English
The mantra vehicle is particularly superior. It is said that although both the great vehicles of cause and effect are the same in aiming for the benefit of sentient beings and desiring enlightenment, mantra is superior in four ways: not being confused about the aspects of means such as visualizing deities and reciting mantras; and also, the aspects of means are not a single path, but numerous paths of tantric systems such as conduct and action in accordance with the order of faculties; and also, it is not necessary to go through countless three kalpas and so on as in the path of cause, but it is accomplished with little effort, so it is without difficulty; this is said with the intention of the actual disciples of the mantra vehicle being those with sharp faculties, so it is superior in these four ways. Furthermore, the translator Kunga Dorje distinguishes the differences between the basis of knowledge, the path of knowledge, and the fruit to be obtained, and explains the reason for superiority. Also, Nubchen in his auto-commentary on "Yoga Eye Meditation" says that the inner mantra is superior to the Paramitas by twelve differences. Je Zur Chungwa and Rog Bedesheg Chenpo also elaborately explained the ways of establishing the view, the limits of establishment, the ways of practice, the time of obtaining the fruit, and the nature of the fruit itself, but here I will not elaborate further for fear of writing too much. Secondly, in this very text, it says, "The unsurpassed vehicle." The extensive commentary says, "The king of self-awareness who realizes the meaning of equality, just as all rivers flow into the great ocean, in these great means that realize the unsurpassed meaning, all the immeasurable vehicles of liberation are included." As it is said, if we divide it, there are the vehicle of the outer Tirthika tantras and the vehicle of the inner Buddhist means tantras. Although there are many different views among the earlier scholars regarding the difference between the two, here, the views of the four pillars of the heart-son are summarized by Je Drophukpa into five points: First, the difference in view is that any mantra vehicle that realizes the nature of mind as the great self is inner, and those who do not realize it are outer. Indra Bhuti's "Path Arrangement" says, "Those who think of the three families as five families, because they do not realize the great self, I say that they are common and equal." As it is said. Second, the difference in the way of obtaining accomplishments is that relying on the wisdom deity and requesting accomplishments by obeying the command is outer,
Chinese
由于认识到自身伟大，心性自然显现为身和智慧的坛城，因此认为成就自在自得的是内道。金刚萨埵的答复中说：内外密咒瑜伽士在获得成就方面有什么区别？回答说：例如国王任命大臣，从上方赐予成就的是外道的方式；如同百姓献上王权并进行统治，这是自生大圆满无上之道的比喻。如同这其中所说：奇妙的化现不可思议之法。等等。第三是灌顶的差别：如果无法获得前三个殊胜灌顶，则是外道；重视这三个灌顶的是内道。第四是行为的差别：能够以方便摄持并运用二十种轮回之法的是内道，不能的是外道。第五是果的差别：能够通过七世、五世、三世等修行的是外道，能够在此生修成的是内道。如此说道。拉杰卡拉巴和若说：在续部的场合中，续部的十种事物通过内外转变而有所差别；具体在灌顶的场合中，能否展示三种深奥灌顶；在见解的场合中，能否宣说自生智慧；在修行的场合中，能否观修本尊面容结合；在行为的场合中，能否享用五种誓言物；能否视本尊与自身无二无别而行事；在成就的场合中，存在时间长短和内外期望的差别。拉杰嘉瓦说：这些差别也只是一方面，因此，如果将此分为所知基础的差别、能知道路的差别、所获果的差别三种，则更为合适。杰卓雍二位的口中说：认为见、行和禅定三者无有分别的是密咒内道，不这样认为的是外道。那么，是否会变成因的乘与密咒外道没有差别呢？不会变成那样，因为存在能否将世俗作为道用的差别。其中，最初对外道和佛陀传承的乘进行区分时，《自显》中说：外道续有三种，事部、行部、瑜伽部。因此，有事部续和行部续。
English
