English
Then the secret lord promised to eliminate suffering. Fifth, the way of accomplishing the purpose after the arising of compassion is: the accomplishment of the purpose with support, such as the Brahmin offering pillars; the accomplishment of the purpose without support, such as the numerous ascetic sages; the accomplishment of the purpose by nature, such as the sky, etc., is also uncertain. However, according to the rules of the Sutra Compendium, for the three types of disciples, with the three vehicles, the purpose is accomplished through the three methods of taming. From the meaning collection, "For the benefit of sentient beings." And "The three vehicles manifest and tame." And in the forty-fourth chapter: "What are the objects to be tamed, the appearance is determined to be three: attachment to desire and the determination to leave, the three types of disciples who are difficult to tame and violent." The three vehicles are: "What are the three forces to be tamed, the constant wheel of Dharma and the ultimate truth, the three manifestations of miraculous powers, the natural manifestation of self-nature." The three methods of taming are: "How to tame the vehicles, etc., the three that are inconceivable, the appearance of that nature, self-nature, power, and antidote, cutting off the continuity of karma." The meaning of these is that among the three types of disciples, for the disciples who are attached to desire, they crave food for survival, crave a place to rely on, crave harmonious companions, etc., and even the thought of practicing bodhicitta does not arise, nor does strong affliction arise. For the disciples who are determined to leave, because they fear the eight sufferings and eleven sufferings, etc., of the three realms of samsara, they want to leave the three realms with determination. For the disciples who are difficult to tame and violent, they are attached like the gardens and dance offerings of the desire realm, hatred burns like fire, ignorance covers like darkness, etc., and strong afflictions arise. Thus, for the three types of disciples, for the disciples who are attached to desire, with the constant wheel of Dharma vehicle among the three vehicles, the purpose is accomplished with the method of taming by the power of self-nature among the three methods of taming. The five great elements are the basis, the cause of growth, and the condition of survival. For the disciples who are determined to leave, with the ultimate truth vehicle, the purpose is accomplished with the method of taming by the antidote method. The forty-fourth chapter says: "The ultimate truth vehicle, is determined to be three,
Chinese
显现于地者，乃是生起引导与苦行族，以及权势方便之乘。以是之义，对于智慧狭小者，可与生起次第之教授相结合。引导之乘，以三部经调伏；对于中等者，以苦行种姓之乘，即外道三部调伏；对于上等智慧者，以权势方便之乘，即内道生圆次第三者调伏。对于难以调伏之刚强者，以神通先现之乘，以断绝业流之调伏方法成办事业，即内外之份额，于二三中燃烧饥荒疾病之兵器，断绝有情众生之业流。若问断绝有情之业流，是否为大悲？《四十二品》中云：若恶业速疾断绝，则速疾从恶趣中解脱。如是于三乘之中，总摄其义，于真实决定之胜乘中，三秘密之门乃经与续。当知三种相，即行为之基与能作之缘，以及无为果之相。如是于三乘之中，于真实决定之乘中，亦即于此三秘密之门所象征之经续中，以三种瑜伽宣说，即行为基之瑜伽，能作缘之瑜伽，以及无为果之瑜伽。其中，行为基之瑜伽者，总摄其义云：内外差别有多少，一切诸法菩提心，如是本然安住故，当知是经之义。以是之义，所知内外之法，基之事物，自性之实相，不改造不矫饰，本然如是。第八品中云：如是真如之中，佛与有情，少许差别亦无。等等经文显现此义。能作缘之瑜伽者，总摄其义云：具勤作行引导入，彼乘乃是作业缘。以是之义，以从因中成办果之勤作，以及清净之行，从三界轮回中引导应调伏之众生，并使之进入寂灭，即三部经。无为果之瑜伽者，于他处果报期望
English
That which appears on the ground is the vehicle of arising, guiding, and ascetic lineages, as well as the vehicle of powerful means. With this meaning, for those of small intellect, it can be combined with the teachings of the arising stage. The vehicle of guiding is subdued by the three Pitakas; for the intermediate, the vehicle of ascetic lineages, the three outer schools, subdues; for those of superior intellect, the vehicle of powerful means, the three inner generation and completion stages, subdues. For the difficult-to-tame and violent beings, the vehicle of miraculous manifestations, with the method of taming by cutting off the stream of karma, accomplishes the purpose, which is the inner and outer portions, burning weapons of famine and disease in twos and threes, cutting off the stream of karma of sentient beings. If one asks whether cutting off the stream of karma of sentient beings is compassion, the Forty-Two Sections say: If negative karma is quickly cut off, one is quickly liberated from the lower realms. Thus, among the three vehicles, summarizing the meaning, in the supreme vehicle of definitive truth, the three secret doors are the Sutras and Tantras. It should be known in three aspects: the basis of action, the condition of action, and the aspect of the non-action result. Thus, among the three vehicles, in the vehicle of definitive truth, also in these Sutras and Tantras that symbolize the three secret doors, it is explained by three yogas: the yoga of the basis of action, the yoga of the condition of action, and the yoga of the non-action result. Among these, the