English
This is the Dharma encompassed by the truth of the path leading to definitive benefit and Nirvana. Secondly, the term "yana" means "vehicle," which is the path itself because it is the very track to be traversed; it also refers to vehicles such as chariots because they carry loads. Here, through a similar meaning, it also refers to the path of the ten virtues, etc., because the path is made to progress from one level to the next. Although the path is mainly spoken of here, it also refers to the vehicle of the path that supports it, and here it is also said that the vehicle of the result that supports it, these two names. Moreover, in the Compendium it says: "This vehicle is like a great immeasurable palace like the sky, it is the supreme vehicle that manifestly obtains joy, happiness, and bliss. Having ridden on it, all sentient beings pass into sorrowlessness." Thirdly, in general, the classification of vehicles is not limited to this alone, because the Buddha, with compassion, taught the antidotes to the afflictions of beings according to what each could tame, as clearly shown by the scriptures quoted above. In short, if one considers the result, it is said to be one vehicle. The White Lotus Sutra says: "One vehicle, there are no three vehicles, these are taught as methods of guidance." The General Sutra says: "The essence of secrecy is that there is only one gate of the vehicle." Furthermore, considering those to be trained who are inclined towards the vehicle of cause and effect, two vehicles are spoken of. The All-Creating King says: "There are two kinds of vehicles, namely the vehicle of the characteristic cause and the vehicle of the diamond result." The King of Sutras, Instructions, and Spikes says: "Having thoroughly turned the wheel of the Dharma of the cause, which is inclined from the cause, a near path of the Vajra Vehicle will occur in the future." Furthermore, considering those to be trained who are inclined towards the inferior and the great, two are also spoken of. The Yeshe Lamp says: "Because there is wisdom in the order of great and small, so is the number of vehicles; if summarized, there are two kinds, great and small." The Jewel Heap says: "Well-guarded, there are two vehicles, namely the small and the great." Furthermore, through the distinction of small and medium, the Hearer Vehicle, the Solitary Realizer Vehicle, and the Great Vehicle are spoken of as three. The Supreme Essence of the Mother says: "Subhuti, the Hearer Vehicle, the Solitary Buddha Vehicle, and the Bodhisattva Vehicle.
Chinese
如是说。以外内次第也说为三。从《秘密明点宝续》中说：外内秘密之乘三，当受持殊胜之正法。如是说。从《总经》中说：胜义决定之乘者，决定显示为三种。如是说。自性之乘三也说为与果四。从《文殊幻网》中说：三乘之出离，安住于一乘之果。如是说。从《八万颂》中说：乘之门宣说为三，秘密自性乘摄为四。如是说。又决定善之乘三与增上生二者合为五也如是说。从《楞伽经》中说：天之乘与梵天之乘，如是声闻与，如是如来与独觉之，乘宣说为各别。如是说。于决定善三之上增加无上之乘，且将增上生之乘摄为一，也说为五。从《秘密藏》中说：四乘之出离，安住于一乘之果。如是说。又以因果之先后差别而说为六。从《普作续》中说：获得决定之乘六。如是说。也说为七。从《坛城总集》中说：天与人与声闻与，独觉佛与菩提心，外秘密与内秘密二者，如是宣说为七乘。如是说。也说为八。从《大虚空》中说：如是超越八乘之。如是说。也说为九。从《普作续》中说：生起乃生起为九乘。如是说。又各自安住天女之乘二，外道之部五，内道之次第九，光明金刚乘并十六如是说。从《心要日光照明续》中说：乘之最初十六尊。如是说。又说为不可思议。从《总经》中说：乃至有意识之时，于乘之边际无有穷尽。如是说。彼等也仅是随应所化之意乐次第而显现，于实相之义中于任何处皆无有可指定者。从《楞伽经》中说：宣说众多之乘相，为引导有情之故，我宣说各别之乘，我也曾显示为一乘。如是说。心于何时转变时，则无有乘且亦无有行。
English
