English
Because it becomes a helpful companion through the antidote. If one is not inclined to abandon afflictions that are both large and numerous, but is able to rely on the antidote that serves as the path, and considering those with sharp faculties who desire enlightenment, the Vajrayana is taught. As it is said in the Guhyasamaja: The three doors and desires, hatred, and ignorance rejoice in the nature of the Vajra and abide in such excellent yoga. Therefore, the means of the Buddhas are called Vajrayana. So it is said. If there is nothing to be abandoned, then the antidote has no profound qualities to bring forth, just as it is said in the Vinaya that for those without desire, such as eunuchs, there is no way to establish the distinction of vows. Whatever path, if it becomes the antidote to what should be abandoned, is called profound, otherwise it has no meaning of profoundness. In general, in the Mantrayana, what is to be abandoned is extremely deep and subtle, the three poisons being equal or the habits of transforming the three appearances are the object of practice. Because abandoning the subtle things to be abandoned requires relying on the ultimate path, which can be established by both scripture and reason, therefore all the Buddhas say that there is none who does not rely on the ultimate Mantrayana. Although the Mantra path is profound, if the practitioner is not a profound person, then the Dharma to be accomplished will not be profound, because it is spoken for those with sharp faculties. The saying, 'By the power of sharp faculties, the Mantrayana is extremely superior,' is also the meaning of this. For example, alchemy transforms iron into gold because iron has the ability to extract gold. If it is applied to other things like wood, it will not produce gold. Saying that one can be liberated from great sins by force, etc., also certainly requires having the habits of familiarity and a sharp-witted person with great faith. If the person is of dull faculties, then it is only a sign of taming and must be learned gradually, otherwise, like abandoning the trunk and clinging to the branches, everything will disappear, so one should do as said before. If there is no wisdom, then one cannot be liberated by the path of means alone, which also exists in the Sutra path, and having many methods and being skilled in means is also because of great wisdom. Therefore, even if the supreme accomplishment is not achieved in this life, if one has received empowerment, practices the Yidam deity, and recites its mantra especially, then the benefits are very great. Through other Dharmas, one can also obtain the special habit of entering the profound near path of Mantra, and the time needed is less than that of the Paramitayana.
Chinese
即使没有精进努力也很难获得的成就，即使是非常下等的根器也能见到坛城；只要持守清净的誓言，念诵咒语，即使不努力于生起次第和圆满次第，也能在十六世获得殊胜的成就。如《五次第》中所说：“如果未曾违犯誓言，将在十六世中成就。”等等所说的是确定的。否则，认为戒律无益而舍弃，只努力于密咒，虽然有些人今生能获得共同和殊胜的成就，但并非对所有人都确定。以前依靠声闻乘的道，在今生获得果位的情况，现在进入密咒的人中也很少见到，由此看来，舍弃下乘而主要执持甚深密咒也是困难的。还有一些智慧浅薄的人，因为自己的智慧无法胜任，所以对密咒能在一世成佛，以及不舍弃身语意三而成就身语意三的近道产生怀疑，不予承认，认为只有共同的道才能成佛，而且还要用三大阿僧祇劫等来修行，他们认为必须经历五道十地三大阿僧祇劫等才能受苦，这是圣者松赞干布所说的。总的来说，三种律仪不是一个前进一个停止，像有角者和盲人一样，绝对不是这样，所以像前面所说的那样，将显宗和密宗全部与自己的相续结合起来修持，这种善巧是非常重要的关键。如果简要地概括这些要点，那就是：所净为光明的心髓，所净之物为三种障碍、三门、三种动机烦恼、三种果位、三界、三种因果，这些都是通过三种律仪来净化的，净化的结果是三身等。三种律仪的场合中的罪行是律仪和善法，别解脱主要是断除对他人有害的行为；菩萨戒是在断除他人损害的基础上，主要做利益他人的事情，就像铁变成铜、铜变成银一样。密咒是在断除他人损害和成办利益安乐等的基础上，就像银变成金一样，比下者更深广。否则，三者要点一致，并不矛盾。断恶行善都是三
English
