English
Faith will arise in it. The translation of the names is: Yana (藏文：ཡཱ་ན་) means vehicle; Maha (藏文：མ་ཧཱ་) means great; Tantra (藏文：ཏན་ཏྲ་) means tantra; Uttara (藏文：ཨུ་ཏྟ་ར་) means supreme or higher; Shattvaṃ (藏文：ཤཱཏྟྭཾ) means treatise, which is a direct translation. Third, explaining the name: Because it is the support for traveling, it is called a vehicle. Great refers to the most excellent among the three greats, because it possesses the seven greatnesses. Here, the definition is: abiding in the realization of method and wisdom, not abiding in the two extremes of samsara and nirvana, and accomplishing all the benefits of oneself and others through direct and indirect means. In the Sutra it says: Why is this called the Bodhi Mahayana? Because riding on it can dispel the suffering of all sentient beings. This vehicle is as vast and immeasurable as the sky, it is the supreme vehicle for attaining joy, happiness, and bliss. Thus it is said. Among them, the main method is great compassion, and wisdom is the realization that all dharmas are without self-nature, because these two do not abide in the two extremes of samsara and nirvana, and can accomplish all the benefits of oneself and others. In the Instructions Treatise it says: With wisdom, one does not abide in existence; with compassion, one does not abide in peace. It also says here: With wisdom, cut off all self-grasping; out of compassion for sentient beings, one does not attain peace. Thus, relying on the method of wisdom and compassion of Bodhi, the noble ones will not transmigrate in samsara or enter nirvana. Thus it is said. There are two divisions: the vehicle as the path of traveling, and the vehicle as the fruit of traveling. The first is the four paths of learning of the Mahayana, among which the paths of accumulation and preparation do not practice the exchange of self and others with method and compassion, and wisdom does not directly see Suchness, but because they generate faith in these meanings and use them as the path, they are called the ground of practice with faith. The paths of seeing and meditation are the opposite of the previous two, therefore they are called the path of contemplating Suchness. The vehicle as the fruit of traveling is only the Buddha ground, because there is nothing else to travel above it. The explanation of the meaning of the words is: because it possesses the seven greatnesses, it is called the Mahayana. Because it focuses on countless scriptures such as the Sutras, it is great in focus; because it accomplishes the benefit of both oneself and others, it is great in accomplishment; because it realizes
Chinese
从那时起，由于证悟了二种无我，所以具有大智慧；在无数劫中，恒常和恭敬地修习，所以具有大精进；由于修习而不堕入轮回，并且心不被烦恼所染污，所以具有大方便。这五者以此而行，所以是乘，即是道。由于获得了力量等一切功德，所以是真实的大成就；由于轮回存在多久，佛陀的事业就不会中断，所以是伟大的事业，即是果。庄严经中说： 目标广大以及， 同样二种成办， 智慧精进与发起， 以及善巧方便者， 真实成就大， 佛陀事业大， 具有此等大， 故名大乘。 如是说。声闻乘不是这样，如经中所说： 如何世间业与烦恼，连同因缘生起与具有， 业与烦恼诸还灭，彼亦引导故善说。 何处生老与衰败，痛苦必定不常住， 解脱之胜彼语者，胜者自知而宣说。 像这样，仅仅通达一个偈颂的意义也能解脱，并且是为了自己一个人的利益而修行，仅仅证悟人无我，并且如“迅速三有之边际”所说，即使努力三个生世也能达到终点，并且会堕入有和寂灭之中。如“证悟低下之自性”所说，因为没有善巧方便，并且除了解脱之身外没有获得力量等功德，并且在五蕴无余灭尽时就会断灭，所以事业会中断。续是指相续不断或没有间断，即在有情众生的状态、菩萨的时期和成佛的时期，一切时处，法界自性清净，与力量等功德无别的如来藏相续存在的缘故。上师的意思不是轮回相续的续，而是涅槃相续，这是所诠释的。续中说： 续即名为常， 轮回执为续， 后者名为彼岸， 涅槃
English
From that time on, due to realizing both kinds of selflessness, one possesses great wisdom; by constantly and respectfully practicing for countless eons, one possesses great diligence; due to practice, one does not fall into samsara, and the mind is not defiled by afflictions, so one possesses great skillful means. These five are what one travels by, so it is a vehicle, which is the path. Because one obtains all qualities such as power, it is a great and genuine accomplishment; because the activity of the Buddha will not cease as long as samsara exists, it is a great activity, which is the result. The Ornament says: The great object and, Likewise, the two accomplishments, Wisdom, diligence, and initiation, And being skilled in means, Great true accomplishment, Great Buddha activity, Because of possessing these great qualities, It is definitely called the Great Vehicle. Thus it is said. The Hearer's Vehicle is not like that, as it is said in the scriptures: How worldly actions and afflictions, Together with causes, arise and possess, Actions and afflictions, those that are reversed, He also guides, therefore well spoken. Where birth, old age, and decay, Suffering certainly does not remain, The supreme liberation, that speaker, The best of speakers, knowing himself, declares. Like this, merely understanding the meaning of a single verse can lead to liberation, and one practices for the benefit of oneself alone, and only realizes the selflessness of the person, and as it is said, "Quickly to the edge of the three existences," even if one strives for about three lifetimes, one can reach the end, and one will fall into existence and quiescence. As it is said, "The nature of inferior realization," because there are no skillful means, and one has not obtained qualities such as power apart from the body of liberation, and when the five aggregates are extinguished without remainder, one will be cut off, so the activity will cease. Tantra means continuous or uninterrupted, that is, in the state of sentient beings, the period of Bodhisattvas, and the time of Buddhahood, at all times and places, the Dharma realm is naturally pure, and the Tathagatagarbha, which is inseparable from qualities such as power, exists continuously. The meaning of Lama is not the continuous tantra of samsara, but the continuous nirvana, which is what is to be explained. The Tantra says: Tantra is called constant, Samsara is held as tantra, The latter is called the other shore, Nirvana.