Thus it is said. Also, according to the order of outer and inner, it is explained as three. From the Tantra of Secret Bindu Jewel, it says: The three vehicles of outer, inner, and secret, should thoroughly uphold the sacred Dharma. Thus it is said. From the General Sutra, it says: The vehicle of definitive ultimate meaning is definitely taught as three. Thus it is said. The three vehicles of characteristics are also explained as four, including the result. From the Manjushri Illusion Net, it says: From the arising of the three vehicles, one abides in the result of one vehicle. Thus it is said. From the Vamabhyudaya Sutra, it says: The gate of the vehicle is spoken of as three, the secret essence vehicle is condensed into four. Thus it is said. Furthermore, the three vehicles of definite goodness, together with the two of higher realms, are also taught as five. From the Lankavatara Sutra, it says: The vehicle of gods and the vehicle of Brahma, likewise the Shravakas and, likewise the Tathagatas and Pratyekabuddhas, the vehicles are taught as distinct. Thus it is said. Adding the unsurpassed vehicle on top of the three definite goodnesses, and condensing the vehicle of higher realms into one, it is also explained as five. From the Secret Essence, it says: From the arising of the four vehicles, one abides in the result of one vehicle. Thus it is said. Furthermore, by differentiating the order of cause and effect, it is explained as six. From the All-Creating King, it says: The six vehicles of attaining certainty. Thus it is said. It is also explained as seven. From the Compendium of Mandalas, it says: Gods and humans and Shravakas and, Pratyekabuddhas and Bodhichitta, outer secret and inner two, thus it is taught as seven vehicles. Thus it is said. It is also taught as eight. From the Great Space, it says: Thus surpassing the eight vehicles. Thus it is said. It is also taught as nine. From the All-Creating King, it says: Arising arises as nine vehicles. Thus it is said. Furthermore, the two vehicles of the goddesses remaining in their own state, the five groups of outsiders, the nine orders of insiders, the Clear Light Vajra Vehicle, and sixteen are thus explained. From the Tantra of the Essence, the Sun Illuminating, it says: The first sixteen lords of the vehicle. Thus it is said. It is also taught as inconceivable. From the General Sutra, it says: As long as there is consciousness, there is no end to the limit of the vehicle. Thus it is said. These are merely appearances according to the mental capacity of those to be trained, but in the meaning of the true state, there is nothing to be specifically pointed out anywhere. From the Lankavatara Sutra, it says: The many aspects of the vehicle are taught, for the sake of guiding sentient beings, I have taught the distinct vehicles, I have also shown it as one vehicle. Thus it is said. When the mind transforms, there is no vehicle and no going.
Chinese
有人说，这不合理。在《金刚心要释》中说：“佛陀没有第四和第五的意图。”因此，经中说没有第四乘和第五宗，所以说乘一定是只有三个。那么，《名号赞》和《金刚心要释》本身中也说：“从三乘的解脱中，存在一乘的果位。”分为四种也不合理，因为一定是只有三个。他们说，分为三种是声闻、缘觉、佛陀的三乘，之后分为因果两种，所以说是四种，只是分类和总结的差别，没有过失。如果是这样，那么九次第也一样，外内六续部都包含在果乘中，这也包含在佛陀的乘中，所以这里也是分类和总结的差别。如果说没有包含天乘，那也没有过失，因为天乘是增上生的乘，在《金刚心要释》中说，总结为三种是指解脱的乘。因此，你们执着于只有三乘，只是不明白《楞伽经》中说乘不可思议等等的意义。因此，暂时安立多种乘，也是因为那个时候和主次的原因，为了引导所化众生而宣说，即使他们各自获得与其相应的果，但仍然考虑到在那之上，诸佛所行持的唯一道路，即殊胜的金刚乘，其他的只是作为引导到那里的阶梯，直到圆满菩提之间，所行持的道路都像阶梯的梯子一样存在。如龙树所说：“此方便圆满佛，如梯之梯级示。”以及《白莲经》中说：“诸仙人说三乘，导师们善巧方便，一乘之外无二乘，为息止故说三乘。”以及《楞伽经》中说：“为世间道所疲者，休息之义非彼性。”正如所说的那样。因此，在本宗中，声闻、缘觉、菩萨、密咒的乘
