English
Without needing to rely on the efforts of methods such as generation and binding the winds, but with certainty in the manner of non-doing, self-clarity, non-abandonment, and non-reservation, in accordance with the innate view of awareness and emptiness, and relying on the practice of the four Cutting Through's, the four Letting Be's, and the four Lamps of Leaping Over, the four visions of the path are brought to completion, thereby naturally liberating into the expanse of primordial spontaneous presence. Thus, the five categories of vehicles, along with their subdivisions, have been explained. If the tenets of these schools are summarized, there are five: the tenet of the worldly correct view, which believes that the results of actions are not wasted; the tenet of the Characteristic Vehicle, which believes that the collection of what is grasped and what grasps, all phenomena, internal and external, arise through interdependent origination, and that clinging to this in a perverse way, imputing persons and so on, is reversed through realizing the selflessness of persons, or that what is grasped, external objects, also do not exist, and that the mind that grasps also has no inherent existence, the selflessness of phenomena, thereby reversing delusion and actualizing nirvana. Within this, according to whether realization is complete or incomplete, there are the Shravakas, Mind-Only, and Madhyamaka. Furthermore, although the appearance of interdependent origination, which is the appearance of delusion, also appears in the manner of unfailing cause and effect, if one relies on many methods of deity mantras, one can quickly be liberated from it, showing that one is not stained by the karma and karmic results of samsara, this is the tenet of the three Outer Tantras. Furthermore, realizing that suffering itself is enlightenment, and that afflictions themselves are the great wisdom of liberation, and training on the path, showing that one will not be stained by karmic results, this is the tenet of the general Unexcelled Yoga. Furthermore, believing that all phenomena of samsara and nirvana are primordially pure, equal, and spontaneously accomplished in the Great Perfection, therefore not needing to rely on the effort of the path, showing that one is not stained from the beginning by the bonds of ordinary karmic results, this is the ultimate tenet, the Great Perfection, which is the ultimate of all paths. As it is said in the tantras themselves, "All of these are what is grasped..." and so on, from these sections it has been explained, and although the way Rongzom and Longchenpa and others explain these words is slightly different, here, for the sake of consistency of key points, it is explained in this way. The third part is divided into nine
Chinese
关于行为的三种乘。嘛哈阿努阿谛，即是权变之法的三种乘，被分为九种。如果认为这九种乘在见解的分类上没有差别，那就是没有区分见解和见解的对象，也没有区分显宗和密宗的见解。从胜义谛和世俗谛无二的角度，对于如何获得定解的对境，存在着越来越殊胜的差别。在世俗谛中，像主仆关系一样的见解等是任何人都无法否认的。如果世俗谛的对境不是见解，那么除了世间人的正确见解和四圣谛的空性和无我之外的其他见解，以及如实确定名言之境的所有见解，都必须被认为是无见解，这样就没有人会说形成道路的分类了。即使是见解，但如果不是胜义谛的对境，就不能成为乘的殊胜法，如果这样想，那么因为获得胜义谛的显现方式不同，产生对世俗谛的定解的方式也不同，所以完全可以成为非常殊胜的法。还有，将所有宣说没有佛和众生的都归为见解，而将所有宣说有的都归为修行的范畴，因此要论证在世俗谛中观想为天尊等不是见解也是非常困难的。这里不仅仅是在有火的地方认为没有冷触，或者像害怕狗的时候观想为狮子一样，而是去除二障，最终与不变的果位相结合的清净道之见修。因此，这样的见修必须具备智慧和双足，所以，没有见解的定解的修行，以及没有修行的实践的见解，就像朝东看却向西走一样。对于所有与事物实相相符的，进入二谛之境的道路，必须确定清净的见解是先导，因为可以通过量士夫产生清净的定解。所谓有和无，也是从名言和胜义谛的角度来辨析的。如果是这样，那么胜义谛就没有修行，而世俗谛就无法通过量士夫产生定解，因此分类非常不合理。因此，从辨析世俗谛的量士夫中确定的有法之见，以及从辨析究竟胜义谛的量士夫中确定的法性之见，分为两种。
English
