English
Not understood. The secret intention of discipline, and, The meaning of abiding in nature itself. Thus, the infinite varieties are also the laborious efforts to lead the Great Perfection of Naturalness to the single ground of Buddhahood. As it is said in the White Lotus of the Sacred Dharma: The nine vehicles that I have taught are taught according to the power and inclination of sentient beings. Thus, I have spoken in order to lead them deeply into this supreme great expedient wisdom. Then, do other vehicles have no fruit? Each has a fruit corresponding to its cause. As it is said in the Intermediate Mother: The Perfection of Wisdom abides near for the sake of Nirvana. If one wishes to attain Nirvana in the Hearer's ground, one should also study this Perfection of Wisdom. As it is said, those are also the liberation of each vehicle. The liberation of the three vehicles abides in the fruit of one vehicle. Also, as it is said in the Tantra of Pacifying Watercourse Play: To act freely in all phenomena of appearance, existence, samsara, and nirvana is the face of deluded beings. To measure actions by existence and non-existence is the mind of deluded tirthikas. To grasp at entities is the inferior lineage of Hearers. Dualistic grasping does not reach the ground of self-realization. Holding onto truth and falsehood is bound by Mind-Only. Promising with illusion, the Middle Way does not abandon faults. The Consequentialist without promises is a sophist. Holding onto gods is the view of demons. Wanting clarity is great ignorance. Wanting happiness from afflictions is the cause of suffering. For the essential meaning, there is no view of words. This inexpressible co-emergent wisdom is the footprint of accumulating merit and purifying obscurations, and only the blessing of a realized guru. If you rely on other methods, know that it is foolishness. Therefore, the ultimate vehicle is the ground of Buddhahood. As it is said in the White Lotus Sutra: One vehicle, not two. Also, as it is said in the Intermediate Mother: Subhuti, the vehicle is only one, the unsurpassed Buddha Vehicle. That Great Perfection of Naturalness, which transcends the elaboration of vehicles, is the wisdom that transcends effort, and that itself is the ultimate fruit. As it is said in the Lankavatara Sutra: When the mind transforms, there is no vehicle and no going. It is wisdom, not a vehicle.
Chinese
是……的意义。第二，详细解释：宗派的分类和观点虽然很多，但在这里，按照大圆满的宗义，对于声闻、缘觉、菩萨，说是特征、原因的三个乘。克里亚瑜伽、邬波瑜伽是外三续。无上父续玛哈瑜伽，母续阿努瑜伽，以及无二续部阿底瑜伽，说是内三续，总摄为九乘。这样有九乘，其中，首先解释声闻乘，又分超胜外道之理，和宣说真实乘两种。首先是：在《谛辛度阿巴达日续》中说：“教法、导师、见行之方式，以及四法印和论述，有很大差别。”因此，导师执持三身的是内道，执持自在天、遍入天等的是外道。导师是佛是内道，六外道等是外道。见解认为离戏论的是内道，见解认为是常断的是外道。行为修持十善的是内道，侍奉五火等是外道。承认四法印的是内道，认为清净、常恒、安乐、自我的，是外道。四法印是：一切有为法皆是无常，一切有漏皆是痛苦，诸法皆空无我，涅槃寂静。第二是：一般认为有化身声闻，持宗派的声闻，和灭尽声闻三种。在这里，各自宗派简略宣说，分共同和特殊两种。首先是：声闻者不证悟外境所执著的法无我，而证悟内心执著的人无我。道的所缘是依四谛所摄的法而取舍，因此而行。其中，苦谛如疾病，为了断除身语意三门轮回时的近取五蕴，而应认识其自性。集谛如疾病之因，应断除三毒等造作之业。灭谛如从疾病中解脱的安乐，应获得从有之牢笼中解脱的喜悦。道谛如药物，为了从痛苦的疾病中解脱，而应现证。如《宝性论》中说：疾病应知
English
