English
In general, all the dharmas included by various means can be uniformly established as one vehicle, or for each separate dharma, it can also be established as its own vehicle, because it is the path to omniscience. Among them, first, the three outer characteristic vehicles sequentially elevate beings to the state of Arhat, and the state of Pratyekabuddha like a parrot or coral, and the eleventh ground, the Universally Illuminating Ground, therefore it is called a vehicle. Second, the three outer Thubpa Tantras sequentially elevate beings to the ground of the Three Family Vajradhara, and the ground of the Four Family Skygoers, and the ground of the Five Family Dense Array, therefore it is called a vehicle. Third, the three forms of the inner Upaya Tantra sequentially elevate beings to the ground of the Letter Wheel Great Assembly, and the ground of Great Bliss, and the ground of Wisdom Lama, therefore the explanation of the vehicle is established. Considering this, the Lankavatara Sutra says: 'Until sentient beings enter, there is no end to the vehicles.' This illustrates that in accordance with the various conceptualizations of the mind, there are as many doors to the vehicle. Here, the beings of medium and sharp faculties are also divided into three types, which is based on the consideration of the capacity of the beings to be tamed, and the upper and lower mantra vehicles are shown in the same way, and the view, meditation, conduct, and result are fully shown in their respective doctrines, thus explaining the meaning of being able to stand on one's own on each path. Ultimately, it reaches the ultimate point of wisdom exhaustion, dharma exhaustion, and the true nature of the noble path. Moreover, the Nirvana of the Hearers and Solitary Realizers' vehicle is only temporary and not ultimate, and in order to obtain the Nirvana of liberation from it, one must first manifest the fruit of one's own path and then enter the Mahayana, so it actually belongs to the Mahayana. Although different classifications of fruits are shown in the causal Mahayana and the lower three Kriya tantras, the profound and secret special features of the path of bliss in the fruit are not shown in them, and there is a great difference between the completeness and incompleteness of the actual fruit. In the Anuttarayoga vehicle, because the complete means are shown, and all the forms of the path and fruit of the previous vehicles are also included here, and the uncommon dharmas of the Anuttarayoga are not in those other vehicles.
Chinese
现在，由于它和它的替代品都无法成立，所以包含于此。即使在无上瑜伽中，生起次第和圆满次第这二者以何种方式修持，也无法超出心造的范围，因此所要修持的会变成有为法，所以在见证智慧方面有极大的差别。大圆满是没有心造之法可以触及的，因此凭借如实证悟法性的真谛的力量而获得的，是由圣者传承所摄持的无漏智慧的道谛。下乘道要显现的，以多种方式宣说的无谬法性，在此会直接显现可见。由于一切乘都包含于这无上大乘之中，因此也称此为智慧乘。如《华严经》中说：“以智慧乘和对大乘极度倾心的心，将那些善根完全回向。”以及《天子胜慧请问经》中说：“此大乘之乘，佛乘不可思议，开启众生之机，无上大乘。所有多少乘，此乃彼之殊胜。因此从大乘中，区分一切乘。”以及《圣大印契经》中也说：“乘决定唯一，无二亦无三。”以及它的注释中说：“为了调伏所化，宣说了三乘，即声闻乘、缘觉乘和大乘。真实而言，乘唯一，即果金刚乘。”以及《中观根本慧论》中说：“善现，乘唯一，即无上佛乘。”以及《楞伽经》中说：“一乘之外无二乘，世间永无三乘，除非为了调伏各种众生。”等等，有些时候说乘唯一，又有些时候说二、三、五等，没有限制数量，因为“为了引导孩童，我说了不同的乘。”以及“天乘和梵天乘”等等，如前所说。有些时候也说无数乘，如“乃至心入之时”等等，所说和实相
English
