Chinese
因此，这里以将果作为道用而超胜。对此，名相乘的行者们说：你们密咒士将果作为道用，是将成熟之果作为道用呢？还是将未成熟之果作为道用？若是前者，则会变成无穷无尽，因为成熟之后也作为道用。立宗。周遍以量成立，犹如去年的果实现在才变成种子一般。若承认，则密咒本身会变成长路。若是后者，则会变成不是将果作为道用，因为未成熟之故。若承认，则会违背自己的誓言。凡是未成熟者，周遍不是究竟之果，犹如绿色的嫩芽一般。答：从是的方式来说，所要获得的意义的体性本来就在自身中，然而从证悟的方式来说，因为没有证悟，所以只是将证悟它的方便安立为道。如《道次第》中所说： 如此智慧自性住， 道与果位皆本体， 关联清净大方便， 显现唯从自性生。 如此一来，当以道使自性之果显现之时，是说先前的果产生了还是没有产生呢？从体性上来说，是无法说产生的，犹如流浪在外的王子被认出是王子时，种姓的体性不会变得更好一样。然而，从显现上来说，是说产生了，犹如被确定为王子后就能统治百姓一样。因此，应当如此理解：黑汝嘎续部中说： 名相因之乘， 知心为佛因。 果位咒之乘， 修心为佛性。 因与果为何， 方面亦当知。 因此，名相乘中将心仅视为成佛之因，是因为认为通过二资粮的积聚而向上增长才能获得佛果，并且将涅槃之因——清净之法作为道用，所以称为因之乘，因为承认因果有先后。密咒乘认为心是果位的体性，是具有身和智慧自性的，本来就存在于自身中，因此所要获得的从现在开始就存在于自身中是为基。通过了知和引入的作用，暂时去除突然出现的垢染，从而认识到它，从这方面来说是道。基
English
Therefore, here it excels by using the fruit as the path. To this, the followers of the characteristic vehicle say: Do you, the mantra practitioners, use the fruit as the path, do you use the ripened fruit as the path? Or do you use the unripe fruit as the path? If it is the former, it will become endless, because even after ripening, it is used as the path. Thesis. The pervasion is established by valid cognition, just as last year's fruit now becomes a seed. If you accept this, then the secret mantra itself will become a long path. If it is the latter, then it will become not using the fruit as the path, because it is unripe. If you accept this, then you will break your own vows. Whatever is unripe is pervaded by not being the ultimate fruit, like a green sprout. Answer: From the way it is, the essence of what is to be obtained remains in itself, but from the way of realization, because it is not realized, it is only the means to realize it that is designated as the path. As it says in the Lamrim: Thus, wisdom abides in itself, Path and fruit are all of one essence, Because of the connection of purity and great means, Manifestation arises only from itself. Thus, when the self-abiding fruit is manifested by the path, is it said that the previous fruit was produced or not produced? From the perspective of essence, it cannot be said to be produced, just as when a wandering prince is recognized as a prince, the essence of the lineage does not become better. However, from the perspective of manifestation, it is said to be produced, just as when he is determined to be a prince, he can rule the people. Therefore, it should be understood as follows: In the Heruka Galpo it says: The characteristic is the vehicle of cause, Knowing the mind itself as the cause of Buddha. The fruit is the vehicle of mantra, Meditating on the mind itself as the nature of Buddha. Whatever is cause and fruit, The aspects should also be well understood. Therefore, in the characteristic vehicle, the mind itself is known only as the cause of Buddhahood, because it is believed that Buddhahood is attained by increasing upwards through the accumulation of the two accumulations, and because the cause of Nirvana, the Dharma of purification, is used as the path, it is called the vehicle of cause, because it acknowledges the cause and effect as being prior and subsequent. The mantra vehicle considers the mind itself to be the nature of the fruit, possessing the nature of body and wisdom, which has always existed within oneself, so what is to be obtained is already present within oneself from now on, which is the basis. Through the action of knowing and introducing, temporarily removing the adventitious defilements, thereby recognizing it, from this aspect it is the path. The basis