is the meaning of... Second, a detailed explanation: Although there are many classifications and views of vehicles, here, according to the Dzogchen system, for Shravakas, Pratyekabuddhas, and Bodhisattvas, it is said that there are three vehicles of characteristics and causes. Kriya Yoga, Upa Yoga are the outer three tantras. Anuttara Father Tantra Maha Yoga, Mother Tantra Anu Yoga, and Non-Dual Tantra Ati Yoga, are said to be the inner three tantras, which are summarized into nine vehicles. Thus, there are nine vehicles. Among them, first, explaining the Shravaka Vehicle, it is divided into the reason for surpassing outsiders, and the two types of explaining the actual vehicle. The first is: In the Trisindu Apatari Tantra, it says: "The teachings, the teacher, the way of seeing and acting, and the four Dharma seals and discussions, have great differences." Therefore, the teacher who holds the three bodies is the inner path, and the one who holds Ishvara, Vishnu, etc. is the outer path. The teacher who is the Buddha is the inner path, and the six heretics etc. are the outer path. The view that considers freedom from elaboration is the inner path, and the view that considers permanence and annihilation is the outer path. The behavior of practicing the ten virtues is the inner path, and serving the five fires etc. is the outer path. Accepting the four Dharma seals is the inner path, and considering purity, permanence, bliss, and self, is the outer path. The four Dharma seals are: all conditioned phenomena are impermanent, all contaminated things are suffering, all phenomena are empty and selfless, and Nirvana is peace. Second: Generally, it is believed that there are three types of Shravakas: emanation Shravakas, upholders of tenets, and cessation Shravakas. Here, each of their tenets is briefly explained, divided into common and special. First: Shravakas do not realize the absence of self of phenomena that are grasped externally, but realize the absence of self of the person who is grasped internally. The object of the path is to engage in taking and abandoning the Dharma that is included in the four truths. Among them, the truth of suffering is like a disease, and in order to abandon the five aggregates of clinging that occur during the cycle of body, speech, and mind, one should know its nature. The origin is like the cause of disease, and one should abandon the actions of the three poisons etc. The truth of cessation is like the happiness of being liberated from disease, and one should obtain the joy of being liberated from the prison of existence. The truth of the path is like medicine, and in order to be liberated from the disease of suffering, one should manifest it. As it says in the Uttaratantra: Disease should be known.
Chinese
疾病的起因是应断除的，为了获得安乐的处所，应当依止药物。痛苦的起因和它的止息以及道谛，是应知的、应断除的、应证悟的、应依止的。如是说。第二方面，有分别部和经部两种。第一种是，那也是外境所取，在未观察法无我之境显现的山等，如同牦牛尾和孔雀毛一样聚集显现为一个整体，但在胜义谛中，认为是具有分子的微尘。内部的能取，人我，蕴、界和处在三时中显现的心识，也承认是无刹那和无分。如《俱舍论》中所说：何者被摧毁或被智慧，排除后心识不入者，如瓶水般在世俗中，存在，而在胜义中则非有。如是说。那也是所取法无我，认为是微尘和刹那存在的。第二种经部是，人无我与之前相同，在此之上，法无我更胜一筹。那也是具有部分的微尘，五种所知的事物主要被遮破，而无分微尘则未被遮破。法无我的部分，所取粗显境的微尘，仅仅是不接触，也证悟为无分，因此更胜一筹。因为在意义上没有依据，所以与不承认微尘相同。他们修持意义的方式也是，《俱舍论》中说：具戒安住闻思者，应精勤修持。如是说，进入别解脱七众之门后，具有沙门四法和十二种清净功德等，依止闻思，以对治摧毁三毒，修持八种白净之见等，通过见断和修断来断除细微的烦恼，从而证得有余依和无余依的阿罗汉果。这些乘的分类非常重要，但在此处所表达的只是部分，应在其他地方理解。第二，独觉乘，在如声闻一样证悟人无我的基础上，证悟部分所取法无我更胜一筹。《释论》中说：声闻和与此相关的争论，独觉以一种证悟而更胜一筹。如是说。那也是以四谛所摄
English
