English
It is skillful means and wisdom, and the unification of these is the mind of enlightenment, which is the vajra of the samadhi of Vajrasattva. Since it is both vajra and vehicle, it is Vajrayana, which means the vehicle of mantra. "Unsurpassed" means that it is the most supreme of all vehicles. Thus it is said. Arya Avalokiteshvara said in the Immaculate Light: "Vajra means the indivisible wisdom, the inconceivable heart vajra. Whoever possesses it is the Vajra Holder." Thus it is said. Vajra is indivisible and indestructible, and it itself is the vehicle, so it is Vajrayana, the way of mantra, and in the water of the pāramitās, the nature of the fruit and the cause are mixed into one. Thus it is said. Vajrayana is the vehicle of the truly complete Buddha, and because it cannot be divided by the vehicles of tirthikas, shravakas, and pratyekabuddhas, it is Vajrayana, and therefore one goes to liberation through this, so it is Vajrayana. And so on, extensively explained. Alternatively, the word Tantra means to protect the mind, because "citta" (藏文，梵文天城体，citta，mind) and "trāya" (藏文，梵文天城体，trāya，protection) have such meanings. In the Difficult Commentary, "Endowed with Wisdom," it says: "It protects the mind from conceptualization, therefore it is a tantra. Because it becomes a collection or class of tantras, it is a tantra class." Thus it appears. Or, like the strings of a lute, it means to remain continuously, because from sentient beings to Buddhas, the nature of the mind, the self-nature pure, summarized by the three: ground, path, and fruit, remains connected without interruption, therefore it is a tantra. In the Guhyasamaja it says: "Tantra means continuous, and the tantra changes into three aspects: the ground and its nature, and by non-stealing, it is well distinguished. Nature is the cause, the ground is called skillful means, likewise non-stealing is the fruit, the meaning of the tantra is summarized by the three." Thus it is said. In the Later Part of the Heart Essence Tantra it says: "Tantra is explained as continuous, from skillful means and cause comes the fruit." Thus it is said. Third, the division has two parts: a general presentation of the characteristics of the three tantras to be expressed, and a specific explanation of the differences between the four tantra classes that express them.
Chinese
将要讲述的是这些。首先，有三种：所要证悟的基础或因的续、以其证悟和行进的方便或道的续、以及最终成就的果的续。第一种是：本来就安住的、作为基础的、不具束缚和解脱之法性的自明觉菩提心，是真谛无别、离于心识对境、自性光明的状态。它具有与刹土、身、智慧等果法相应的殊胜之处，是自性大乐、无有间断、法性所成的，即具有四种殊胜之法。虽然依于证悟与否而成为轮回和涅槃二者的基础或因，然而，由于其自性不变且恒常，故称为因的续。就其为佛之体性的方面而言，是如来藏；以空性而言，是法身的功德；以显现而言，是色身的功德得以显现的自性住种姓；由于是轮回和涅槃二者的生起之基础，故是阿赖耶识；是克里亚的自性真如；是乌波和瑜伽的胜义无相加持、世俗金刚界之神；是玛哈瑜伽的真谛无别殊胜法身大乐；是阿努瑜伽的界和智慧二者无别的子、根本菩提心之坛城；是阿底瑜伽的体性、自性、大悲三者等任何名称所适用的基础。特别是，在有情众生心间法轮的中央，作为因之续的所依，在具足五种清净之物的中央，法身菩提心自性以不可摧坏的明点之自性而安住。五大种连同心识的六种清净之物也二二融入为一味，因此，极细微的三门本来就安住于不可摧坏的三金刚之自性中，且在任何情况下都不会动摇。金刚鬘中说：‘有情心间所安住，自生无漏智慧身，不可摧坏明点大乐，如虚空般周遍一切，不住法身之自性。’又如《吉祥时轮》中说：‘当取瓶中水时，亦见虚空非行境。’
English
These are to be explained. Firstly, there are three: the continuum of the basis or cause to be realized, the continuum of the means or path by which one realizes and progresses, and the continuum of the result in which one ultimately achieves. The first is: the self-aware Bodhicitta, which is the state of truth inseparable, free from the object of mind, and naturally luminous, which has always been abiding as the basis, without bondage and liberation. It has the distinction of corresponding to the qualities of the field, body, and wisdom, etc., which are the fruits, and is the great bliss of self-nature, without interruption, obtained by the Dharma-nature, that is, it possesses the four special qualities. Although it becomes the basis or cause of both Samsara and Nirvana depending on whether it is realized or not, however, since its nature is unchanging and constant, it is called the continuum of cause. In terms of being the nature of the Buddha, it is the Tathagatagarbha; in terms of emptiness, it is the quality of the Dharmakaya; in terms of appearance, it is the Svabhavasthakula, where the qualities of the Rupakaya can arise; since it is the basis of the arising of both Samsara and Nirvana, it is the Alaya-jnana; it is the Suchness of Kriya's self; it is the blessing of the ultimate