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也以其加持力成办一切心愿。如是说。第二、立誓造论：如是礼敬之后，当做何事呢？善于洗净众生心垢之大仙，以智慧之水藏宝瓶盛满之后，为了布施善说三律仪之甘露水，希求意义之士夫众，皆汇聚于此！又，众生界中，如来藏犹如芝麻遍满油一般存在。出自《幻化经》。广大且宽阔，为了执持智慧之影像，界即如同清净之大海。因无明能取所取之风，搅动而变得污浊。如是说。于《宝性论》中亦云：佛陀莲花恶物蜜蜂蜂蜜等，以九喻说明智慧被遮蔽。为突发之烦恼垢染所遮蔽之有情，此如来藏存在。为了洗净这些垢染，众生之导师，往昔之大仙导师佛陀三身之自性所说之教言，以论典之净水，以闻思修之智慧宝瓶善加盛满，彼即以我之胜解之手执持之后，如是说：喂！以词与义善说之甘露，布施三律仪之净水。希求解脱与一切智之士夫众，为业与烦恼所苦，三门为垢染所染污之一切众生，皆汇聚于此，随心所欲享用之，此乃有形之庄严。又，出自与大海相同，无有污浊之续部：无有波涛之平等性之海，无有污浊之无垢之水，从初始即清净之甘露，以此洗净三界轮回之垢染。如是说。为了听闻讲述此等殊胜之法，汇聚于此！如是说。如是即已讲述进入论典之第一方面。第二义，所说之义，将论典之义次第分为五：三律仪共同之说之基础，别说别解脱之戒律，发菩提心之学处，持明咒之誓言，一人修持三律仪之方式。第一方面中，一切法之究竟
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Also, may all aspirations be fulfilled through its blessings. Thus it is said. Second, the vow to compose: Having prostrated in this way, what should be done? The great sage who skillfully washes away the defilements of beings' minds, having fully filled the excellent vase of wisdom with the water of wisdom, for the sake of bestowing the nectar-like water of the three vows of good speech, may all the assemblies of beings who seek meaning gather here! Moreover, the essence of the Thus-Gone One exists in the realm of beings, just as sesame seeds are pervaded by oil. From the Extensive Play of Illusion: "Vast and expansive, for the sake of holding the image of wisdom, the sphere is like a pure ocean. By the winds of ignorance and grasping, it is stirred and made turbid." Thus it is said. Also in the Uttaratantra: "Buddhas, lotuses, evils, bees, honey, etc., are taught with nine similes to obscure wisdom. For sentient beings obscured by sudden defilements of afflictions, this Thus-Gone One essence exists." For the sake of washing away those defilements, the guide of beings, the great sage of the past, the teacher, the embodiment of the three kayas of the Buddha, the words spoken by him, and the pure water of the treatises, having well filled the excellent vase of wisdom with the wisdom of hearing, thinking, and meditating, that itself, having held it in the hand of my pure intention, thus I say: "Hey! Bestowing the nectar of well-spoken words and meanings, the pure water of the three vows. Assemblies of beings who seek liberation and omniscience, all beings afflicted by karma and afflictions, whose three doors are stained by the defilements of obscuration, gather here and enjoy as you wish," this is the adornment of form. Moreover, from the tantra that is equal to the ocean and without turbidity: "The ocean of equality without waves, the immaculate water without turbidity, the nectar that is pure from the beginning, with this wash away the defilements of samsara in the three realms." Thus it is said. "For the sake of hearing the exposition of these sacred teachings, gather here!" Thus it is said. Thus, the first aspect of entering the treatise has been taught. The second meaning, the meaning to be expressed, dividing the meaning of the treatise into five parts: the general basis for explaining the three vows, the specific discipline of individual liberation, the training of generating the mind of enlightenment, the commitments of the knowledge-holders of mantra, and the way in which one person practices the three vows. In the first aspect, the ultimate of all dharmas
