English
It is a vehicle. This seems to be in accordance with one's own mind. As it is said in the extensive explanation: "The unsurpassed vehicle is inconceivable, and what is said is also the same, it only appears in each one's own mind." Because it is said so. Or, because of the meaning of traveling by this, it is a vehicle, that is, in order. The first is like a good horse, horse, and elephant, which are the collections of scriptures of each teaching. The second is like the person riding them, the person who practices the vehicle, the dependent individual. The third is like the place to go, the ultimate result of each vehicle, therefore it is called a vehicle. Second, the first point of classification is that, in general, the doctrines of each lineage differ, so the types of vehicles are considered uncertain. In particular, in terms of this tantra, it is what was said before. Third, the meaning of each classification is that, because the beings to be tamed are different, the differences of the vehicles are explained separately in order to tame their continuums, so what are they? First, the so-called gods and humans are those who have become the basis of liberation from the distinction of merit. There are four reasons for the so-called vehicle: understanding the cause and effect of good and evil without confusion, practicing peaceful or immovable meditation, practicing abandoning and adopting good and evil, thereby liberating from the evil realms, and thus obtaining the high status of gods and humans. The so-called Hearers are those who mostly need to listen and obey the spiritual friend from entering their own path until they have not obtained the result. The so-called vehicle, as before, has four reasons: realizing the selflessness of the person, practicing the cessation meditation, mainly practicing self-interest, thereby obtaining the result of Arhat. The so-called Solitary Realizer, from the middle patience of the path of joining, to obtaining one's own result, does not depend on the spiritual friend, but obtains the result with one's own wisdom. The so-called vehicle is also realizing that one side of the person and the dharma is without self-nature, practicing dependent origination in forward and reverse order, mainly practicing self-interest, being able to do some benefit to others with the magical power of the body, and obtaining the supreme land of wish-fulfilling bliss. The so-called Bodhisattva is a hero who awakens with great wisdom and benefits sentient beings with great compassion. The so-called vehicle is also realizing the two selflessnesses, gradually practicing the samadhi of the ten bhumis,
Chinese
因为通过十度行持广大的二利，而获得普光地。那些各自与自己的心意相符，所以是乘。无上的意思是，从克里亚到阿底，所有密咒的教义的意义，因为下者成为上者的缘故。乘，这四个理由也比前者殊胜，如此以见解通达一切法平等性。如《广大》中所说：离二平等与不平等，如是法界。又如此经第十九品所说：于平等中作平等合。因此之故。其义是无境而修，如《广大》中所说：不作如是安住。又如此经中所说：安住于平等之誓言。因此之故。于彼性中离取舍而行持，如此经中所说：行持于任何行持皆无碍。因此之故。由彼等果位五身现前，如此经中所说：彼时五身任运成就。因此之故。因此比前者的出离之乘更为殊胜，故为无上。如果先前的宗派执持者不成立那些差别，那么此处应安立显密之差别。其中一些有声义的差别，说因缘自性者，认为心性是成佛之因，说果密咒者，认为心性本自安住于果位，如是说。又有一些说，胜义谛上是否执持为实空，世俗谛上是否执持为错乱，能否承认真谛无别，有这些差别。又有一些说，智慧上没有差别，以何种方便来区分呢？就像蝙蝠截断虚空一样。一些人认为，考察确立见解的方式，有理解快慢的差别，此是法性自相现量而确立，所以快，另一是以后续推测而确立，所以不见自相而慢。考察所确立的宗派，有边见大小的差别，另一是从世俗显现中解脱，但是
English
Because of practicing the vast two benefits through the ten perfections, one attains the ground of All-Illuminating. Those are vehicles because they accord with the minds of each individual. "Unsurpassed" means the meaning of all the tantric teachings from Kriya to Ati, because the lower ones become the higher ones. "Vehicle" means that these four reasons are also superior to the previous ones. Thus, through view, one realizes that all phenomena are of equal nature. As it is said in the Extensive [Tantra]: "Apart from duality, equality and inequality, such is the realm of reality." And as it is said in the nineteenth chapter of this [Tantra]: "In equality, one unites with equality." Therefore. Its meaning is to meditate without an object, as it is said in the Extensive [Tantra]: "Uncontrived, one abides in suchness." And as it is said in this very [Tantra]: "If one abides in the samaya of equality." Therefore. In that state, one acts without acceptance or rejection, as it is said in this very [Tantra]: "One acts without obstruction in any action." Therefore. Through these, the result, the five kayas, become manifest, as it is said in this very [Tantra]: "At that time, the five kayas are spontaneously accomplished." Therefore. Therefore, it is unsurpassed because it is superior to the vehicles of renunciation above. If the previous upholders of tenets do not establish that those differences exist, then here the difference between sutra and tantra should be established. Some of them have a difference in sound and