Even achievements that are difficult to obtain without diligent effort, even those with very inferior faculties can see the mandala; if one keeps pure vows and only recites mantras, even without effort in the generation and completion stages, one will attain supreme accomplishment in sixteen lifetimes. As stated in the Fifth Chapter, "If there is no transgression of vows, it will be accomplished in sixteen lifetimes." What is said is certain. Otherwise, discarding the mere sign that discipline is not beneficial and exerting much effort only in mantra, although some may attain common and supreme accomplishments in this life, it is not certain for all. In the past, relying on the path of the Hearers, those who attained the result in that lifetime, such instances are rarely seen among those who have now entered mantra. Looking at this, it is difficult to abandon the lower vehicle and mainly hold onto the profound mantra. Furthermore, some who are of small intellect, because their own intelligence is not capable, doubt and do not accept the swift path of attaining enlightenment in one lifetime through mantra, and accomplishing the three kayas without abandoning the three doors of body, speech, and mind. They believe that only the common path can attain Buddhahood, and that it must be cultivated through three countless eons, etc., and that one must experience suffering until traversing the five paths and ten bhumis, three countless eons, etc. This was said by the noble Songtsen Gampo. In general, the three vows are not such that one goes forward while the other stays behind, like one with horns and a blind person; it is definitely not like that. Therefore, as previously explained, it is extremely important to be skilled in integrating and practicing all of Sutra and Tantra with one's own mindstream. If these key points are summarized briefly, it is as follows: The basis of purification is the essence of clear light, and what is to be purified are the three obscurations, the three doors, the three motivating afflictions, the three results, the three realms, and the three causes and effects. These are purified by the three vows, and the result of purification is the three kayas, etc. In the context of the three vows, the misdeeds are the vows and the accumulation of virtue. In the Pratimoksha, the main focus is on abandoning harm to others; in the Bodhisattva vow, on top of abandoning harm to others, the main focus is on accomplishing benefit for others, just as iron is transformed into copper and copper into silver. In Secret Mantra, on top of abandoning harm to others and accomplishing benefit and happiness, etc., just as silver is transformed into gold, it is deeper and more vast than the lower ones. Otherwise, the three have the same key points and are not contradictory. Abandoning evil and practicing virtue are all three.
Chinese
如果所有需要具备的要素汇集在一起，其本质就会发生转变。别解脱戒以出离心为基础，主要通过身语来守护外在；菩萨戒以利他慈悲心为基础，主要通过心来守护内在；密法则将众生视为本性清净的佛，通过生起次第等殊胜方便，净化暂时的垢染，并以净观来守护金刚三昧耶等，这些都是因为没有在下部提及而被称为秘密，这仅仅是区分而已。经中说：“诸恶莫作”等，别解脱戒以此来配合三学。菩萨的三种律仪，菩萨调伏自心，主要是调伏与利益众生相违背的自利作意等，同时也主要调伏他人的心。密法配合生起次第、圆满次第和双运次第。密法的罪恶之根是不净的相执等，下劣道时，轮回是痛苦的，以及不净的显现执着、自利作意等是密法所要净化的。如果那样看待，就是根本堕罪，必须转变这些观念。如文殊菩萨所说，在下劣道时，将善法视为自相而修持等，都应忏悔。又说忆念佛的名号等，一般来说，念诵密咒也是忆念佛菩萨的名号，观修本尊也是随念佛陀，因此念诵越多，利益就越大，不可思议。特别是，通过灌顶开启今生成佛的方便之门，以誓言为基础，以见解来确定，以修持来发挥，以行为来舍弃，因此，具备密法所有要素的本尊观修和密咒念诵等，是今生或临终中阴或不久之后成佛的道路，因此必须按照字面意思来理解。此外，根据经文，在末法时代，通过共同的乘无法获得果位。如《瑜伽母续》中说：“此外，在末世之时，末劫无法获得成就，了解此法之后，一切愿望皆能圆满。”因此，通过密乘，在末世之时也能获得成就。如《饮血尊显现》中说：“如果修持黑汝嘎，在末法时代也能成就。”