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认定。 分别乘之差别之显示。 三律仪之扼要摄集三者中，第一者： 究竟果位的引导等。 大圆满智慧总集之身，完全清净身金刚持大尊，果位之究竟唯一佛陀是，甚深广大法之门无数虽，然不依赖大密成熟解脱道，不得成就如是圆满佛所说。 彼亦从声闻与缘觉起，甚深广大之法理不可思议虽有，然究竟果位之大解脱处，自性大圆满身与智慧无离合之意趣现前而言，成熟四灌顶之次第，与解脱窍诀之次第二者不依赖不得成就，法界宝藏论云： 因果乘之法门开启故，具缘众生引导三菩提，一切皆是究竟金刚藏之义，故需进入此大密稀有处。 续一切成王经云： 教法自性九乘亦，自性大圆满中趋行之道。 秘密断经云： 未见此之佛陀者，一亦无有先后生。 如是，因乘之乘于秘密甚深愚昧，外密三续亦成熟之时四灌顶不圆满授予，解脱生起次第与圆满次第亦，唯是意趣而无体性，此处四灌顶圆满与解脱道生圆次第清净故，超胜下乘之自性大圆满智慧总集大主尊现前也。 彼亦乘乃运载之处犹如车乘，大圆满虽说是乘然是智慧之总集，萨迦班智达之尊前云： 大圆满之见者，是智慧而非乘。 如是说也。 第二，分别乘之差别显示者，总说与分别解说二者中，第一者： 乃至心之作用未尽间，无数乘之
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Identification. Showing the distinctions of the different vehicles. Among the three summaries of the three vows, the first is: The ultimate fruition of the guide, etc. The Great Perfection is the embodiment of all wisdom. The completely pure body is the great Vajradhara. The ultimate result is the one and only Buddha. Although there are countless profound and vast Dharma gates, without relying on the path of maturation and liberation of the Great Secret, it is not attained, as said by the Perfect Buddha. Even though there are inconceivable profound and vast Dharma teachings, starting from the Shravakas and Pratyekabuddhas, the great liberation place of the ultimate fruition, the realization of the non-dual intention of the Great Perfection of self-nature, body and wisdom, is not attained without relying on the sequence of the four maturing empowerments and the sequence of the liberating instructions. The Precious Treasury of Dharmadhatu says: By opening the Dharma gate of the cause and effect vehicle, fortunate beings are led to the three enlightenments. All of them must enter this wonderful Great Secret of the ultimate Vajra essence. The Tantra All-Creating King says: The nature of the teachings, even the nine vehicles, is the path to proceed into the Great Perfection of self-nature. The Secret Cutting says: Buddhas who have not seen this, none have appeared before or after. Thus, the vehicle of causality is ignorant of the profound secrets. Even the three outer tantras do not fully bestow the four empowerments at the time of maturation. The generation stage and completion stage of liberation are only intentions and have no characteristics. Here, because the four empowerments are complete and the generation and completion stages of the path of liberation are pure, the Great Perfection of self-nature, which transcends the lower vehicles, manifests the great lord of the entirety of wisdom. Furthermore, a vehicle is like a chariot that carries something. Although the Great Perfection is called a vehicle, it is called the embodiment of wisdom. As said by Sakya Pandita: The view of the Great Perfection is wisdom, not a vehicle. So it is said. Secondly, showing the distinctions of the different vehicles, there are two aspects: general explanation and detailed explanation. The first is: As long as the activity of the mind does not cease, the countless vehicles of
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没有穷尽。进入一条道路的劳累。各自随顺的果实和殊胜。即使获得，也是从各自乘的决定生起。没有进入一乘道而获得果实吗？如是说。导师善巧方便且大慈悲，为了调伏所化众生的烦恼，宣说如是多的法，因此乘的种类没有确定数量。如《楞伽经》所说：为了完全调伏众生，我宣说了所有乘，没有指定是这个。如是说。乃至所化众生的心识未尽之间，调伏的乘也没有穷尽。如彼经所说：乃至心识存在的期间，乘的边际没有穷尽。如是。如果暂时归纳为实体，也包含在大小二乘中。如《宝积经》所说：善护，乘有两种，即大乘和小乘。如是说。也考虑到因和果而宣说了两种。如《吉祥生起四尽续》所说：为了因之法和果之故，乘也是两种。如是说。又宣说了声闻、独觉、菩萨三种。如《经庄严论》所说：通过加行和感受，以及思维和宣说，以及修行的差别，认为乘有三种。如是说。又如《秘密明点宝续》所说：外、内、秘密的乘有三种，也善妙地受持圣法。如是说。因之乘三种和果之乘合起来也宣说了四种，如《幻化经》所说：从三乘的决定生起中，安住于一乘的果中。如是说。也宣说了五种，如《楞伽经》所说：天乘和商主乘，同样还有声闻乘和独觉乘，以及称为大乘的，我宣说了所有乘。如是说。也宣说了六种，如《总集经》所说：获得决定的六乘。如是说。也宣说了七种，如《坛城集经》所说：天和人以及声闻和，独觉以及菩提心，外秘密和内秘密两种，如是宣说了七乘。如是说。也宣说了九种，如《续密心》所说：未证悟和颠倒证悟，部分证悟和真实
