Chinese
在无上乘中，就胜义而言是平等圆满，就世俗而言，一切都执着于清净与不清净二者。在方便大乘中，清净和痛苦，在世俗中也没有差别，只是见地高低的差别而已。如前所引。还有比这更特别的是，自性清净的法界光明自住大智慧，对于本来清净的法性，不需要以分别念和臆测来造作修饰，而是安住于自然本性的规律中，这是超越三时，无垢的觉性，远离一切戏论的实相，如实安住。另一种是，自认为以智慧和分别念断除了常断二边，执着于心和心所取舍的边，以勤奋努力而造作的见地。这二者之间有如天地般的差别，在见地的实相中，前者是真实，后者是假立。在观想本尊时，克里亚瑜伽是清净法性的本尊，瑜伽是其上不离的广大智慧所加持的本尊，无上瑜伽是了悟二者之上任运成就的坛城。如果不是这样，在基位的实相中，因为没有所修的基础，所以能修所修的缘起就没有必要成立，并且会把非彼执为彼，如同观想兔子有角一样。此外，这（无上瑜伽）以见地而特别之处，因扎菩提论师也说：上师的差别，法器的差别，仪轨的差别，事业的差别，誓言的差别，见地的差别，行为的差别。佛智足也说：此乘以三种方式是不共的，即补特伽罗，道，果。因此，后者说见地和果有差别，也是区分了因果的佛。另外也说明了以三种差别而超胜，在三种乘的分别中说：所缘完全清净，友伴的加持和行为的处所，具慧者将此乘，宣称为大中之大。因此，一切法无别
English
Within the unsurpassable vehicle, in terms of ultimate truth, it is equally complete. In terms of conventional truth, everything is grasped as either pure or impure. In the great vehicle of skillful means, purification and suffering are also indistinguishable in conventional truth. The difference lies only in the level of view. As quoted earlier. Furthermore, what is even more distinct is that the wisdom of the spontaneously present great luminosity of the essentially pure sphere, the naturally pure state of phenomena, does not require fabrication or alteration by conceptual mind. It is placed in the natural state of being, the timeless, stainless awareness, the reality free from all elaborations, abiding without distortion. And the view that presumes to have eliminated the extremes of permanence and annihilation through intellect and conceptualization, clinging to the extremes of acceptance and rejection of mind and mental factors, and fabricated through effort, these two have a difference like heaven and earth. In the reality of the view, the former is real, and the latter is imputed. In visualizing deities, Kriya (Action Tantra) sees the deity as the pure nature of reality. Yoga (Union Tantra) sees the deity as blessed by the great non-abiding wisdom on top of that. Anuttara (Unsurpassed Tantra) realizes the mandala spontaneously accomplished on top of both of those. If it is not like that, then in the reality of the ground, since there is no basis for training, the interdependence of what is to be trained and the trainer is not established, and it will become grasping what is not that as that, which is similar to meditating on a rabbit having horns. Furthermore, this itself is distinguished by its view. Acharya Indrabhuti also said: The distinction of the guru, the distinction of the vessel, the distinction of the ritual, the distinction of the action, the distinction of the samaya, the distinction of the view, the distinction of the conduct. Buddha Jñānapāda also said: This vehicle is uncommon in three ways: namely, the practitioner, the path, and the fruit. Thus, the latter states that there is a difference in view and fruit, and it also distinguishes the Buddhas of cause and effect. Furthermore, it is also shown to be superior by three distinctions. In the classification of the three vehicles, it says: The object is completely pure, the power of friends, and the place of conduct. Those with intelligence completely proclaim this vehicle as the greatest of the great. Therefore, all phenomena are without distinction.
