English
Thus, through the special empowerments such as the skillful means of wisdom, all phenomena encompassed by the ground appearance of samsara and nirvana are determined to be primordially the nature of enlightenment. According to the respective views of the three sections of Mind, Space, and Secret Instructions, the meaning of original purity is practiced without alteration. In particular, by opening the treasury door of the Tathagata's secret storehouse, which is the spontaneously accomplished body mandala, one first sees the meaning of manifest awareness, then it increases and reaches its peak, and finally, through exhaustion, one is led to the level of the four confidences, practicing the Tögal path. In all circumstances, one views whatever appears as the play of dharmata, and acts without acceptance or rejection, adoption or abandonment. Therefore, from this very moment, one dwells in the state of the spontaneously perfect Samantabhadra, and ultimately attains liberation in the realm of the dakinis. These three, with mind itself self-appearing as the mandala of body and wisdom, do not seek accomplishment from elsewhere, but see self-arisen wisdom, and are therefore called the Inner Three Tantras. Therefore, in the Great Perfection tradition, all paths of liberation are included in those nine vehicles. And all of these are included and perfected in this vehicle of the Great Perfection of self-nature. Third, it is clearly established from the teachings of the Fivefold Tantra that each of the Shravakas, Pratyekabuddhas, and Bodhisattvas has an entry into the Vajradhara path. As it is said: 'Different kinds of stones, when melted, produce iron, copper, and silver. The substance of the alchemical elixir transforms everything into gold. Similarly, the distinctions of mind, the vows of the three types of beings, when entered into this great mandala, are called Vajradhara.' This is from the teaching of the Hundred Thousand Tantras, which is called the Accomplishment of True Wisdom. For example, iron ore, copper ore, and silver ore are ordinary people. The iron produced from melting these three is the Shravaka, the copper is the Pratyekabuddha, and the silver is the discipline of the Bodhisattva. The iron, copper, and silver are transformed into gold by alchemy, which means that the vows of the three types of beings are also placed in the mandala, and when empowerment is given, all three become holders of the vows of awareness. Therefore, it is established that all three types of beings have the qualification to enter the mantra path. Fourth, by the distinction of intention
Chinese
进入密咒的方式。虽然法门众多，但那些不是要详细阐述的。一般来说，从基础、道、果三个方面都可以进入密咒道。因为（经文）说：基础一种，道有四种，依靠殊胜无上不退转。其中，从基础进入是存在的，因为有些天生根器敏锐的人，在没有被宗派改变观念的情况下，最初就可以进入密咒道，比如印札菩提。从道进入是存在的，如《小道次第》所说：有些人从共同道开始，因缘具足而进入此道，是需要学习的。也就是说，从学习人天、声缘、菩萨和外三部密续开始，就可以半路进入密咒道。从果进入也是存在的，就像声缘的阿罗汉进入无余涅槃后，以意生身进入大乘一样，这里也是一样的。而且，菩萨和事部瑜伽三部获得各自的果位后，仍然可以进入无上密咒道。如《小道次第》所说：在共同地修到尽头时，通过对真实身语意十五尊的加持生起敬信，一定会转入轮涅之地。其他经文中也说：因此，佛陀和菩萨是殊胜的，行持密咒的殊胜行。因为佛陀和殊胜菩萨都进入密咒。道次第中说：道的努力所产生的疲惫，为了生起喜悦，处处光明，显示金刚持密集排列，最终从三地部分讲述。因为（经文）说波罗蜜多和上下密咒的果位有优劣之分。这里有些大学者认为，菩萨和外三部密续仅凭自己的道，无法获得十地菩萨和佛陀大代理的果位，但在那时进入无上密咒道才能成佛。这两种观点中，后一种似乎更容易解释。即便如此，我仍然按照之前的观点写在自己的旧文中，也不敢超越经文，所以还需要研究如何理解经文。此外，人天、声缘菩萨的果位也是依靠各自的道，历经艰辛才能成就。
English
