English
Therefore, accomplishing activities through control. Third, for the fierce trainees who are difficult to subdue, the method of subduing by cutting off the continuation of karma through the vehicle of miraculous manifestations arises as wrathful miracles. By purifying the continuation of negative karma of outer appearances and inner attachments through experiencing them with double and triple kalpas of outer and inner causes, the activity is accomplished in order to liberate the fruit from the suffering of bad states. Thus, among the three methods of subduing, the intermediate essential point of definitive truth is, in general, as it says in the Lankavatara Sutra: As long as there is consciousness, there is no end to the vehicle. Thus, although the doors of the vehicle are inconceivable, they are summarized into three aspects. As it says in the Gongdü: The vehicle of definitive ultimate meaning appears as definitely threefold: the arising guide, ascetic knowledge, and the vehicle of controlling methods. Therefore, the vehicle of the arising guide is the three of hearers, solitary realizers, and bodhisattvas; the vehicle of ascetic knowledge is the three of action, performance, and yoga; and the vehicle of controlling methods is the three of generation, completion, and complete completion. For each of the three types of trainees—superior, middling, and inferior—each is divided into three subdivisions, such as the smallest of the smallest, thus appearing as nine. So, in the Lankavatara Sutra, as it says, "The vehicle of gods and the vehicle of Brahma," why are the vehicles of gods and humans not shown here? Here, it refers to trainees who must definitely emerge from samsara, and therefore only the vehicle of liberation or definite goodness is shown. However, in the Precious Garland, it says: If human dharma is well practiced, going to the realm of the gods is not far. On the ladder of gods and humans, if you climb, liberation is near. As it says, climbing the ladder of higher realms, one enters the mansion of the vehicle of definite goodness. Therefore, for trainees who progress gradually, either combine it as a stepping stone on the path, or even if you don't combine it, this vehicle is what accomplishes the basis of happy migrations, so going ahead, the meaning is obtained. Even so, one might think, the basis on which the vehicle of gods and humans travels is both external and internal. Even if there is no mind seeking liberation, one takes refuge through devotion to acting towards the Three Jewels, so the vehicle of gods and humans, leaving the Buddhist path as the main thing, goes as a stepping stone on the path of the vehicle of liberation.
Chinese
之间是合理的。另外，导师英雄说： “对于不倾向于你的教义的，被无明蒙蔽的众生，即使到了有顶，也只能证明痛苦的产生。” 如是说，如果以外道为尊的神人乘，是邪见的宗派。那么，这样的宗派怎么能成为解脱的阶梯呢？外道的教义也显现为胜者的调伏事业，因此必须有成为解脱阶梯的时候，所以没有过失。 就像菩提萨埵金刚法所著的《大悲垂绳处》的经文中说的那样：“以各种各样的大悲行，如其所应地进行调伏，对外道行者们，示现彼等所见。” 这样说道。从理证上也能成立，外道所说的常断之边见，对于非常愚昧的人来说，是新产生智慧的因。因此，与能立正反论的论敌相遇，或者智慧非常敏锐的时候，也有可能依靠自己的力量进入正确的道路。考虑到必须通过这种方式才能成为胜者的事业，所以这样说。然而，因为暂时没有进入解脱道的机会，所以才会那样显现。因此，也说那些守护那些宗义的人是颠倒的。因此，除了佛陀的教义之外，没有其他能够指示解脱之道的途径。实际上，佛陀的教义才是希求解脱者应当进入的门径。虽然根据分类和归纳的差别，有三乘或九乘的说法，但即使如此，也并非存在着截然不同的三个或九个次第。为什么呢？因为声闻和独觉乘只是直接指示道路的一部分，所以果也只能获得解脱的一部分。不能指示完整的解脱道和果，最终必须进入大乘，因为不能自立，所以归属于大乘。而大乘之中，又分为因波罗蜜多乘和果金刚乘两种。其中，波罗蜜多乘的
English
is reasonable. Furthermore, the teacher Hero said: "For beings who do not incline towards your teachings, who are blinded by ignorance, even if they reach the peak of existence, they can only prove the arising of suffering." As it is said, if the vehicle of gods and humans, which is honored by outsiders, is a sectarian view of wrong understanding, then how can such a sect be a stepping stone to liberation? The teachings of outsiders also appear as the subduing activities of the Victorious One, so there must be a time when they become a stepping stone to liberation, so there is no fault. Just as it is said in the scripture "The Place of the Compassionate Hanging Rope" composed by Bodhisattva Vajra Dharma: "With various compassionate actions, he subdues as is appropriate, showing to the groups of outsiders what they see." This is also established by reasoning. Those doctrines of outsiders that