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即使不能获得比这更高的果位，但那时必须进入密咒乘才能获得圆满正等觉果位。因此，密咒乘成为唯一行进的道路。由于它确定是最终的唯一乘，所以它也是殊胜的。《总集经》中说：无量乘的教导，只是为了适应不同的根器，作为引导的方法而已，除此之外，没有金刚乘。还有，《幻化根本续》中说：对地的各种区分，也是为了进入秘密心髓的道路。还有，《幻化八十品》中说：证悟平等性之义的自性觉智之王，犹如众水流入大海一般，所有无上的证悟之义的广大方便中，都包含了无数的解脱乘。如是宣说。那么，秘密真言金刚乘究竟属于三藏中的哪一个呢？对此有诸多不同的观点。有些人认为，在阿毗达磨藏中，有内外之分，密咒属于内阿毗达磨。还有人认为，因为它简要地阐述了深奥的意义，所以属于经藏。然而，我自己的观点是，应该将持明藏作为独立于三藏之外的一个独立的藏，将其置于第四藏的位置上，这样似乎更好。正如《普作王续》中所说：为了调伏贪欲而宣说的是，律藏二万一千颂；为了调伏嗔恨而宣说的是，经藏二万一千颂；为了调伏愚痴而宣说的是，阿毗达磨藏二万一千颂；为了调伏一切而宣说的是，第四藏二万一千颂。还有，《善臂请问经》中也说：三千万和五百万，是胜者在持明藏中所说的。还有，莲花生大师所著的《摧破金刚注疏》中说：殊胜佛陀所说的法，安住在律藏、经藏、阿毗达磨和持明四藏之中。因此，金刚乘的藏、持明藏、密咒藏、第四藏以及这些法的传承，这些都是名称。
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Even if one cannot attain a state higher than this, at that time, one must enter the Mantra Vehicle to attain complete and perfect enlightenment. Therefore, the Mantra Vehicle becomes the only path to traverse. Since it is definitely the ultimate and only vehicle, it is also superior. As it is said in the 'Compendium of Intentions Sutra': 'The teaching of immeasurable vehicles, is merely a method to guide according to different inclinations; other than that, there is no Vajra Vehicle.' Also, in the 'Root Tantra of Magical Illusion': 'The various distinctions of the grounds, are also the path to enter the secret essence.' Also, in the 'Eighty Chapters of Magical Illusion': 'The king of self-awareness who realizes the meaning of equality, just as all rivers flow into the great ocean, in these vast methods of realizing the ultimate meaning, all countless liberation vehicles are included.' Thus it is said. So, to which of the three pitakas does the Secret Mantra Vajra Vehicle belong? There are many different opinions on this. Some believe that in the Abhidharma Pitaka, there are outer and inner divisions, and Mantra is the inner Abhidharma. Others believe that because it concisely explains the profound meaning, it belongs to the Sutra Pitaka. However, my own view is that the Vidyadhara Pitaka should be made a separate and independent pitaka from the three pitakas, and it seems better to place it in the position of the fourth pitaka. As it is said in the 'All-Creating King Tantra': 'What is taught as the antidote to subdue desire, is the Vinaya Pitaka of twenty-one thousand verses; what is taught as the antidote to subdue hatred, is the Sutra Pitaka of twenty-one thousand verses; what is taught as the antidote to subdue ignorance, is the Abhidharma Pitaka of twenty-one thousand verses; what is taught as the antidote to subdue all, is the Fourth Pitaka of twenty-one thousand verses.' Also, in the 'Inquiry of Strong Arms': 'Thirty million and five hundred thousand, the Victorious One spoke of in the Vidyadhara Pitaka.' Also, in the commentary on the 'Vajra Destroyer Dharani' composed by the teacher Sangye Gungwa: 'The Dharma spoken by the supreme Buddha, abides in the four pitakas: Vinaya, Sutra, Abhidharma, and Vidyadhara.' Therefore, the Vajra Vehicle Pitaka, the Vidyadhara Pitaka, the Mantra Pitaka, the Fourth Pitaka, and the lineage of these Dharmas, these are all names.
