Chinese
由于至高者显现为无有实体的自性空性与空性结合的自性，所有意念的思虑都成为法性游戏的禅定之河，恒常瑜伽于俱生无别的无分别坛城中任运成就，故为殊胜。仅以这些就可象征，其他功德也应知不可思议。总而言之，如《意趣预言》中所说：于极无数劫中，诸佛所知的一切，咒师们于一瞬间，一生圆满证菩提。如是宣说，应作归纳。第二，宣说殊胜之乘，分为二：从总的意义上以分类的方式广说，以及从具体的意义上以归纳的方式陈述。第一部分分为三：体性、词义、分类。第一，何为导师金刚持所说的，视因果无别任运成就的大乘密咒之藏，视轮回的实相为道谛，视痛苦的实相为灭谛，于作为事业之基础的本性，无有取舍而修持，从而迅速成就果位？第二，词义是，“མ་（藏文，梵文天城体，ma，意）”指意，“ཏྲ་（藏文，梵文天城体，tra，救护）”指救护，由于后来添加字母，因此从“མནྟྲ་（藏文，梵文天城体，mantra，真言）”这个词中产生“救护意”的意思。如《秘密集会》中所说：根与境的因缘，产生种种的意，此意被称为“མ་（藏文，梵文天城体，ma，意）”，ཏྲ་（藏文，梵文天城体，tra，救护）是救护之义。又如《前译明点普明大论》中也说：三咒的词义是，为了救护觉性而宣说。如是所说，为了迅速救护意和觉性，故为咒。其中，以安乐救护，如《摩诃摩耶》中所说：对于五种欲望的享受，随其安乐而行持即可成就。迅速救护是，不依赖于三大阿僧祇劫等的积累，而是以善巧方便，一生等即可现证果位，因此被称为迅速和果乘。如《吉祥合修明点》中所说：于无数劫中，难以成就的佛果，此生即可赐予，故称为果乘。
English
Since the supreme one manifests as the nature of emptiness devoid of entity, uniting emptiness with itself, all mental thoughts become the river of samadhi, the play of dharmata, and the continuous yoga spontaneously accomplishes itself in the indivisible, non-conceptual mandala of co-emergence, it is therefore supreme. By these alone, it is symbolized, and other qualities should also be known as inconceivable. In short, as stated in the 'Prophecy of Intentions': 'In countless eons, whatever the Buddhas know, the mantra practitioners, in a single moment, attain perfect enlightenment in one lifetime.' Thus it is said, and should be summarized. Secondly, explaining the particularly special vehicle, there are two aspects: explaining extensively from the perspective of general classification of meaning, and stating from the perspective of specific summarization of the context. The first part has three aspects: nature, definition, and classification. First, what is the collection of great vehicle mantras spoken by the teacher Vajradhara, which views cause and effect as inseparable and spontaneously accomplished? It views the nature of the truth of origination as the path truth, and the nature of the truth of suffering as the cessation truth. By practicing without acceptance or rejection in the fundamental nature of activity, the result is quickly achieved. Second, the definition is: 'ma' (Tibetan, Devanagari, ma, meaning) means mind, and 'tra' (Tibetan, Devanagari, tra, protection) means to protect. Due to the addition of letters later, the word 'mantra' (Tibetan, Devanagari, mantra, mantra) means 'protecting the mind'. As stated in the 'Guhyasamaja Tantra': 'Whatever mind arises from the causes of the senses and objects, that mind is called 'ma' (Tibetan, Devanagari, ma, mind), and 'tra' (Tibetan, Devanagari, tra, protection) is the meaning of protection.' Also, in the 'Early Translation Great Clear Point', it is said: 'The definition of the three mantras is that they are spoken for the sake of protecting awareness.' As explained, it is mantra because it quickly protects mind and awareness with bliss. Moreover, protecting with bliss is as stated in the 'Mahamaya': 'By indulging in the five objects of desire, one can achieve whatever is comfortable.' Protecting quickly is that without relying on the accumulation of three countless eons, etc., but through skillful means, one can manifest the result in one lifetime, etc., therefore it is called quick and the result vehicle. As stated in the 'Glorious Union Point': 'Even the Buddhahood, which is difficult to achieve in countless eons, is bestowed in this very lifetime, therefore it is called the result vehicle.'