signless of Upa and Yoga, the deity of the conventional Vajradhatu; it is the great bliss of the unsurpassed Dharmakaya, the inseparability of the two truths of Maha Yoga; it is the mandala of the son, the root Bodhicitta, the inseparability of the sphere and wisdom of Anu Yoga; it is the basis for the application of any term such as the three of essence, nature, and compassion of Ati Yoga. In particular, in the center of the wheel of Dharma in the hearts of sentient beings, as the support of the continuum of cause, in the center of the five pure elements, the Dharmakaya Bodhicitta itself abides as the nature of the indestructible Bindu. The six pure elements, including the five elements and mind, also merge two by two into one taste, so the three extremely subtle doors naturally abide in the nature of the three indestructible Vajras and are unwavering in every way. The Vajra Garland says: 'Whatever abides in the heart of beings, the self-born, uncontaminated wisdom body, the indestructible Bindu, great bliss, pervades all like the sky, is the nature of the non-abiding Dharmakaya.' Also, as the glorious Kalachakra says: 'When taking water from a vase, one also sees that the sky is not an object of movement.'
Chinese
金刚持是远离处所和相状，如是位于身体的中央。等等所广说的那样，解脱之基自然成就的法性，安住于智慧自身，确定是果续近取的因。窍诀穗鬘中说：诸事物的空性之体性，即是自性和相状，并非其他意义，是自己体性的意义。那是因，是近取的作者金刚持，从无始时起，这些未被垢染的自性所成就的佛陀，唯有那获得无垢之相的佛陀自身才是因。因为这样说的缘故。所净治的果续近取，对于它，显现如轮回的遮蔽垢染的法，因为所取境无有真实，由能取颠倒的识在那上面假立安放，所以是所净治。被它遮蔽，如泥土中的宝珠般安住。龙树说：处于地中的水，无垢而真实安住。烦恼中之智慧，也如是无垢安住。如是宣说。第二，道之续，对于基续，遮蔽的垢染转变为净治之方便，是为道之续。基知晓，与彼相关，获得果，也与彼相关，因为地基处于果之间的能作所作相关联的状态，所以是道之续。而且大导师的窍诀《见鬘》中说：以三种相而究竟意义，通达四种觉悟之方式是知晓之相。再次串习是趣入之相。由串习之力而显现是果之相。如是所说，因而，因是知晓之相见，缘是趣入之相三摩地，显现之相是果。或者安立修持之行的趣入处为知晓，或者安立所修之境为见，修持之行趣入为三摩地，或者安立所修之义显现为果。
English
Vajradhara is separate from place and form, and is thus located in the center of the body. As extensively explained by [various sources], the very nature of spontaneously accomplished Dharmata, the basis of liberation, resides within wisdom itself, and is definitely the cause for the fruition continuum of appropriation. As stated in the 'Ear of Whispered Instructions': 'The essence of the emptiness of all phenomena is not different from self-nature and form; it is the meaning of one's own essence.' That is the cause, the Vajradhara who is the agent of appropriation. From beginningless time, that very Buddha who is established by the stainless essence of these [phenomena] is the cause of the stainless Buddha himself, who possesses the characteristic of having attained stainlessness. This is because it is said so. The obscuring stains on the object of purification, the continuum of appropriation of the result, are the phenomena that appear like samsara. Because the object of apprehension is not truly existent, it is the deluded consciousness of the subject that imputes and establishes them, and therefore they are to be purified. Obscured by this, it remains like a jewel in the mud. As Nagarjuna said: 'Water residing within the earth remains perfectly stainless. Likewise, wisdom within afflictions remains stainless.' This is how it is explained. Secondly, the continuum of the path is when the obscuring stains on the basis continuum are transformed into the means of purification. It is related to knowing the basis and also to attaining the result. Because the ground is situated in a state of cause and effect between the basis and the result, it is the continuum of the path. Furthermore, in the great teacher's instruction, the Garland of Views, it says: 'Meaning is perfected through three characteristics: understanding the nature of the four kinds of realization is the characteristic of knowledge; repeatedly familiarizing oneself is the characteristic of entering; and becoming manifest through the power of familiarization is the characteristic of the result.' As it is said, the cause is the view that is the characteristic of knowledge, the condition is the samadhi that is the characteristic of entering, and the manifest characteristic is the result. Or, one establishes the object of entry of the practice as knowledge, or establishes the object of meditation as view, the entry of the practice as samadhi, or establishes the manifestation of the meaning of meditation as the result.
