddhahood. From the Vehicle of Result as Mantra, meditate on the mind itself as being the Buddha. One should thoroughly understand which is the aspect of cause and result." Therefore, in the Vehicle of Characteristics, it is thought that the mind itself is only the cause of Buddhahood, and through the accumulation of two kinds of conditions, it develops upwards, thereby attaining Buddhahood. And, taking the cause of Nirvana—the Dharma of purification—as the path, it is therefore called the Vehicle of Cause, because it acknowledges that cause and effect have a sequence. The Mantra Vehicle believes that the mind itself is the nature of the fruit, is the nature of body and wisdom, and originally exists within oneself, therefore the fruit to be obtained exists in oneself now, this is the basis. Through the action of knowing and entering, eliminating the temporary, sudden defilements, thereby recognizing it, this is the path. The basis itself manifests, this is the fruit. Therefore, in reality, there is no distinction between cause and effect, so it is called the Vehicle of Fruit and the Vajra Vehicle. Just as it is said in this scripture: "No matter from what time or direction, one cannot attain perfect Buddhahood. The mind itself is perfect Buddha, do not seek the Buddha elsewhere." It is also said: "This is the determination of the great secret, the fruit is the path." It is also said: "Rare miracle wondrous
Chinese
其他的法，不是从别处来的，而是依靠方便的智慧，像那样产生的。又如广说：因果本来没有先后，果成为道后，一时一起修。如是，就外续而言，《道次第》中说：以行的方式，智慧和仪轨支分数量圆满，果成为道，善逝。又就内而言，除此之外没有其他的可得，一切都已成熟，没有要行走的，那本身就是道的体性。如是说。还有上师们认为，有能将世俗作为道和不能作为道的差别。到彼岸乘以胜义作为要证得的，以世俗作为要断除的，而在密法中，即使在世俗中也对一切法平等行持，因此，因为不舍弃而作为道，不堕入二谛的任何一方而超胜。《道次第》中说：无上乘中，胜义中无有分别，世俗中对一切，执持清净与不清净二者。方便大乘，清净和痛苦，世俗中也无有分别，只是见解高低而已。如是。以那种方式也会使果成为道，因为将一切法视为无别的果的体性，显空双运的法身，并通过方便来串习。如是，在广说中也说：世界稳定与不稳定等，显现本身没有自性，那本身就是大法身。如是。那是外密者观想本尊的身体、语言和意，而内密者则如是了知一切法都是身语意的坛城的自性，并串习，因此果成为道，金刚乘的定义成立。《宝藏幻钥》中说：果金刚乘，以手印的坛城作为道，将果本身带到道上，自己的身语意三者，与身语意的金刚结合，那类被称为金刚乘。还有其他的差别，三准则灯中说：即使意义相同也不迷惑，方便多且没有困难，依仗根器敏锐者，
English
Other dharmas do not come from elsewhere, but are the wisdom that relies on skillful means, arising in such a way. Also, as extensively stated: Since cause and effect are not originally prior or subsequent, the result becomes the path, and they are practiced together simultaneously. Similarly, with regard to the outer tantras, the Lamrim states: Through the method of action, wisdom and the complete number of ritualistic branches, the result becomes the path, the Sugatas. And with regard to the inner [tantras]: There is nothing else to be attained other than that. Everything is already ripened, there is nothing to traverse. That itself is the nature of the path. As it is said. Furthermore, the former masters consider that there is a difference between being able to make conventional [reality] into the path and not being able to. The Perfection Vehicle considers ultimate truth as what is to be accomplished and conventional [reality] as what is to be abandoned, while in mantra, even in conventional [reality], one practices equality towards all phenomena. Therefore, because one does not abandon [anything], it is made into the path. Because one does not fall to either side of the two truths, it is superior. The Lamrim states: Within the Unsurpassed Vehicle, in ultimate truth there is no distinction, but in conventional truth, one holds both purity and impurity in all things. The Great Vehicle of skillful means does not differentiate between purity and suffering even in conventional truth; the difference is only in the height or lowness of the view. Thus, in that way, the result also becomes the path, because one views all phenomena as the indivisible nature of the result, the Dharmakaya of appearance and emptiness inseparable, and becomes accustomed to it through skillful means. Likewise, it is also said in the extensive [commentary]: The stable and unstable world, etc., have no essence in appearance itself; that itself is the great Dharmakaya. That is, outer mantra practitioners meditate by viewing the deity's body, speech, and mind, while inner practitioners realize that all phenomena are the nature of the mandala of body, speech, and mind, and become accustomed to it. Therefore, the result becomes the path, and the definition of Vajrayana is established. In the Treasury Key of Miracles, it says: The result Vajrayana is when the mandala of mudras is made the path, and the result itself is taken onto the path. One's own body, speech, and mind are joined to the vajra of body, speech, and mind. That kind is called Vajrayana. There is also another difference. The Lamp for the Three Principles says: Even if the meaning is the same, there is no confusion, there are many skillful means and no difficulties, and it relies on those with sharp faculties.
Chinese
密咒乘是特别殊胜的。如是说，虽然因果二大乘都以利乐有情为目的而希求菩提是一致的，但密咒以四种殊胜而超胜：不迷惑于观修本尊、念诵密咒等方便之分；而且方便之分并非单一途径，而是顺应根器次第，行持作行等无量续部的途径众多；这些也不必像因地道那样历经无数三大劫等难以行持，而是以微小的勤奋就能成就，因此是无有艰难；这正是考虑到密咒乘的实际所化是利根者而宣说的，因此以这四种方式而超胜。此外，译师昆迦多杰将所知之基、能知之道、所获之果的差别区分开来，宣说超胜之理。又，努钦在《瑜伽眼之禅定自释》中说，内密咒胜于波罗蜜多有十二种差别。祖钦巴和若贝益西大师也详细阐述了见解的确定方式、确立的边际、修持的方式、获得果位之时、果位自身之体性等方面的差别，但在此因文字繁多而不再赘述。第二，此中说：“无上之乘”。广释中说：“平等义证悟自智王，如众河流入大海，无上义证悟大方便，无量解脱乘皆摄。”如是说，对此进行分类，有外道续部乘和内道方便续部乘。对于二者的差别，前代智者的观点多有不同，但在此，弟子四柱的观点被杰索普巴总结为五点：第一，见解的差别是，任何密咒乘证悟心性为大自在者是内道，未证悟者是外道。因扎菩提的《道次第论》中说：“认为三族五族者，因未证悟大自在，我说共同平等。”如是说。第二，成就获取方式的差别是，依赖智慧本尊，听从教令而祈求成就是外道，