Chinese
不观待地，观视三坛城的自性，清净一切刹土和行境，是为观视完全清净的见解。以其助伴，具有不共誓言律仪的力量，以及修持如来之事业，故而显示为殊胜。如是宣说。又或者，在《圣妙方便套索》中说：‘目标之大中之大，同样地，成就和，智慧和，方便等之大中之大。’如是，以四大之大显示为殊胜。 Dombi Pa 也说：‘于此乃器之差别，成为器之法，经和道之差别，以及果之差别，密咒之乘，差别殊胜。’如是说。证悟实相之见乃是果，因此，于彼显示差别，由此成立见解具有差别。同样地，行持也是，自宗者安住于舍弃所应舍弃的五毒之舍弃和遮止的认识，因此，对于有漏的戒律作取舍。于密咒中，以清净、平等、幻化的自性，将轮回转为道用，因此，以会供和，供养和，无迁变的戒律等而殊胜。摄持心也是，自宗者从止观的等持中，以善良心的努力之大劳累，必须长时修持。于密咒中，以二次第和双运的特殊瑜伽，刹那间证悟智慧，因此殊胜。因也是，自宗者认为以积累资粮等在前行，才能证见胜义谛。于密咒中，本来安住于自性的离系智慧，以强力指示，证悟法性之真谛，因此殊胜。道也是，自宗者以积累资粮，于止观交替中，必须于漫长的时间中行走。于密咒中，趣入止观无别的道，因此迅速行走而殊胜。果也是，自宗者认为于漫长的时间中才能现前。于密咒中，认为基果无别，本自成就为本尊，因此殊胜。地也是，自宗者以渐次的损益而分，认为是十一种。于密咒中，十二不染莲花之地和，十三金刚持等之地殊胜。时间也是，自宗者认为需要三大阿僧祇劫等漫长的时间，于密咒中，
English
Without waiting, viewing the nature of the three mandalas, purifying all realms and fields of activity, is the view of completely pure vision. With its companions, the power of having uncommon samaya vows, and practicing the deeds of the Tathagatas, it is shown to be superior. Thus it is explained. Or, in the Noble Net of Means, it says: 'The greatest of the great of the object, similarly, the greatest of the great of accomplishment, wisdom, and means.' Thus, it is shown to be superior by the four great greats. Dombi Pa also said: 'Here, there is a difference in the vessel, the dharma that makes the vessel, the difference in the scriptures and the path, and the difference in the fruits. The vehicle of mantra is especially superior.' Thus he said. The view of realizing the nature of reality is the fruit, therefore, showing the difference in that, it is established that the view has a difference. Similarly, the conduct is also, the characteristic one abides in the perception of abandoning and preventing the five poisons to be abandoned, therefore, they make choices about the vows with outflows. In mantra, by the nature of purity, equality, and illusion, transforming samsara into the path, therefore, it is superior with gatherings, offerings, and immutable vows, etc. Holding the mind is also, the characteristic one, from the samadhi of calm abiding and special insight, with the great effort of good-hearted effort, must practice for a long time. In mantra, with the special yoga of the two stages and union, realizing wisdom in an instant, therefore it is superior. The cause is also, the characteristic one thinks that seeing the ultimate truth is possible by accumulating merit, etc., in advance. In mantra, the wisdom of detachment that naturally abides in oneself is forcibly introduced, realizing the truth of the nature of reality, therefore it is superior. The path is also, the characteristic one must traverse the path for a long time by alternating between calm abiding and subsequent attainment while accumulating merit. In mantra, entering the path of non-differentiation between calm abiding and subsequent attainment, therefore it is superior by traversing quickly. The fruit is also, the characteristic one thinks that it will appear after a long time. In mantra, it is thought that the basis and the fruit are inseparable, and that the deity is spontaneously accomplished, therefore it is superior. The grounds are also, the characteristic one divides them by gradual increase and decrease, thinking that there are eleven. In mantra, the twelve undefiled lotus grounds and the thirteen Vajradhara grounds, etc., are superior. The time is also, the characteristic one thinks that it takes a long time, such as three countless eons, in mantra,
Chinese