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的种类。其中，真言的名相之基是，所净化的界，自性清净，以及依于此的所净之法，包括能净和所净的一切。也就是，依于所净之基的所净化的客尘，通过灌顶使相续成熟后，与其相关的后续道之修习，以及由此解脱所获得的功德，属于道的部分，是能净。如此净化后，界的遮蔽垢染，粗细一切皆净除，如实显现基之功德时，即是果。如是说，在《秘密成就》中说：“界之离垢得证果，密咒宣说有四种。”真言的体性是，法界自性清净，以及所诠释的语，即金刚心之秘密及其眷属。在《金刚顶》中说：“诸咒之体性，乃诸佛之意，成办正法之精要，与法界真实相应。”真言的词义是，从“曼陀罗”之语引申而来，意为心识迅速救护，故为真言。在《密集后续经》中说：“心即名为曼，扎义为救护。”密咒的分类是，若依新旧共同的观点，则有四种。在《金刚心要庄严经》中说：“善逝所思之续，如实宣说有四种，事行瑜伽及无上。”如是宣说。其中，分为四种的原因有五：第一，考虑到四种种姓的行为，为了调伏他们而宣说四种，在《尸林庄严经》中说：“婆罗门刹帝利，吠舍首陀罗及旃陀罗，为调伏彼等故，宣说四部续，事行瑜伽及无上。”如是说。第二，考虑到有情四种根器的意乐，也宣说四种，在《思维修后经》中说：“对下劣有情说事续，对彼等之上说行续，对殊胜有情说瑜伽续，对彼等之上说无上续。”如是说。第三，考虑到圆满等四时，也宣说四种，在吉祥
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of the kinds. Among these, the basis for the name of mantra is: the object to be purified, the realm that is naturally pure, and all the phenomena that depend on it, including what is to be purified and the means of purification. That is, the adventitious stains that are to be purified, which depend on the basis to be purified, after maturing the continuum through empowerment, the subsequent path of meditation associated with it, and the qualities of liberation attained thereby, which belong to the path, are the means of purification. When, through such purification, all the subtle and gross stains that obscure the realm are purified, and the qualities of the ground are manifested as they are, that is the result. As it is said in the Guhyasiddhi: "The attainment of liberation from the realm is the result. Secret mantra is taught as fourfold." The characteristic of mantra is: the naturally pure realm of phenomena, and the expressive speech, the secret of the vajra-mind with its retinue. In the Vajrasekhara it says: "The characteristic of all mantras is the mind of all Buddhas; it accomplishes the essence of the Dharma and is truly endowed with the realm of phenomena." The etymology of mantra is: derived from the word "mantra," it means that which quickly protects the mind and awareness, hence it is mantra. In the Uttaratantra of the Guhyasamaja it says: "The mind is said to be 'man,' and 'tra' means to protect." The divisions of secret mantra are: according to the common view of the New and Old Schools, there are four types. In the Vajrahṛdayālaṃkāra-tantra it says: "The tantras intended by the Sugata are truly taught as fourfold: Kriya, Carya, Yoga, and Anuttara." This is what was said. There are five reasons for dividing them into four: First, considering the conduct of the four castes, they were taught as four in order to subdue them. In the Śmaśānavibhūṣaṇa-tantra it says: "For the sake of subduing Brahmins, Kṣatriyas, Vaiśyas, Śūdras and Caṇḍālas, the tantras are taught as fourfold: Kriya, Carya, Yoga, and Anuttara." This is what was said. Second, considering the four types of intellect of individuals, they are also taught as fourfold. In the Uttaratantra of Samadhi it says: "For inferior beings, the Kriya Tantra; for those superior to them, the Carya Tantra; for supreme beings, the Yoga Tantra; and for those superior to them, the Anuttara Tantra." This is what was said. Third, considering the four ages, such as the Krita age, they are also taught as fourfold. In the glorious
Chinese