Because of realizing the greatness of oneself, the nature of mind naturally appears as the mandala of body and wisdom, therefore, seeing that accomplishments are freely and naturally obtained is the inner path. In the reply of Vajrasattva, it says: What is the difference between inner and outer mantra yogis in obtaining accomplishments? The answer is: For example, like a king appointing a minister, bestowing accomplishments from above is the way of the outer path; like the people offering the kingdom and ruling, this is a metaphor for the unsurpassed path of self-arisen Great Perfection. As it says in this itself: Wonderful manifestations, inconceivable Dharma. And so on. The third is the difference in empowerment: If one cannot obtain the first three supreme empowerments, it is the outer path; valuing these three empowerments is the inner path. The fourth is the difference in conduct: Being able to embrace and utilize the twenty aspects of samsaric phenomena through skillful means is the inner path, not being able to is the outer path. The fifth is the difference in result: Being able to practice through seven lives, five lives, three lives, etc., is the outer path, being able to accomplish it in this life is the inner path. So it is said. Lhaje Kharagpa and Rog said: In the context of the tantric scriptures, the ten aspects of tantra are differentiated by inner and outer transformations; specifically, in the context of empowerment, whether or not one can demonstrate the three profound empowerments; in the context of view, whether or not one can proclaim self-arisen wisdom; in the context of practice, whether or not one can meditate on the union of the deity's face; in the context of conduct, whether or not one can partake of the five samaya substances; whether or not one can act by viewing the deity and oneself as inseparable; in the context of accomplishment, there is a difference in the length of time and the expectations from within and without. Lhaje Dyalpa said: These differences are only one-sided, therefore, it would be more appropriate to divide this into three: the difference in the basis of what is to be known, the difference in the path of what knows, and the difference in the result to be obtained. The two Jets, Drol and Yung, said: Considering the view, conduct, and samadhi as inseparable is the inner mantra path, not considering them so is the outer path. Then, will it become that the causal vehicle and the outer mantra path have no difference? It will not become so, because there is a difference in whether or not one can use the conventional as the path. Among these, when first distinguishing the outer path and the vehicle of the Buddha's lineage, "Self-Appearance" says: Outer tantras have three aspects: Kriya, Upa, Yoga. Therefore, there are Action Tantra and Performance Tantra.
Chinese
现在是瑜伽续的宗派。第一部分包括：体性、词义、分类。第一部分是：在胜义谛中，通过了悟远离四边的清净，从而在世俗谛中，成为依赖其他成就并努力的方法。如《道次第》中所说：“由于不了解无二的平等，胜义谛的清净仅是法性。四种智慧是世俗谛的本尊，轮流修习是行为的处所。”第二部分是：克里亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的词义是“行为”，因为主要显示外在的行为。因此，在《后禅定释》中也说：“此续主要显示身语的行为，因此称为事续。”第三部分，如果分类，有六个方面。第一，入门方面：有初始的入门——成熟，和行为的入门两种。第一种是：通过授予水和顶髻的灌顶等，使弟子成为堪能的法器。如《智慧明点》中所说：“水的灌顶和顶饰，在事续中广为人知。”第二种是：通过沐浴、洁净和三种清净的门径进入。如《自显》中所说：“入门的门径是三种清净，通过沐浴和洁净进入。”这三种清净是：其中说到：“三种清净是什么呢？本尊和坛城清净，物品和受用清净，咒语和禅定清净。”第二，见地方面：如《见次第》中所说：“克里亚胜义谛观法性，世俗自明功德本尊，三族坛城显现上，认为众生不会迷惑。”因此有两种谛：胜义谛是：自性清净的空明智慧，认为远离了有无、显空四边。如《拉善》中所说：“自心完全远离四边，为了觉性，智慧不是来自他处。”在世俗谛方面：有正确和错误的两种。错误的世俗谛是：从应成派以下所辨认的正确和错误的世俗谛都是。正确的世俗谛是：认为证悟法性的功德显现为三族本尊的坛城。如前文接着说：“通过敏锐显现的智慧，显现的事物高低软硬粗细，在六半族的坛城中，所见完全清净。”第三，戒律方面：如《扬解幻钥》中所说：三宝和
English
