Chinese
彻底清净所有习气，修行成果自然成就二利，证得五身五智的体性，因此被称为普贤或大金刚持等，是所有乘的究竟果位，唯一的佛陀。五身是：在离戏法界的虚空中，觉性智慧自然解脱，是双运法身。不离此而为十地菩萨显现具足相好的色身影像，是圆满报身。与凡夫的意乐相应，显现各种佛的影像，是化身。从三身显现不混杂的角度来说，是现证菩提身。从三身不可分割的角度来说，是金刚身，即五身。依此的五智是：对一切法一无所执的法界智。明朗而无分别的明镜智。不住于轮回涅槃之边的平等智。对一切法不混杂、现量明了了知的妙观察智。无碍利益众生的事业的成所作智。法界智是如所有智，后四者是尽所有智，归纳为二智。所有这些都是断、证、心三大自性。如《现观庄严论》所说： 一切有情最胜心，及断证与彼三者上， 三大之自性生故， 当知此是为彼故。 因此，对于寻求无上菩提的人来说，圆满愿望的究竟果位必定是唯一的佛陀，而且必须通过将要讲解的无上密法之路才能获得。第二，关于获得之道的分类，总的来说有三点：简要说明唯一之道，详细说明道阶的乘之分类，以及说明别解脱和菩萨戒如何成为密咒誓言的支分，从而总结要点。第一，简要说明唯一之道： 甚深广大之法门无量， 若不依仗大密成熟解脱道， 彼等不得成就如是圆满佛
English
Having completely purified all habitual tendencies and being pure, the result of purification spontaneously accomplishes the two benefits, and one attains Buddhahood in the essence of the five bodies and five wisdoms. Therefore, one is known as Samantabhadra or Great Vajradhara, etc., and is the ultimate result of all vehicles, the sole Buddha. The five bodies are: In the expanse of the uncontrived dharmadhatu, the self-liberated awareness wisdom is the union dharmakaya. Without moving from that, the forms of the marks and signs appear distinctly to the bodhisattvas of the ten bhumis, which is the sambhogakaya. Appearing in various forms of the Buddha in accordance with the inclinations of ordinary beings is the nirmanakaya. From the aspect of the three bodies' appearances being unmixed, it is the abhisambodhikaya. From the aspect of the three bodies being indivisible, it is the vajrakaya, thus the five bodies. The five wisdoms that rely on that are: The dharmadhatu wisdom, which does not perceive anything in all phenomena. The mirror-like wisdom, which is clear and without conceptualization. The equality wisdom, which does not abide in the extremes of samsara and nirvana. The discriminating wisdom, which knows all phenomena distinctly and manifestly without confusion. The accomplishing wisdom, which engages in unobstructed activities for the benefit of beings. The dharmadhatu wisdom is the wisdom that knows what is, and the latter four are the wisdoms that see what is as many, thus two wisdoms. All of these are of the nature of the three great things: abandonment, realization, and mind. As it says in the Ornament of Clear Realization: The best mind of all sentient beings, And abandonment, realization, and those three, Because the nature of the three great things arises, Know that this is for their sake. Therefore, for those who seek unsurpassed enlightenment, the ultimate result of fulfilling their aspirations is definitely the sole Buddha, and that must be attained only through the path of the unsurpassed secret mantra that will be explained. Second, regarding the classification of the path to be attained, there are three general points: briefly explaining the single path, explaining in detail the classification of the vehicles of the path stages, and explaining how the pratimoksha and bodhisattva vows become branches of the mantra vows, thereby summarizing the key points. First, briefly explaining the single path: Although there are countless profound and vast Dharma gates, Without relying on the supreme path of the great secret ripening and liberation, They will not attain that perfect Buddha.