The three vehicles of action. Maha Anu Ati, which is the three vehicles of the method of empowerment, are divided into nine. To think that these nine vehicles have no difference in the classification of views is to not distinguish between the view and the object of the view, and to not distinguish between the views of Sutra and Tantra. From the perspective of the inseparability of the two truths, there are increasingly superior differences in how to obtain certainty about the object. In the relative truth, no one can deny that there are views like the relationship between master and servant. If the object of the relative truth is not a view, then all views other than the correct views of worldly people and the emptiness and selflessness of the four noble truths, and all views that ascertain the realm of conventions as they are, must be considered as non-views, so no one would say that the classification of the path is formed. Even if it is a view, but if it is not the object of the ultimate truth, it cannot become a superior Dharma of the vehicle. If you think so, then because the way of obtaining the appearance of the ultimate truth is different, and the way of generating certainty about the relative truth is also different, it can completely become a very superior Dharma. Furthermore, it is also very difficult to prove that all those who teach that there are no Buddhas and sentient beings are considered as views, and all those who teach that there are are considered as meditation, so visualizing as deities in the relative truth is not a view. Here, it is not just like thinking that there is no cold touch in a place where there is fire, or like visualizing as a lion when afraid of a dog, but it is the pure view and meditation of the path that removes the two obscurations and ultimately combines with the unchanging result. Therefore, such view and meditation must have wisdom and two legs, so meditation without the certainty of view, and view without the practice of meditation, are like looking east but walking west. For all paths that enter the realm of the two truths in accordance with the reality of things, it must be determined that the pure view is the precursor, because pure certainty can be generated through valid cognition. The so-called existence and non-existence are also analyzed from the perspective of conventions and ultimate truth. If this is the case, then there is no meditation in the ultimate truth, and certainty cannot be generated through valid cognition in the relative truth, so the classification is very unreasonable. Therefore, the view of phenomena determined from the valid cognition that analyzes the relative truth, and the view of the nature of reality determined from the valid cognition that analyzes the ultimate truth, are divided into two.
Chinese
应当知晓。此外，认为阿底瑜伽是智慧而非乘的说法也难以成立。一般来说，无论是道还是果的智慧，都是乘。经文中普遍流传着“以此提升”和“在此提升的乘”的说法。特别是，无上瑜伽的道的智慧是究竟的，因此是所有乘之王。阐述它的论典本身也成为所有乘的顶峰。如此，乘是根据所化众生的根器而宣说的，因此分类和归纳的方式也多种多样。虽然可以分为二、三等多种，但在此处所阐述的仅限于此，因此此续是一切经论的总纲。第二，关于分别解释无上瑜伽的道，从本体的角度分为生起次第和圆满次第两种，从修持方式的角度分为方便道和解脱道两种。首先，在生起次第和圆满次第中，第一是：以与确定自性根本续意义的见解相符的方式，以心改造并习惯于显现和存在的清净平等之状态而进入。这也被称为生起次第或从其他经文中推断的瑜伽。也被称为人为之道。生起次第也与存在逐渐成熟的方式相符，通过空性大、悲心幻化、一个手印、具支手印、聚 समूह（梵文，samūha，梵文罗马拟音，samuha，集合）会供这五种方式修持，从而消除下堕轮回的习气，圆满向上涅槃的果位，成为圆满次第的成熟因。简而言之，在人为的意识中，通过训练直到显现和存在显现为清净广大幻化网的轮涅槃，生起次第达到究竟，被称为显现和存在立为基础的生起次第。一般来说，仅仅通过生起次第虽然能够成就下界到色究竟天之间的所有世间成就，但无法现前超越之道。然而，像这样圆满的生起次第和圆满次第双运的甚深方式，自然会引出圆满次第，并且见到真谛也是存在的，这在理证上是没有冲突的，就像经道也能在很久之后引导见到真谛一样。不仅如此，在密集金刚等中，修持心远离的方式是在心间的 नाद（藏文，梵文天城体，nāda，梵文罗马拟音，nada，声音）上