The cause of disease is what should be abandoned. In order to attain a state of well-being, one should rely on medicine. The cause of suffering, its cessation, and the path of truth, are to be known, abandoned, realized, and relied upon. Thus it is said. Secondly, there are two: the Vaibhashika and the Sautrantika. The first is: That is, external objects, such as mountains, which appear to the mind without examining the self of phenomena, appear as a single gathering like a yak's tail or peacock feathers, but in ultimate truth, they are considered to be discrete particles with parts. The internal apprehending, the self of the person, the consciousness that appears in the three times of aggregates, elements, and sense bases, is also accepted as momentary and without parts. As it says in the Treasury of Knowledge: 'Whatever is destroyed or eliminated by wisdom, into which the mind does not enter, exists conventionally like a pot of water, but is otherwise in ultimate truth.' Thus it is said. That is, the self of apprehended phenomena is considered to exist as particles and moments. The second, the Sautrantika, is: The selflessness of the person is the same as before, but on top of that, the selflessness of phenomena is superior in one respect. That is, particles with parts are mainly refuted by the five bases of knowable things, but only particles without parts are not refuted. A portion of the self of phenomena, the particles of the coarsely appearing object that do not adhere to touch, is also understood as without parts, and is therefore superior. Because there is no basis in meaning, it is similar to not accepting particles. The way they meditate on the meaning is also: As it says in the Treasury of Knowledge: 'One who abides in discipline, possesses hearing and thought, should diligently apply himself to meditation.' Thus, having entered the gate of the seven classes of individual liberation, possessing the four qualities of a renunciate and the twelve qualities of purification, etc., relying on hearing and thought, destroying the three poisons with antidotes, cultivating the eight aspects of seeing white, etc., and abandoning subtle elaborations through what is to be abandoned by seeing and what is to be abandoned by meditation, one manifests the fruit of the Arhat with or without ornaments. These divisions of vehicles are very important, but what is expressed here is only a part, and should be understood elsewhere. Secondly, the vehicle of the solitary realizer is: On top of realizing the selflessness of the person like the Hearers, realizing a portion of the self of apprehended phenomena is superior. As it says in the Commentary: 'The Hearers and the controversy related to them, the solitary realizer is superior by one realization.' Thus it is said. That is also encompassed by the four truths as the object.
Chinese
关于声闻的教法，通过以顺生和逆生的方式修习十二缘起，他们希望舍弃三界的微细执着。人无我与之前一样。对于法无我，他们不执着于外在的所取，既不执着于有分微尘，也不执着于无分微尘。他们像理解影像一样，了知其自性空且无生。他们认为内在的能取境的识是刹那的，是胜义的自性。《现观庄严论》中说：“为舍所取境之分别，以及不舍能取故，如犀牛角的道，应知为真实摄集。”如果区分，像犀牛角一样独自居住，则集聚行为少；像蜂群一样群聚飞舞，则集聚行为多。这些也如《俱舍论》中所说：“犀牛角百劫修。”因此，他们于百劫中积聚资粮，修道的方式大多与声闻相同，果报是如意妙乐之地，即证得阿罗汉果。第三，关于菩萨乘，分为从下乘超胜的方式和宣说真实乘两种。第一，以为了利益众生而具有广大发心等为特点，其自性为空性和慈悲，因此称为大乘。《摄经》中说：“此乘如虚空，是无量大殿，是现证喜乐安乐的最胜乘。乘此能遣除一切有情的痛苦，因此称为大乘。”关于超胜的真实方式，《经庄严论》中说：“以发心广大，以及如是二种成办，智慧精进之策励，以及善巧方便为何，真实成就之广大，以及佛陀事业广大，以具足七种广大，故决定说为大乘。”此外，《楞伽经》中说：“五法及三自性，八识以及二无我，一切大乘皆摄于其中。”五法是：名、相、分别、真如、正智。三自性是：遍计所执性、依他起性、圆成实性。八识是：六识聚、染污意、阿赖耶识，共八识。二无我是所取