Chinese
甚深之轮，虽本即安住于诸法之自性中，然对具有错乱心识者，以本来隐秘之方便而遮断，且于下乘中，未对劣慧之所化众生如实宣说，故以隐蔽之秘密而作，以此之故，未成为共同所化众生之行境。所谓“密咒”，即是成办如是三密之坛城，无有隐瞒遮蔽而开示本来如是之义，故具有不愚昧之智慧与最胜之成办方便。因此，无上密咒之此道，能迅速救护意识，故胜于一切余道，如是宣说。所谓方便乘，即是具有大方便、易方便、多方便、速方便四者。即，若具此道之要诀，则行持一切清净之法，亦无有取舍，亦不转为障碍，且能圆满大资粮，故称大方便。余道无有如是之方便。如是，不需以苦行与严厉之律仪折磨，于所欲之五妙欲随心所欲享用，即以此而能成办解脱，故称易方便。对于众生相续中之贪嗔等无量烦恼，无需以其他猛烈之法遮止，即由烦恼本身之门而施予解脱之方便甚多，故称多方便。速方便者，由四种理由：何为四？能迅速遮止无始以来一切戏论之障碍，即，如是了知显现为天，且行持一切法无有取舍，故能令能取所取之分别念于自处止息之故；能从异熟果中遮止，即，由殊胜之见行，不舍此异熟之身而能与佛地结合之故；能生起大福德，即，了知显现为天之坛城，且不离四种平等之清净，故无论如何行持，亦能圆满大资粮之故；能自然趣入诸法无自性，即，以法性无有任何实有之要诀，故能随欲显现任何事物，是故……
English
The profound wheel, although inherently abiding in the nature of all phenomena, is concealed from those with deluded minds by means of primordial secret methods, and because it is not taught as it is to inferior disciples in the lower vehicles, it is made into a hidden secret. Because of this, it has not become the object of common disciples. The so-called "mantra" is that which accomplishes the mandala of such three secrets, revealing the meaning of what is primordially as it is, without concealment or hiding. Therefore, it possesses wisdom that is not deluded and the supreme means of accomplishment. Thus, this path of unsurpassed mantra quickly saves the mind and consciousness, and is therefore superior to all other paths, as it is said. The so-called vehicle of means is that which possesses four qualities: great means, easy means, many means, and swift means. That is, if one possesses the key points of this path, then even if one engages in all pure dharmas without acceptance or rejection, it will not become an obstacle, and moreover, it will perfect the great accumulation of merit, hence it is called great means. Other paths do not have such means. Similarly, without needing to be tormented by asceticism and strict vows, one can enjoy the five desirable qualities as one pleases, and by that very means, one can accomplish liberation, hence it is called easy means. For the infinite afflictions such as attachment and aversion in the minds of sentient beings, without needing to be blocked by other powerful methods, there are many means of granting liberation through the very gate of the afflictions themselves, hence it is called many means. Swift means is due to four reasons: What are the four? It quickly reverses all the obstacles of elaboration from beginningless time. That is, by knowing appearances as deities and engaging in all dharmas without acceptance or rejection, the thoughts of grasping and being grasped are reversed in their own place. It reverses from the ripening result, that is, through the excellence of view and conduct, one can unite this body of ripening result with the state of Buddhahood without abandoning it. It generates great merit, that is, by seeing appearances as the mandala of deities and not being separated from the purity of the four equalities, no matter how one acts, one will perfect the great accumulation of merit. It naturally enters into the absence of inherent existence of all dharmas, that is, because the key point of the nature of reality is that it is not anything, it can appear as anything, therefore...