Chinese
如是说。也就是说，虽然已经宣说了无数的法门，这些法门既有甚深的，如实地揭示胜义空性；也有广大的，揭示世俗的各个方面。但是，如果不依赖于大秘密金刚乘的成熟灌顶，以及解脱道的生起次第和圆满次第这两种殊胜道，那么通过其他的下等道是永远无法获得成就的。为什么呢？因为那些道路中没有直接揭示对治之法，以对治由白、红、风三者所产生的、极其微细的、束缚轮回的习气，以及转变三现的障碍。如克主·嘉央的《辨别业果》中说：即使布施头、手、脚等，因为显现没有完全清净，所以无法获得菩提果。又如，依靠无上密获得成就的方式是：根本续《秘密藏》中说：在如劫数如微尘数的时期里，极其精勤地修持并作盛大的开光，以及修持所有坛城，这才是大秘密的果。在六道世界的十方，过去和现在所出现的所有胜者的坛城，依靠修持它们，五身自然圆满。如是，对于一切所知事物都具有无碍智慧，并且只说真谛的圆满正等觉佛陀，已经善妙地完全宣说了这些。第二，关于详细解释道次第的乘之分类和归纳，分为两部分：一般解释分类的基础——乘的定义；详细解释所有解脱道如何归纳为九乘。第一，一般解释分类的基础——乘的定义：乃至心之行未尽，无数乘之数无尽。行一道路之疲惫阶梯，各自随顺之果连同殊胜。虽得亦从各乘之定出，未入一乘道而得果耶？也就是说，乃至所化众生的心和心所，从粗到细的相续，一个接着一个地进入法界未尽之间，调伏它们的反作用力是不可思议且无边无际的，无法说出乘的类别只有这么多。当心的行止息之时，既没有行者，也没有乘。如《楞伽经》中说：乃至心
English
Thus it is said. That is to say, although countless Dharma doors have been proclaimed, which are both profound, revealing the ultimate emptiness as it is, and vast, revealing all aspects of the conventional. However, without relying on the maturing empowerment of the Great Secret Vajrayana, and the two supreme paths of the liberating generation stage and completion stage, one can never attain accomplishment through other lower paths. Why? Because those paths do not directly reveal the means to counteract the extremely subtle habitual tendencies that bind one to samsara, produced by the three—white, red, and wind—and the obscurations of transforming the three appearances. As Khedrup Je Gyaltsen's "Differentiation of Actions and Results" says: Even if one gives away heads, hands, feet, etc., one will not attain the fruit of enlightenment, because the appearances are not completely purified. Furthermore, the way to attain accomplishment through the Unsurpassed Mantra is: The Root Tantra "Guhyagarbha" says: For as many eons as there are dust particles in the fields, diligently practice and consecrate, and cultivate all mandalas; this is the fruit of the Great Secret. In the ten directions of the six realms, all the mandalas of the victorious ones that have appeared in the past and present, by relying on them, the five kayas are naturally perfected. Thus, the perfectly enlightened Buddha, who possesses unobstructed wisdom regarding all knowable things and speaks only the truth, has excellently and completely proclaimed these things. Second, regarding the detailed explanation of the classification and summarization of the vehicles of the path stages, there are two parts: A general explanation of the definition of the basis of classification—the vehicle; A detailed explanation of how all paths of liberation are summarized into the nine vehicles. First, a general explanation of the definition of the basis of classification—the vehicle: As long as the mind's activity has not ceased, the number of countless vehicles is endless. A weary ladder for traversing a single path, each with its corresponding fruit, including the sublime. Although attained, it arises from the determination of each vehicle; without entering the one vehicle path, how can one attain the fruit? That is to say, as long as the minds and mental factors of those to be trained, from coarse to subtle continuums, enter the realm of Dharma one after another without ceasing, the antidotes that subdue them are inconceivable and limitless, and it is impossible to say that there are only this many categories of vehicles. When the activity of the mind ceases, there is neither a goer nor a vehicle. As the Lankavatara Sutra says: As long as the mind is
Chinese
