English
The discipline to be practiced is the protection of the eight kinds of Pratimoksha vows. In particular, one practices the 250 vows for one's own benefit. The view to be realized is the realization of the absence of self of the person. The Samadhi to be meditated upon is that each of the four noble truths has two aspects: Dharma-knowledge and Dharma-acceptance, and subsequent-knowledge and subsequent-acceptance, thus meditating on the sixteen wisdoms in sequence. The temporary result of meditating in this way is the state of Stream-enterer, Once-returner, and Non-returner. The ultimate result is the Arhat with and without residue, that is, attaining the state of Nirvana with and without remainder. Because it has the meaning of elevating or attaining these results, it is the Hearer Vehicle (Shravakayana). The appearance of having attained the result in this way is also due to the power of the blessings of this lineage. The term "Pratyekabuddha Vehicle" means: Knowing the interdependent origination of outer and inner phenomena as illusion and mirage. Penetrating without obstruction into the form of objects. Realizing through one's own intelligence without a spiritual friend's instruction. Traversing the Bodhi grounds, the supreme bliss of wish-fulfilling. Therefore, the meaning or definition of Pratyekabuddha is: From the middle forbearance of the path of application, until one's own result is not attained, without relying on conditions or a teacher, but relying on one's own wisdom, examining the skeletons in the charnel ground, thereby preventing ignorance. Because one wants to attain enlightenment oneself, it is called Pratyekabuddha, or without the instruction of a teacher, becoming a Buddha for oneself alone, it is called a Solitary Buddha. The way to enter is through the gate of the twelve links of dependent origination. The discipline to be practiced is the same as the Hearers, practicing the 250 vows for one's own benefit. In particular, in places where there is no Mahayana, one benefits others slightly through miracles and the union of opposites. The view to be realized is the realization of half and two parts of selflessness, that is, the absence of inherent existence. The Samadhi to be meditated upon is to block the arising of the twelve links of dependent origination, and then to meditate on the twelve emptinesses in order. The result of meditating in this way is to live alone like a rhinoceros, or when gathering, to fly in flocks like parrots, ultimately elevating the Arhat to the supreme bliss of wish-fulfilling, or attaining it. Because it has the meaning of elevating or attaining these results, it is the Pratyekabuddha Vehicle. The appearance of having attained the result in this way,
Chinese
所作之事也显现为，此续部的加持力所致。所谓“菩萨乘”者，即：通达二无我，圆满波罗蜜，瑜伽行者次第行，十地佛地之果位，依二谛理可证得。菩萨之词义或定义为：为自利而觉悟，为他利而发心，故称菩萨。入门之径为二谛或愿入二门。所行之律为六或十度波罗蜜，唯为利他而行。所悟之见解为证悟人法二无我，了知无自性。所修之禅定为次第修十地之离戏，由此断除二障及其习气。如是修习之暂时果报为次第行十地，究竟果报为提升或获得十一普光地，此即菩萨乘之义。如是显现获得果位，所作之事也显现为此续部的加持力所致。所谓“无上密乘”者，即：平等性智自性王，如众水汇入大海，无上义理通达者，解脱道乘无余摄。无上密乘之词义或定义为：较之以上诸乘，其见修行果更为殊胜，故称无上殊胜之密乘。若再细分，则有外事续部乘与内事方便续部乘。初，外事续部有三，初为作密克里亚乘：入门之径为沐浴与洁净。所用之物为三白三甜。所悟之见解为证悟心之四边清净无垢。所修之禅定为有相瑜伽，观想本尊智慧尊为君主，自观誓言尊为仆从，供养祈求成就，以及无相瑜伽，交替修习二谛。此
English
The actions performed also appear to be due to the power of the blessings of this very tantra. As for the "Bodhisattva Vehicle," it means: The yogi who realizes the two selflessnesses, perfects the pāramitās, and progresses through the ten bhūmis step by step, can attain the path to Buddhahood through the two truths. The meaning or definition of Bodhisattva is: one who awakens for their own benefit and has the mind for the benefit of others is called a Bodhisattva. The gateway to enter is through the two truths or the two entrances of aspiration. The discipline to be practiced is the six or ten perfections (pāramitās), practiced solely for the benefit of others. The view to be realized is the realization of the two selflessnesses of person and phenomena, understanding their lack of inherent existence. The samādhi to be cultivated is the gradual cultivation of the ten bhūmis in freedom from elaboration, thereby abandoning the two obscurations along with their habitual tendencies. The temporary result of such cultivation is the gradual progression through the ten bhūmis, and the ultimate result is the elevation or attainment of the eleventh, the