Chinese
如是，于《佛 Equal Union》中云：“无数俱胝劫，不能得诸佛，密咒此生之仪轨，于此生即得。”如是说。又，以诶വം（藏文，梵文：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是）为代表的具足一切殊胜之空色大印，由此所引生的大贪欲明点之运行中生起的俱生乐与空性本体成为一体的结合智慧，此不变大乐即是诸佛之总持。其能遮止当舍弃的变易乐迁变的习气与相执，以捷速之乐救护，故亦为咒。于《时轮》中云：“元音与辅音之集合并非不变，不变之声即是极不变之乐智金刚萨埵。如是，以救护意之故，咒亦被说为极不变之智慧。”如是。于《金刚顶》中云：“诸咒之体性，乃诸佛之意，成办佛法之精要，故与法界真实相应。”如是。为广为显示彼等，故名其为持明者之藏或金刚乘之藏。所谓“པི་ཊོ་ཀ་”，乃指量器或大升斗，意即如是，从蕴、界、处之法乃至身与智慧之间的所知之理，如实决定且详尽阐述，故为极广大的藏。且下三藏之所诠皆汇集于此且圆满，故亦为一切藏之母。于《幻化网续》中云：“平等义证悟自智王，如众水流入大海般，无上义证悟此大方便中，无量差别乘悉皆汇集。”如是。其中，持明者是指：药丸、眼药、捷足，地下宝剑之成就，虚空飞行、隐身、不死与息灭疾病。如是成就八大事业者为小持明者。中等者为欲之持明者。大者为寿命与受用等。
English
Thus, in the Buddha Equal Union it is said: "Through countless millions of kalpas, one cannot attain all the Buddhas, but through the ritual of secret mantra in this life, one will attain it in this very life." As it is said. Furthermore, the great mudra of emptiness and form, complete with all perfections, represented by E-VAM (Tibetan, Sanskrit: एवं, Romanized Sanskrit: evaṃ, Literal meaning: Thus), and the co-emergent bliss arising from the movement of the great desire bindu, and the union wisdom in which the essence of emptiness becomes one, that unchanging great bliss is the samaya of all the Buddhas. It prevents the habits and clinging to characteristics of the changing bliss that should be abandoned, and because it protects through the path of swift bliss, it is also a mantra. In the Kalachakra it is said: "The collection of vowels and consonants is not immutable, but the immutable sound is the supreme immutable bliss wisdom Vajrasattva. Likewise, because it protects the mind, mantra is also said to be the supreme immutable wisdom." Thus. In the Vajrasekhara it is said: "The nature of all mantras is the mind of all the Buddhas, accomplishing the essence of the Dharma, therefore it is truly in accordance with the Dharmadhatu." Thus. To extensively show these, it is named the Pitaka of Vidyadharas or the Pitaka of Vajrayana. The term "Pitaka" refers to a measuring vessel or a large bushel, meaning that it thoroughly and definitively explains the nature of knowable things from the aggregates, elements, and sense bases to the body and wisdom, and therefore it is an extremely vast collection. Moreover, all the subjects of the lower three Pitakas are gathered and completed here, so it is also the mother of all the Pitakas. In the Mahamaya Tantra it is said: "The king of self-awareness who realizes equality, just as all rivers flow into the great ocean, in this great method of realizing the supreme meaning, all the immeasurable differentiated vehicles are gathered." Thus. Among them, Vidyadhara refers to: pills, eye medicine, swift feet, the accomplishment of an underground sword, flying in the sky, invisibility, immortality, and pacifying diseases. Thus, one who accomplishes the eight great siddhis is a minor Vidyadhara. The intermediate one is an ordinary Vidyadhara of desire. The great one is life and enjoyment, etc.
