English
Eliminating coarse language, lacking instructions, false instructions, the hearing of immature individuals, the mind seeking fame and gain, and the competitive mind, both teacher and student should abandon these eleven faults of the three doors. As previously stated, the teacher should explain with the adornment of speech, and the listeners should also listen well with excellent intention, and afterwards remember the kindness, dedicate the merit, and so on. Third, the actual explanation of the nature of the subject matter to be explained is divided into three: the difference between the Sutra and Mantra paths, the classification of the Tantra divisions of Secret Mantra, and the separate explanation of the Unexcelled Vehicle. First, explaining the difference between the Sutra and Mantra paths: In general, the Buddhas, in order to accord with the minds and understanding of sentient beings, have taught countless varieties of vehicles. If all are summarized, they can be condensed into two: the Lesser Vehicle and the Great Vehicle. There are also two types of the Great Vehicle, as stated in the "Great Vehicle Practice": "There are two types of Great Vehicle: the Perfection of Wisdom and Secret Mantra." The reason for this is that the disciples of the Great Vehicle, the Bodhisattvas, also have two types: those with sharp faculties and those with extremely sharp faculties. Both of these are equally motivated by great compassion to attain unsurpassed enlightenment, but the way of attaining it is that in the Characteristic Vehicle, it is believed that the Tathagatagarbha is merely a seed, which grows through the conditions of the two accumulations, and then Buddhahood is attained. The cause and effect are related sequentially, so it is called the Vehicle of Cause. In Mantra, it is believed that the essence, the Tathagatagarbha, is inherently present in all sentient beings, and that the basis for purification, the naturally perfect qualities, is like the sun. The object to be purified is the nature of samsara, the compounded mind including the eight consciousnesses and the Alaya consciousness, which is obscured by adventitious clouds. By purifying through empowerment and the generation and completion stages, the result of purification is that the qualities of one's own nature become manifest. Therefore, the meaning of the Mantra Vehicle is: the word "mantra" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is a combination of "ma," meaning "mind," and "tra," meaning "to protect," thus it means to protect the mind, which refers to awareness. Even in the state of fruition, the wisdom of awareness is referred to as mind. As it says in the Secret Essence Tantra: "Bhagavan, the agent is Vajra."
Chinese
一切贤善之。 之所以这样说。从何处救护呢？从执取和能取所包括的八识聚中救护。如何救护呢？以安乐迅速的方式救护，所以才这样说。这也叫做果乘，它的意思是，在奠定基础的时候，究竟的佛身和智慧的法界，如海一般，在心性如来藏的自性中圆满，因此认为果位于基础之上。在修持道的时候，修持与果的身和智慧的安住方式相符的道，因此果成为道。在显现果的时候，以一生之身显现果，因此是果的精华，例如将所有药物的效力汇集于一处一般，将道的诀窍的效力全部汇集于一处的意义，所以才这样说。或者，与象征性的比喻金刚相符的，是胜义谛的金刚，如来藏的实相，上师所开示的那个，向外能无碍地摧毁一切名相的分别念，向内一切名相的分别念都无法找到破绽，所以是金刚。因为它被视为所诠释的主要内容，所以称为金刚乘。又如布施等，每一个行为的门都通过多种方法来成就，所以是方法众多。五毒也成为道，所以是方法巧妙。五种妙欲不需要断除，而是成为道，所以是方法安乐。除了有缘分的、根器极其敏锐的人之外，其他人无法理解，所以是方法深奥。即使一生也能成就果，所以是方法迅速，因此也称为方便乘。觉性，如来藏的法性，上师所开示的那个，不离地执持的持明者，是修持密咒的那些人，因为那是他们所应修持的法藏，所以被称为持明者的法藏。一般来说，法藏的意思是词和义的多种类别的容器，所以才这样说。因为这些原因，它比因乘更为殊胜。《三类灯论》中说：意义虽一而不迷茫，
English
That of all the good. That's why it's said. From what does it protect? From the eight aggregates including grasping and being grasped. How does it protect? It protects in a way that is quick and blissful, so that's why it's said. It is also called the Fruition Vehicle, because when establishing the basis, the ultimate Buddha's body and the wisdom of the Dharma realm, like an ocean, are complete in the self-essence of the mind, the Tathagatagarbha, so it is believed that the fruit resides on the basis. When practicing the path, one meditates on the path that is in accordance with the way the fruit's body and wisdom abide, so the fruit becomes the path. When manifesting the fruit, one manifests the fruit with one lifetime's body, so it is the essence of the fruit, like gathering all the power of all medicines in one place, the meaning of gathering all the power of the path's instructions in one place, so that's why it's said. Or, in accordance with the symbolic vajra, the ultimate vajra of reality, the suchness of the Tathagatagarbha, that which the lama reveals, outwardly it can destroy all conceptual thoughts without obstruction, and inwardly all conceptual thoughts cannot find a flaw, so it is the vajra. Because it is shown as the main thing to be expressed, it is called the Vajra Vehicle. Also, like generosity, each door of action is accomplished through many methods, so it is many methods. The five poisons also become the path, so it is