English
Having determined the four categories, the outer tantras are divided into the three lower tantras, and the Anuttara Yoga is divided into the generation stage, the completion stage, and the Great Perfection stage. Thus, arranging the order of the vehicles, there is not even a trace of contradiction. In general, all the teachings included in the Buddha's enlightenment can be summarized as one vehicle, or each subtle difference can be called a different vehicle, because they are all paths leading to omniscience. Among them, first, the three outer characteristic vehicles sequentially elevate practitioners to the state of Arhat, as well as solitary Buddhas like rhinoceros or rhinoceroses, and the end of the eleventh ground, the Ground of Universal Light, therefore it is called a vehicle. Second, the three outer lineage vehicles sequentially elevate practitioners to the ground of the three families of Vajradhara, the ground of the four families of sky-goers, and the ground of the five families of Dense Array, therefore it is called a vehicle. Third, the three forms of the inner method tantra sequentially elevate practitioners to the ground of the letter wheel, the great assembly wheel, the ground of great bliss, and the ground of wisdom guru, therefore the explanation of the vehicle is established. With this in mind, it is said in the Lankavatara Sutra: "As long as the mind is still active, the end of the vehicle will not come." Therefore, it is said in the sutra that there are as many doors to the vehicle as there are discriminations of the mind. Therefore, here, the medium and sharp faculties are also divided into three types, which is based on the capacity of the beings to be tamed. The higher and lower mantra vehicles are also shown in the same way, and on their respective sectarian paths, the view, meditation, conduct, and result are fully demonstrated, thus explaining that each path is independent, and ultimately reaches the ultimate state of exhaustion of wisdom, exhaustion of dharma, and the true nature of the noble path. That is, some people, because of the power of the imprints of previous lives, like forests and solitary places, and cannot keep their minds calm without bathing, drawing mandalas, making offerings, fire offerings, asceticism, and recitations, etc. Their ability to meditate on emptiness is small, and they like practices with characteristics. For these people, the action tantra, the well-accomplished tantra, etc., which mainly show these outer actions, are taught. Some people also like the special characteristics of actions and are skilled in the vast practices of method and wisdom.
Chinese
并且对于那些不舍弃行为中的自性，喜欢行为，具有行为和瑜伽两种部分，宣说了具有二者的续，如《现观庄严论》。它广泛地展示了与密咒相符的行为，智慧和方便是主要的，因此，以前的智者们称之为行续。此外，对于那些具有对真如感到非常欢喜的心，特别喜欢瑜伽，不喜欢外在行为，通过三摩地使相续清净的人们，宣说了行为的支分少，瑜伽的支分是主要的，仅仅摄集瑜伽续等。对于那些根器敏锐的瑜伽士，非常渴望修习真如，以先前串习的力量，对于一切行为和事物不产生差别之想，内心完全调伏于大乘，对智慧和无二的行为具有极大信心的伟大者们，主要修习真如瑜伽，以无二的方式进入，展示无戏论和极无戏论的行为。《大瑜伽续》，如《吉祥密集金刚》和《秘密藏续》等。此外，对于超越戏论的瑜伽，体性是界和智慧无别，根本是菩提心之坛城，证悟一切法本初即是佛，对于那些非常喜欢内在甚深瑜伽的人们，宣说了《总集经》等阿努瑜伽续部。此外，对于那些有情根器极其敏锐，证悟和解脱同时之种姓者，显有轮回涅槃的一切法，皆是离戏论之明点，唯一自生之大智慧，本初即是佛，因此，对于超越行为造作之戏论的法，大圆满阿底瑜伽续部进行了宣说。因此，下方下方的所有道和果的体性都包含在上方上方中。在无上瑜伽中，生起次第和圆满次第这二者，无论修持哪一条道，都无法超出心造作，因此所修之法会变成有为法，所以在见证智慧上差别极大。大圆满是无法用心造作之法来认识的。
English
And also, for those who do not abandon the nature of action, enjoy action, and possess both aspects of action and yoga, the tantras possessing both, such as the 'Manifestation of Enlightenment,' are taught. It extensively demonstrates conduct in accordance with secret mantras, with wisdom and means being primary, hence, previous scholars called it the Action Tantra. Furthermore, for those who have a mind that is exceedingly delighted in Suchness, particularly fond of yoga, disliking external actions, and purify their continuum through samadhi, the limbs of action are few, and the limbs of yoga are primarily shown, only gathering the Yoga Tantra, and so forth, are taught. For those yogis who are sharp-witted, greatly desiring to meditate on Suchness, and by the power of previous habituation, do not engage in the perception of difference in all actions and things, whose minds are completely tamed in the Great Vehicle, and who are great beings with great faith in wisdom and non-dual conduct, they primarily practice the yoga of Suchness, entering in a non-dual manner, and demonstrating conduct that is without elaboration