English
It should be known. Furthermore, it is difficult to establish the view that Ati Yoga is wisdom and not a vehicle. In general, whether it is the wisdom of the path or the fruit, it is a vehicle. It is commonly known in the scriptures as "the vehicle that elevates with this" and "the vehicle that elevates here." In particular, the wisdom of the path of Anuttara Yoga is ultimate, therefore it is the king of all vehicles. The treatise that elaborates on it becomes the pinnacle of all vehicles. Thus, the vehicles are taught in accordance with the mental capacity of the trainees, so the methods of classification and aggregation are also diverse. Although it can be divided into two, three, and so on, what is taught here is limited to this, so this tantra is the general outline of all scriptures. Secondly, regarding the separate explanation of the path of Anuttara Yoga, from the perspective of essence, it is explained as two: the generation stage and the completion stage. From the perspective of practice, it is explained as two: the means path and the liberation path. First, among the generation stage and the completion stage, the first is: entering in a way that conforms to the view of ascertaining the meaning of the self-nature basic continuum, by mentally transforming and becoming accustomed to the state of purity and equality of appearance and existence. This is also called the generation stage or the yoga inferred from other scriptures. It is also called the artificial path. The generation stage also corresponds to the way existence gradually matures, and is practiced through the five ways of emptiness great, compassion illusion, one mudra, mudra with supports, and the समूह (Tibetan, Devanagari: samūha, Romanized Sanskrit: samuha, meaning: collection) assembly offering, thereby eliminating the imprints of falling into samsara, perfecting the fruit of ascending nirvana, and becoming the maturing cause of the completion stage. In short, in the artificial mind, by training until appearance and existence appear as the wheel of the pure and vast illusory network, the generation stage reaches its culmination and is called the generation stage that establishes appearance and existence as the basis. In general, although the generation stage alone can accomplish all worldly achievements from the lower realms to Akanishta, it cannot manifest the path of transcendence. However, such a profound method of union of the generation stage and the completion stage naturally leads to the completion stage, and there is also the seeing of the truth, which is not contradicted by reason, just as the sutra path can also lead to the seeing of the truth after a long time. Moreover, in Guhyasamaja and others, the method of practicing mind isolation is on the नाद (Tibetan, Devanagari: nāda, Romanized Sanskrit: nada, meaning: sound) in the heart.
Chinese
还有，各个续部的细微命脉之要点，以及依靠空色和智慧手印的方式，对于未加改造、保持原样的圆满次第，精通四种瑜伽者能够毫不费力地进入。那些次第的分类，又因详略和续部仪轨的各种方式相结合而变得多种多样。第二，圆满次第是：以方便的甚深口诀，使基续清净、平等、大，自性安住、任运成就之坛城显现。因此，它也被称为圆满次第或现观瑜伽以及本初之道。圆满次第虽然有很多种，但如以所依之脉、气、明点为要点，如幻轮、宝瓶气、细微命脉融乐等；依靠光明之明点为要点，如空色和顿超等，总之，显现四金刚智慧的各种方便，也在续部中根据各自的情况进行了阐述，如五次第和六加行等。像这样，所有完整或部分的阐述，都从修持方式的角度，可归纳为依靠意念的专注和身语的努力之有相道，以及无勤无相的圆满次第两种。从所修持的角度来看，有空性的智慧光明，显现的智慧幻身，以及二者结合的智慧这三种。所有这些圆满次第，都是将业气融入中脉，从而直接或间接地进入显现清净智慧。此续中，讲述了有相圆满次第的四轮细微命脉瑜伽，以及方便道次第的上门，顿时的下门口诀，以及无相光明大圆满的窍诀。这样，通过二种次第道清除了污垢，凭借力量使实相显现。如果不是自性清净，那么观想与实相相违背的生起次第，以及在普通身体上通过气脉的压制等所获得的物质，在自己面前显现为本尊身，就像魔术师的鹅卵石显现为马和牛一样，是不存在于物质上的错觉，以及执着于此