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通过完全领悟而获得解脱是目的。第三，印度的学者比玛拉和西藏的学者萨迦尼玛多吉等认为，在经藏的内外二分中，密咒属于内经藏。正如《大圆满传承》中所说：“经藏珍宝中即是内经藏”。还有，印度的学者寂天菩萨和西藏的拉杰纳尔顿森给俄等认为，因为简要地阐述了深奥的意义，所以称为经部。在《般若波罗蜜多百五十颂释》中也说：“十八部密续中，有十八部大经”。有些学者说，密咒就是经部，如《摧破金刚》中说：“此经部若听闻”。《集一切真实摄续》中说：“此经部是善说”。还有，汉地的学者阿瓦德瓦和西藏的学者若德谢钦波和衮钦却吉嘉波等认为，应该将明咒藏作为第四藏来完善经藏。那么，这里应该如何安立呢？我的上师一切智者说，安立为第四经藏是最好的。确实如此，《总集经》中说：“第四经藏有两万一千颂”。《善臂请问经》中说：“三俱胝和五百万，是胜者所说的明咒藏”。因此，因为经中说第四经藏或明咒藏是独立的经藏，而且在《功德庄严经》中也说：“外三藏，是贪嗔痴，各自的对治法，无上等同的密咒，是一切烦恼的对治法”。这样，一切烦恼都归于三毒，而这三毒各自的对治法就是三学。因此，这里为了对治一切混合和聚集的三毒，必须宣说全部的三学。因此，宣说增上戒学的部分是律藏等，结合起来就包含了全部的三藏，所以安立为第四经藏是不合理的。
English
The purpose is to be liberated through complete realization. Thirdly, Indian scholars such as Vimala, and Tibetan scholars such as Sakya Nyima Dorje, consider Mantra to be the inner Abhidhamma among the outer and inner divisions of the Abhidhamma Pitaka. As it is said in the Dzogchen Dung-yig-chen: "From the precious Pitaka is the Abhidhamma." Also, Indian scholars such as Shantipa, and Tibetan physicians such as Lhaje Narton Senge Od, consider it to be Sutra because it concisely explains the profound meaning. In the commentary on the Sherchin Tsul Gya Nga Chu Pa, it is also said: "Among the eighteen Tantra divisions, there are eighteen great Sutras." Some scholars say that Secret Mantra is Sutra, as it is said in the Vajravidarana: "This Sutra, if listened to." And in the Tantra of the Compendium of All Realities: "This Sutra is well-spoken." Furthermore, Chinese scholars such as Aradeva, and Tibetan scholars such as Rog Deshek Chenpo and Kunkhyen Chokyi Gyalpo, consider the Vidyadhara Pitaka as the fourth Pitaka, well-established. So, what should be placed here? My omniscient root guru said that it is best to establish it as the fourth Pitaka. Indeed, it is so, as it is said in the Kunje: "The fourth Pitaka is said to have twenty-one thousand verses." And in the Pungzang Asked: "Three hundred million and five hundred thousand, are spoken by the Victorious One as the Vidyadhara Pitaka." Therefore, because the scriptures say that the fourth Pitaka or the Vidyadhara Pitaka is an independent Pitaka, and also in the Tantra of the Array of Qualities: "The outer three Pitakas, are desire, hatred, and ignorance, each shown as an antidote. The unsurpassed and equal Secret Mantra, is shown as an antidote to all afflictions." Thus, all afflictions are included in the three poisons, and the antidote to each of these three is the three trainings. Therefore, here, in order to counteract all mixed and accumulated three poisons, it is necessary to teach all three trainings. Therefore, the parts that teach the training of higher discipline are the Vinaya Pitaka, etc., and by combining them, all three Pitakas are included, so it is unreasonable to establish it as the fourth Pitaka.