and extremely without elaboration. The Great Yoga Tantras, such as the 'Glorious Guhyasamaja' and the 'Guhyagarbha Tantra,' and so forth, are taught. Furthermore, for the yoga that transcends elaboration, the nature of which is the indivisibility of space and wisdom, the root being the mandala of bodhicitta, realizing that all phenomena are primordially enlightened, for those who are exceedingly delighted in profound inner yoga, the Anu Yoga tantra sets, such as the 'Sutra Compendium of Intentions,' and so forth, are taught. Furthermore, for those individuals whose faculties are extremely sharp, and whose realization and liberation occur simultaneously, all phenomena of samsara and nirvana are the single bindu free from elaboration, the great spontaneously arisen wisdom, primordially enlightened, therefore, for the vehicle that transcends the elaboration of action and effort, the Great Perfection Ati Yoga tantras are taught. Therefore, all the paths and fruits of the lower ones are included in the higher ones. Even in the Unsurpassed, whether one practices the generation stage or the completion stage, the method of accomplishment does not go beyond mental fabrication, therefore, what is accomplished becomes conditioned, so there is a very great difference in seeing wisdom. The Great Perfection is not understood by mentally fabricated dharmas.
Chinese
因为没有时间，所以凭借证悟法性真谛实相的力量所获得的，由圣者相续所摄持的道谛，是无漏的智慧，即下道所要显现的，以多种方式开示的法性，为了能够无误地现量见到，一切乘都汇集于此无上大乘，因此也称此为智慧乘。如《华严经》云：将趋入智慧乘和大乘的心之善根，全部回向。又如《妙法莲华经》云：我所宣说的九乘，是众生根据能力和意乐所说的。像这样，为了以方便善巧趋入殊胜的智慧，所以我才宣说。又如《胜天王子请问经》云：此大乘之乘，是不可思议的佛乘，为众生开启机会，无上大乘，所有存在的乘，都认为这是其中的殊胜。因此，从大乘中，可以清楚地辨别出所有的乘。又如《圣大印契经》云：乘唯一，无二无三。其注释中说：为了调伏所化众生，宣说了三乘，即声闻乘、缘觉乘和大乘。真实而言，乘是唯一的，即果金刚乘。又如《中观根本慧论》云：善现，乘是唯一的，即无上的佛乘。又如《楞伽经》云：一乘之外无有二，世间永无第三乘，唯除调伏诸有情。等等，有些时候说乘是唯一的，有些时候说二乘、三乘、五乘等，甚至说无数乘，以及针对见到不颠倒实相的补特伽罗而说没有乘等等，如上文所引用的《楞伽经》等所阐明的那样，因为需要的缘故而如此开示的，对于这些，如果执着于仅仅是这样，或者不是这样，像这样进行严格的区分，也是智慧没有完全进入真实之处。
English
Because there is no time, the Path Truth, which is attained through the power of realizing the truth of the Dharma-nature, the reality, and is held by the lineage of the noble ones, is the uncontaminated wisdom. That is, the Dharma-nature, which is to be manifested by the lower paths and is taught in many ways, is unerringly and directly seen. Therefore, all vehicles converge into this unsurpassed Great Vehicle, and that is why it is also called the Wisdom Vehicle. As it is said in the Avatamsaka Sutra: "May those roots of virtue of the mind that are deeply devoted to the Wisdom Vehicle and the Great Vehicle be completely dedicated." And as it is said in the White Lotus of the Sacred Dharma: "The nine vehicles that I have taught are explained by beings according to their abilities and inclinations. In this way, I have taught them in order to lead them into the supreme wisdom through skillful means." Furthermore, as it is said in the Sutra Requested by the Divine Son Excellent Gift Mind: "This vehicle of the Great Vehicle is the inconceivable Buddha Vehicle. It opens opportunities for sentient beings. The Great Vehicle is unsurpassed. Whatever vehicles there are, this is considered the supreme of them. Therefore, from the Great Vehicle, all vehicles are clearly distinguished." And as it is said in the Noble Great Realization Mudra Sutra: "The vehicle is seen as only one; there are no two or three." And in its commentary: "Also, for those to be tamed, the three vehicles are taught to tame them: the Hearer Vehicle, the Solitary Realizer Vehicle, and the Great Vehicle. In reality, there is one vehicle, which is the Fruit Vajra Vehicle." And as it is said in the Intermediate Mother: "Well-gone, the vehicle is only one, which is the unsurpassed Buddha Vehicle." And as it is said in the Lankavatara Sutra: "Other than the one vehicle, there is no second; there is never a third in the world, except to tame various beings." And so on, sometimes it is said that the vehicle is one, and sometimes it is said that there are two, three, five, etc., and even countless vehicles, and that there is no vehicle for those who see the undeluded reality, etc., as clarified by the Lankavatara Sutra and other texts quoted above. Because of the need, such teachings are given. To cling to these as being only this much or not this much, and to speak of them as if they were strictly defined, is also a sign that wisdom has not fully entered the true state.
