English
Now, since the samadhi of purifying the realm, which prevents impure appearances, can be manifested even from the very beginning, each difference in mantra, mudra, and samadhi can become a special cause for maturing limitless sentient beings. These are present from the moment of entering the mantra vehicle, so it is very swift. Second is bliss: there is no coarse feeling in body and mind. The reason for this is that from this, the sixfold body is effortlessly accomplished, many siddhis and samadhis are obtained, and through the power of mantra, the Tathagatas visibly abide and can accomplish all the wishes of beings, therefore it is bliss. Third is skillful means: because the vidyadharas are equal in discipline, the gods rejoice; samadhi is related to a special field of activity; and with wondrous wisdom, the vessel and its contents are established as great equality; and because one can engage in the means of deities and mantras in all fields of activity, therefore it is skillful means. Moreover, even if one accumulates the collections of merit for three countless great kalpas through the path of the Paramitas, one cannot obtain more than the position of the tenth-level Bodhisattva, the great regent of the Buddha. But at that time, one must enter the mantra vehicle to attain complete enlightenment, so the mantra vehicle becomes the only path to travel. Since it is determined to be the only ultimate vehicle, it is also superior. The Gongdü Sutra says: The immeasurable vehicles are taught, According to the different inclinations, They are merely methods of guidance, There is nothing apart from the Vajra Vehicle. And the Root Tantra of Magical Illusion says: The arrangement of the grounds as distinct, Is also the path to enter the secret essence. And the Eighty Chapters of Magical Illusion also say: The self-knowing king who realizes the meaning of equality, Just as all the rivers flow into the great ocean, In these great means of realizing the supreme meaning, All the immeasurable vehicles of liberation are included. So, to which of the three pitakas does the secret mantra Vajrayana belong? There are many different opinions. Some think that in the Abhidhamma Pitaka, there are two, outer and inner, and mantra is the inner Abhidhamma. Others think that since it concisely explains the profound meaning, it is the Sutra Pitaka.
Chinese
也有其他观点，但我们自己的观点是，将“持明藏”作为三藏中最好、最完善的一个，将其置于第四藏中，这显然是最好的。正如《一切作为之王续》中所说：“为了调伏贪欲，所说是调伏藏，二万一千颂。为了调伏嗔恨，所说是经藏，二万一千颂。为了调伏愚痴，所说是论藏，二万一千颂。为了调伏一切，所说是第四藏，二万一千颂。”此外，《善臂请问经》中也说：“三百俱胝和五百万，佛陀宣说是持明藏。”此外，寂护论师所著的《摧破金刚明咒释》中说：“最胜佛陀所说之法，安住于调伏、经藏、论藏和持明四藏之中。”因此，金刚乘藏、持明藏、明咒藏、第四藏以及这些法的续部，都是名称的不同说法。其中，明咒的基础是：所净化的界，其自性是完全清净的；以及依赖于此的一切法，包括所净化之物和能净化之物。也就是说，依赖于所净化之界，所净化之物是暂时的垢染，通过灌顶使相续成熟，然后通过与此相关的道进行修持，以及属于由此解脱所获得的功德部分，这些都是能净化之物。如此净化后，界上的所有粗细垢染都得以清除，基础的功德如实显现，这就是果。正如《秘密成就》中所说：“界上离垢得果，明咒分为四种宣说。”明咒的定义是：法界自性完全清净，以及所诠释的语是金刚心秘密及其眷属。正如《金刚顶经》中所说：“一切明咒的定义是，一切佛陀的心，是成就法之精华者，与法界完全相应。”明咒的决定
English