Chinese
由于将那本身显现的部分作为果，实际上不区分因果先后，所以称为果乘和金刚乘。如《秘密藏》所说：“无论何时何地，圆满佛陀都不会被轻视，心性即是圆满佛陀，不要在其他地方寻找佛陀。”又说：“这是大秘密的决定，果成为道。”又说：“奇妙的加持和神奇的法，不是从其他地方来的，而是依赖方便的智慧，在那样的状态中产生。”又如《广释》所说：“因果本来没有先后，果成为道后，同时结合。”同样，以外续的角度来说，《道次第》中说：“以行为的方式，智慧和仪轨支分圆满，果成为道，善逝。”以内续的角度来说：“没有比那更需要获得的，一切都已成熟，没有需要行走的，那本身就是道的本质。”如是说。还有，上师们认为，在世俗中存在能够和不能够作为道的差别。因为般若波罗蜜多将胜义作为要证悟的，将世俗作为要舍弃的。而密咒则是在世俗中也对一切法平等运用，因此不舍弃而作为道，不落入二谛的偏颇，所以殊胜。《道次第》中说：“无上乘中，胜义中没有分别，世俗中对一切，执著清净和不清净。方便大乘，清净和痛苦，世俗中也没有分别，只是见地高低而已。”这样也使得果成为道，因为将一切法视为无分别的果的自性，即显空双运的法身，并通过方便来熟悉。如是，《广释》中说：“世界稳固和变动等，显现本身没有自性，那就是大法身。”也就是，外道密咒通过观想本尊的身语意来修持，而内道则像认识到一切法是身语意的坛城自性后，通过熟悉来修持，因此是果成为道和
English
Since that very manifestation is established as the result, and in reality, there is no distinction between cause and effect, it is called the Fruitional Vehicle and the Vajra Vehicle. As it is said in the Guhyagarbha Tantra: "From any of the four times and ten directions, the complete Buddha will not be despised. Mind itself is the complete Buddha, do not seek the Buddha elsewhere." And: "This is the definite great secret, the result becomes the path." And: "The wondrous blessings and miraculous Dharma, do not come from elsewhere, but the wisdom that relies on skillful means, arises in such a state." And as it is said in the commentary: "Since cause and effect are not originally before and after, when the result becomes the path, they are joined together simultaneously." Similarly, considering the outer tantras, the Lamrim says: "Through the method of action, wisdom and the complete number of ritual branches, the Sugata makes the result the path." Considering the inner tantras: "There is nothing else to be attained other than that. Everything is already ripened, there is no need to travel. That itself is the essence of the path." As it is said. Furthermore, the superiors consider that there is a difference between being able and not being able to make conventional reality the path. Because the Perfection of Wisdom considers ultimate reality as something to be attained and conventional reality as something to be abandoned. However, in mantra, one practices equality in all dharmas even in conventional reality, therefore, since one does not abandon it but makes it the path, it is superior because it does not fall into the partiality of the two truths. As it is said in the Lamrim: "Within the unsurpassable vehicle, in ultimate reality there is no distinction, but in conventional reality, one holds onto both pure and impure. The great vehicle of skillful means, purification and suffering, are also without distinction in conventional reality, the difference is only in the height and lowness of the view." In this way, the result also becomes the path, because one views all dharmas as the non-dual nature of the result, the Dharmakaya of the union of appearance and emptiness, and becomes familiar with it through skillful means. Thus, as it is said in the commentary: "The stable and moving world, etc., in appearance itself there is no essence, that itself is the great Dharmakaya." That is, outer mantra practitioners cultivate by contemplating the deity's body, speech, and mind, while inner practitioners, like recognizing that all dharmas are the nature of the mandala of body, speech, and mind, cultivate through familiarization, therefore it is the result becoming the path and
Chinese