meaning, saying that the cause, the very nature, considers the nature of mind as the cause of Buddhahood, and saying that the result, secret mantra, considers the nature of mind as inherently abiding in the result, so they say. Others say that there is a difference in whether or not one holds onto true emptiness in ultimate truth, whether or not one holds onto illusion in conventional truth, and whether or not one can acknowledge the inseparability of truth. Still others say that there is no difference in wisdom, but what difference is there in method? It is like a bat cutting through the sky. Some believe that examining the way views are established reveals differences in the speed of understanding. This is because the self-character of reality is directly established, so it is fast. The other is established by subsequent inference, so it is slow because the self-character is not seen. Examining the established tenets, there are major and minor flaws in the extremes. The other is liberated from conventional appearances, but
Chinese
执着于究竟空性有很大的过失，而这不执着于它，所以没有过失。如果考察修持道路的方法，会有道路远近的差别。这里认为一生或证悟解脱同时，所以近。另一种需要经历劫来修习，所以远。如果考察修持所获得的果实，会有暂时和究竟的差别。如《宝灯经》中所说：“你的十一处皆是光明，大方便乘的住处。”以及《方便网》中也说：“成为莲花者，超越了光明地。”因为这样说的缘故。如果考察宣说这些的经典，会有是否明示的差别。这里的经典中，对于下乘的见、行、果等如实宣说。而下乘的经典中，连这些的名字都无法提及。因此，认为有五种差别。虽然如此，那些也可能是稍微带有偏袒的陈述。经典中也说了许多差别，如《三戒论》中说：“即使意义相同不愚昧，方法众多没有困难，依仗敏锐的根器，密咒的乘非常殊胜。”以及《大经》中说：“白色究竟的福德，秘密刹那非百千。”又在那部经中说：“像肢体一样的中观即使衰败也能存活，像心脏一样的秘密如果失去就会毁灭。”等等说了许多。这部经中也说：“四乘的决定生起，安住于一乘的果实。”等等，经教和经典中说的差别，我认为会成为正确的论证。而且，那些差别的例子，四大空性比喻中，这里与毒树结合。例如，一位户主在种植各种食用树木的园子里，生长出一棵毒树的根，户主的儿子死了，他的眷属们对于舍弃毒的方法产生了各种大小不同的想法。那就像食用树木的园子一样，阿赖耶识积累了各种善恶的习气。像毒树的根一样，从无明中生起烦恼。像户主死去一样，心性沉溺于轮回的泥潭中。眷属们对于舍弃毒的方法
English
Attachment to ultimate emptiness has great faults, but this is free from faults because it is not attached to it. If we examine the way to practice the path, there are differences in the distance of the path. Here, it is considered near because one lifetime or the simultaneous attainment of enlightenment and liberation is desired. The other is far because it needs to be practiced for kalpas. If we examine the fruit of practice, there are differences between temporary and ultimate. As it is said in the Jewel Lamp Sutra: "Your eleven places are all light, the abode of the great expedient vehicle." And in the Net of Means it is also said: "One who has become a lotus has transcended the ground of all light." Because it is said so. If we examine the texts that explain these, there is a difference between whether they are clearly shown or not. In these texts, the views, practices, and results of the lower vehicles are explained as they are. But in the texts of the lower vehicles, even the names of these cannot be mentioned. Therefore, it is considered that there are five differences. Even so, those may also be statements made with a little bias. Many differences are also mentioned in the scriptures, such as in the Three Vows: "Even if the meaning is the same and not ignorant, with many methods and no difficulties, relying on sharp faculties, the mantra vehicle is particularly superior." And in the Great Sutra: "The ultimate merit of white, the secret is not a hundred thousand in an instant." And again in the same: "Even if the Madhyamaka, which is like a limb, deteriorates, it can survive. If the secret, which is like the heart, is lost, it will be destroyed." And so on, many are said. In this very one it is also said: "The definite arising of the four vehicles, abides in the fruit of one vehicle." And so on, the differences mentioned in the teachings and scriptures, I think will become correct arguments. Moreover, the examples of those differences, in the four great emptiness metaphors, here it is combined with the poison tree. For example, if a householder grows a root of a poisonous tree in a garden where various edible trees are planted, and the householder's son dies, his relatives have various different ideas about how to abandon the poison. That is like a garden of edible trees, where the alaya consciousness accumulates various imprints of good and evil. Like the root of a poisonous tree, afflictions arise from ignorance. Like the death of the householder, the mind sinks into the swamp of samsara. The relatives on how to abandon the poison
Chinese
就像有多种方法可以舍弃轮回，根据智慧的大小，有高低不同的乘。那时，有些轮回就像过去已经发生过这样的过失，现在也可能发生一样，就像说必须连根拔除这毒药直到九肘深处。声闻和缘觉像对待敌人和荆棘一样舍弃烦恼，这是从根本上舍弃的道路。有些就像说如果将毒药放在陶器等中用火焚烧和净化，就会变得无用一样。菩萨希望在道和地上用对治的智慧来净化，这是净化的道路。有些就像说婆罗门等通过咒语加持后，又会变成药物一样，外密续通过仪轨支分将容器转化为宫殿，将精华转化为本尊，这是转化的道路。那时，就像孔雀一看到毒药就认出是食物并享用，从而使它的声音变得悦耳，羽毛变得美丽等功德一样。内密续通过生起次第和圆满次第，将烦恼认知为法性，并通过方便来享用，从而迅速获得果实，这是使之成为助道的道路。就像那时的大地因为生长毒药而不悦，因为舍弃毒药而喜悦一样，远离这些分别念。阿底无上乘是证悟一切法在生灭无别的状态中平等，从而远离所断和对治二者，这被称为无取舍的道路。像这样，这里虽然有所有乘的种子，但如果讲得太详细，就会偏离主题，而且因为时间长而无法完成，所以进行了简要概括。关于烦恼的