English
Therefore, those who are courageous and unyielding in their actions for the benefit of others are called Bodhisattvas. Their practice, the three vehicles, symbolizes the path that combines with the result, thus having characteristics. Because it is merely the actual cause of obtaining one's own fruit, and the lineage cause of ultimately attaining great Bodhi, and not taking the fruit as the path, it is said to be the three vehicles of cause. Kriya, mainly showing external actions, is therefore the Action Tantra; Upa, practicing view and conduct equally, is therefore the Conduct Tantra; Yoga, mainly showing internal meditation, is therefore the Yoga Tantra. These three are similar to the Characteristic Vehicle and seek accomplishments from elsewhere, so they are known as the Outer Three Tantras. Although the Outer Three Tantras have many superior aspects, in short, due to the uncommonness of view, meditation, and conduct, they are the unsurpassed Tantras. If distinguished, the Father Tantra, which mainly shows the generation stage of method, is called Mahāyoga (藏文：མ་ཧཱ་ཡོ་ག་，梵文天城体：महायोग，梵文罗马拟音：mahāyoga，汉语字面意思：Great Yoga), the Mother Tantra, which mainly shows the completion stage of wisdom, is called Anuyoga (藏文：ཨ་ནུ་ཡོ་ག་，梵文天城体：अनुयोग，梵文罗马拟音：anuyoga，汉语字面意思：Subsequent Yoga), and the Non-Dual Tantra, which mainly shows the stage of union and clear light, is called Atiyoga (藏文：ཨ་ཏི་ཡོ་ག་，梵文天城体：अतियोग，梵文罗马拟音：atiyoga，汉语字面意思：Supreme Yoga). These three equally realize samsara and nirvana, and do not seek accomplishments from elsewhere, so they are known as the Inner Three Tantras. Therefore, all paths of liberation are summarized into the Nine Vehicles. In addition, I will briefly explain the characteristics and meanings of each of the Nine Vehicles. Generally, there are two types: the Causal Vehicle and the Resultant Vehicle. First, in the Characteristic Causal Vehicle or the Vehicle that guides origination, there are three. The first is the Śrāvakayāna: the way to enter this vehicle is to take any of the seven vows of individual liberation and maintain them without deterioration. The view is: although realizing the selflessness of the person, they are attached to the self of phenomena, and consider indivisible particles and momentary consciousness to be the ultimate truth. As it is said in the Secret Path Stages of the Buddha: When the two non-dualities are not realized, all see the four truths as real, and perform actions of abandoning and not abandoning, this is a Śrāvaka. There are also two types: Vaibhāṣika and Sautrāntika. As it is said in the View Stages of Kawa Palts
Chinese
如是说。经部和毗婆沙二者，对外境微尘争论，然于识为刹那生灭则相同。如是，毗婆沙师认为粗大世俗谛，虽如纽馨般显现为一体，然就胜义谛而言，则认为微尘有间隙，具分而散。经部师则认为微尘相合亦不相合，无有间隙，如谷堆一般。修法方面，为对治贪欲而修不净观等，从止观之心修习纯熟后，修习胜观四谛十六行相，即观苦谛如病，集谛如病因，道谛如对治病的药，灭谛如脱离疾病。因此，苦应知，集应断，道应修，灭应证。且每一谛又分四种行相，故修习四谛十六行相。行持方面，以自身寂静调柔之心，将别解脱七众中的任何一种所受持的学处作为道用，安住于所修习的功德上。舍弃烦恼如敌人和荆棘，受持十善如药物和食物，依止十种作意。即对于杀生，生起如服剧毒，食之则亡的作意。对于衣服，生起如疮上裹布，不离三法衣的作意。对于烦恼，生起如触毒蛇则亡的作意。对于食物，生起如食子肉，不应贪著的作意。对于利养，生起如铁钩、罗网、束缚般疑惧而逃避的作意。对于上师三宝，生起如珍宝般供养恭敬承侍的作意。对于法，生起如妙道般安乐行走的作意。对于佛陀的教法，生起如黄金般稀有殊胜，获得即有意义的作意。对于戒律，生起如装饰般珍爱守护的作意。对于现证法性，生起如暗室明灯，不舍精进修习三摩地的作意。应不离这些作意。果方面，获得入流果、一来果、不来果，此为暂时的三种果，以及获得有余依和无余依的阿罗汉果，此为究竟的果。此为四果。
English
