Chinese
而且，从体性上来说，因各自将往昔的业作为布施的果报，就像通过努力去完成普通的因缘，如经商和务农等一样。密咒可以通过水灌顶、消除障碍等修法，真实地增进财富，因此殊胜。因为没有困难也殊胜，相较于体性道的取舍，最终会疲惫不堪，密咒则以特殊的方法，任何事物都可作为助缘显现，不舍弃欲望的功德而作为庄严，因此殊胜。因为是根器敏锐者的道，所以也殊胜，因为是花费小而收获大的窍诀精华之究竟。如是《三类灯》中也说：虽为一义亦不迷茫，方法众多且无有艰难，依仗根器敏锐者之力，密咒乘法尤为殊胜。二是安立为果之方式有三种，从时间快速的角度安立为果乘，譬如用锋利和迟钝两种刀去砍树，迟钝的刀会说这砍不断，锋利的刀会说这能砍断，触碰就能砍断一样。体性乘在漫长的时间里无法获得的菩提，密咒在十六世或一生中就能获得，因此从时间长短的角度来说也是果。如《密集续》中说：无数劫中难成佛，此生即能赐予故，称为果乘。其中，精进上等者一生即可成就。如《佛平等合续》中说：无数劫中，一切佛陀真容不见，然以密咒此生之仪轨，此生即能获得。精进中等者，据说在身心分离之际或中阴时即可解脱。如《金刚座四法》中说：九孔之上最顶端，立即以意作迁转时，每日杀婆罗门者，以及造作五无间罪者，享用盗贼之业者，以此道亦能解脱，不会被罪业所染。以及《文殊口授》中说：有色蕴身此自身，虽未于此生中成就，然意成就为金刚身，于中阴亦能真实成就。以及《智慧明点》中说：或者此身舍弃后，无上智
English
Moreover, in terms of essence, each takes their past karma as the fruit of generosity, just like striving to accomplish ordinary causes and conditions such as business and farming. Mantra can actually increase wealth through methods such as water empowerment and eliminating obstacles, so it is superior. It is also superior because it is without difficulty. Compared to the path of characteristics, which involves acceptance and rejection and ultimately leads to exhaustion, mantra, through special methods, allows anything to appear as an aid, not abandoning the qualities of desire but using them as adornments, thus it is superior. It is also superior because it is the path for those with sharp faculties, because it is the ultimate essence of secret instructions, where little effort yields great results. As it is said in the "Lamp of the Three Aspects": Although it is one meaning, there is no confusion, with many methods and no difficulty, relying on the power of sharp faculties, the vehicle of mantra is especially superior. Secondly, there are three ways to establish it as the result. From the perspective of quickness, it is established as the vehicle of the result. For example, when cutting a tree with two knives, one sharp and one dull, the dull knife would say, "This cannot cut it," while the sharp knife would say, "This can cut it," and it can be cut with a touch. The enlightenment that cannot be attained in a long time by the vehicle of characteristics, can be attained in sixteen lifetimes or one lifetime by mantra, so from the perspective of the length of time, it is also explained as the result. As it is said in the Samputa: "Even the Buddhas who are difficult to accomplish in countless eons, because they bestow it in this very life, it is called the vehicle of the result." Among them, those with supreme diligence can accomplish it in one lifetime. As it is said in the "Buddha Equal Union Tantra": "In countless eons, the actual faces of all Buddhas are not seen, but through the rituals of secret mantra in this life, it can be attained in this very life." Those with medium diligence are said to be liberated at the moment of separation of body and mind or in the bardo. As it is said in the "Four Seats of Vajrasana": "From the supreme top of the nine apertures, when the mind immediately performs transference, even those who kill Brahmins daily, and those who commit the five heinous crimes, and those who enjoy the deeds of thieves, will be liberated by this path, and will not be stained by sins." And as it is said in the "Manjushri Oral Instructions": "This physical body of form, even if it is not accomplished in this life, the mind will be accomplished as the Vajra body, and will be truly accomplished in the bardo." And as it is said in the "Essence of Wisdom Drop": "Or immediately after abandoning this body, the supreme wisdom