The way to enter mantra. Although there are many Dharma doors, those are not to be elaborated upon. Generally speaking, it is said that one can enter the mantra path from all three aspects of ground, path, and result. Because it is said: The ground is one kind, the path is four kinds, relying on the great secret, the unsurpassed, the irreversible. Among them, entering from the ground exists, because some people with sharp natural faculties can enter the mantra path from the beginning without having their minds changed by sectarian views, like Indrabhuti. Entering from the path exists, as the "Smaller Stages of the Path" says: Some people start from the common paths, and it is certain that they will enter here through causes and conditions and learn. That is, from learning the gods and humans, the Shravakas and Pratyekabuddhas, the Bodhisattvas, and the three outer tantras, one can enter the mantra path halfway. Entering from the result also exists, just as the Arhats of the Shravakas and Pratyekabuddhas enter the Mahayana with a mind-made body after entering nirvana without remainder, it is the same here. Moreover, after the Bodhisattvas and the three divisions of Kriya Yoga attain their respective results, they can still enter the unsurpassed mantra path. As the "Smaller Stages of the Path" says: When the common ground is cultivated to the end, by generating faith in the blessings of the fifteen deities of the true body, speech, and mind, one will certainly be transformed into the wheel of existence. Other scriptures also say: Therefore, the Buddhas and Bodhisattvas are supreme, practicing the supreme conduct of mantra. Because both the Buddhas and supreme Bodhisattvas enter mantra. The Stages of the Path says: The fatigue caused by the efforts of the path, in order to generate joy, is everywhere bright, showing the dense arrangement of Vajradhara, ultimately speaking from a part of the three grounds. Because (the scriptures) say that there are superior and inferior results of Paramita and the upper and lower mantras. Here, some great scholars believe that Bodhisattvas and the three outer tantras cannot attain the position of the great regent of the tenth-ground Bodhisattva and Buddha by their own path alone, but they can attain Buddhahood by entering the unsurpassed mantra path at that time. Among these two views, the latter seems easier to explain. Even so, I still wrote in my previous writings according to the former view, and I dare not go beyond the scriptures, so it is still necessary to study how to understand the scriptures. In addition, the results of gods and humans, Shravakas and Pratyekabuddhas, and Bodhisattvas are also achieved with difficulty by relying on their own paths.
Chinese
不依赖于此，所有这些都由各自的想法完全激发，并通过应用于真言乘，以小的努力迅速实现。例如，在治疗疾病时，不需要药物和行为的健康，而是通过敏锐的明咒在短时间内治愈。因此，进入真言的门虽然看起来很多，但这里并没有展示那些应该扩展的东西。第三部分分为两部分：一般展示了依赖于上、中、下三种根器的三戒的引导方式。具体说明了本论典所要展示的是中等根器的规矩。第一部分是：这里是从上、中、下三种根器中，所有乘的道路的要点都包含在三戒中。引导方式是：由于根器的差异，有三种。简要说明之后，详细解释其含义分为三部分。第一部分是根器上等之人同时获得三戒的方式：最上等是修行圆满的有缘者，通过获得灌顶，三戒同时产生，证悟解脱同时，如印札菩提。就像乌仗那国王印札菩提向释迦牟尼佛请教不舍弃欲望而获得成佛的方法时，佛陀在那里显现坛城并进行灌顶，国王在灌顶的同一时刻获得了双运身，证悟解脱同时。同样，宿世修行圆满，唤醒业缘的有缘上等根器之人，不需要今生通过共同道来调伏自相续，而是从一开始就以对大手印成就的信任进入大坛城并获得灌顶，从而同时产生从真言戒中分离出来的三戒，即：真言的不共之戒，放弃伤害他人及其根本，成办利益他人之事，并且所有这些都以大法平等的大方便所摄持而获得戒律。如《秘密藏》中所说：无上至尊的誓言中，以调伏的力量而有戒律，无论有多少不可思议的戒律，全部都聚集在一起完全清净。第二部分是根器中等之人分别领受三戒：中等是分别进行三戒的仪轨。