Chinese
因为执着如所缘而成就，显现什么也不是的法性，所以那是四个理由。金刚乘的意思是：不像名相家那样，对世俗如幻的法进行取舍，而是世俗胜义无别地行持，并将三门与三金刚的自性结合，本来没有取舍而成为成佛的自性。具有如金刚般不可分割之意义的乘，称为金刚乘。果乘是：从其他乘中，以修持自己道路的力量，在其他生世中，被称为具有果法身、力量和无畏等等自性的那个，认为是最初获得的。而这里，从基础本身就安住于果的体性，并且从现在起就将那个果作为道路，所以那样说。什么是不平等和相等的乘呢？任何不相等的是：获得究竟果位的身，三世的佛陀们。密咒的执持者是：与他们的意行相等，所以那样说。因此，因为那个殊胜的差别，有三种智慧生起的方式。因乘三乘的智慧生起的方式是，称为大智慧从后面生起。就像浑浊的水澄清后显现影像一样，通过长久安住于无分别，逐渐地烦恼的分别念杂质澄清后，在十地末尾的普光地上成佛，认为是全知，那样的智慧，认为是无数劫等之后才出现的，所以称为智慧从后面生起。外密三部是，称为大智慧从前面生起。现在立即迎请住在密严刹土的胜者三族或五族连同眷属，顶礼供养进入前面虚空等，期望本尊给予成就，通过自身与本尊和物的甚深缘起之方便来修持，认为以七世和十六世等能成就究竟果位，那些道路从因乘中获得果
English
Because clinging accomplishes according to what is aimed at, manifesting the nature of reality that is nothing, therefore, those are the four reasons. The meaning of Vajrayana is: unlike the nominalists, who engage in acceptance and rejection of illusory phenomena of conventional reality, but rather practice the inseparability of conventional and ultimate reality, and combine the three doors with the nature of the three vajras, being the nature of enlightenment without acceptance or rejection from the beginning. The vehicle that possesses the meaning of being indivisible like a vajra is called Vajrayana. The Fruition Vehicle is: from other vehicles, through the power of practicing that very path of one's own, in other lifetimes, that which is known as having the nature of the Fruition Dharmakaya, power, and fearlessness, etc., is considered to be initially attained. But here, from the very basis, it abides in the nature of the fruit, and from now on, that very fruit is made the path, therefore, it is said that way. What are the unequal and equal vehicles? Whatever is unequal is: the Buddhas of the three times who have attained the ultimate fruition body. The holders of secret mantras are: said to be equal to their intention and conduct, therefore it is said that way. Thus, because of that excellent difference, there are three ways in which wisdom arises. The way in which wisdom arises in the three causal vehicles is called great wisdom arising from behind. Just as when muddy water clears up, an image appears, by abiding in non-discrimination for a long time, gradually the impurities of afflictive thoughts clear up, and at the end of the ten bhumis, one becomes enlightened on the ground of all-pervading light, and is considered to be omniscient, such wisdom is considered to arise later from countless kalpas, etc., therefore it is called wisdom arising from behind. The three classes of outer tantras are called great wisdom arising from the front. Now, immediately inviting the victorious ones of the three families or the five families, together with their retinue, who reside in Akanishta, prostrating and offering and entering the space in front, expecting the deity to grant siddhis, and practicing through the profound interdependent means of oneself, the deity, and objects, believing that the ultimate fruition can be achieved in seven or sixteen lifetimes, etc., those paths obtain the fruit from the causal vehicle.
Chinese
为了快速地成熟，被称为智慧从前方显现。密咒内道方便的三种乘是：被称为大智慧从内部显现，因为一切法都未超出自然智慧大本体的境界，所以在安住于自心大乐的真如的同时，无需向外寻求佛陀，而在此生显现，因此被称为智慧从内部显现。全知上师蒋贝热巴如是说。如此殊胜的内道方便乘，如果进行分类，在《自显》中说：内道有三种，即玛哈、阿努、阿底。因此，是续部玛哈瑜伽，教言阿努瑜伽，口诀阿底瑜伽。对于这三者的差别，有许多不同的观点，但主要的是，秘密主祖琼巴说：了悟一切法是心性显空无别的幻化，是玛哈瑜伽；了悟一切法是心性法界与智慧二无别的游舞，是阿努；了悟一切法是心性本来自生不灭的自生智慧自显现，是阿底，这是从见解的角度来区分的。全知大士则说：为了调伏烦恼粗重且分别念多的众生，而宣说一切显现的自性为父续玛哈瑜伽；为了调伏贪欲粗重且喜欢安住于心的众生，而宣说空性即是真如的圆满次第智慧母续阿努；为了调伏愚痴粗重且懈怠的众生，而宣说二无自性阿底瑜伽。如《大庄严经》中说：对于心散乱者，是生起次第；对于心有实义者，是圆满次第；对于极密者，则是大圆满。因此这样宣说。在《心性休息》中也说：玛哈以风和生起次第方便为主；阿努以脉和圆满次第智慧为主；阿底的一切以二无别智慧为主。其中，首先是考虑到对于上等根器中最下等的，烦恼粗重且分别念多的众生而宣说的玛哈瑜伽乘，在《狮子奋迅续》中说：生起次第玛哈瑜伽是一切法的地基。因此，成为一切续部的根本或基础。对此，有体性、词义、分类三种。体性是：以主要宣说方便生起次第的方式，来