All-Illuminating Ground, hence the meaning of the Bodhisattva Vehicle. The actions performed, appearing as if the result has been attained in this way, also appear to be due to the power of the blessings of this very tantra. As for the "Unexcelled Mantra Vehicle," it means: The king of self-awareness, realizing equality, just as all rivers flow into the great ocean, in these great methods realizing the unexcelled meaning, all the liberation vehicles are included without exception. The meaning or definition of the Unexcelled Mantra Vehicle is: because its view, meditation, conduct, and result are superior to those of the previous vehicles, it is called the Unexcelled, the supreme Mantra Vehicle. Further dividing it, there are the outer Kriyā Tantra Vehicle and the inner Upāya Tantra Vehicle. First, among the three outer Kriyā Tantra Vehicles, the first is the Action Tantra, the Kriyā Vehicle: The gateway to enter is through bathing and purification. The substances to be used are the three white and three sweet things. The view to be realized is the realization that the four limits of the mind are pure and free from defilement. The samādhi to be cultivated is the visualization of the deity as the wisdom being, the lord, and oneself as the commitment being, the servant, offering worship and requesting accomplishments, and the formless samādhi, alternately cultivating the two truths. This
Chinese
像这样修习的果实，以将三种姓提升或获得到金刚持果位之义，是克里亚瑜伽；第二是行续的邬波瑜伽，进入之门和行持与事续相合，见地和修习与瑜伽续相合，像这样修习的果实，以将四种姓提升或获得到金刚持果位之义，是邬波瑜伽；第三是瑜伽续的瑜伽，进入之门从三摩地之门进入，所用的物质使用圣物卡亚尔巴，所证悟的见地，觉悟自心本觉自明清净为三十七尊的自性，所修的三摩地是有相，观想本尊智慧勇识和我誓言勇识为朋友或平等的方式，以给予和回应的方式互相供养，以及无相，观修二谛平等，像这样修习的果实，以将五种姓提升或获得到密严刹土之义，是瑜伽。像这样获得果位一样地成办利益，也是此续的加持力所显现。第二内道方便续，大瑜伽无上续的乘，生起玛哈瑜伽，圆满阿努瑜伽，显示生圆无二的阿底瑜伽三者中，内道玛哈瑜伽的使用窍诀是整部经文，所以说不需要合用，如果不合用就无法确定，所以玛哈瑜伽是，进入之门从方便和智慧之门进入，所用的物质使用圣物五甘露混合使用，所证悟的见地，觉悟真谛无别殊胜的法身大身，所修的三摩地观修本尊和分别无别，像这样修习的果实，以将莲花者和文字轮坛城提升到大集会处之义，是显示生起次第为主的玛哈瑜伽，比这更主要显示圆满次第的是阿努瑜伽，比这更远离二取勤作，显示生圆无二的是阿底瑜伽。
English
The result of meditating in this way, by the meaning of elevating or attaining the state of Vajradhara for the three families, is Kriya Yoga. The second, the Tantra of Practice, Upayoga, is that the entrance and practice are in accordance with the Action Tantra, and the view and meditation are in accordance with the Yoga Tantra. The result of meditating in this way, by the meaning of elevating or attaining the state of Vajradhara for the four families, is Upayoga. The third, the Yoga Tantra, Yoga, is that the entrance is through the door of Samadhi. The substance to be used is the sacred substance Khyarba. The view to be realized is to realize that the mind itself is self-aware, self-luminous, and pure, as the nature of the thirty-seven deities. The Samadhi to be meditated upon is with signs, the deity, the wisdom being, and oneself, the commitment being, meditating in the manner of friends or equals, offering mutual worship in the manner of giving and receiving, and without signs, meditating on the two truths equally. The result of meditating in this way, by the meaning of elevating or attaining the Akanishta realm for the five families, is Yoga. Acting for the benefit as if the result has been attained in this way also appears due to the power of the blessings of this very Tantra. The second, the Inner Path, the Tantra of Means, the Great Yoga, the Unsurpassed Tantra, has three vehicles: Generation, Mahayoga; Completion, Anuyoga; and Atiyoga, which teaches the inseparability of Generation and Completion. The key to using the Inner Path Mahayoga is the entire text, so it is said that it does not need to be combined. If it is not combined, it cannot be determined, so Mahayoga is: the entrance is through the door of means and wisdom; the substance to be used is the sacred substance, the five nectars, used in a mixed manner; the view to be realized is to realize the indivisible truth, the supreme Dharmakaya, the Great Body; the Samadhi to be meditated upon is to meditate on the deity and thoughts as inseparable. The result of meditating in this way, by the meaning of elevating the lotus-holder and the letter-wheel mandala to the Great Assembly, is Mahayoga, which teaches the Generation Stage as primary. Anuyoga teaches the Completion Stage as more primary than that. Atiyoga teaches the inseparability of Generation and Completion, being free from the effort of dualistic grasping.