skillful means. The five desirable qualities do not need to be abandoned, but become the path, so it is easy means. Only a very sharp person with good fortune can understand it, so it is profound means. Even one lifetime can accomplish the fruit, so it is quick means, therefore it is also called the Vehicle of Means. Awareness, the Dharma nature of the Tathagatagarbha, that which the lama reveals, the vidyadharas who hold it without separation are those who practice secret mantra, and because it is the collection of teachings to be practiced by them, it is known as the collection of vidyadharas. In general, the meaning of a collection of teachings is that it is a container for many categories of words and meanings, so that's why it's said. Because of these reasons, it is more excellent than the Causal Vehicle. In the "Lamp for the Three Modes" it says: Although the meaning is one, not confused,
Chinese
如云：“方便多且无艰辛，因利根者得自在，密咒乘法极超胜。” 如是说，成就佛果虽为同一目的，然于成办之方式，则有迷与不迷之差别。如于名相乘中，为使外境显现之实执返还，而修习如幻等，是于生起之理迷昧。于内蕴未识为本尊，是于安住之义迷昧。于秘密之分别念与烦恼未识为智慧，是于道之体性迷昧。于一切清净平等真谛无别未识，是于证悟之见迷昧。于密咒中，外境显现为五母，内蕴显现为五父，秘密之分别念皆为菩萨，心母为五智慧之自性。一切真谛无别清净平等，决定为大法身而修习。以上述无取舍与执著之善巧方便之行，能迅速与果位结合，是因已为极利根者所掌控之道。又从恒常存在，即从有情至佛之意义层面而言，由“怛特罗”之语而有“续”之称。如《续后》云：“续即说为恒常有，从方便与因生果故。” 故所谓续，即恒常存在之义。即所应证悟者，为基或因之续；以何证悟及行持者，为方便或道之续；于何处达究竟者，为果之续。其中初者，基之续者，乃指心性本为如来藏，实相胜义之智慧自明觉菩提心，胜义谛无别，离于心识之行境，无系缚解脱之自性，本来即存在于一切有情心中之义。如《秘密藏》云：“无缚亦无解脱相，本来任运圆满佛。” 又《广大》云：“一切自明菩提心，此乃教证之量也。” 如是。何以称其为基或因之续耶？若其未为方便之缘所摄持，则显现为轮回；若摄持，则显现为涅槃。因其成为二者之生源或因，故如是说。如《三次第》云：“二种名言之
English
As it says, "The mantra vehicle is particularly excellent because it has many methods and no difficulties, and because it is controlled by sharp faculties." As such, although achieving Buddhahood is the same goal, there is a difference between being confused and not confused in the way to achieve it. As in the characteristic vehicle, to reverse the clinging to the truth of external appearances, one meditates on illusion and so on, being confused about the arising of phenomena. Not knowing the inner aggregates as deities, one is confused about the meaning of abiding. Not knowing the secret thoughts and afflictions as wisdom, one is confused about the nature of the path. Not knowing that all purity, equality, and truth are inseparable, one is confused about the view of realization. In mantra, the external appearances are the five mothers, the inner aggregates are the five fathers, the secret thoughts are all bodhisattvas, and the mind-mother is the nature of the five wisdoms. All truth is inseparable, pure, and equal, and one meditates on it as the great dharmakaya. Through the skillful means of practice without acceptance or rejection and without clinging, as described above, one quickly joins with the result, because it is a path controlled by extremely sharp faculties. Furthermore, in terms of the meaning of continuity, that is, from sentient beings to Buddhas, the word "Tantra" means "Continuum." As it says in the Later Tantra, "Continuum is said to be continuous, because the result comes from means and cause." Therefore, the so-called continuum is the meaning of continuity. That which is to be realized is the base or the continuum of the cause, that by which one realizes and travels is the continuum of the means or the path, and that in which one reaches the end is the continuum of the result. The first of these, the continuum of the base, refers to the essence of mind, the tathagatagarbha, the wisdom of the ultimate reality, the self-awareness, the bodhicitta, the ultimate truth inseparable, the nature beyond the realm of mind, without bondage or liberation, which has always been present in all sentient beings. As it says in the Secret Essence, "Without bondage or liberation, the Buddha's Dharma is spontaneously perfect from the beginning." And in the Extensive, "All self-aware bodhicitta, this is said to be the measure of scripture." So it is. Why is it called the continuum of the base or cause? If it is not grasped by the conditions of the means, it appears as samsara, and if it is grasped, it appears as nirvana. Because it becomes like the source or cause of both, it is called that. As it says in the Three Successions, "The two kinds of terms"
Chinese
所有事物。一切生起之因故称为“基”。如弥勒所说： “如何先前一般，后来也如此。是不变的法性。” 如是说。如果仅从名言上区分，心之法性如来藏是所净之物，如珍宝一般，故称为实相自性之基。而错误的执着，连同其对境，是所净之物，如污泥一般，是无有之显现，是暂时的，故称为错乱考察之基。要知道，这不是果的近取因之相。第二，道之自性，是指使基远离暂时的垢染的方法，如实了知实相的见解，以及修习自性圆满智之义的禅定，连同助伴行。经中说： “稀有奇妙之法，并非从他处而来，乃是依赖方便之智慧，于如是之状态中生起。” 那么，为什么称为方便或道之自性呢？因为是使可得之果的自性显现的共同作用之因，故为方便；因为是凭借其到达何处的所依，故为道。如《经义总集》中所说：“行进和与之相应的法。”等等。此外，无上瑜伽的特殊道是接近果的道之自性，而外续部则是遥远的道之自性。之所以称道为“自性”，是因为基是所知，道是能知，果是可得，道是能得，它们之间存在关联。并且，从最初修道到果之间，不会中断，而是持续不断地发生，所以才这样称呼。第三，果之自性，是指以道彻底清净了遮蔽基之实相的暂时的垢染，从而使基如实显现。如《幻化差别显现》中所说：“成就瑜伽大瑜伽，任运成就如实显现，也只是假立，无有二者。因此，对此说彼。” 也就是说，所谓“无有二者”，是指基与果在本体上以同一自性相关联，因此没有与基不同的果。那么，为什么称为果之自性