English
Without relying on that, all of these are completely inspired by their own thoughts, and by applying them to the mantra vehicle, they are quickly accomplished with little effort. For example, in healing diseases, there is no need for medicine and healthy behavior, but acute knowledge mantras can heal in a short time. Therefore, although the doors to entering mantra appear numerous, here it is not shown that those should be expanded. The third part is divided into two parts: generally, it shows the way to guide the three vows depending on the superior, intermediate, and inferior faculties. Specifically, it explains that what is to be shown in this treatise is the rule of the intermediate faculty. The first part is: Here, from the superior, intermediate, and inferior faculties, the key points of the path of all vehicles are contained in the three vows. The way to guide them is: due to the difference in faculties, there are three. After a brief explanation, the detailed explanation of its meaning is divided into three parts. The first part is how a person with superior faculties obtains the three vows simultaneously: The most superior is the fortunate one who has completed practice, and by receiving empowerment, the three vows arise simultaneously, enlightenment and liberation at the same time, like Indrabhuti. Just as when King Indrabhuti of Oddiyana asked Shakyamuni Buddha for a method to attain Buddhahood without abandoning desires, the Buddha manifested a mandala there and performed the empowerment, and the king attained the unified body at the same moment of the empowerment, enlightenment and liberation at the same time. Similarly, those with superior faculties who have completed past practice and awakened their karmic connections do not need to tame their minds in this life through the common path, but from the very beginning, they enter the great mandala with faith in the accomplishment of Mahamudra and receive empowerment, thereby simultaneously generating the three vows separated from the mantra vows, namely: the uncommon vows of mantra, abandoning harming others and its root, accomplishing the benefit of others, and all of these are obtained with vows upheld by the great skillful means of the great equality of Dharma. As it is said in the Guhyagarbha Tantra: In the vows of the supreme and ultimate, through the power of taming, there is discipline, and however many immeasurable vows there are, all are gathered together and completely purified. The second part is how a person with intermediate faculties receives the three vows separately: The intermediate is to perform the rituals of the three vows separately.
Chinese
如依彼而渐得，如龙树之行持。意思是说，中等根器之人，如圣者龙树的行持一般，依靠三律仪各自的仪轨而依次受持，即通过声闻乘共同的律仪，受持别解脱的任何一种律仪；通过大乘波罗蜜多的两种传承的任何一种仪轨，受持菩萨律仪；通过内外密咒的任何一种仪轨，受持明咒律仪，从而修持具足三种律仪。第三，下等根器依次引入的方式是：最下劣根极难调，净戒学处十事宗，行续瑜伽诸部次第知，无上瑜伽二观察中所说。意思是说，《喜金刚二观察》的律仪品中说：首先应施予净戒，之后是学处十事，对此宣说分别说部，经部也是如此，之后是瑜伽行派，其后宣说中观，知晓所有明咒次第后，之后宣说喜金刚，弟子恭敬受持后，必将成就对此毫无怀疑。如是所说，对于下等根器，最下劣极难调伏之人，应善巧地以渐次引入的方式进行引导，让他们思维修习轮回的过患和涅槃的功德，首先在行为上依次进行学习，首先施予八支斋戒的戒律，之后从沙弥和沙弥尼的学处十事到比丘的律仪。之后宣说四宗的见解，即分别说部和经部的执著，微尘的聚合是有间隙和无间隙的，以及执著刹那为实有等宗义，之后生起菩提心，确定一切法唯是心等瑜伽行派的论典，以及宣说一切法远离戏论的八边等中观宗的宗义，如是了知四宗之后，依次学习不共的大乘，以各自的灌顶为前提，主要展示身语的行为，如洁净的行为和念诵等事行部，以及身语