Chinese
是乘。像这样，虽然显现为获得果位，但所作的事业也是这个续部的加持力所显现的。第二是就烦恼而说的：无明……将会说。那里有这样的话。以无明的分别念作为八万四千种烦恼的对治。因此，轮回的根本或因，是俱生无明和遍计所执的无明两种所产生的分别念和烦恼，三毒平等，或者愤怒，即四种烦恼中的每一种都有两万一千种，总共八万四千种烦恼，为了调伏这些烦恼，说了八万四千种法。说，将会说。意思是，用哪些道来清净这些烦恼呢？就是对治。也就是断除、清净和自在的法，律藏、经藏、论藏、持明者、密咒的宝藏，这四种中的每一种都有两万一千种，总共八万四千种法，是过去诸佛所说的。现在的诸佛正在说。未来的诸佛将会说。第三是就方便或对治而说的：所有这些……究竟。那里有这样的话。所有这些，意思是，所有这些法门都成为烦恼的对治的方式是：如果按照五乘，那么对治也是五种；如果按照四藏，那么对治也被认为是四种，因此，对于这个，生起的教言中，您的上师与剑的空击结合。仲巴的格隆释迦贤与黑蛇的空击结合。玛迪秋夏与毒树的空击结合，对此，杰·桑达·卓普巴大师说：玛迪秋夏的就像毒树的空击结合是合理的。也就是在《经意集》中说：园中生出毒树，一旦知道是毒树，就从根拔起。为什么在园中的食物上，毒蔓延就会死亡。因此，譬如一个大国王的食物园中生出毒树，愚蠢的百姓们
English
It is the vehicle. Thus, although it appears as if the fruit has been obtained, the deeds performed are also manifested by the power of the blessings of this very tantra. Second, it is spoken with regard to afflictions: Ignorance... will be spoken. There it says. With the conceptualization of ignorance as the antidote to the eighty-four thousand afflictions. Therefore, the root or cause of samsara is the conceptualization and afflictions arising solely from the two types of ignorance: co-emergent ignorance and imputed ignorance. The three poisons are equal, or anger, that is, each of the four afflictions has twenty-one thousand, totaling eighty-four thousand afflictions. To subdue these afflictions, eighty-four thousand dharmas were spoken. Speaks, will speak. It means, by which paths are these afflictions purified? It is the antidote. That is, the dharma of abandoning, purifying, and mastering, the Vinaya Pitaka, Sutra Pitaka, Abhidhamma Pitaka, Vidyadhara, and the treasury of mantras, each of these four has twenty-one thousand, totaling eighty-four thousand dharmas, which were spoken by the Buddhas of the past. The Buddhas of the present are speaking. The Buddhas of the future will speak. Third, it is spoken with regard to means or antidote: All of these... ultimate. There it says. All of these, meaning, the way in which all these dharma doors become the antidote to afflictions is: if according to the five vehicles, then the antidote is also five; if according to the four pitakas, then the antidote is also considered to be four, therefore, for this, in the arising instructions, your lama combines with the empty strike of the sword. The gelong of Chubar, Shakya Zangpo, combines with the empty strike of the black snake. Madatik Choshak combines with the empty strike of the poison tree, to which Je Sangdak Drophukpa Chenpo said: Like Madatik Choshak, the combination of the empty strike of the poison tree is reasonable. That is, it says in the Sutra Intentions Collection: In the garden, a poison tree grows, as soon as you know it is a poison tree, cut it from the root and pull it out. Why? Because if poison spreads in the garden food, it will die. Therefore, for example, in the food garden of a great king, a poison tree grows, and the foolish subjects