圣妙之续中说：密咒产生的方式有四种，即圆满劫、具三劫、具二劫，以及争斗时，续部也依次在所化众生面前显现。如是说。第四，考虑到作为所调伏对境的贪欲的四种进入方式，也说了四种，如《观察二续》中说：观看、欢笑、拉手、拥抱和交合等，续也说了四种。如是说。第五，考虑到引导追随四种邪见之神，也说了四种，即愚痴者追随梵天，说净行为是法，因此有事续；嗔怒者追随遍入天，说损害是法，因此有行续；傲慢者追随帝释天，说财富是法，因此有瑜伽续；贪欲者追随自在天，说贪欲是法，因此说了无上瑜伽续。如此，在四部续中，此处适宜讲解无上密咒。其中又有玛哈瑜伽续、阿努瑜伽续、阿底瑜伽窍诀部三种。第一，玛哈瑜伽续内分十八部怛特罗，此处是进入各自的论典。正行从白日花开花谢之时起，应进入各自论典的正行法义讲解。又，如果想详细阐述，在各自的灌顶讲解中，无上瑜伽续有两种，在……之后，这是无上瑜伽，对此也有分类。在雪域藏地，出现了新旧密咒的两种传统。这两种传统的区别是：在译师仁钦桑波未出现之前所翻译的经续都是旧译，之后翻译的都是新密咒，这是就主要方面而言说的。如此新旧两种中，此处是特别优于新密的旧密。又，以何种方式优胜呢？大译师绒宗·曲吉桑波亲口说：旧密咒者比新密殊胜之处有六种。如是说。第一，劝请者施主之殊胜是：旧译……
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It is said in the sacred lineage: There are four ways in which secret mantras arise: the perfect age, the age with three qualities, the age with two qualities, and the age of strife. The tantras also appear sequentially to those to be tamed. It is said. Fourth, considering the four ways in which attachment, as the object to be tamed, enters, it is also said to be fourfold. As it is said in the Two Examinations: "Looking, laughing, holding hands, embracing, and engaging in intercourse, etc., the tantras are also said to be fourfold." It is said. Fifth, considering the four reversed views of following the four gods, it is also said to be fourfold: Those with ignorance follow Brahma, saying that purity is dharma, hence the Kriya Tantra. Those with hatred follow Vishnu, saying that harming is dharma, hence the Charya Tantra. Those with pride follow Indra, saying that wealth is dharma, hence the Yoga Tantra. Those with desire follow Shiva, saying that desire is dharma, hence the Anuttarayoga Tantra is taught. Thus, among the four classes of tantras, it is appropriate here to explain the unsurpassed secret mantra. Among them, there are three: the Mahayoga Tantra, the Anuyoga Tantra, and the Atiyoga Upadesha. First, within the Mahayoga, there are said to be eighteen classes of tantras. Here, one enters into the individual treatises. From the time of the opening and closing of the daytime flower, one should enter into the explanation of the actual dharma of the respective treatises. Furthermore, if one wishes to elaborate, in the individual explanations of empowerment, there are two Anuttarayoga Tantras. Following that, this is the Anuttarayoga, and there are also divisions within it. In this snowy land of Tibet, two traditions of new and old secret mantras have arisen. The difference between these two is that the sutras and tantras translated before the translator Rinchen Zangpo are the old translations, and those translated after that are the new secret mantras. This is said in terms of what is most important. Thus, among the two, new and old, here is the old secret mantra, which is particularly superior to the new. Furthermore, in what way is it superior? The great translator Rongzom Chökyi Zangpo himself said: "The old secret mantra practitioners have six superior qualities that surpass the new." As it is said, first, the greatness of the inviter, the patron, is: the early translation...
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由于往昔的施主是圣者三族怙主以国王的身份摄受的君主祖孙三代，所以和后来的施主不同。第二，翻译和确定之处，以前是在化身寺庙桑耶寺等上下法轮处，所以和现在在寺庙帕普翻译的不同。第三，翻译者的差别，以前的译师是译师贝若扎纳和噶、焦、祥三位，以及玛、涅等化身译师所翻译的法。现在的译师夏天住在芒域，冬天偶尔去印度、尼泊尔翻译，这和以前不同。第四，班智达的差别，以前的班智达是堪布寂护和，佛陀秘密和，大导师莲花生和，班禅无垢友等佛陀和，安住在广阔大地上的圣者们迎请来的法。和现在到处寻找黄金的班智达不同。第五，请求翻译的供养的差别，以前是用黄金装满兽皮袋，用斗量了之后供养而请求翻译的法。现在从袖子里拿出一点点黄金来请求翻译，这和以前不同。第六，法的差别，以前是在印度佛教的教法没有衰败的时候翻译的，而且，从没有在印度出现过的续部，获得灌顶的菩萨和，成就者和，持明者和，空行母们受持，安住在清净刹土中，以及瞻部洲的部分地区辛格拉和，西方邬金等地，由大导师莲花生和无垢友等以神变力取来翻译的，因此在印度班智达和成就者中没有流传的很多法，也成了西藏福报的来源。翻译方面，以前的译师们是化身，因此如实地确定了意义，容易理解，对衡量意境有很大的帮助。后来的译师们没有能力翻译意义，而是按照印度范本的顺序进行语音翻译，因此语句生硬难以理解，对衡量意境的帮助似乎很小，因此有所不同。特别是具有这些特点的旧密法，有口述的教言，以及后来允许的伏藏。