English
For the sake of quick ripening, it is called wisdom arising from the front. The three vehicles of inner mantra means are: It is called great wisdom arising from within, because all phenomena do not go beyond the state of the great essence of self-arisen wisdom. Therefore, while abiding in the suchness of the great bliss of one's own mind, there is no need to seek enlightenment elsewhere, but it manifests in this very life. Therefore, it is called wisdom arising from within. Thus spoke the omniscient lama Jampal Gyepa. If we divide that particularly excellent inner means vehicle, from Rangshar it says: The inner has three, namely Maha, Anu, and Ati. Thus, it is the tantra Mahayoga, the agama Anuyoga, and the precept Atiyoga. Although there are many different views on the differences between these three, the main one is: The secret lord Zurchungpa said: Realizing all phenomena as the magic of the mind itself, indivisible appearance and emptiness, is Mahayoga. Realizing all phenomena as the play of the mind itself, the sphere and wisdom being two-in-one, is Anu. Realizing all phenomena as the self-manifestation of the self-arisen wisdom of the mind itself, which is primordially unborn and unceasing, is Ati. He considers this to be divided from the perspective of view. The omniscient great one said: For the sake of taming beings who are very angry and have many thoughts, the nature of all appearances is the father tantra Mahayoga. For the sake of those who are very attached and like to abide in the mind, the completion stage of emptiness itself, the wisdom mother tantra Anu. For the sake of those who are very ignorant and lazy in action, the non-dual nature Atiyoga is taught. As it is said in the Great Array: For the scattered mind, there is the generation stage; For the substantial mind, there is the completion stage; For the supreme secret, there is the great perfection. Therefore, it is said. Also in Resting the Mind itself it is said: Maha emphasizes wind and the generation stage means; Anu emphasizes channels and the completion stage wisdom; Ati emphasizes all non-dual wisdom. Of these, the first is the Mahayoga vehicle, which was spoken with regard to the last of the best individuals, those who are very angry and have many thoughts. In the Lion's Roar Tantra it says: The generation stage Mahayoga is like the basis of all phenomena. Thus, it becomes like the root or basis of the sprout of all tantras. It has three aspects: essence, definition, and division. The essence is: By means of mainly teaching the stage of means generation,
Chinese
获得与殊胜真谛无别之义的证悟串习之瑜伽而解脱的自性。定义是：从“玛哈瑜伽”的声音来说，就是大瑜伽，因为对无二之义生起智慧，所以比外瑜伽更为殊胜。从分类六个方面来说，入门的灌顶是：在共同的瓶灌顶之上，加上不共殊胜的上面三个灌顶，就是授予四种灌顶。如《心髓续后篇》所说：“上师秘密智慧和，紧随其后是第四。”对于续部的差别，分类和归纳有很多，但如成为所有无上续部根本的《秘密总集续》所说，续中说：“若信勤持戒善觉悟，则予利益能及力灌顶，次第如是而赐予。”因此，对于有信心者，给予头饰、发髻等外在利益的十种灌顶；对于精进者，给予三种，即自利的能力是听闻和禅修，利他的能力是讲说和事业，二者利益的能力是金刚上师一切教言的灌顶，即五种能力灌顶；对于行持智慧平等的持戒者，给予三种甚深灌顶。这样，瓶灌顶分为利益和能力两种，就变成五种。如《金刚道次第》所说：“分为五种差别，自利利益二者之业。”如所有修部共同的教言《密集金刚》所说，《经藏释》中说：“外灌顶内灌顶秘密灌顶和，胜乘见解总集灌顶，次第灌顶圆满赐予。”如是，外内秘密真如的四种灌顶中，为了度化调伏对境的嗔恨者，依靠瓶等内外一百零八种物质，而授予外灌顶；为了将傲慢者带入天道，依靠身体而授予内灌顶；为了将贪欲者带入结合道，依靠明妃而授予秘密灌顶；为了将愚痴者带入分别念道，依靠心而授予真如灌顶，共有四种。修部的必要教言，如普巴等，也如共同的无上总教言一样，授予四种灌顶，以及以甚深特殊修灌顶的方式授予等有很多，但总的来说，所有无上灌顶都归纳为四种灌顶。行为的入门是知