Chinese
从。善逝所思之续，如实宣说四种，事行瑜伽及无上。如是所说，区分之法虽有多种，然广为人知者为四续部之区分，其必要亦为，观待下根、中根、上根及最上根者，以彼彼道次第引导至果位之方便而宣说，如《古汝续》云：劣者为事续，非事瑜伽在其后，胜有情为瑜伽续，无上瑜伽在其后。如是等，又说观待四时而宣说四续部，如云：圆满劫初为事续，具三第二为行续，具二第三为瑜伽续，争时第四为无上。观待四时而，续说为四种。如是出现，又为调伏贪欲四种之所化而宣说四续部，亦已摄于彼义，故不另述。四续部之数量决定，其中前三者，称为苦行明咒之乘，主要宣说身语外事，以及外事与内心二者平等，和主要宣说内心且不舍弃外事，依次宣说，故立为外续部三者。后者即从彼等亦成殊胜之故，立为方便智慧双运无上瑜伽自在方便之乘。其中第一者，有事部、行部和瑜伽部三种。彼等亦如《喜金刚义集释》云：若于观彼性之能力小者，于具相之行乐者，多分宣说彼等外行之事续。如是等，又云：何者亦喜事之差别，亦合于方便智慧广大之行，具内自性者亦不舍弃仪轨而乐于彼等，则为事部与瑜伽部二者部分相合之二者续。如是等，又如《遍照现证》之释云：从圣者彼集等，内之结合成为主要。
English
From. The Tantra of the Thought of the Sugata, truly explains four aspects: Action, Performance, Yoga, and the Unsurpassed. As it is said, although there are many different ways of distinguishing them, the most well-known is the division into the four classes of tantras. The necessity of these divisions is also to show the means of gradually leading beings of inferior, middling, superior, and supreme faculties to the state of fruition through the respective paths. As the Guhyasamaja Tantra says: "For the inferior ones, the Action Tantra; after that, the Non-Action Yoga; for the superior sentient beings, the Yoga Tantra; after that, the Unsurpassed Yoga." Similarly, it is said that the four classes of tantras are taught in relation to the four times. As it is said: "In the first, the Age of Perfection, the Action Tantra; in the second, with three qualities, the Performance Tantra; in the third, with two qualities, the Yoga Tantra; in the fourth, the Age of Strife, the Unsurpassed. Considering the four times, the Tantra is explained in four ways." As it appears, also, it is said that the four classes of tantras are taught in order to subdue the disciples of the four types of attachment, which is included in that meaning, so it is not explained separately. The first three of these four classes of tantras, which are definite in number, are called the Vehicle of Asceticism and Knowledge, mainly showing external actions of body and speech, and the equality of external actions and inner mind, and mainly showing the inner mind without abandoning external actions, respectively. Therefore, they are established as the three Outer Tantras. The latter, being superior to those, is established as the Vehicle of the Unsurpassed Yoga of the Union of Means and Wisdom, the means of empowerment. Among these, the first has three: Action, Performance, and Yoga. These are also as stated in the commentary on the condensed meaning of the Hevajra: "If the ability to meditate on Suchness is small, and those who delight in practices with characteristics, the Action Tantra mainly shows those external practices." And: "Those who also delight in the distinctions of actions, and also engage in the vast practices of skillful means and wisdom, and whose inner nature does not abandon the methods, for those, the Action and Yoga Tantras are the two classes that are compatible." And, as the commentary on the Manifest Enlightenment of Vairochana says: "From the Condensed One of the Noble One, etc., the inner union becomes the main one."