Chinese
对于菩提萨埵，说有三种体性之乘，即克里亚、邬波瑜伽和瑜伽外续三部。无上父续玛哈瑜伽，母续阿努瑜伽，以及无二续部阿底瑜伽，内续三部合为九乘。一般来说，梵语“ယာན”（yana）一词意为“乘”，指乘坐之物。此处指道路由低到高不断前进，因此类似于乘坐，故称之为“乘”。虽然被称为九乘次第，但并非存在九种不同的法。因为声闻和独觉之乘实际上只是道路和果位解脱的一部分，并未完整阐述解脱的道路和果位。即使达到自身果位的终点，也必须进入大乘，因为无法自立，所以归入大乘。虽然大乘般若波罗蜜多和外续密咒三部中阐述了究竟果位的形态，但并未完整阐述通往该果位的道路。无上密咒之乘不仅完整阐述了道路，而且超越了其他乘。瑜伽以下的因乘和果乘的道路和果位的形态全部包含在无上密咒中，而无上密咒的独特之处在于，这些特点在其他乘中并不具备，并且由于其不可替代性，因此一切都包含在内道的生起次第、圆满次第和究竟次第之中。九乘次第在《总经》中说：“究竟确定的乘，显现为三种确定：生起引导、苦行智慧和自在方便之乘。”就像这样，三种中的每一种又分为三种，所以共有九种。首先，在生起引导之乘的三种中，声闻乘是指，将法我和人我执着确立为究竟，以自身寂静的意念，接受别解脱八种律仪中的任何一种，从而断除恶行，通过三摩地使心变得堪能，并通过观修四圣谛十六行相的智慧，证得从入流果到阿罗汉果的果位。独觉乘是指，将刹那的意识视为究竟，在四圣谛十六行相上，加上与声闻乘相似的甚深缘起之道的观修，从而证得独觉阿罗汉果，并通过身体的相好
English
For Bodhisattvas, it is said that there are three vehicles of characteristics, namely Kriya, Upa Yoga, and Yoga, the three outer tantras. The unsurpassed father tantra is Maha Yoga, the mother tantra is known as Anu Yoga, and the non-dual tantra is Ati Yoga. The three inner tantras are combined into the nine vehicles. Generally, the Sanskrit word "yana" means "vehicle," referring to something to ride on. Here, it refers to the path progressing from low to high, so it is similar to riding, hence it is called "vehicle." Although it is called the nine-tiered vehicle, it does not mean that there are nine different dharmas. Because the vehicles of Shravakas and Pratyekabuddhas actually only constitute a part of the path and fruit of liberation, they do not fully explain the path and fruit of liberation. Even after reaching the end of their own fruit, they must enter the Mahayana, because they cannot be independent, so they are included in the Mahayana. Although the Mahayana Prajnaparamita and the three outer tantras explain the ultimate form of the fruit, they do not fully explain the path to that fruit. The unsurpassed mantra vehicle not only fully explains the path but also surpasses other vehicles. The paths and fruits of the cause and effect vehicles below Yoga are all included in the unsurpassed mantra, and the unique characteristics of the unsurpassed mantra are not found in other vehicles. Because of its irreplaceable nature, everything is included in the inner path of the generation stage, completion stage, and ultimate stage. The nine-tiered vehicle is stated in the General Sutra: "The ultimately certain vehicle appears as three certainties: the vehicle of arising guidance, ascetic wisdom, and sovereign means." Just like that, each of the three is further divided into three, so there are nine in total. First, among the three of the vehicle of arising guidance, the Shravaka vehicle refers to establishing the clinging to the dharma self and the personal self as ultimate, with the intention of one's own peace, taking any of the eight vows of individual liberation, thereby abandoning evil deeds, making the mind workable through samadhi, and through the wisdom of meditating on the sixteen aspects of the four noble truths, attaining the fruit from stream-enterer to Arhat. The Pratyekabuddha vehicle refers to regarding the momentary consciousness as ultimate, adding the meditation on the profound dependent origination path similar to the Shravaka vehicle to the sixteen aspects of the four noble truths, thereby attaining the Pratyekabuddha Arhat fruit, and through the physical marks
Chinese