Although there are other views, our own view is that it is best to make the "Vidyādhara Piṭaka" the best and most complete of the three piṭakas, and to place it in the fourth piṭaka. As it is said in the *Kunjed Gyalpo Tantra*: "To subdue desire, what is said is the Vinaya Piṭaka, twenty-one thousand verses. To subdue hatred, what is said is the Sutra Piṭaka, twenty-one thousand verses. To subdue ignorance, what is said is the Abhidharma Piṭaka, twenty-one thousand verses. To subdue all, what is said is the fourth Piṭaka, twenty-one thousand verses." Furthermore, in the *Pungzang Asked Tantra*, it is said: "Three hundred kotis and five million, the Buddha declared as the Vidyādhara Piṭaka." Furthermore, in the commentary on the *Vajravidāraṇā Dhāraṇī* composed by the teacher Śāntarakṣita, it is said: "The Dharma spoken by the supreme Buddha abides in the four piṭakas: Vinaya, Sutra, Abhidharma, and Vidyādhara." Therefore, the Vajrayana Piṭaka, the Vidyādhara Piṭaka, the Mantra Piṭaka, the fourth Piṭaka, and the tantras of these dharmas are all different names for the same thing. Among these, the basis of mantra is: the sphere to be purified, whose nature is completely pure; and all the dharmas that depend on it, including what is to be purified and what purifies. That is to say, depending on the sphere to be purified, what is to be purified are the adventitious stains, and by ripening the continuum through empowerment, and then by cultivating the path in relation to this, and the qualities that belong to the part of attainment of liberation from this, these are what purify. Having purified in this way, all the subtle and coarse stains that obscure the sphere are cleared away, and the qualities of the basis manifest as they are, this is the result. As it is said in the *Guhyasiddhi*: "Liberation from stains on the sphere is the result, mantra is explained as fourfold." The definition of mantra is: the nature of the Dharmadhātu is completely pure, and the expressive speech is the secret of the Vajra Heart and its retinue. As it is said in the *Vajraśekhara Tantra*: "The definition of all mantras is, the heart of all Buddhas, is the accomplisher of the essence of Dharma, and is perfectly endowed with the Dharmadhātu." The determination of mantra
Chinese
词句是：如果从“曼扎(མནྟྲ་)”这个词的声音来理解，由于心识迅速地被救护，所以是“咒”。《密集续》的后续经典中说：“玛纳(མ་ན་)是心之意，扎(ཏྲ་)是救护之义。”如此说。密咒的分类是：如果按照新旧共同的观点，可以归纳为四种。《金刚心要庄严续》中说：“善逝所证悟的续，真实宣说了四种，即事部、行部、瑜伽部、无上部。”这样说。之所以分为四种的原因有五个：第一，考虑到四种不同种姓的行为，为了调伏他们而宣说了四部。在《尸林庄严续》中说：“婆罗门、刹帝利、吠舍和首陀罗，以及旃陀罗，为了调伏他们，宣说了四种续，即事部、行部、瑜伽部、无上部。”这样说。第二，考虑到众生的四种根器，也宣说了四部。《思维修续》的后续经典中说：“对于低劣的众生，是事部续；对于比他们稍胜一筹的，是行部续；对于殊胜的众生，是瑜伽部续；对于比他们更胜一筹的，是无上部续。”这样说。第三，考虑到圆满等四个时代，也宣说了四部。《吉祥鬘续》中说：“密咒出现的四种方式是：圆满劫、具三劫、具二劫，以及争斗时，续也同样以调伏者的面貌显现。”这样说。第四，考虑到所净化的贪欲的四种进入方式，也宣说了四部。《二观察续》中说：“观看、微笑、牵手，拥抱和交合等，续也宣说了四种。”这样说。第五，考虑到随顺四种天神的颠倒见解，也宣说了四部。对于愚痴者，为了让他们追随将梵天（ཚངས་པ་，梵文：Brahmā，梵文罗马拟音：brahma，汉语字面意思：梵天）的洁净视为正法的观点，而宣说了事部续。对于嗔恨者，为了让他们追随将遍入天（ཁྱབ་འཇུག་，梵文：Viṣṇu，梵文罗马拟音：毗湿奴，汉语字面意思：遍入天）的损害视为正法的观点，而宣说了行部续。对于傲慢者，为了让他们追随将帝释天（བརྒྱ་བྱིན་，梵文：Indra，梵文罗马拟音：因陀罗，汉语字面意思：帝释天）的财富视为正法的观点，而宣说了瑜伽部续。对于贪欲者，为了让他们追随将自在天（དབང་ཕྱུག་，梵文：Īśvara，梵文罗马拟音：伊湿伐罗，汉语字面意思：自在天）的贪欲视为正法的观点，而宣说了无上瑜伽部续。如果将这些续部的所诠和能诠等一一确定下来，将会变得无边无际，因此暂时说到这里。
English