Now, since it and its substitutes cannot be established, it is included here. Even in the Unsurpassed Yoga, the way in which the two, the generation stage and the completion stage, are practiced does not go beyond the scope of mental fabrication, so what is to be practiced becomes conditioned phenomena, so there is a very great difference in seeing wisdom. The Great Perfection is such that there is no occasion for mentally fabricated dharmas to touch it, so it is obtained by the power of realizing the truth of the nature of reality as it is, and it is the path truth of uncontaminated wisdom, which is encompassed by the lineage of the noble ones. What is to be manifested by the lower paths, the unmistaken nature of reality that is taught in many ways, will be directly visible here. Since all vehicles are included in this unsurpassed Great Vehicle, it is also called the Wisdom Vehicle. As it says in the Avatamsaka Sutra: "With the Wisdom Vehicle and a mind that is extremely devoted to the Great Vehicle, may those roots of virtue be completely dedicated." And as it says in the Sutra Requested by the Son of the Gods, Excellent Intellect: "This vehicle of the Great Vehicle, the Buddha Vehicle is inconceivable, it opens the opportunity for sentient beings, the unsurpassed Great Vehicle. Whatever vehicles there are, this is considered the supreme of them. Therefore, from the Great Vehicle, all vehicles are distinguished." And as it says in the Holy Great Seal Scripture: "The vehicle is definitely only one, there is no second or third." And in its commentary it says: "Also, to tame those to be tamed, the three vehicles are taught, namely the Hearer Vehicle, the Solitary Realizer Vehicle, and the Great Vehicle. In reality, there is one vehicle, which is the Resultant Vajra Vehicle." And as it says in the Intermediate Mother: "Subhuti, the vehicle is only one, the unsurpassed Buddha Vehicle." And as it says in the Lankavatara Sutra: "There is no second vehicle besides the one vehicle, there is never a third in the world, except to tame various beings." And so on, sometimes it is said that there is only one vehicle, and sometimes it is said that there are two, three, five, etc., without limiting the number, because "For the sake of guiding children, I have taught different vehicles." And "The vehicle of the gods and the vehicle of Brahma," etc., as mentioned before. Sometimes it is also said that there are countless vehicles, such as "As long as the mind enters," etc., what is said and the nature of reality
Chinese
考虑到见到错觉的人，也说了没有乘。如《楞伽经》所说：心若极度转变，则无乘亦无行。如经中所说，因应所需而如此开示的那些，若断言“仅此而已，非彼”般地，以条条框框的方式来说，应知这是智慧未趋入正道的征象。在此，暂且如确定九乘次第的数目那样，《智慧自生大续》中说：经和广大，以及极广大。极广大者，八万四千不可思议。广大众多，不可思议，不可衡量。不可说，超思议。广大即是如此，分为九种。声闻和独觉，以及菩萨。克里亚和乌巴，以及瑜伽乘。玛哈瑜伽、阿努瑜伽，以及大圆满阿底。如是宣说九种，是佛法的伟大教法。如是说。为了调伏所化众生，将根器分为下、中、上三等，为了调伏，也同样示现了与之相应的乘。如阿底大庄严经中说：我的教法，依众生之智力，有大小之别，示现为二种次第，各自的见解和安住。如是所说，各自的见解分为颠倒和正直二种，后者，该经中说：正直分为三种次第，对于小慧者、大慧者，以及中慧者，示现为三种次第。小次第有三种，与之相应的法，为分别念所染的声闻。对于有意识者为独觉，对于有分别执着者为菩萨。对于中等者所开示的，对于极劣者为事部，对于劣等者为行部，对于有明识者为瑜伽。对于大等者有三种，对于心广大者为生起次第，对于心精要者为圆满次第，对于极密殊胜者为大圆满。如是等等所说。第二、意释论典的
English