Chinese
六劫或无数劫，即欲界和色界的持明者三者，以及从见道开始安住于学道的出世间双运有情，或无垢智慧身，即持明者。虽然它是虹身，但不是三界中的色身，它具有七种功德的特点：安住于三摩地，具有五种神通，在各种刹土中行利益众生的事业，没有贪欲和吝啬，在无尽的欲望中享受大乐，超越寿命的限制，安住于意生身中。此外，蕴的食物没有耗尽时，仅仅是智慧身；当业或三摩地耗尽时，那时称为持明者的智慧身。对此，玛哈瑜伽分为四种：有为、寿命自在、大手印、任运成就；以及合修七种。由于它们是所学的基础，或者因为进入此乘，将获得共同和殊胜的成就，因此是持明者的法藏。如《普贤续》的注释中所说：“持明者的法藏，是持咒者所学的基础，也是以见解之风成就的究竟。”如是说。它就是金刚乘，金刚被解释为不可分割和不可摧毁之义。凡是不可分割的，即轮回与涅槃二者，在显现上虽有差别，但在实相上从未离开过心性。因此，无有差别的自性，被称为金刚。以及，不可摧毁的，即任何有相之法都无法摧毁的法性之体性，是所有佛陀的意，由于它与金刚相同，因此所有佛陀的意被称为金刚，它安住于咒语的体性中，如前所述。为了获得它的所依或作为行道，用“乘”这个词来表达能诠和所诠的关系。如《集经》的注释中所说：“金刚乘，是摄集所有大乘，即六度波罗蜜多，而这些都摄集
English
Six kalpas or immeasurable periods, namely the three vidyadharas of the desire and form realms, and the transmundane union beings who abide in the stage of learning from the path of seeing, or the body of immaculate wisdom, namely the vidyadhara. Although it is a rainbow body, it is not a form body of the three realms, and it possesses seven qualities: abiding in samadhi, possessing the five clairvoyances, performing the benefit of beings by going to various fields, being without desire and miserliness, enjoying great bliss in endless desires, transcending the limits of lifespan, and abiding in the mind-made body. Moreover, when the nourishment of the aggregates is not exhausted, it is merely the wisdom body; when karma or samadhi is exhausted, at that time it is called the wisdom body of the vidyadhara. In this regard, Mahayoga is divided into four: fruition, life empowerment, mahamudra, and spontaneous accomplishment; and seven in union practice. Because they are the basis for what is to be learned, or because by entering this vehicle, such common and supreme accomplishments will be attained, therefore it is the treasury of vidyadharas. As it is said in the commentary on the Guhyagarbha Tantra: "The treasury of vidyadharas is the basis for the learning of mantra holders, and it is shown by this very end of accomplishment of the wind of view." As it is said. It is the Vajrayana, and vajra is explained as meaning indivisible and indestructible. Whatever is indivisible is that samsara and nirvana, although different in appearance, in reality have never moved from the nature of mind. Therefore, the nature of non-difference is called vajra. And, what is indestructible is the nature of dharmata, which cannot be destroyed by any characteristic dharma, is the mind of all Buddhas. Because it is the same as vajra, therefore the mind of all Buddhas is called vajra, which abides in the nature of mantra, as mentioned above. Because it is the basis for obtaining it or as a means of travel, the word "yana" is used to express the relationship between the expresser and the expressed. As it is said in the commentary on the Compendium Sutra: "Vajrayana is the collection of all Mahayana, namely the six paramitas, and these are all collected
Chinese
是方便和智慧，这些也概括为一体的就是菩提心，也就是金刚萨埵的等持，即彼之金刚。既是金刚又是乘，所以是金刚乘，也就是密咒乘的意思。无上是指成为一切乘中最殊胜的缘故。如是说。圣观世音在无垢光中说：金刚是指不可分割的智慧，不可思议的心金刚。谁拥有它，谁就是金刚持。如是说。金刚是不可分割和不可断灭的，它本身就是乘，所以是金刚乘，是密咒的方式，以及波罗蜜多的水中，果和因的自性融为一体。如是说。金刚乘是真实圆满的佛陀之乘，由于外道、声闻和缘觉的乘都无法分割它，所以是金刚乘，因此通过此乘而得解脱，所以是金刚乘。等等广说。或者，怛特罗（Tantra）一词的意思是救护心，因为“ चित्त ”（藏文，梵文天城体，citta，心）和“ त्राय”（藏文，梵文天城体，trāya，救护）有这样的含义。在《难解释·具慧》中说：它能从分别心中救护，所以是续。因为成为续的集合或种类，所以是续部。如是出现。或者，像琵琶的弦一样，意味着持续存在，因为从有情到佛陀，心的法性，自性清净，以基、道、果三者概括，持续不断地相联结，所以是续。《秘密集会》中说：续是指持续不断，续有三种变化：基和它的自性，以及不夺取，以此善加区分。自性是因，基是方便，同样不夺取是果，三者概括了续的意义。如是说。《心要续后分》中说：续被解释为持续不断，从方便和因产生果。如是说。第三，分类有二：总的显示所说之三续的体相，以及分别宣说能说之四续部的差别。