Chinese
即使没有精进也能成就，有了精进更不用说了。如是说。对于根器最差的中的上等者，在来世解脱。《名称赞》中说：刚出生就能行走的自在者。以及《佛顶续》中说：因此，有智慧的瑜伽士，以非常精进之心，即使此生没有获得成就，来世也能在轮回中获得成就。如是说。最差的中的中等者在七世中解脱。《秘密藏》中说：如果圆满地给予灌顶，生生世世都会被灌顶。在那之后的七世中，即使不修也能成就。如是说。最差的下等者也在十六世中解脱。《金刚顶》中说：以波罗蜜多乘，无数劫都无法获得的，如果那位瑜伽士精进，就在此生涅槃。或者仅仅通过见到，就在十六世中涅槃。各自的凡夫都能成佛，否则不能。如是说。由于殊胜方便也能作为果来安立，例如，对于完成一件事，一个人努力七天也无法完成，另一个人通过神通，一天就能完成。通过名相，努力多年才能成就的止观，通过咒语，触及脉气要害的瞬间就能成就等等，因此，由于果大而作为果来安立。《莲花顶》中说：极其难以成就的，因为瞬间的正确结合，不依赖于先前的因，因为从要害中产生果，所以称为果乘。如是说。由于将与果相似的作为道，也安立为果乘。如同成佛时的果位色身二身，将生起方便的轮，即具有本尊自性的语咒轮，以及如同法身，将智慧圆满次第不可思议的智慧轮作为道。由于将与果相似的作为道，所以如此说。《前者》中说：因为将相似的作为道，所以也正确地称为果乘。如是说。第三，关于确定四部密续的五种方式，也考虑到四种根器而分
English
Even without diligence, it can be accomplished. Needless to say, what is needed with diligence? Thus it is said. For the best of the lowest faculties, liberation comes in the next life. In the 'Namasamgiti' it says: 'The lord who walks immediately after birth.' And in the 'Buddha-Ushnisha Tantra' it says: 'Therefore, the wise yogi, with a mind of great effort, even if he does not attain accomplishment in this life, will attain accomplishment in samsara in another life.' Thus it is said. The middle of the lowest are liberated in seven lifetimes. In the 'Secret Treasury' it says: 'If the empowerment is given perfectly, empowerment will occur in birth after birth. In the seventh of those births, even without meditation, it will be accomplished.' Thus it is said. Even the lowest of the lowest are liberated in sixteen lifetimes. In the 'Vajrasekhara' it says: 'What cannot be attained in countless eons by the Paramita Vehicle, if that yogi strives, he will attain nirvana in this very life. Or simply by seeing, he will attain nirvana in sixteen lifetimes. Individual ordinary beings will attain Buddhahood, but not otherwise.' Thus it is said. Because the supreme method is also established as the result, for example, like completing a task, one person cannot complete it even with seven days of effort, while another person completes it in one day through magic. The mere calm abiding and insight that can be accomplished by striving for many years and months through characteristics, can be accomplished in an instant by striking the vital points of the channels and winds through mantra, and so on. Therefore, because the result is great, it is established as the result. In the 'Padma Tilaka' it says: 'What is very difficult to accomplish, because of the correct union in an instant, without relying on previous causes, because the result arises from the vital point, it is called the Result Vehicle.' Thus it is said. Because one makes the similar to the result as the path, it is also established as the Result Vehicle. Like the two form bodies of the result at the time of Buddhahood, the wheel of skillful means, which is the wheel of speech and mantra with the nature of deities, and like the Dharmakaya, the wheel of inconceivable wisdom of the perfection stage is made the path. Because one makes the similar to the result as the path, it is said so. In the 'Former' it says: 'Because one makes the similar as the path, it is also correctly called the Result Vehicle.' Thus it is said. Third, regarding the five certainties of dividing the tantras into four classes, it is also divided considering the four temperaments.
