Chinese
为了圆满，以及自然地进入法无自性，由于法性什么也不是的关键，可以显现任何事物，因此，就像禅定所缘一样成就，因为显现了什么也不是的法性，所以有这四个理由。金刚乘的意义是，不像名相家那样，在世俗幻相的法上取舍，而是世俗胜义无别地行持，并将三门与三金刚的自性结合，本来没有取舍地成佛的自性，具有如金刚般不可分割的意义的乘，被称为金刚乘。果乘是指，从其他乘中，凭借修持自己的道，在其他生世中，显现为具有法身、力量和无畏等功德的果，被认为是最初获得的。而在此，从其他乘本身就安住于果的体性，并且现在就将果作为道来修持，所以才这样说。什么是不平等和相等的乘呢？与任何事物都不相等的是获得究竟果位的身的三世诸佛。密咒持有者因为与他们的意行平等，所以才这样说。因此，由于这种殊胜的差别，有三种智慧显现的方式。因乘的三种智慧显现的方式被称为大智慧从后显现，就像浑浊的水澄清后显现影像一样，长时间安住于无分别中，逐渐地烦恼分别的杂质澄清，在十地末尾的普光地上成佛，被认为是证得一切智智。像这样的智慧被称为从无数劫之后才出现，所以被称为智慧从后显现。外密三部被称为大智慧从前显现，现在就迎请住在色究竟天的三族姓或五族姓的诸佛连同眷属，让他们安住在前方的虚空等处，向他们顶礼、供养，并祈求成就，认为本尊会赐予成就。自身、本尊和物质之间有甚深缘起的方法
English
In order to be complete, and to naturally enter into the non-self-nature of phenomena, because the key to the nature of phenomena being nothing at all allows anything to arise, therefore, just as the object of meditation is accomplished, because the nature of phenomena that is nothing at all is manifestly realized, so there are these four reasons. The meaning of Vajrayana is that, unlike the nominalists, one does not engage in acceptance and rejection on the illusory phenomena of conventional truth, but rather engages in the inseparability of conventional and ultimate truth, and combines the three doors with the nature of the three vajras, so that the nature of enlightenment without acceptance and rejection from the beginning, the vehicle that possesses the meaning of being indivisible like a vajra, is called Vajrayana. The Fruition Vehicle refers to the fact that, from other vehicles, by virtue of practicing one's own path, in other lifetimes, the fruit that appears as having the qualities of Dharmakaya, power, and fearlessness, etc., is considered to be initially attained. But here, from other vehicles themselves, one abides in the nature of the fruit, and because one now practices the fruit as the path, it is said in that way. What are the unequal and equal vehicles? Unequal to anything is the Buddhas of the three times who have attained the ultimate fruit body. Mantra holders are said to be so because they are equal to their intention and conduct. Thus, because of this excellent difference, there are three ways in which wisdom manifests. The way in which the three wisdoms of the causal vehicle manifest is called great wisdom manifesting from behind, just as an image appears when muddy water clears, by abiding in non-discrimination for a long time, gradually the impurities of afflictive discrimination clear, and at the end of the ten bhumis, one becomes enlightened on the ground of all-pervading light, and is considered to attain omniscience. Such wisdom is called to appear later from countless kalpas, so it is called wisdom manifesting from behind. The three outer tantras are called great wisdom manifesting from the front, now inviting the Buddhas of the three families or five families, together with their retinue, who reside in Akanishta, and having them reside in the space in front, etc., prostrating to them, making offerings, and requesting accomplishments, thinking that the deity will grant accomplishments. There is a profound method of interdependence between oneself, the deity, and substances.