Thus it is said. The Sautrantikas and Vaibhashikas, the two, debate about external atoms, but agree that consciousness arises and ceases momentarily. Thus, the Vaibhashikas believe that coarse conventional truths, although appearing as a single entity like a heap of sesame seeds, are actually composed of discrete atoms with gaps in between, according to the ultimate truth. The Sautrantikas believe that atoms neither adhere nor do not adhere, and there are no gaps, like a pile of grain. As for meditation, to counteract attachment, one cultivates ugliness, etc., and after making the mind workable through calm abiding, one cultivates the higher seeing of the four truths and sixteen aspects. That is, one understands the truth of suffering as a disease, the truth of origin as the cause of the disease, the truth of the path as the medicine to cure the disease, and the truth of cessation as liberation from the disease. Therefore, suffering should be known, origin should be abandoned, the path should be cultivated, and cessation should be realized. And since each of these is divided into four aspects, one cultivates the sixteen aspects of the four truths. As for conduct, with a mind of peace and tranquility, one takes the precepts of whichever of the seven classes of individual liberation one has entered as the path, and abides in the qualities one has cultivated. One abandons afflictions like enemies and thorns, and takes up the ten virtues like medicine and food, and relies on the ten perceptions. That is, towards killing, one generates the perception of taking virulent poison, which destroys when eaten. Towards clothing, one generates the perception of inseparable from the three Dharma robes, like bandages on a wound. Towards afflictions, one generates the perception of being destroyed by touching a poisonous snake. Towards food, one generates the perception of not craving to eat human flesh. Towards gain and honor, one generates the perception of fearing and avoiding them like hooks, nets, and bonds. Towards the guru and the Three Jewels, one generates the perception of offering and respectfully serving them like precious jewels. Towards the Dharma, one generates the perception of walking happily on a good path. Towards the teachings of the Buddha, one generates the perception of them being as rare and excellent as gold, and that obtaining them is meaningful. Towards discipline, one generates the perception of cherishing and protecting it like an ornament. Towards the realization of the nature of reality, one generates the perception of a lamp in a dark room, and does not abandon the effort of cultivating samadhi. One should not be separated from these perceptions. As for the results, one obtains the stream-enterer, the once-returner, and the non-returner, which are the three temporary results, and one obtains the Arhat with remainder and without remainder, which is the ultimate result. These are the four fruits.
Chinese
每个（补特伽罗）也分出两个住处，所以是八个。从分类的依据来看，有四种可把握的补特伽罗；从分类的法来看，称为八种有情。第二，独觉：其乘的入门与声闻相似，但见解是，如《现观庄严论》中所说：为了舍弃所取义的证悟，并且为了不舍弃能取，应知如犀牛角的道的自性被正确地摄集。如是，证悟补特伽罗无我与声闻相同，在此之上，对法之我的所取部分，乃至极微也证悟为无自性，但仍然将能取心执著为实有，并且认为轮回和涅槃是缘起因果，因此称为证悟二分之一的无我。如噶瓦·贝则的见解次第中所说：同样，独觉乘也是，外境十二处如幻象一般，极微也未成立为有方分，觉知刹那随顺。如是。修习是，这也是内外之缘起二者。外缘起从果而知，观察此果从何而来，得知从花而来，花从花瓣而来，花瓣从苗芽而来，苗芽从树干而来，树干从种子而来，是与因相关的六种。与缘相关的六种是：虚空开阔空间，土地作为支撑，水加以聚集，火使之成熟，风加以摇动，时间由春夏秋冬四季转变而来，得知由此而生，是为外缘起。内缘起是，去往尸林，观察骨骸之堆，得知从死亡而来，死亡从衰老而来，衰老从出生而来，出生从取而来，取从爱而来，爱从受而来，受从触而来，触从六处而来，六处从名色而来，名色从识而来，识从行而来，行从无明而来，观察其从何而来也未找到，因此证悟为空性，得知是空性。依靠前因而产生后一者，从无明到老死之间进行观察，得知是流转之因。如是，在十六谛之上，遮止十二缘起流转之理，从而以严谨的方式安立十二缘起还灭之空性。行持是，与声闻相同。果是，根器敏锐者如犀牛角一般独自安住，这是针对声闻的律藏而宣说的。
English