teach the extremes of permanence and annihilation are the cause of newly arising wisdom for extremely ignorant people. Therefore, when encountering an opponent who can establish valid refutations, or when wisdom is extremely sharp, there is a possibility of entering the correct path by one's own power. Considering that it must become the activity of the Victorious One through this means, it is said in this way. However, because there is temporarily no opportunity to enter the path of liberation, it appears that way. Therefore, it is also said that those who uphold those doctrines are inverted. Therefore, there is no other path that can indicate the means of liberation other than the teachings of the Buddha. In reality, the teachings of the Buddha are the very gateway that those who desire liberation should enter. Although there are three or nine vehicles according to the differences of classification and aggregation, even so, there are not three or nine completely different stages. Why? Because the Hearer and Solitary Realizer vehicles only directly indicate a part of the path, so the result can only obtain a part of liberation. They do not indicate the complete path and result of liberation, and ultimately one must enter the Great Vehicle, so because they cannot stand on their own, they belong to the Great Vehicle. And within the Great Vehicle, there are two: the cause, the Perfection Vehicle, and the result, the Vajra Vehicle. Among these, the Perfection Vehicle
Chinese
至于何处呢？通往究竟果位的道路并不圆满，而密咒乘则完整地揭示了，不仅是圣者，而且是波罗蜜多的道路和果位的各种形态都完整地包含在金刚乘中。密咒自身独有的特点在波罗蜜多乘中是没有的，即使可以替代也无法安立，因此大乘波罗蜜多乘也实际上包含在金刚乘之中。这样，随所应调伏的化身引导众生的方便，有引导众生之三乘；外在身语的苦行使内在无相之义得以领悟，有外密苦行明咒之三乘。这六乘究竟成办，各自的道路获得各自应得的果位，最终对一切法获得觉性的自主权，即使享用烦恼也不会被束缚而解脱，具备善巧方便的权能自在之乘，或者心性自身显现为身和智慧的坛城，不从他处寻求成就而确定为自生智慧，因此被称为内续，即不变的安乐、大悲和具足一切殊胜的空性双运的无上道，必须进入生起圆满次第三种瑜伽之乘，才能与究竟的果位结合。三世一切善逝的唯一行道，是最为殊胜的，因此到达一切乘之顶峰的是内密生起圆满次第三乘，而其中，此处是生起次第玛哈瑜伽和圆满次第阿努瑜伽二者的交汇之处，圆满次第隆阿努瑜伽大集经，被称为一切续部和经部中最深奥广大的那一部，将要进行讲解。
English
As for where? The path to the ultimate fruit is not complete, but the mantra vehicle reveals it completely, not only the noble ones, but also all aspects of the path and fruit of the pāramitās are fully contained in the Vajrayāna. The unique characteristics of mantra itself are not present in the pāramitā vehicle, and even if they could be substituted, they cannot be established. Therefore, the Mahāyāna pāramitā vehicle is also actually included within the Vajrayāna. Thus, the means of guiding beings by emanations according to what is to be tamed, there are three vehicles that guide beings; external physical and verbal asceticism makes the meaning of inner signlessness understood, there are three vehicles of external mantra asceticism. These six vehicles accomplish the ultimate, and the respective paths obtain the respective fruits to be obtained, and ultimately obtain the autonomy of awareness over all dharmas, and even if afflictions are used, they are not bound but liberated, possessing skillful means, the vehicle of empowerment, or the mind itself appears as the mandala of body and wisdom, without seeking accomplishment from elsewhere, but establishing it as self-arisen wisdom, therefore it is called inner tantra, that is, the supreme path of the union of immutable bliss, great compassion, and emptiness endowed with all perfections, one must enter the three yogas of the generation and completion stages in order to be united with the ultimate fruit. The single path of all Sugatas of the three times is the most supreme, therefore the pinnacle of all vehicles is the inner mantra generation and completion stages, and among them, here is the confluence of the generation stage Mahāyoga and the completion stage Atiyoga, the completion stage Long Anu Yoga Great Assembly Sutra, which is said to be the most profound and vast of all tantras and sutras, is what will be explained. In general, according to the system of Long Anu Yoga, the object to be realized, the ground, and the path of realization are explained by condensing them into three yogas. As it is said in the General Sutra: "Friends, what is the inconceivable aspect? Thus, the aspect of all inconceivable dharmas is fully explained by the three yogas."