Chinese
如果这样说，为什么呢？比如，对于沼泽，会说“这不是沼泽，而是土和水”吗？同样地，应该这样理解：三个经藏中的每一个，并不是只展示一部分学处，而是全部展示。即使如此，从所表达的意义哪个是主要展示的部分来看，才将三个经藏区分开来。而密咒，由于其要点在于被宣说是对治三毒的平等对治法，因此，由于它平等地展示了三种学处，不能被归纳为一方面，所以被称为第四个经藏。如果说“第四个经藏宣说了两万一千部”，这个论证不能成立第四个经藏，那么，各个区分三个经藏的论证，也不能成立它们各自的经藏。因此，将《阿毗达磨》和《经部》等与续部经典的一部分相对应地进行安立，这样做在当时并不矛盾。但是，如果将这些作为续部总体的安立依据，则存在范围过小的缺陷。而安立为第四个经藏，则没有受到指责的机会。金刚乘的经藏、持明者的经藏、密咒的经藏、第四个经藏，以及这些法的续部，都是不同的名称。第五个是乘的次第，其中有乘的词义和分类。首先是词义：从梵语“Yāna”这个词而来，意为乘。这是因为它是行进的场所，所以是道路；又因为它是负载者，所以是指车辆等交通工具。在这里，通过相似的方式，也指十善业道等，因为它是从低到高行进的道路。如《摄类学》中所说：“此乘如虚空，是无量大殿，是获得喜乐安乐的殊胜之乘，乘坐此乘，一切众生皆得涅槃。”其次是分类，分为一般分类和特殊分类。首先，一般而言，对于乘的分类，并没有确定只有这些，因为佛陀以慈悲心，为了对治众生的烦恼，而随顺众生的根器进行教导。如《楞伽经》中所说：“为了完全引导众生，我宣说了所有乘，不要
English
If it is said like that, why? For example, regarding a swamp, would one say, "This is not a swamp, but rather earth and water"? Similarly, it should be understood that each of the three pitakas does not only show one aspect of the training, but shows all three. Even so, from the aspect of which meaning is mainly shown, the three pitakas are distinguished. And mantra, because its key point is that it is said to be an equal antidote to the three poisons, therefore, because it equally shows the three trainings, it cannot be compared to one aspect, so it is called the fourth pitaka. If the statement, "The fourth pitaka speaks of twenty-one thousand," cannot establish the fourth pitaka, then the arguments that distinguish the three pitakas also cannot establish them as such. Therefore, the Abhidharma and Sutra collections, etc., are established in accordance with one aspect of the tantric texts. Although there is no contradiction at that time, if these are taken as the basis for establishing the tantric system in general, there is a flaw of being too narrow in scope. However, there is no opportunity for criticism when establishing it as the fourth pitaka. The pitaka of Vajrayana, the pitaka of Vidyadharas, the pitaka of mantras, the fourth pitaka, and the tantras of these dharmas are different names. Fifth is the order of vehicles, which includes the meaning of the word vehicle and its divisions. First, the meaning of the word: the word "vehicle" comes from the Sanskrit word "Yāna." This is because it is the place of travel, so it is a path; and because it is the carrier, it refers to vehicles and other means of transportation. Here, in a similar way, it also refers to the path of the ten virtuous actions, etc., because it is a path that progresses from low to high. As it is said in the Compendium: "This vehicle is like the sky, a great immeasurable mansion, the supreme vehicle that brings joy, happiness, and bliss. Riding on it, all sentient beings pass beyond sorrow." Secondly, there are general and specific divisions. First, in general, there is no fixed explanation that the categories of vehicles are limited to these, because the Buddha, with compassion, taught according to what each being could be tamed by, as an antidote to the afflictions of beings. As it is said in the Lankavatara Sutra: "To completely guide sentient beings, I have taught all vehicles. Do not
Chinese
没有这样的道理。 这样说。 那么，如果暂时归纳，是考虑到果而说为一个乘，如《妙法莲华经》中说：一个乘，没有三个乘。 这些是作为引导的方法而宣说的。 又如《总续》中说： 确信秘密即是心要，乘的门也只有一个。 这样说。 又，考虑到对因果之乘有信心的所化众生而说为二，如《普作续》中说： 乘有两种，即：体性因之乘和果金刚乘。 这样说。 又如《教诫穗妙国王经》中说： 对因有信心的因法之轮已经善妙转动，金刚乘的近道，未来时将会出现。 这样说。 又，考虑到对下劣和广大有信心的所化众生而说为二，如《耶灯续》中说： 因为有大小次第的意乐，所以乘的数目也是那样，总而言之就是大小两种。 这样说。 又，以因和内外密咒而说为三，如《总续》中说： 楞伽的主尊还有谁，通达究竟意义的乘，确定宣说了三种，即：生起引导和苦行智，自在方便之乘。 这样说。 又，体性之乘三种，与果合为四种，如《文殊幻网续》中说： 三乘的出离，安住于一乘的果中。 这样说。 又如《八万颂》中说： 乘的门宣说了三种，归摄于秘密乘则为四。 这样说。 又，决定胜之乘三种，加上增上生的二种，也说为五种，如《楞伽经》中说： 天的乘和梵天的乘，同样还有声闻和，同样如来和独觉的，乘的差别已经宣说。 这样说。 又，在决定胜三种之上加上无上乘，并将增上生之乘归纳为一种，也说为五种，如这部经中说： 四乘的出离，安住于一乘的果中。 这样说。 又，以因果的上下差别而说为六种，如《普作续》中说： 获得决定的六乘。 这样说。 也说为七种，如《坛城集经》中说： 天和人与声闻和，独觉佛与菩萨心，秘密外