由于誓言不退失，故能以一生等成就，所以殊胜。受用方面，显宗是断绝欲妙而修持，密咒以之为助伴，所以殊胜。瑜伽方面，显宗区分止观和前后，密咒则以无别、不可思议的瑜伽为道，所以殊胜。成办自他利益方面，显宗只能暂时稍有利益，不能成办大事，密咒以息增怀诛等多种方式利益自他，所以殊胜。见解方面，显宗不了解果的甚深，只知因的法门，密咒则确定果为大秘密，所以殊胜。容易修持，远离劳累的过患，以微小的努力成办大利益，因此也比显宗殊胜。积累资粮方面，显宗需要在无数劫中广积布施等六度之行。密咒中，即使是少许的供养，也能以密咒的加持力增广如虚空宝藏，可以广行布施，而且一切处皆知为佛刹，一切受用皆转为资粮，烦恼不需刻意断除而自然清净，能迅速积聚和圆满福德资粮和智慧资粮，所以殊胜。此外，显宗认为身是如幻之自性，身之行为只能以普通的方式行善。密咒中，身的秘密是显现为器情世间的一切皆为本尊和宫殿，身体圆满为坛城，不离本尊之手印，所以殊胜。显宗认为语如山谷回音般空性，断绝言语的造作而行善，除此之外别无他法。密咒中，语的秘密是了知声音为不坏之大音（梵文：nāda，梵文罗马转写：nāda，藏文：ནཱ་ད་，汉语字面意思：音），能降下正法之雨，语本自安住于语之坛城中，故一切音声皆显现为密咒之自声，所说之语皆能无碍成办诸事，所以殊胜。显宗认为心之忆念觉受皆是无自性而加以印持，断绝庸常之分别念，唯修止观之禅定。密咒中，心的秘密是法性至高无上的不变大乐与
English
Because the vows are not broken, accomplishment is achieved in one lifetime, etc., therefore it is superior. Regarding enjoyment, in the exoteric tradition, one cultivates by abandoning desirable qualities, while in mantra, these are used as aids, making it superior. Regarding yoga, the exoteric tradition distinguishes between calm abiding and insight, and between before and after. In mantra, the path of indivisible, inconceivable yoga is practiced, making it superior. Regarding accomplishing the benefit of oneself and others, the exoteric tradition can only provide temporary, slight benefits and cannot accomplish great things. Mantra uses various methods such as pacifying, increasing, magnetizing, and subjugating to benefit oneself and others, making it superior. Regarding view, the exoteric tradition does not understand the profoundness of the result, only knowing the causal vehicle. Mantra ascertains the result as the great secret, making it superior. It is easy to practice, avoiding the fault of fatigue, and great benefits are accomplished with little effort, therefore it is also superior to the exoteric tradition. Regarding accumulating merit, the exoteric tradition requires vast accumulation of the practice of the six perfections, such as generosity, over countless eons. In mantra, even a small offering can be increased like a treasure of space through the blessing of mantra, allowing for extensive generosity. Moreover, all places are known as Buddhafields, all enjoyments are transformed into accumulations, and afflictions are purified without needing to be deliberately abandoned. This quickly gathers and perfects the accumulations of merit and wisdom, making it superior. Furthermore, the exoteric tradition considers the body to be of an illusory nature, and bodily actions are limited to engaging in virtue in an ordinary way. In mantra, the secret of the body is that all that appears as the outer and inner world is deity and palace, the body is perfected as a mandala, and one does not stray from the mudras of the deity, making it superior. The exoteric tradition considers speech to be empty like an echo in a valley, and one cuts off the activity of speaking to engage in virtue, with no other method. In mantra, the secret of speech is knowing sound to be the indestructible great nāda (Sanskrit: nāda, Devanagari: नाद, Roman transliteration: nāda, Chinese literal meaning: sound), which can bring down the rain of Dharma. Speech naturally abides in the mandala of speech, so all sounds manifest as the self-sound of mantra, and whatever is spoken accomplishes all things without obstruction, making it superior. The exoteric tradition seals all thoughts and experiences as being without inherent existence, and one cuts off ordinary conceptual thoughts, only cultivating samadhi of calm abiding and insight. In mantra, the secret of mind is the supreme, unchanging great bliss of dharmata and all