Each (Pudgala) is also divided into two abodes, making eight. From the perspective of the basis of division, there are four apprehendable Pudgalas; from the perspective of the Dharma of division, they are called eight types of beings. Second, the Pratyekabuddha: The entrance to their vehicle is similar to that of the Shravakas, but the view is, as stated in the Ornament of Clear Realization: 'To abandon the realization of the object to be grasped, and because of not abandoning the grasping, the path like the horn of a rhinoceros, should be known as correctly summarized.' Thus, the realization of the selflessness of the Pudgala is similar to that of the Shravakas. On top of that, they also realize that even the subtlest particles of the object to be grasped of the self of phenomena are without inherent existence. However, they still regard the grasping mind as ultimately real and believe that samsara and nirvana are causally connected, therefore it is called the realization of one and a half selflessnesses. As stated in the Stages of Views by Kawa Paltseg: 'Likewise, the Pratyekabuddha vehicle also, the twelve external ayatanas are just like illusions, even the particles are not established as having parts, the consciousness follows each moment.' Thus it is. The practice is, this is both external and internal dependent arising. External dependent arising is known from the result. By examining where the result comes from, it is known to come from the flower, the flower from the petals, the petals from the sprout, the sprout from the stem, the stem from the seed, which are the six related to the cause. The six related to the conditions are: space opens up the space, earth provides support, water gathers, fire ripens, wind moves, and time transforms through the four seasons of spring, summer, autumn, and winter, it is known to arise from these, this is external dependent arising. Internal dependent arising is, going to the charnel ground, examining the pile of bones, it is known to come from death, death from aging, aging from birth, birth from grasping, grasping from craving, craving from feeling, feeling from contact, contact from the six sense sources, the six sense sources from name and form, name and form from consciousness, consciousness from formation, formation from ignorance. By examining where it comes from, it is not found, therefore it is realized as emptiness, it is known as emptiness. Relying on the previous cause, the latter arises, by examining from ignorance to old age and death, it is known as the cause of wandering. Thus, on top of the sixteen truths, by negating the twelve links of dependent arising in the order of arising, the twelve emptinesses of dependent arising in the order of cessation are established in an orderly manner. The conduct is, similar to the Shravakas. The fruit is, those with sharp faculties abide alone like the horn of a rhinoceros, this is taught with reference to the Vinaya Pitaka of the Shravakas.
Chinese
积累数百万劫的资粮，最终在没有佛陀住世的刹土中，于一个座垫上，从加行道的暖位到无学道之间现证，获得自得的阿罗汉果位。世亲论师的《俱舍论》中说：‘暖与顶及忍，世第一法皆于一，定之边际生，彼等解脱分相同。’如钝根的鹦鹉般安住，两种大小聚落行，次第现证四道或三道，从而现证果位。广论中说：‘内外缘起如幻术，如眼花般，于事物之相无碍而入，善知识以无学之智证悟，行至菩提处，如意之乐至上。’第三是菩萨，是具有进入大乘之门的发愿和行入之自性的菩提胜妙发心之律仪。见解方面：唯识宗认为所取无自性，并且执著于此的识也为空性，但自明之识本体不空，因此自宗认为证悟了二无我，但以中观宗衡量，则未证悟细微的法无我。中观宗则认为，在世俗中，一切法如水中月般显现，在胜义中，以息灭一切戏论之方式，证悟远离二我的边，即大中观。如《佛密道次第》中说：‘不了知平等之义，分别世俗胜义二者，于法与补特伽罗无我，此乃菩萨。’修持方面：修持唯以利他为目的的大悲心是世俗菩提心，这些显现不灭，并且也显现，但在意义上，不缘任何事物，安住于远离一切戏论之状态，是胜义菩提心。于四学道中修持三十七道品。行持方面：从珍爱他人胜过自己的角度出发，行持利益有情之行，行持六度万行和四摄事。果位方面：于无数三大阿僧祇劫中，次第行过十地五道，在无学道的第十一地普光地上，自利解脱为法身，他利则证得二色身。