English
If all the necessary elements are gathered together, their essence will be transformed. The Pratimoksha vows, based on renunciation, are mainly guarded externally through body and speech; the Bodhisattva vows, based on altruistic compassion, are mainly guarded internally through the mind; and in Mantra, beings are viewed as Buddhas pure in nature, and temporary defilements are purified through the generation of the mind of enlightenment, etc. These special methods, such as guarding the Vajra Samaya with pure perception, are called secret because they are not mentioned in the lower tantras, and this is just a distinction. The sutra says, "Do no evil," etc. The Pratimoksha vows are applied to the three trainings. The Bodhisattva's three trainings of discipline, the Bodhisattva tames his own mind, mainly taming the self-cherishing thought that is contrary to benefiting sentient beings, and also mainly taming the minds of others. Mantra is applied to the three: generation stage, completion stage, and union stage. The root of sin in Mantra is impure clinging to characteristics, etc. In the lower path, samsara is suffering, and impure appearances, clinging, self-cherishing thought, etc., are what Mantra seeks to purify. To view it that way is a root downfall, and those views must be transformed. As Manjushri said, in the lower path, practicing by viewing virtue as having inherent existence, etc., should be confessed. Furthermore, it is said to hold the name of the Buddha, etc. In general, reciting mantras is also holding the names of the Buddhas and Bodhisattvas, and meditating on deities is also recollecting the Buddha. Therefore, the more one recites, the greater the benefit, which is inconceivable. In particular, the means to attain Buddhahood in this life are opened by empowerment, the foundation is held by vows, the determination is made by view, the potential is released by meditation, and the clinging is abandoned by conduct. Therefore, deity meditation and mantra recitation, etc., which possess all the elements of Mantra, are the path to Buddhahood in this life, at the time of death, in the bardo, or not long after. Therefore, it must be understood literally. Furthermore, according to the scriptures, in the degenerate age, the result cannot be achieved through the common vehicle. As the Yogini Tantra says: "Furthermore, in the time of the future, at the end of the age, accomplishment will not be obtained. Having understood this Dharma in this way, all wishes will be fulfilled." Therefore, through the Mantra vehicle, accomplishment can be obtained at the end of the age. As the Blood-Drinker Manifestation says: "If one holds Heruka's glory, it will be accomplished in the degenerate age."
Chinese
因为说了“饶益转变”，所以现在这个时候，进入密咒才是最重要的。经中说，从圆满劫开始，要逐渐念诵两倍的数目等等，这是因为虽然佛的教言和密咒的加持不可能衰退，但却是针对所化众生的心智衰退、怀疑、业障深重以及没有稳固的禅定。经中说，仅仅宣扬每一尊佛的名号就能成佛，那是针对其他时代而说的，因为那是成为经历转世而成佛的因，所以也有不了义的含义。仅仅执持和听闻名号就能获得暂时利益的说法是确定的，因为有许多关于听闻佛名就能避免堕入畜生道等等的传说。又，关于佛降伏四魔时，魔会伺机而动等等的说法，是为了显示慈悲的力量和佛陀的伟大，以及为了首先调伏世间傲慢自大的人。示现魔的劝请和降伏等等行为，是不可思议的行境。对于佛陀本身来说，因为已经证悟了法界，所以连魔的名字都不会存在，而且因为已经断除了突发性的魔，所以不可能再次生起。例如，就像因为需要而脚上扎了檀木的碎片等等，这是示现感受业果的方式。在《律藏》和《俱舍论》中，将佛陀示现为通过道来清净自相续的补特伽罗，这是针对所化众生的观点和意义。但在大乘经典中，却说在无数劫之前就已经成佛，而且释迦牟尼佛是化身，因此不可能有魔和感受业果等等。对于教法和随学者，魔会伺机而动，但真正的教法是法身，所以虽然可能会伺机而动，但不可能找到机会，因为经中说珍贵的教法就像死去的狮子的尸体一样，无法被他人摧毁。在随学者修持的时候，魔和从魔所产生的是：“珍宝之法也稀有，危害也多”，因此与甚深之法相遇时，会有许多障碍，那也是由众生各自的自执所生的烦恼所产生的，在外境中并没有所谓的魔。入行论中说：