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There is no end. The toil of treading a single path. Each with its corresponding fruit and excellence. Even if attained, it is from the definite arising of each vehicle. Is there attainment of fruit without entering the one vehicle path? Thus it is said. The Teacher, skilled in means and of great compassion, teaches as many dharmas as are necessary to subdue the afflictions of those to be tamed, therefore there is no fixed number of vehicle categories. As stated in the Lankavatara Sutra: "For the sake of completely taming sentient beings, I have taught all vehicles, without specifying this one." Thus it is said. Until the minds of those to be tamed are exhausted, there is no end to the vehicles of taming. As it says in the same text: "As long as the mind is engaged, there is no end to the vehicles." Thus it is. If we temporarily gather them into substance, they are also included in the two vehicles, great and small. As stated in the Ratnakuta Sutra: "O Kashyapa, there are two vehicles: the Great and the Small." Thus it is said. Also, considering cause and effect, two are spoken of. As stated in the Shri Hevajra Tantra: "For the sake of causal dharmas and fruit, the vehicle is also of two kinds." Thus it is said. Also, the three vehicles of Shravaka, Pratyekabuddha, and Bodhisattva are taught. As stated in the Sutra Ornament: "Through the divisions of application, feeling, thought, speech, and accomplishment, it is considered that there are three vehicles." Thus it is said. Also, as stated in the Guhyagarbha Tilaka Jewel Tantra: "The outer, inner, and secret vehicles are three, and the sacred Dharma is also well upheld." Thus it is said. The three causal vehicles and the fruit vehicle are also taught as four, as stated in the Mayajala Tantra: "From the definite arising of the three vehicles, one abides in the fruit of the one vehicle." Thus it is said. Five are also taught, as stated in the Lankavatara Sutra: "The vehicle of gods and the vehicle of merchants, likewise the vehicle of Shravakas and the vehicle of Pratyekabuddhas, and the vehicle called Mahayana, I have taught all the vehicles." Thus it is said. Six are also taught, as stated in the Kunje Gyalpo Tantra: "The six vehicles of definite attainment." Thus it is said. Seven are also taught, as stated in the Mandala Samgraha Tantra: "Gods and humans and Shravakas, Pratyekabuddhas and Bodhichitta, outer secret and inner secret, thus seven vehicles are taught." Thus it is said. Nine are also taught, as stated in the Gyutrul Sang Nying Tantra: "Non-realization and wrong realization, partial realization and correct
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未解悟。 调伏的密意和， 自性安住的意义即是。 如是，无边无际的种种，也是将自性大圆满引向唯一佛地的辛劳之举。《妙法莲华经》中说：我所说的九乘，是为众生的根性和意乐而说。如此，为了使他们深入这殊胜的大方便智慧，我才这样说的。 那么，其他的乘没有果吗？各自有与其因相应的果。中观之母中说：般若波罗蜜多，是为了涅槃而安住的。如果想在声闻地获得涅槃，也应修学此般若波罗蜜多。如是等等所说，那些也是各自乘的解脱。三乘的解脱，安住于一乘的果中。又，《息灭水流嬉戏续》中说：显现世间轮回涅槃一切法，随心所欲行事是凡夫迷惑之相。以有无来衡量行事是外道迷惑之心。执着实有是小乘劣等之族。二取不达自证之境地。执着真假，被唯识所束缚。以幻术承诺，中观不舍过失。无承诺的应成派是诡辩家。执着于神是邪魔的见解。想要清晰反而是大愚痴。想要烦恼快乐是痛苦之因。对于精要之义没有言辞的见解。这不可言说俱生智慧，是积累资粮清净业障的足迹，以及具证上师的加持，若依赖其他方法，当知是愚昧。因此，究竟的乘是佛地。如《白莲经》所说：一乘，不是二。又，《中观之母》中说：善现，乘唯一，是无上佛乘。这超越乘之戏论的自性大圆满，是超越勤作的智慧，即是究竟的果。如《楞伽经》所说：心若何时转变，则无乘亦无行。是智慧而非乘。