宣讲佛法。菩萨是，将一切法确定为无我之后，以利他之心，行持十度与四摄，以无分别的禅定，在学道上修持三十七道品，因此，期望获得不学道之道的普光明地。这三者象征着与果结合之道，因此是体性；究竟依赖密咒的涅槃双运之智慧，仅仅是为了那个因的结合之道，因此是因；以内部的分类，称为三乘。第二，在苦行明咒乘中，有三者：在克里亚即事续中，以水和冠冕的灌顶为先导，如实了知自我的真如是远离四边的清净，在天尊的真如中，从六尊天之门将自己观想为誓言尊，迎请智慧尊于其前，视为君臣之相，专注声音、心和基，修持念诵的真如，以及火处、声处、声端之真如这三者的禅定，主要行持沐浴和洁净，因此，期望获得三族金刚持地。在邬波瑜伽即行续中，在水和冠冕之上，也灌顶手印和名号，见解如瑜伽，行持如事续，修持自己观想为誓言尊，将智慧尊视为兄弟或朋友，稳固念诵和禅定，因此，期望获得四族金刚持地。在瑜伽即瑜伽续中，在金刚阿阇黎的灌顶之上，也灌顶包括边依的阿阇黎灌顶，究竟将无相法性的加持观为世俗金刚界的天尊，从五现证和四神变之门将自己观想为本尊，迎请并融入智慧尊，以四印印持后，进行供养、赞颂、念诵等，最终，解印并遣送，这是方便瑜伽；观修心之真如是智慧瑜伽，主要专注于内在的禅定，洁净等外在的行为也
English
He taught the Dharma. The Bodhisattva, having ascertained that all dharmas are without self, with the thought of benefiting others, practices the ten perfections and the four means of gathering disciples. With non-conceptual samadhi, on the path of learning, he meditates on the thirty-seven wings of enlightenment. Therefore, he hopes to attain the ground of all-illuminating light on the path of no more learning. These three symbolize the path that connects to the result, therefore it is the characteristic; ultimately relying on the wisdom of the union of nirvana in mantra, it is the path of connection solely for the sake of that cause, therefore it is the cause; with internal divisions, it is called the three vehicles. Secondly, in the vehicle of ascetic knowledge, there are three: In Kriya, the action tantra, with the water and crown initiation as the preliminary, one realizes that one's own suchness is pure, free from the four extremes, and in the suchness of the deity, one visualizes oneself as the samaya being through the door of the six deities, invites the wisdom being in front, and regards them as master and servant. Focusing on sound, mind, and basis, one meditates on the suchness of recitation, and the three suchnesses of fire place, sound place, and end of sound. Mainly practicing bathing and cleanliness, therefore, one hopes to attain the ground of the three families of Vajradhara. In Upayoga, the performance tantra, in addition to the water and crown, one also initiates the hand symbol and name. The view is like yoga, and the conduct is like Kriya. One meditates on oneself as the samaya being, and regards the wisdom deity as a brother or friend. By stabilizing recitation and samadhi, one hopes to attain the ground of the four families of Vajradhara. In Yoga, the yoga tantra, in addition to the initiation of the Vajra student, one also initiates the master's initiation, including the surrounding support. Ultimately, one views the blessing of the signless nature of reality as the deity of the conventional Vajradhatu, and through the door of the five abisambodhis and the four miracles, one visualizes oneself as the deity, invites and integrates the wisdom being, seals with the four seals, and performs offerings, praises, recitations, etc. Finally, one releases the seals and sends them away. This is the yoga of means; meditating on the suchness of the mind is the yoga of wisdom. Mainly focusing on internal samadhi, external actions such as cleanliness are also
Chinese
通过亲近，希望在果实累累的地方获得解脱。这三者对于什么应该接受和抛弃，以及避免什么和亲近什么，与外在特征的乘和方式相似，因此被称为外在能仁续的三乘。第三，关于控制方法的乘，有三者。其中，被称为无上瑜伽父续的续，即玛哈瑜伽续，通过四种灌顶的加持，以深刻的效能使其成熟，从而了悟一切基础之法皆为心性，显空无别，是殊胜的法身。在道的修习方式上，玛哈瑜伽内部又分为父续、母续和无二续三种。其中，密集金刚和阎魔敌等父续，侧重于生起次第的方便，以及圆满次第中秘密灌顶的修习，以气为主，从而获得明空无分别的智慧。胜乐金刚和时轮金刚等母续，生起次第仅占一部分，圆满次第侧重于智慧灌顶的修习，以界和菩提心明点为主，从而获得乐空无分别的智慧。幻化网等无二续，则兼顾生起次第和圆满次第，特别是圆满次第中第四灌顶的修习，获得乐明无分别的大智慧，不可思议的法性，以及至高无变的自生光明智慧。通过三种行为的近因，希望在此生获得无上菩提。母续隆阿努瑜伽，通过外内修秘密四种灌顶，授予三十六种殊胜灌顶，从而确立见解，即一切基础之法的自性，三界坛城完整无缺地存在，并随之进行思辨。通过追随意义，获得无分别的智慧；通过追随文字，修习天神的禅定，作为解脱之道；通过依赖上下之门，生起乐空智慧，修习方便之道。从而圆满十地所摄的四种学道，包括不确定变化等，最终希望在此生显现无学道的大乐之身。无二续窍诀阿底瑜伽，发挥第四灌顶的