English
Some say that this is not reasonable. In the Vajra Heart Commentary, it says, "The Buddha does not have a fourth or fifth intention." Therefore, the sutra says that there is no fourth vehicle or fifth doctrine, so it is said that there are only three vehicles. Then, in the "Names Praise" and the Vajra Heart Commentary itself, it also says, "From the arising of the three vehicles, the fruit of one vehicle exists." Dividing it into four is also unreasonable, because there must be only three. They say that dividing into three is the three vehicles of Shravaka, Pratyekabuddha, and Buddha, and afterwards it is divided into two, cause and effect, so it is said to be four, just the difference between classification and summarization, there is no fault. If so, then the nine gradual stages are also the same, the outer and inner six tantras are all included in the fruit vehicle, which is also included in the Buddha's vehicle, so here also is the difference between classification and summarization. If it is said that the deva vehicle is not included, then there is no fault, because the deva vehicle is the vehicle of higher realms, and in the Vajra Heart Commentary it says that summarizing into three refers to the vehicle of liberation. Therefore, your clinging to only three vehicles is just not understanding the meaning of the Lankavatara Sutra saying that the vehicles are inconceivable, etc. Therefore, temporarily establishing many vehicles is also because of that time and the reason for the main and secondary, in order to guide sentient beings to be tamed, and even if they each obtain their corresponding fruits, they are still considering that above that, the single path traveled by the Buddhas, which is the supreme Vajrayana, and the others are only shown as steps to guide to that, and until complete enlightenment, the paths to be traveled exist like the rungs of a ladder. As Nagarjuna said: "This method, the complete Buddha, showed it like the rungs of a ladder." And in the White Lotus Sutra it says: "The sages taught the three vehicles, the guides are skilled in means, there is no second vehicle other than the one vehicle, for the sake of pacification, the three vehicles are taught." And in the Lankavatara Sutra it says: "For those who are tired by the path of existence, the meaning of rest is not that nature." Just as it is said. Therefore, in this own system, the vehicles of Shravaka, Pratyekabuddha, Bodhisattva, and Mantra
Chinese
将四种分类确定后，外续分为下三部续，无上瑜伽分为生起次第、圆满次第、大圆满次第。这样安排乘的次第，连一丝一毫相违之处都没有。总的来说，可以把佛陀所说的所有法都归纳为一个乘，也可以把每个细微的差别都称为不同的乘，因为它们都是通往一切智智的道路。其中，首先，外在的三个特征乘依次将修行者提升到阿罗汉的果位，以及像独角犀牛或犀牛一样的独觉佛，以及十一地普光之地的尽头，因此称为乘。其次，外在的三个续乘依次将修行者提升到三族金刚持地、四族空行地和五族密严刹土，因此称为乘。第三，内在方便续的三种形式依次将修行者提升到字母轮、大会轮地、大乐地和智慧上师地，因此安立了乘的解释。考虑到这一点，《楞伽经》中说：“只要心识还在活动，乘的尽头就不会到来。”因此，经中说，有多少种心识的分别念，就有多少种乘的门径。因此，在这里，将中等和敏锐的根器也分为三种，这是考虑到所化众生的根器。上下密咒乘也以同样的方式显示，并在各自的宗派道路上，完整地展示了见、修、行、果，从而说明了每条道路都是独立的，最终达到究竟的、智慧耗尽、法耗尽、圣道真如的终极境界。也就是说，有些人因为前世的习气，喜欢森林和寂静处，如果没有沐浴、绘制坛城、供养、火供、苦行和念诵等行为，就无法保持内心的平静，他们修习空性的能力很小，喜欢有相的修行，对于这些人，主要展示外在行为的行续、善成续等。有些人也喜欢行为的特殊性，并且精通广大方便和智慧的修行。