进入时，到达乘的尽头是不可能的。当心识转变时，就没有乘，也没有行。如是说。因此，较低的乘的种类，暂时是为了引导那些特定的所化机而宣说的方便。最终，所有这些都只是将所有佛陀的唯一行道，无上密咒金刚乘，缠绕起来的休息之处。为什么呢？因为这些作为道之阶梯的乘，各自获得与其自身体系相符的果位，但仍然有更高之处需要攀登。秘密藏续中说：诸地的差别安立，也是为了进入秘密藏续的道路。如是说。因此，名相部三部和外续部三部的乘，各自舍弃了与自身道路不相符的方面及其眷属，虽然获得各自的果位，但仅仅是各个乘的决定出离的寂灭而已。如果不进入无上乘，唯一的密咒金刚乘的道路，又怎么能获得究竟的果位，大菩提呢？是没有的。如是，在名号赞中说：三乘的决定出离，安住于一乘的果位。如是说。第二，分别解脱道的一切法如何归纳为九乘的差别解说如下：此处是按照大圆满的宗派，声闻、缘觉、菩萨，称为名相因的乘有三种。克里亚、邬波、瑜伽外续有三种。无上父续玛哈瑜伽和母续阿努瑜伽，以及无二续部阿底瑜伽，内续有三种，总摄为九乘。如是说。此论典中，是按照不共的密咒旧译大圆满的宗派，安立九乘次第。总续中说：真实义决定的乘，显现为三种决定，即生起引导和苦行类，以及自在方便的乘。如是说。也就是自己从依止处听闻，并将听闻之义向他人宣说，是为声闻；为了最后有者，不依赖他人，自己从有中获得胜利的果位，是为缘觉；为了成就圆满菩提的
English
Upon entering, it is impossible to reach the end of the yāna. When the mind transforms, there is no yāna, and no going. Thus it is said. Therefore, the lower categories of yānas are temporarily taught as a means to guide those specific disciples. Ultimately, all of these are merely resting places for winding up the single path of all the Buddhas, the unsurpassed Secret Mantra Vajrayāna. Why? Because these yānas, as steps on the path, each attain a result that is in accordance with their own system, but there is still a higher place to ascend. In the Guhyagarbha Tantra it says: The distinct arrangement of the bhūmis is also the path for entering the Guhyagarbha. Thus it is said. Therefore, the three divisions of the Characteristics School and the three divisions of the Outer Tantras, each having abandoned the aspects and retinues that are incompatible with their own path, although they attain their respective results, are merely the nirvāṇa of definite emergence from each yāna. If one does not enter the path of the unsurpassed yāna, the single Secret Mantra Vajrayāna, how can one attain the ultimate result, the great Bodhi? It is not possible. Thus, in the Name Praise it says: The definite emergence of the three yānas abides in the result of the one yāna. Thus it is said. Second, how all the paths of differentiation, the Dharma of liberation, are specifically explained as being included in the nine yānas: Here, according to the Great Perfection tradition, the Śrāvaka, Pratyekabuddha, and Bodhisattva are said to be the three yānas of characteristics and cause. Kriya, Ubhaya, Yoga are the three outer tantras. The unsurpassed Father Tantra Mahāyoga and Mother Tantra Anuyoga, and the Non-Dual Tantra Atiyoga, are the three inner tantras, which are summarized as the nine yānas. Thus it is said. In this treatise, the nine yānas are arranged according to the unique Secret Mantra Early Translation Great Perfection tradition. In the General Sutra it says: The yāna of definitive meaning is seen as definitely threefold: the arising guidance and asceticism class, and the empowering means yāna. Thus it is said. That is, one listens and hears from one's own preceptor, and proclaims the meaning of what is heard to others, hence Śrāvaka; for the sake of the last existence, without relying on others, one oneself manifests the result of victory over existence, hence Pratyekabuddha; for the sake of accomplishing perfect Bodhi,
Chinese
因此，对于为了他人利益而行事毫不畏惧的勇敢者，被称为菩萨。他们的修持之法，以三种乘来象征与果相结合的道路，因此具有特征。由于仅仅是获得自身果位的实际因，以及最终获得大菩提的传承因，而不是将果作为道路，所以被称为因的三乘。克里亚，主要展示外在行为，因此是事部；乌巴，以平等的方式实践见行，因此是行部；瑜伽，主要展示内在的禅修，因此是瑜伽部。这三者与特征乘相似，并且从其他地方寻求成就，因此被称为外三部。虽然外三部有许多超越之处，但简而言之，由于见、修、行三种非共同之处，所以是无上部。如果进行区分，主要展示生起次第的父部被称为玛哈瑜伽（藏文：མ་ཧཱ་ཡོ་ག་，梵文天城体：महायोग，梵文罗马拟音：mahāyoga，汉语字面意思：大瑜伽），主要展示圆满次第的母部被称为阿努瑜伽（藏文：ཨ་ནུ་ཡོ་ག་，梵文天城体：अनुयोग，梵文罗马拟音：anuyoga，汉语字面意思：随瑜伽），主要展示双运光明次第的无二续部被称为阿底瑜伽（藏文：ཨ་ཏི་ཡོ་ག་，梵文天城体：अतियोग，梵文罗马拟音：atiyoga，汉语字面意思：极瑜伽），这三者平等地证悟轮回与涅槃，并且不从其他地方寻求成就，因此被称为内三部。因此，所有的解脱道都归纳为九乘次第。在此顺便稍微阐述一下九乘次第各自的特点和含义。一般来说，因乘和果乘两种。首先，在特征因乘或引导生起的乘中，有三种。第一种是声闻乘：进入此乘的途径是受持别解脱的七种戒律中的任何一种，并且不使其衰退。见解是：虽然证悟了补特伽罗无自性，但执着于法我，认为不可分割的微尘和刹那的意识是胜义谛。如《佛密道次第》中所说：未证悟二无之时，将四谛视为实有，行取舍之行，此乃声闻者。其中也有分别说部和经部两种。如噶瓦·贝杰的见解次第中所说：仅仅观察法的声闻