Chinese
简而言之，为了调伏具有洁癖的婆罗门而有事部，为了调伏犹太种姓而有行部，为了调伏国王种姓而有瑜伽部，为了调伏贱民种姓而有无上部。吉祥胜乐轮续中说：事部与洁净的婆罗门相应，行部比犹太种姓更殊胜，瑜伽部国王的眷属众多，根本的民众本来就是解脱的，没有告诉过其他人，现在告诉你美丽的你。又如《尸林庄严续》中说：为了调伏婆罗门、国王种姓、犹太种姓和贱民种姓，宣说了四种续部，即事部、行部、瑜伽部和无上部。如此等等。考虑到众生的四种根器，也宣说了四部：对于最下等的根器宣说了事部，对于中等的根器宣说了行部，对于上等的根器宣说了瑜伽部，对于最上等的根器宣说了无上部。《古续》中说：对于下劣者是事部续，非事瑜伽在其后，对于殊胜有情是瑜伽续，无上瑜伽在其后。如此等等。从时间方面来说，也宣说了四部：第一个圆满劫，具备光明、甘露、神通和寿命圆满这四种功德，因此是事部续产生的时代。之后，除了神通之外，具备前述的三种功德，因此是行部续产生的时代。之后，除了甘露之外，具备两种功德，因此是瑜伽部续产生的时代。之后，一切都衰退了，人们以稻米的嫩芽为食，男女的器官各自显现，互相争斗，因此是无上瑜伽续产生的时代。《诸佛总集续》中说：圆满劫是第一个事部续，具备三种功德是第二个行部续，具备两种功德是第三个瑜伽续，争斗劫是第四个无上续。考虑到这四个时代，因此宣说了四种续部。如此等等。考虑到对治所，为了对治四种贪欲的生起方式，也宣说了四部：圆满劫时代，看到就满足；三具时代，欢笑就满足；二具时代，拉着手触摸就满足；争斗时代，两性交合就满足，为了清净这四种贪欲而有事行。
English
In short, to subdue the Brahmins who are meticulous about cleanliness, there is the Kriya Tantra. To subdue the Jewish caste, there is the Charya Tantra. To subdue the royal caste, there is the Yoga Tantra. To subdue the lower castes, there is the Anuttara Tantra. In the Shri Chakrasamvara Tantra, it says: 'The Kriya corresponds to the clean Brahmin. The Charya is superior to the Jewish caste. The Yoga has many entourages of kings. The basic people are liberated from the beginning. I have not told this to anyone else, but I tell it to you, beautiful one.' Also, in the Cemetery Ornament Tantra, it says: 'For the purpose of subduing Brahmins, royal castes, Jewish castes, and lower castes, four types of tantras are taught: Kriya, Charya, Yoga, and Anuttara.' And so on. Considering the four types of minds of individuals, four are also taught: For the lowest of the keen faculties, there is Kriya. For the middling, there is Charya. For the keen, there is Yoga. For the very keen, Anuttara is taught. In the Guhyasamaja Tantra, it says: 'For the inferior ones, there is the Kriya Tantra. After that is the non-Kriya Yoga. For the supreme sentient beings, there is the Yoga Tantra. After that is the Anuttara Yoga.' And so on. Considering time, four are also taught: In the first kalpa, the age of perfection, with the four perfections of light, nectar, miraculous power, and longevity, it is the time when the Kriya Tantra arises. Then, with three except for miraculous power, possessing as much as before, it is the time when the Charya Tantra arises. Then, with two except for nectar, possessing two, it is the time when the Yoga Tantra arises. Then, everything declines, and people eat the sprouts of rice, and the male and female organs appear separately, and they fight each other, so it is the time when the Anuttara Yoga Tantra arises. In the Tantra of the Assembly of All Deities, it says: 'The age of perfection is the first Kriya Tantra. Possessing three is the second Charya Tantra. Possessing two is the third Yoga Tantra. The age of strife is the fourth Anuttara Tantra. Considering these four times, four types of tantras are taught.' And so on. Considering the objects to be purified, to purify the four ways in which desire arises, four are also taught: In the age of perfection, being satisfied by seeing. In the age of three, being satisfied by laughing. In the age of two, being satisfied by holding hands and touching. In the age of strife, being satisfied by the union of the sense organs. To purify these four desires, there are Kriya and Charya.
Chinese
如是宣说了四种无上瑜伽。从《秘密之真实》中说：以时间四种差别，宣说了四种续部，即观视与欢笑，以及其他手持，二二交合者，如是续部有四种。又如《集密经》中说：观视与欢笑，以及手持，二二交合者，以虫蚀火之方式，宣说了四种续部。其他幻化自在，极喜，兜率天与双生，三十三天与四大天王之诸天，以修习四种贪欲，也说为四种。某些人认为，随顺四天神，为了调伏四颠倒，也宣说了四种，即愚痴者梵天说净为法，如《思维修后经》中说：以净水沐浴之必要，如变得无垢一般，于身以供养布施而修习，以洗涤阶梯而清净。为了随顺此理，是为事续。嗔怒者遍入天说损害为法，如说：刹帝利种姓者对刹帝利种姓，婆罗门欲求者对婆罗门隐秘。为了随顺此理，是为行续。如《现观庄严论》中说：唉玛火，杀戮此乃善，以杀戮能获得菩提。慢心者随顺帝释天，因此宣说了瑜伽续，即自在财富天之续，是为宣说真实瑜伽。贪欲者自在天说贪欲为法，如说：གྷོ་ཧཾ་（藏文，梵文天城体，gho haṃ，梵文罗马拟音，我是女人），女人本身，其近处即是灶。为了随顺此理，宣说了无上续，如《密集》中说：女人容貌与肤色好，年满十六岁者，加持后于三处，于寂静处极力供养。第三，所知续部的类别有四种，第一，事续也有三种系缚，从外在系缚而言，主要显示供养与食子，即是善妙成就。主要显示修习三摩地，即是《思维修后经》。主要显示坛城仪轨，即是《秘密总续》。主要显示行持，即是《善臂》等。