Chinese
通过修持，那些希望在七世或十六世等之后获得究竟果位的人，由于因乘道比果乘更快获得果位，所以称为智慧从前显现。密宗内道的三种方便乘称为智慧从内显现，因为一切法都未超出自然智慧大本体的境界。安住于自心本性大乐之实相中，无需向外寻求其他佛陀，此生即可显现，故称为智慧从内显现。因此，从这种方式来看，在波罗蜜多乘中所说的所有道之主要者，被称为无分别智慧。不对任何境生起分别，没有任何心之执着，远离一切造作之行，安住于般若波罗蜜多甚深义之状态。下乘行者首先将这种离戏论之法性，以总义的方式确定为分别念之对境，然后通过与积累无量资粮相关的力量，在漫长的忍耐之后才能显现的智慧，是因乘宗义的观点。而在此密宗中，密咒之真如，自性光明的心之坛城，一切分别念都无法动摇，无论如何努力进行人为的禅修，都无法如实地见到它。为了揭示从无有取舍的原始法性之要点中见到它的甚深口诀，这种方法存在于无上密续的宗义中，而在显宗道中没有，因此密宗之道是特别殊胜的。对于这种自然智慧，从次第和顿悟两个方面入手的方法，从口诀的角度分为生起次第、圆满次第和大圆满三种。那么，既然道有差别，因乘和果乘所要获得的果位是否有差别呢？并非如此，虽然在获得究竟果位佛陀智慧上是相同的。但密法由于方便智慧特别殊胜，因此最终在此生显现果位是快速之道，而其他道则不能如此。
English
Through practice, those who wish to attain the ultimate fruit after seven or sixteen lifetimes, etc., because the causal vehicle path is faster to attain the fruit than the resultant vehicle, it is called wisdom arising from the front. The three expedient vehicles of esoteric Buddhism are called wisdom arising from within, because all phenomena do not go beyond the state of the great self-nature of natural wisdom. While abiding in the reality of the great bliss of one's own mind, there is no need to seek other Buddhas elsewhere, and it manifests in this very life, hence it is called wisdom arising from within. Therefore, from this perspective, the main path taught in the Paramita Vehicle is called non-discriminating wisdom. It does not discriminate against any object, has no mental clinging, is free from all active engagements, and abides in the profound meaning of Prajnaparamita. Lower vehicle practitioners first establish such a nature of reality, which is free from elaboration, as an object of conceptualization in a general way. Then, through the power associated with accumulating infinite merit, they can generate the wisdom that manifests after a long period of endurance, which is the view of the causal vehicle teachings. However, in this Mantrayana, the suchness of secret mantras, the naturally luminous mandala of the mind, cannot be disturbed by any conceptual thoughts. No matter how hard one tries to meditate artificially, one cannot see it as it is. In order to reveal the profound instructions for seeing it from the essential point of the primordial nature of reality, which is free from acceptance or rejection, such a method exists in the teachings of Anuttara Tantra, but not in the Sutra path. Therefore, the path of Mantrayana is particularly superior. For this natural wisdom, the methods of entering gradually and simultaneously are divided into three: generation stage, completion stage, and Great Perfection, from the perspective of oral instructions. So, since there is a difference in the paths, is there a difference in the fruit to be obtained by the causal and resultant vehicles? It is not so. Although it is the same in attaining the ultimate fruit of Buddha's wisdom, Mantrayana, because of its particularly superior skillful means and wisdom, is the quick path to manifest the fruit in this life, while other paths cannot do so.
Chinese
已经说过了。正如密咒教言的结尾所说：“那么，果位会有差别吗？”答：果位在究竟的意义上是一样的，但是，密咒是具有众多殊胜方便且无有阻碍的，因此是果位中的殊胜者。因此，在今生就能杀死三毒。不需要从一个地到另一个地进行净化和修行。因为了知五蕴即是五部佛，所以相信从其他地方无法获得佛果。 ”如此说道。第二，宣说具有此等特点的密咒内道的宗义，分为：宣说共同总体的宗义，宣说不共各自的宗义，以及将这些的修持归纳为扼要三部分。第一，密咒内道，作为方便乘的一切，共同将显有世间视为本初成佛的自性。与此相同，修持、行为、灌顶等一切，都应知晓汇集于一个要点上，因此必须如此确定。什么是呢？正如密咒教言的结尾中，在宣说见解差别的章节中所说：“密咒师的论典中，声称一切法本初即是本尊，那么应如何成立呢？应以圣言量、理证和口诀三者来成立。其中，首先，圣言量是，从《佛平等和合续》后部、《密集金刚》和《幻化网》等经典中，以五蕴本身即是本初安住于佛的圣言量来成立。如圣言量的意旨一样，从前空行成就的持明者们，对于以灌顶成熟的有缘者，也从口耳相传的口诀中如此清晰地确定。 ”如此说道。因此，没有圣言量和口诀，就无法确定密咒，因此广泛宣说了以能成立的圣言量作为后盾。而且，对于那样的意义，宣说了以理证不会妨害的方式，本尊被称为法性的本尊、智慧的本尊，以及由其显现的相好之身等，是共同称呼的。如果那样，一切法在究竟上与远离戏论的法性自性无别，并且在世俗如幻化般显现的诸法，也并非确定为一种自性，这是因为众生的自显现，地狱的寒热、饿鬼的脓血等不悦意