因此，胜乘的定义成立。在《宝藏幻钥》中说：果金刚乘，以手印坛城为道，将果本身取为道。将自己的身语意三者，与佛身语意金刚结合。因此称为金刚乘。还有其他的特点。《三类灯》中说：虽同一目的不愚昧，方法众多无艰难，依仗利根之士力，密咒乘法特超胜。如是说。虽然因果二大乘都以利益有情为目标而希求菩提，但在四种特点上，密咒更为殊胜：不愚昧于观修本尊、念诵咒语等方法；而且，方法之门并非单一，而是与根器次第相符，具有行部等无量续部的法门；这些也不需要像因乘道那样经历无数劫的艰难，而是以微小的努力就能成就；而且，这正是密咒乘法所要调伏的利根之士所需要的，因此这四种方式是殊胜的。此外，在这里，按照相顺与不相顺内续部的观点，稍微详细地解释一下。在衡量不可思议、深广的法性实相时，自宗乘以推理的方式衡量，以思维意识推断，以可靠的量成立的胜义谛是心造作的基础。努力使之生起定解之心的寂止，以及仅仅将思维修习称为胜观的禅定，以及长久以来在无数劫中积累资粮而获得的，仅仅是趋向于果位的甚深。广大的蕴、界、处等也仅仅是确立为世俗谛，并以取舍的执着紧紧缠缚。而在密咒中，不依赖于推理和心造作的思所成慧，而是通过第三灌顶，以及强力降伏智慧，以及从金刚身的缘起上，对脉、气、明点进行要害的击打，从而生起非心造作的智慧，即无分别法性或法身的精华。
English
Thus, the definition of the Supreme Vehicle is established. In the 'Treasury Key of Illusion,' it says: 'The Resultant Vajra Vehicle takes the mudra mandala as the path, and takes the result itself as the path. One's own body, speech, and mind are united with the vajra of the body, speech, and mind of the Buddha. Therefore, it is called the Vajra Vehicle.' There are also other distinctions. In the 'Three Kinds of Lamps,' it says: 'Although the purpose is the same, it is not ignorant; there are many methods and no difficulties; relying on the power of sharp faculties, the mantra vehicle is particularly superior.' It is said that although both the cause and effect Great Vehicles aim at benefiting sentient beings and desiring enlightenment, the mantra is superior in four aspects: it is not ignorant of the methods of visualizing deities, reciting mantras, etc.; moreover, the door of methods is not singular, but is in accordance with the order of faculties, with limitless tantric doors such as Kriya and Carya; these also do not require traversing the difficulties of countless eons like the causal path, but are accomplished with little effort; moreover, this is precisely what the sharp-witted individuals to be tamed by the mantra vehicle need, therefore these four ways are superior. Furthermore, here, according to the view of the concordant and discordant inner tantras, I will explain it in a little more detail. When measuring the inconceivable, profound, and vast reality of Dharma-nature, the Svatantrika Vehicle measures it through reasoning, infers it with conceptual consciousness, and the ultimate truth established by reliable valid cognition is the basis of mental fabrication. The effort to generate a definitive understanding of this is the quiescence, and the samadhi that merely labels analytical meditation as vipashyana, and the profundity that is obtained from the causes accumulated over countless eons, merely tending towards the result. The vast aggregates, elements, and sources are also merely established as conventional truth, and are tightly bound by the attachment of acceptance and rejection. But in mantra, without relying on reasoning and mentally fabricated wisdom, but through the third empowerment, and forcibly subduing wisdom, and from the interdependent arising of the vajra body, striking the vital points of the channels, winds, and bindus, the non-fabricated wisdom arises, which is the essence of non-conceptual Dharma-nature or Dharmakaya.
Chinese
安住于此，以自性之慧安住，证悟胜义谛，于一生等中现证菩提，故生起甚深之现证；广大者，亦于本住之法界光明坛城中，奠定基础，依此，如幻之世俗，一切器情蕴界处，证悟为离取舍之天、宫殿与刹土之庄严，故示现道之诸续部为应修持者。为奠定共同成就八成就等，及不共之道见到不学道之间的果之续部，故于甚深广大之义无有愚昧。另一方面，以迅速、安乐与善巧方便亦超胜。如何迅速耶？即此生、或十六生、或三劫、或八劫而得菩提。因何迅速耶？以仪轨之差别，诸天真实接受供养，故有受用所生之福德；以咒力，一滴水亦变为恒河沙数，故生起尔许之福德；初学者现前阻断不净显现之净土之等持；仅咒与等持之差别，亦有成熟众生之殊胜因，此等仅入此乘亦有；以等持之行境，以色法二谛之方式，缘于果之相之智慧，从最初至最后皆有。如何安乐耶？即身心无有粗猛之感受。因何安乐耶？于此亦成就具六支之身，获得众多神变与等持，以咒力，诸佛现前安住，为以咒与续之结合成办一切有情之意乐之故。何为善巧方便耶？无迁变之安乐等戒律之学，有相与无相之等持之学，二谛本初无别之自性