The words are: If we understand from the sound of the word "Mantra (མནྟྲ་)", it is called "Mantra" because it quickly protects the mind and consciousness. In the later tantra of the Guhyasamaja Tantra, it says: "Mana (མ་ན་) means mind, and Tra (ཏྲ་) means to protect." So it is said. The classification of Secret Mantras is: If we consider the common view of the new and old traditions, they can be summarized into four. In the Vajra Heart Ornament Tantra, it says: "The tantras realized by the Sugatas are truly explained in four forms: Kriya, Charya, Yoga, and Anuttara." This is what is said. There are five reasons for dividing them into four: First, considering the practices of the four castes, the four were taught to subdue them. In the Cemetery Ornament Tantra, it says: "For the purpose of subduing Brahmins, Kshatriyas, Vaishyas, and Shudras, as well as Chandalas, four tantras are taught: Kriya, Charya, Yoga, and Anuttara." This is what is said. Second, considering the four types of intelligence of beings, the four were also taught. In the later Samadhi Tantra, it says: "For inferior beings, there is the Kriya Tantra; for those slightly superior, there is the Charya Tantra; for supreme beings, there is the Yoga Tantra; for those even more superior, there is the Anuttara Tantra." This is what is said. Third, considering the four ages, such as the Age of Perfection, the four were also taught. In the Glorious Garland Tantra, it says: "The four ways in which Secret Mantras arise are: the Age of Perfection, the Age of Three, the Age of Two, and in the Age of Strife, the tantras appear in the form of those to be tamed." This is what is said. Fourth, considering the four ways in which attachment, which is to be purified, enters, the four were also taught. In the Two Examinations Tantra, it says: "Looking, smiling, holding hands, embracing, and engaging in union, etc., the tantras are also taught in four forms." This is what is said. Fifth, considering the four inverted views that follow the four deities, the four were also taught. For the deluded, in order to have them follow the view that considers the purity of Brahma (ཚངས་པ་，梵文：Brahmā，梵文罗马拟音：brahma，汉语字面意思：梵天) as Dharma, the Kriya Tantra was taught. For the hateful, in order to have them follow the view that considers the harm of Vishnu (ཁྱབ་འཇུག་，梵文：Viṣṇu，梵文罗马拟音：毗湿奴，汉语字面意思：遍入天) as Dharma, the Charya Tantra was taught. For the arrogant, in order to have them follow the view that considers the wealth of Indra (བརྒྱ་བྱིན་，梵文：Indra，梵文罗马拟音：因陀罗，汉语字面意思：帝释天) as Dharma, the Yoga Tantra was taught. For the lustful, in order to have them follow the view that considers the lust of Ishvara (དབང་ཕྱུག་，梵文：Īśvara，梵文罗马拟音：伊湿伐罗，汉语字面意思：自在天) as Dharma, the Anuttarayoga Tantra was taught. If we were to define each of these tantras, such as their objects and expressions, they would become limitless, so for now, I will stop here.
Chinese
之后，在此恰逢其时，加上注释说，如果像是行续的灌顶和随许，就这么说。从“克里亚”的声音引申出行续，在《三摩地后释》中说：“此续主要展示身语的行为，所以是行续。”这样说了。本体是，以远离四边的胜义谛的证悟，在世俗中成为依赖其他成就并努力的方法。导师佛密说在《幻化道次第》中：“由于不了解无二平等，胜义谛只是清净的法性。四智功德是世俗的本尊，轮流修习是行为事业。”这样说了。那么如何修习呢？在《智慧明点》中说：“水灌顶和顶髻，在行续中非常著名。”因此，仅仅用水和顶冠的灌顶，就使相续成为法器，安住于苦行和洁净的行为，迎请对生本尊并供养，以誓言手印加持，念诵以策励心续的念修等，视作本尊和人以及君主奴仆的方式来获得成就。在《获得一切明咒成就续》中说：“视君主上师为国王之身，自己以奴仆的意识，修持明咒成就的精华，接受为无上的殊胜。”这样说了。以此自道使根器敏锐，即使是七世，无论多久，也认为从八大劫获得菩提。此外，如果分行续，有六种姓。其中主要的有三种姓：如来种姓、莲花种姓、金刚种姓。次要的三种姓是：财神种姓、五攒或增长种姓、世间种姓等六种姓。这是如来种姓的情况。在此，如来种姓有八种：种姓之主、种姓之主的种姓转轮王、种姓之母、种姓之顶髻、种姓之忿怒尊和忿怒母、种姓之使者女、种姓之菩萨、种姓之世间等八种。在此，种姓之主的续部是能仁三昧耶三安住，种姓之主的