English
There is no such reason. So it is said. Furthermore, if we summarize for a moment, it is said to be one vehicle, considering the result, as it is said in the Holy Lotus Sutra: One vehicle, there are not three vehicles. These are taught as a means of guiding. And as it is said in the General Sutra: Surely realizing the essence as the heart, there is only one gate of the vehicle. So it is said. Also, considering the disciples who have faith in the vehicle of cause and effect, it is said to be two, as it is said in the All-Creating (Kunjed) Tantra: There are two types of vehicles, namely: the vehicle of characteristic cause and the vehicle of result, the Vajra Vehicle. So it is said. And as it is said in the King of Sutras, the Bestowal of Instructions: Having thoroughly turned the wheel of the Dharma of cause, which is faith in the cause, a near path of the Vajra Vehicle will arise in the future. So it is said. Also, considering the disciples who have faith in the inferior and the vast, it is also said to be two, as it is said in the Ye Drön: Because there is a mind of small and large order, so is the number of vehicles; if summarized, there are two types, small and large. So it is said. Also, it is explained as three by cause and inner and outer mantras, as it is said in the General Sutra: Whoever else is the lord of Lanka, the vehicle of definite meaning, it is definitely taught as three, namely: the arising guide and the ascetic wisdom, the vehicle of empowering means. So it is said. Also, the three vehicles of characteristics are also explained as four with the result, as it is said in the Manjushri Illusion Net Tantra: In the renunciation of the three vehicles, it abides in the result of one vehicle. So it is said. And as it is said in the Eighty Thousand Verses: The gate of the vehicle is taught as three; when gathered into the Secret Vehicle, it is four. So it is said. Also, the three vehicles of definite goodness, together with the two of higher realms, are also said to be five, as it is said in the Lankavatara Sutra: The vehicle of gods and the vehicle of Brahma, likewise the Hearers and, likewise, the Tathagatas and the Solitary Realizers, the differences of the vehicles have been taught. So it is said. Also, adding the unsurpassed vehicle on top of the three of definite goodness, and gathering the vehicle of higher realms into one, it is also said to be five, as it is said in this very text: In the renunciation of the four vehicles, it abides in the result of one vehicle. So it is said. Also, it is explained as six by distinguishing the upper and lower of cause and effect, as it is said in the All-Creating (Kunjed) Tantra: The six vehicles of attaining certainty. So it is said. It is also said to be seven, as it is said in the Mandala Collection: Gods and humans and Hearers and, Solitary Buddhas and Bodhisattva mind, secret outer
Chinese
内和外两种。 这样说了七种乘。 如是说。 虚空藏经中说： “这样超越八乘。” 又说了九乘。《普作续》中说：“功德从唯一中产生， 出现为九乘。” 又说了不可思议。《总经》中说：“乃至有意识之间， 没有到达乘的边际。” 这些也只是在心的次第上显现， 在实相上没有任何执着。《楞伽经》中说：“心若何时转变， 则无乘亦无行。” 这样说了。 第二， 前面所说的对治，也是根器的差别，先前归纳，以及这样归纳的乘的支分真实。 第一是， 这部经中说：“所有这些”等等。 对此，拉杰也结合您的宝剑的空击。拉杰结合黑蛇的空击。拉杰结合箭镞毒树的空击。 认为拉杰索普巴是后一种。 也就是《总经》中说：“花园里生长毒树， 一旦知道是毒树， 就要连根拔起。 为什么？ 因为那些园中食物， 会因毒而增长死亡。” 因此，比如国王的食用树园中生长了毒树。 一些愚蠢的百姓， 觉得毒树的味道甜美而食用，舍弃食用树而享用毒树，因此被疾病折磨，没有生存的机会。 同样，因为不了解事物的真相，舍弃十善而享用五毒，因此在五道中轮回而痛苦。 《道次第》中说：“因此，未证悟平等性， 享用五毒则在五道中轮回。” 这些百姓中，有些人， 知道毒树和食用树的利弊而享用食用树， 但却无法从毒树中超脱。 一些觉醒了白业的人， 相信善恶业会使人转生到善趣和恶趣的业果，因此舍弃十不善而行十善，但却无法从轮回中解脱，这就是天人的乘。 因为“业和业的果报不会虚耗”。 又有些百姓说， 把这棵毒树连根拔起