English
Through reliance on friends, one hopes to be liberated in a place where abundant fruits are arranged. These three, regarding what to accept and reject, and what to avoid and befriend, are similar in method to the outer characteristic vehicle, hence they are called the three vehicles of the outer Thubpa (Sage). Third, concerning the vehicle of methods of control, there are three. Among these, the Tantra called the Father Tantra of Unexcelled Yoga, namely the Mahāyoga Tantra, having matured through the power of profound efficacy gathered by the four empowerments, thereby realizing that all foundational dharmas are the nature of mind, the indivisibility of appearance and emptiness, the supreme great Dharmakāya. In the way of practicing the path, Mahāyoga is internally divided into three types of tantras: Father, Mother, and Non-Dual. Among these, the Father Tantras such as Guhyasamāja and Yamāntaka emphasize the elaboration of the generation stage of skillful means, and the practice of the secret empowerment of the completion stage, with the emphasis on prana (wind), thereby obtaining the non-conceptual wisdom of clarity and emptiness. The Mother Tantras such as Chakrasamvara and Kālacakra have only a partial generation stage, while the completion stage emphasizes the practice of the wisdom empowerment, with the emphasis on the element of bodhicitta bindu (essence), thereby obtaining the non-conceptual wisdom of bliss and emptiness. The Non-Dual Tantras such as the Māyājāla (Illusion Net) combine the generation and completion stages, and especially the practice of the fourth empowerment of the completion stage, the great non-conceptual wisdom of bliss and clarity, the inconceivable nature of reality, and the supreme, immutable, self-arisen wisdom of luminosity. By the proximate cause of the three conducts, one hopes to attain unsurpassed enlightenment in this very life. The Mother Tantra Lung Anu Yoga, having bestowed the thirty-six supreme empowerments gathered by the four outer, inner, practice, and secret empowerments, thereby establishing the view that the intrinsic nature of all foundational dharmas, the three maṇḍalas, exists completely and without mixture, and following this with investigation and analysis. By following the meaning, one obtains non-conceptual wisdom; by following the letters, one cultivates the samādhi of the deity as the path of liberation; by relying on the doors of above and below, one generates the wisdom of bliss and emptiness, cultivating the paths of skillful means. Thereby perfecting the four paths of learning encompassed by the ten bhūmis, including uncertain changes, and ultimately hoping to manifest the body of great bliss in this life on the path of no more learning. The Non-Dual Tantra, the pith instructions of Atiyoga, bringing forth the power of the fourth empowerment...
Chinese
因此，通过智慧的技巧等特殊灌顶，将基显有寂轮涅所摄的一切法，原本即是成佛的自性而确定下来。如心部、界部、口诀部三部的各自见解那样，将本来清净的意义原封不动地进行修持。特别是开启任运成就之身的坛城，如来藏的宝库之门后，首先见到觉性现量的意义，中间增长并达到顶点，最终以穷尽而达到四灌顶的程度，修持顿超之道。并在所有状态中，将一切显现视为法性游戏，无有取舍取舍地行持。因此，从现在起就安住于果位任运圆满普贤王如来的境界，最终在空行母的处所获得解脱。这三者以心性自显为身和智慧的坛城，不从他处寻求成就，而是证悟自生智慧，因此称为内三部。因此，在大圆满的宗派中，所有解脱之道都包含在那九乘之中。而所有这些都包含并圆满于自性大圆满乘之中。第三，声闻、缘觉、菩萨各自的种姓，都有进入金刚持道的，如《五部续》的教证中明确成立。如是说：石头种类有差别，熔化后生出铁、铜、银，以点金术的物质，一切都变成黄金。同样，心的差别，三种种姓的律仪也，进入此大坛城后，称为金刚持。这是出自《续部》十万颂的教证，即是真实智慧成就。譬如，铁矿石、铜矿石、银矿石三种是普通人，这三种熔化后产生的铁是声闻，铜是缘觉，银是菩萨的学处。铁、铜、银三种通过点金术变成黄金，即三种种姓各自的律仪也纳入坛城中，给予灌顶后，三者都成为具有明觉持明的律仪，因此，三种种姓都成立有进入密咒道的资格。第四，以意乐的差别