Now, the vehicle of the Yoga Tantra. The first part includes: essence, definition, and classification. The first part is: In the ultimate truth, through realizing the purity that is free from the four extremes, it becomes a method of relying on other attainments and striving in the conventional truth. As stated in the Lamrim: "Because of not knowing the equality of non-duality, the purity of the ultimate truth is merely the nature of reality. The four wisdoms are the deities of the conventional truth, and alternating meditation is the place of action." The second part is: The meaning of Kriya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is "action," because it mainly shows external actions. Therefore, it is also said in the commentary on the Later Contemplation: "This tantra mainly shows the actions of body and speech, therefore it is called the Action Tantra." Third, if classified, there are six aspects. First, in terms of entry: there are two types of entry: the initial entry—maturation, and the entry of action. The first is: By bestowing empowerments of water and crest jewels, etc., the disciple is made into a suitable vessel. As stated in the Wisdom Thigle: "The water empowerment and the crest jewel are well-known in the Action Tantra." The second is: Entering through the gates of bathing, cleansing, and the three purities. As stated in Rangshar: "The gate of entry is the three purities, entering through bathing and cleansing." These three purities are: Among them, it says: "What are the three purities? The deity and mandala are pure, the substances and enjoyments are pure, and the mantra and samadhi are pure." Second, in terms of view: As stated in the View Sequence: "Kriya views the ultimate truth as the nature of reality, the conventional self-awareness as the qualities of the deity, and on the appearance of the three-family mandala, it is believed that beings are not confused." Therefore, there are two truths: The ultimate truth is: the self-nature purity of empty-clear wisdom, believing that it is free from the four extremes of existence and non-existence, appearance and emptiness. As stated in Lashen: "One's own mind is completely free from the four extremes, for the sake of awareness, wisdom is not from elsewhere." In terms of conventional truth: There are two types, correct and incorrect. The incorrect conventional truth is: All the conventional truths that are distinguished as correct and incorrect by the Madhyamikas and below. The correct conventional truth is: Believing that the qualities of realizing the nature of reality appear as the mandala of the three-family deities. As the previous text continues: "Through the wisdom of sharp appearance, the appearing objects are high, low, soft, hard, and rough. In the mandala of the six and a half families, what is seen is completely pure." Third, in terms of ethics: As stated in Yangje Thrulde: The Three Jewels and
Chinese
菩提心。不舍真言与手印，不舍金刚铃。诸天与上师亦如是。此乃支分誓句。五条根本誓句为：不可卧于床上，不食肉，不饮酒，不食蒜与萝卜。如是宣说了十一条誓句。于《秘密总续》中，宣说了三种共同誓句与十三种个别誓句等。第四，修习分二：有相与无相。初者，于《黑汝嘎·嘎巴》中云：法性、声、意、形、意。圆满智慧修成身。如是，应以克里亚之义的六尊本尊之门生起誓句尊，即空性本尊、字本尊、声本尊、形本尊、手印本尊与相本尊。如是亦云：空性、字、声、形与，手印、相为六者。如是于《摧毁金刚》之广续中所说。其后，迎请智慧尊，作供养赞颂与念诵等，视如君臣般而取悉地。于《自生》中云：本尊与瑜伽士二者，视如君与臣。又于《摄取一切族之悉地续》中云：视如君主国王之相，自以奴仆之想，修持真言，悉地之精华，取为无上之胜妙。如是。二者，于有相本尊与字等所修之显现，亦安住于不可得之清净离四边之状态中，故交替修习二谛。于《拉贤》中云：显空次第渐稳固。如是。第五，行持为六事：入之时，食物，衣服，洁净，所缘境，念诵真言之行等。如是亦云。于《嘎巴》中云：星宿时节食衣净，苦行苦行即行持。如是。于《观鬘》中云：身之影像与，意之相，与念诵等。如是等宣说。第六，果为：欲于七世中，获得三族金刚持之位，三身五智之自性。于《嘎巴》中云：七世成正觉，三族主