Considering those who see illusions, it is also said that there is no vehicle. As stated in the Lankavatara Sutra: When the mind is extremely transformed, there is no vehicle and no going. As stated in the sutra, those who are shown in this way according to need, if they assert in a rigid manner, saying, "It is only this much, not that much," it should be known that this is a sign that the entry of wisdom has not turned to the right place. Here, for the time being, as if determining the number of nine vehicles, in the Great Tantra of Self-Arisen Wisdom it is said: Sutras and vastness, and extremely vast. The extremely vast is eighty-four thousand inconceivable. Vast and numerous, inconceivable, immeasurable. Unspeakable, beyond thought. Vastness is like this, it is considered to be divided into nine types. Shravakas and Pratyekabuddhas, as well as Bodhisattvas. Kriya and Upa, as well as the Yoga vehicle are explained. Maha Yoga, Anu Yoga, and also Ati Dzogchen. Thus, nine types are explained, it is the great teaching of the Dharma. As it is said. In order to tame the beings to be tamed, the faculties are divided into three levels: lower, medium, and superior, and in order to tame, the corresponding vehicles are also shown in the same way. As it is said in the Great Adornment of Ati: My teachings, according to the level of sentient beings' minds, have differences of large and small, and are shown in two stages, each with its own view and abiding. As it is said, each person's view is divided into two types: inverted and correct, the latter, in that same text, says: The correct is divided into three stages, for those with small intelligence, those with great intelligence, and those with medium intelligence, it is shown in three stages. The small stage has three types, the Dharma that is in accordance with their minds, is the Shravaka, defiled by conceptual thought. For those with awareness, it is the Pratyekabuddha, for those with conceptual clinging, it is the Bodhisattva. What is taught to the middle ones, for the extremely inferior ones, it is the Action Tantra, for the inferior ones, it is the Conduct Tantra, for those with clear knowledge, it is Yoga itself. For the great ones, there are three stages, for those with vast minds, it is the Generation Stage, for those with essential minds, it is the Completion Stage, for the supremely secret and excellent ones, it is the Great Perfection. As it is said and so on. Second, the commentary treatises of
Chinese
关于解释论述，有三点：定义、词义、分类。第一点是：主要由创作论著的想法所引发，为了向他人展示自己的意愿和宗派，而汇集的经文，这仅仅是论著的定义。具备四种特点的，是纯正论著的定义。缺少任何一种特点的，是看似论著的定义。四种特点是：作者以无散乱的意念，以通达词义的智慧和利益他人的慈悲心所引发，这是意乐动机的特点；组合纯正的语句连贯，这是能诠释词语的特点；向寻求解脱的所化提供必要的方便，这是所诠释意义的特点；听闻思考这些词语，具有获得解脱的能力，这是必要作用的特点。如《宝性论》中说：‘凡是胜者导师唯一的，受其支配无散乱意者说，与解脱道及其后续相符的，那也应如仙人教言般顶戴。’这是所说的。第二点是词义：从梵语Śāstra（藏文：ཤསྟྲའི་སྒྲ་）的词根Śāsana（梵文天城体：शासन，梵文罗马拟音：śāsana，汉语字面意思：调伏）而来，因为能将有情从烦恼三毒调伏为具足三学的状态；以及梵语traya（梵文天城体：त्रय，梵文罗马拟音：traya，汉语字面意思：救护），因为能从恶趣的果报和轮回的痛苦中救护，所以具有调伏和救护的功德，故称为论著。如《释量论》中说：‘能调伏一切烦恼怨敌，以及能救护脱离恶趣轮回，因具有调伏救护之功德，故名为论著，此二者在其他宗派中没有。’这是所说的。第三点是论著的分类，从作用的优劣、必要的作用、作者、如何创作的方式、所诠释的佛语、所表达的意义这六个方面来分类。第一，从作用的优劣来分类，如《密集》的《断除品类之契》中说：‘论著无意义、意义低下，意义颠倒、意义具足，应知有四种。’所以有四种：无意义的，如乌鸦占卜的论著；意义低下的，如共同的四种明处的论著；意义颠倒的，如外道教派的论著；意义具足的，如佛