yoga of the basis of action is: Summarizing the meaning: How many inner and outer differences there are, all phenomena, Bodhicitta, as it is, naturally abiding, it should be known that it is the meaning of the Sutra. With this meaning, the knowable inner and outer phenomena, the basis of things, the nature of reality, uncorrected and unadulterated, is naturally as it is. In the eighth chapter, it is said: In suchness, there is not even a slight difference between Buddhas and sentient beings, and so on, which reveals this meaning. The yoga of the condition of action is: Summarizing the meaning: With effort, conduct leads to entering, that vehicle is the action condition. With this meaning, with effort to accomplish the result from the cause, and with pure conduct, leading the beings to be tamed from the three realms of samsara, and causing them to enter into Nirvana, are the three Pitakas. The yoga of the non-action result is: Elsewhere, expecting the result
Chinese
无勤。所证之处即是道所在，此大方便乘是无为的。如是说。果位的瑜伽自身，又分内外。密咒外续三部和内续三部。内续中，阿努瑜伽部的《总集意趣经》中说：基、道、果，三种差别皆是法。如是说。基、道、果有三。基即是母义。如是说。是自性的实相，与基的瑜伽相同。道即是方便，道有三种，歧途、障碍、自性、支分。如是说。有三重。道的相违品是歧途和障碍为一，自性为二，因缘支分三。歧途和障碍的开示有三。歧途处、障碍，歧途和障碍共同。歧途。歧途处是，义集中说：歧途处是堕落之门九种，堕落为魔，堕落为罗刹，堕落为外道，堕落为恶趣，堕落为大嗔处，堕落为鲁札尔，堕落为大神等。障碍是，五毒烦恼所依的习气之义，不让人见到。所知障等不是烦恼，而是障碍所知，成为增长智慧的障碍。如是说。共同的是，共同的八十种分别念，结合，执着，实事，产生，因缘，总的，身体，相，显现，行为，表相的分别念为一。九十等过失，以及，智慧的差别六种等，于不共歧途障碍方面宣说。如是说。道的自性是，自性，方便和智慧说，此续和注释，以及，修法等，分为先前的道和随后的道两种。先前的道是，三身眷属的道行持之理第一品。国王代理人的道行持之理第十一品。鲁札和眷属等道行持之理第二十八到三十一品。佛化身的道行持之理第四十八品。随后的道有两种，共同总的道，和，特别此经自身的道。共同总的道是，行持引导之门相品
English
Effortless. Since the path is present in the object to be attained, this great means vehicle is inaction. Thus it is said. The yoga of the result itself is also called outer and inner. The three divisions of outer tantras and the three divisions of inner tantras. Among the inner tantras, in this Condensed Intent of the Anu Yoga Sutra, it is said: The three aspects of the base, means, and result are taught as distinct dharmas. Thus it is taught that there are three: base, path, and result. The base is the meaning of the mother. Thus it is said that it is the nature of reality, similar to the yoga of the base. The path is the means, and the path is threefold: deviation, obscuration, essence, and limbs. Thus it is said that there are three sets of three: the opposing aspects of the path are deviation and obscuration as one, essence as two, and causal limbs as three. There are three teachings on deviation and obscuration: the place of deviation, obscuration, and the commonality of deviation and obscuration. Deviation. The place of deviation is, according to the Condensed Meaning: The nine gates of falling into deviation are falling into demons, falling into rakshasas, falling into heretics, falling into bad destinies, falling into great anger, falling into Rudra, falling into great gods, and so on. Obscuration is: the meaning of the habitual tendencies based on the five poisons of affliction, which do not allow one to see. Obscurations of knowledge, etc., are not afflictions, but they obscure knowledge and become obstacles to the increase of wisdom. Thus it is said. The common is: the common eighty conceptualizations, combining, clinging, substantial, generating, causal, general, bodily, signs, manifest, behavioral, indicative conceptualizations are one. The ninety or so faults, and the six or so distinctions of knowledge, are taught as aspects of discordant deviation and obscuration. Thus it is said. The essence of the path is: essence, means, and wisdom are also said. This tantra itself, its commentaries, and sadhanas, etc., teach two paths: the prior path and the subsequent path. The prior path is: the first chapter on how to traverse the path of the three kayas and their retinues. The eleventh chapter on how the regent traverses the path. The twenty-eighth to thirty-first chapters on how Rudra and his retinue traverse the path. The forty-eighth chapter on how the incarnate Buddha traverses the path. There are two subsequent paths: the common general path and the particular path of this sutra itself. The common general path is: the chapter on the characteristics of the door leading to conduct.
Chinese
三种方便的结合之门，外道三类。确定的秘密之门，内道三类。每一个又各有三个钥匙，即开启、解脱、涌出。这样将九乘全部纳入道中，并结合于果。特别是此道的途径有两种：以方便道为主，通过方便和口诀的方式进行修持。以智慧为主，通过三种观察来解脱相续。这是极度解脱的道。第一种是，如“嬉戏的糖”等，通过口诀方便进入其中。意思是，次第的方式是观修上门四个脉轮的方法，顿悟的方式是依靠下门空行母和秘密二者进行观修的方法。第二种是解脱道：听闻、思维、修行的行持方式。这是进入的三种方式。即“思辨、意义、文字，随行”虽说是三种，但要知道有四种意义：随行于思辨，是确立见解；随行于意义，是不作分别的禅修；随行于文字，是观修有相本尊；随行于意义，是文字共同的随行。第一种又分为两种。在《义集》中说：“第一，前行本身，是智慧力量的两种形态。”意思是，通过上师殊胜的口诀，不费力气地立即确立，以及智慧浅薄者通过理性的论证进行分析，从而逐渐确立。对此，经文中说：“从教证中出名的意义，以理性的论证全部，口诀是确定的量。各自思辨和无勤奋，逐渐和顿悟而确立。”第二种，随行于意义也分为两种。从随行于意义的方式来说，意义也有次第和顿悟。意思是次第的和顿悟的。次第的又分为有漏和无漏两种。有漏等是加行道和结合道两种。无漏有见道、修道、究竟道三种。其中，有漏有三种意义，即通过等持来显示自性的差别，产生心的方式的差别，是否被罪业所控制的差别，以及例子或征兆的差别。第一种是，《义集》中说：“不明显变化的土地，以及稳固的四种土地和