Chinese
应当知晓这是（偏离）的标志。此外，关于大圆满宗派将八乘解释为歧途，有些人说：“对于诋毁甚深佛法的，应当考察这种邪法。”大圆满宗派认为，阿努瑜伽以下的都是歧途和障碍之乘。在此，为了使自己了悟本尊为至上，仅仅是确认它们的体性而已，绝不想要诋毁。这是从大圆满的加持中显现的各种示现方式，如同嬉戏或装饰一般。而且，阿底瑜伽宗派的因乘也包含在密咒中，密咒也包含在四种瑜伽中，下三瑜伽也包含在阿底瑜伽中。阿底是唯一的明点，本来就存在于无造作的状态中。如大虚空中所说：“众河流入大海中，如在大海中安住于一味。诸法汇聚于大圆满中，安住于无作任运成就之状态。”如此宣说。所有这些乘，都是在佛陀的慈悲和所化众生的业缘具足时，由必要和目的两种原因而产生的。如果问必要是什么，对于那些想要通过因乘的五道十地，通过断除和净化的努力，经过无数劫等时间而获得佛果的人来说，这是必要的。目的是为那些不理解阿底宗派的道次第修习的人而产生的。还有，必要是对于那些进入内外密咒之门的人来说的。目的是为了证悟本来解脱的意义，而不是通过四种修持来成就悉地。也就是说：“在道和地上断除和净化，通过四种修持努力和成就，内外进行取舍是徒劳的，安住于无作任运成就之状态。”如此宣说。因此，阿努瑜伽以下的偏离，是由于心的显现方式多种多样。由于心从无生中无碍地显现，却不认识到自显是空性的，所以认为现在的一切显现都是众生共同业力所成，一切苦乐都是由过去的业力所致，因此偏离到世间天人的乘中。那么，大圆满者是否扬弃这种观点呢？
English
It should be known as a sign of deviation. Furthermore, regarding the Great Perfection tradition explaining the eight vehicles as erroneous paths, some say, "For those who denigrate the profound Dharma, this false Dharma should be examined." The Great Perfection tradition considers everything below Anu Yoga to be vehicles of deviation and obscuration. Here, in order to realize one's own deity as supreme, it is merely to recognize their nature, and there is no intention to denigrate them at all. These are various ways of displaying the manifestations arising from the blessings of the Great Perfection, like play or ornaments. Moreover, in the Ati Yoga tradition, the Vehicle of Cause is also included in Mantra. Mantra is included in the four Yogas. The lower three Yogas are also included in Ati Yoga. Ati is the single bindu, inherently abiding in a state free from effort and activity. As it is said in the Great Expanse, "All rivers flow into the great ocean, And abide in one taste within the ocean. All dharmas gather clearly in the Great Perfection, And abide in a state of unmade, spontaneously accomplished." Thus it is said. All those vehicles arise due to two causes: necessity and purpose, when the compassion of the Buddha and the karmic connections of those to be trained are complete. If asked what the necessity is, it is necessary for those who wish to attain Buddhahood through the Vehicle of Cause's five paths and ten bhumis, through the effort of abandoning and purifying afflictions, and after countless eons and so forth. The purpose is for those who do not understand the path of practice in the Ati tradition. Also, the necessity is for those who have entered the gates of outer and inner Mantras. The purpose is to realize the meaning of original liberation, not to accomplish siddhis through the four practices. That is, "Abandoning and purifying on the ground and path, Striving and accomplishing through the four practices, Engaging in outer and inner acceptance and rejection is futile, Abiding in a state of unmade, spontaneously accomplished." Thus it is said. Therefore, the deviation of Anu and below is because the manifestations of mind arise in various ways. Because manifestations arise unceasingly from the unborn mind, but one does not recognize that self-appearance is emptiness, one believes that all present appearances are the result of the collective karma of sentient beings, and that all happiness and suffering arise from past karma, thus deviating into the vehicle of worldly gods and humans. So, do the Great Perfection practitioners reject that view?