Chinese
即，哪三种呢？是作业瑜伽和，作业行持瑜伽和，无作业瑜伽。如是说。在《总集根本续》中说：一切法要知道都包含在三种瑜伽中。哪三种呢？是因的瑜伽和，缘的瑜伽和，果的瑜伽。如是说。将那两个根本释续的经文意义归纳为一个意思而安立名称，在《经解授记母》中说：所有多少法都汇集于此，此即安住于三种瑜伽，因和缘和果，是作业和行持和无作。所有多少法全部，内和外和内外法，佛和有情无有分别，于第一瑜伽中宣说。如是说。在《义集》中也说：普贤的悲悯为利有情，以三乘显现调伏，从决定胜义的乘中，表示密门的经续义，要知道有三种，作业是因，行持是缘，无作是果的瑜伽，说是所有多少法的根本。因此，作业是因的瑜伽，行持是缘的瑜伽，无作是果的瑜伽这三种。第一种是，一切法的自性法性，坛城三种不杂，是圆满安住的自性，从那之中，所有多少内外差别的，所有法都是菩提心，如其自性本来安住，是应当了知的续的意义。如是说。第二种是，以具有道的勤作的行持，从轮回中救度，并且使进入各自所希望的果，是声闻缘觉菩萨的三乘，从那之中，以具有勤作的行持救度进入的，那个乘就是作业行持缘。如是说。第三种是，心性从原始以来，自性清净，因此是远离从其他地方寻求果的勤作修持，是内外的密咒乘，从那之中，在其他地方不希望果的勤作，因为所要修持的本身就是道，这个大方便乘就是无作。如是说。像那样，那两个缘和果的瑜伽，称为共同总的道，在那之中，如果也分特别的经的道，从那之中，体性
English
That is, what are the three? They are the yoga of action, the yoga of performing actions, and the yoga of no action. Thus it is said. In the Root Tantra, the Kun Dus, it says: All dharmas should be known to be contained within three types of yoga. What are the three? They are the yoga of cause, the yoga of condition, and the yoga of result. Thus it is said. Combining the meaning of the two root and explanatory tantras into one intention and giving it a name, in the Sutra Commentary Prophecy Mother it says: All the dharmas that exist are gathered here, this itself abides in three yogas, cause and condition and result, are action and performance and no action. All the dharmas that exist, all of them, inner and outer and inner-outer dharmas, Buddha and sentient beings without distinction, are taught in the first yoga. Thus it is said. In the Condensed Meaning it also says: Samantabhadra's compassion for the benefit of beings, manifesting the three vehicles to tame, from the vehicle of definitive meaning, the meaning of the sutras and tantras that represent the secret gate, should be known as three types, action is cause and performance is condition, the yoga of no action is the result, it is taught as the root of all the dharmas that exist. Therefore, action is the yoga of cause, performance is the yoga of condition, and no action is the yoga of result, these three. The first is, the nature of all dharmas, the three mandalas are unmixed, it is the nature of complete abiding, from that, all the dharmas that exist with all the inner and outer distinctions, all dharmas are bodhicitta, abiding as they are in their own nature, it is the meaning of the tantra that should be known. Thus it is said. The second is, with the performance of effort on the path, it leads from samsara and causes one to enter the result desired by each, these are the three vehicles of hearers, solitary realizers, and bodhisattvas, from that, with the performance of effort, it leads and causes one to enter, that vehicle is action, performance, condition. Thus it is said. The third is, the nature of mind is primordially pure by its own nature, therefore it is free from the effort of seeking the result from elsewhere, it is the mantra vehicle of inner and outer, from that, there is no effort to hope for the result elsewhere, because the path abides in the object to be cultivated itself, this great skillful means vehicle is no action. Thus it is said. Like that, those two yogas of condition and result are called the common general path, and within that, if one also divides the path of the special sutras, from that, the essence