English
It has been said. As it is also said at the end of the Secret Mantra Teachings: "Then, will there be differences in the result?" Answer: The result is the same in the ultimate sense, but the Secret Mantra is superior in the result because it has many special methods and is unobstructed. Therefore, one can kill the three poisons in this very life. There is no need to purify and practice from one ground to another. Because one knows that the five aggregates are the five Buddhas, one believes that Buddhahood cannot be obtained from elsewhere." So it is said. Second, explaining the tenets of the Secret Mantra Inner Way that possesses these characteristics, divided into: explaining the common general tenets, explaining the uncommon individual tenets, and summarizing these practices into three essential parts. First, the Secret Mantra Inner Way, as all of the Vehicle of Method, commonly views all phenomena and existence as the nature of primordially enlightened. Similarly, all practices, behaviors, empowerments, etc., should be known to converge on a single essential point, and therefore must be determined in this way. What is it? As it is said at the end of the Secret Mantra Teachings, in the section explaining the differences in view: "In the treatises of the Secret Mantra practitioners, it is said that all phenomena are deities from the beginning. How should that be established? It should be established by the three: scripture, reasoning, and oral instruction. Among them, first, the scripture is established by the scriptures such as the latter part of the Buddha Samayogatantra, the Guhyasamaja, and the Mayajala, which state that the aggregates themselves are primordially abiding as Buddhas. As the meaning of the scripture, the vidyadharas who attained accomplishment in the past, for those fortunate ones who have been matured by empowerment, have also clearly established it in this way from the oral instructions transmitted from mouth to ear." So it is said. Therefore, without scripture and oral instruction, one cannot establish the Secret Mantra, and therefore it is widely proclaimed with the support of the establishing scripture. Moreover, for such a meaning, it is said that reasoning does not harm the way that the deity is commonly known as the deity of suchness, the deity of wisdom, and the forms of manifestation that appear by their power. If so, all phenomena are inseparable in the ultimate sense from the nature of suchness, which is free from elaboration, and even the phenomena that appear like illusions in the conventional sense are not determined to be of one nature, because the self-appearance of beings, the heat and cold of hell, the pus and blood of pretas, etc., are unpleasant.
Chinese
对于具有清净相和持明者等传承的人来说，显现为本尊坛城。像这样，有显现为清净与不清净等各种各样的显现，这是不可否认的。虽然一切显现仅仅在显现方面是相同的，但应该执取哪一种显现为殊胜呢？应该执取显现为本尊坛城的显现为殊胜，因为能够获得胜义谛且不会被欺骗。这段话确立了显现为本尊。此外，因为本来就安住于自生智慧中，并且除了自显之外没有其他，而且由于远离了遮蔽，智慧的显现不会被欺骗，因此必须将其视为量。因此，为了确立有境为智慧，对于破除颠倒分别的诤论等，已经很好地阐述了，应该阅读那部论典。这些要点的简要意义已经在《秘密藏续总义》中阐述过了，所以这里不再赘述。此外，在这部经中还说到：甚深密咒瑜伽大续认为一切法皆于身语意金刚的刹土中成佛，并且认为是智慧自显的坛城，自性、影像和禅定也是无别的。那么，这又该如何成立呢？应该通过经、诀窍和理证这三者来确定。像这样，对它的意义逐一进行了广大的阐述。此外，甚深密咒内宗认为一切相都是佛的身体，不是仅仅作为基础或原因，而是认为是本体。那么，又是如何认为的呢？无论显现为包含器情的世界的什么法，那些都是佛的身体。显现为身色、手印、相好、功德和神变的佛，以及显现为包含器情的法的佛身，没有丝毫差别。这样，一个能够引导众生，一个不能，怎么能相同呢？回答说，对于业清净的人来说，任何一个都能成办利益，而对于业不清净的人来说，任何一个都不能成办利益，因此没有差别。那么，显现的诸法为什么是佛呢？因为自性清净的缘故。等等，通过教证和理证的方式