Chinese
后部续。如此说。论著有三：定义是，以三种观察清净的语言，具有调伏和救护二者。特别地，佛语意趣解释的论著的定义是，以三种观察清净的语言，由佛陀之外的人所作的佛语意趣解释，并且具有调伏和救护二者。在此论中说：谁以胜者唯一的教法，如理行持，无有散乱的有心者所说，与获得解脱之道相符顺，那也如仙人佛语一般以头顶戴。如此说。如果佛语也变成论著，那么对于所愿没有任何妨碍。词义是，如果从Śāstra（梵文）的词根引申，在因位时，以三种学处调伏烦恼者的心，所以在果位时，能从恶趣和有中救护，如《释论理》中说：调伏所有烦恼敌，救护恶趣与有者，为了调伏救护之功德，故名为论著，此二者在其他宗派中没有。如此说。分类方面，一般论著的安立是，据说内外论著有九种，如无著论师从听闻所生的《摄事分》中说：论著有九种，勤于听闻的是婆罗门的秘密语，勤于辩论的是外道徒的论著，勤于修证的是佛陀的教言，另外还有三种，无意义的，意义颠倒的，具有真实意义的论著。另外还有三种，恶劣的欺骗，没有慈悲心，以及从痛苦中必定解脱的论著。那些也与之前的那些相应地结合。如此说。对那些进行优劣区分是，那样九种中，六种是低劣的，因此应当舍弃，三种是殊胜的，因此应当 গ্রহণ，如《释论理》中说：勤于听闻辩论与修证，无意义意义颠倒与具义，恶劣欺骗无慈悲，舍弃痛苦的，六种论著应舍弃，三种应取。如此说。结合具体情况而言，是解释具有确定意义的经部的意趣，是所诠释的内容。向所有佛陀和菩萨顶礼。
English
The latter part of the Tantra. Thus it is said. There are three aspects to treatises: The definition is any speech that is pure by the three examinations, and possesses both taming and protecting. Specifically, the definition of a treatise that explains the intent of the Buddha's words is any speech that is pure by the three examinations, that explains the intent of the Buddha's words by someone other than the Buddha, and possesses both taming and protecting. In this very text, it says: "Whoever speaks with a mind that is solely devoted to the Victorious One's teachings, without distraction, and is in accordance with the path to liberation, that too is accepted with reverence, like the words of a sage." Thus it is said. If the Buddha's words also become treatises, then there is no harm to the desired outcome. The etymology is: If derived from the word Śāstra (Sanskrit), it means that in the causal stage, the mind afflicted by afflictions is tamed by the three trainings, so in the resultant stage, it protects from the lower realms and existence. As it says in the Commentary on Reasoning: "Taming all the enemies of afflictions, and protecting from the lower realms and existence, for the sake of the qualities of taming and protecting, it is called a treatise, these two are not found in other systems." Thus it is said. In terms of classification, the general establishment of treatises is said to be nine types of inner and outer treatises. As the teacher Asanga says in the Compendium of Grounds, which arises from learning: "Treatises are nine: those who are diligent in learning are the secret words of the Brahmins, those who are diligent in debate are the treatises of the outsiders, those who are diligent in practice are the Buddha's teachings. There are also three others: meaningless, wrongly meaningful, and treatises with true meaning. There are also three others: evil deceit, lack of compassion, and treatises that necessarily arise from suffering. Those should also be combined appropriately with the previous ones." Thus it is said. The distinction between superior and inferior among them is that six out of those nine are inferior and should be abandoned, and three are superior and should be adopted. As it says in the Commentary on Reasoning: "Diligence in learning, debate, and practice, meaningless, wrongly meaningful, and meaningful, evil deceit, lack of compassion, abandoning suffering, six treatises should be abandoned, three should be adopted." Thus it is said. Applying it to the specific context, it is the explanation of the intent of the sutras with definitive meaning, which is the subject matter. Homage to all Buddhas and Bodhisattvas.
Chinese
“ལོ་”等是翻译的礼赞。现在要解说论著本身，分为三：正文的安置、支分的广说、圆满的行事。第一，必要是听者容易领悟论著所说的主要内容，讲者容易解说不混淆的条目。概括的意义有三：正文的自性、与圣教结合、显示次第。词义方面，首先是“佛”等。这有二：确定意义的实体，思维它们的决定。第一，对这些进行解释的人们，解释为世俗谛和胜义谛两种。佛，胜义谛是不再学习的断证和智慧圆满的法身，世俗谛是色身。胜义谛的法是灭谛和道谛两种。世俗谛是安立于道之所缘的，显示不与色法相应的行和心，是法的集合。胜义谛的僧是包括在学习者相续中的见解脱和解脱。世俗谛是善入教法的补特伽罗的集合。胜义谛的界是心之法性，极清净，自性安住。世俗谛是具有无始以来善的习气，产生无漏法的能力的成分，是从修习中产生的。菩提方面，胜义谛是法身，世俗谛是色身。功德方面，胜义谛是力量等，世俗谛是三十二相。事业方面，胜义谛是成就事业的智慧，世俗谛是做各种所化众生的利益，虽然这样说了，也只是安立名相而已，不是论著的意义，因为不会从支分广说中出现。因此，意义是这样的：佛是二利圆满究竟，是三身的自性。在此论中说：“自性是兴盛之处，是殊胜意义之身，是仙人们的表示之身，是到达彼岸圆满之处。”法是任何能使贪欲