Chinese
像那样，没有产生一切世间的作用，因为常法空无作用，有作用的事物遍及无常。没有其他一切都是无常，唯独它是常法的论证，因为在事物中，没有从因产生的本有是不可能的。说断灭论也是不合理的，因为任何法都不可能无因而生。如果产生，则会成为恒常存在或不存在的极端。对于缘起之法，在因缘具足的情况下，果的相续断绝是不可能的。众生出生的心的因是前世的心，从死亡时的心产生后世的心，这在理证上没有妨碍，并且有论证。如果不是这样，那么现在显现的一切事物都不依赖因果，因此会成为一切存在或不存在的极端，因此有很多过失，所以被遮破。就像《道次第》中所说：‘无论执着于常断哪一边，都会偏离此意义的精髓。’这些是顺便提及的必要性，如《自释》中所说：‘同样，种姓之子，我担心你会步入歧途，因此我汇集并展示了许多怖畏集合的观点。’以及《黑汝嘎大成就者》中所说：‘如果完全确定外道宗义，为了舍弃不应行之事，我为你宣说。’以及《道次第》中所说：‘就像不触碰有毒之物一样，谁了解了就不会停留在那里。’就像这样，认识到错误的道路而不进入其中等等，有很多必要性，详细内容请从《心要总义·秘密主尊口授》等处了解。第二，超越世间的乘的体性是：任何能从轮回中决定解脱的殊胜法类，如《宝鬘论》中所说：‘如果善行人类的法，前往天界的路途不遥远。在天人和人类的阶梯上，攀登则解脱就在附近。’就像这样，从攀登增上生的阶梯来说，是所行之处的殊胜，因此称为决定胜或解脱之乘。它超越外道的方式是：皈依三宝，所有和合事物都是无常的，所有具染污的事物都是痛苦的，一切法皆空且无我
English
Like that, there is no function of producing all the worlds, because permanence is empty of function, and impermanence pervades things that have function. There is no proof that everything else is impermanent and only it is permanent, because in things, it is impossible for something to exist primordially without being born from a cause. Speaking of annihilationism is also unreasonable, because it is impossible for any dharma to arise without a cause. If it arises, then it would become an extreme of either always existing or not existing. For dependent arising dharmas, it is impossible for the continuity of the result to be cut off when the causes and conditions are complete. The cause of the mind of sentient beings being born is the previous mind, and there is no logical impediment and there is proof that the subsequent mind arises from the mind at the time of death. If it is not like that, then all the phenomena that appear now would not rely on cause and effect, so it would become an extreme of everything existing or not existing, so there are many faults, so it is refuted. As it is said in the Lamrim: 'Whichever side one's mind clings to, either permanence or annihilation, one deviates from the essence of this meaning.' These are the necessities mentioned incidentally, as it is said in the Rangshar: 'Similarly, son of good family, I am afraid that you will enter the wrong path, so I have gathered and shown many views of the collection of fears.' And as it is said in the Heruka Galpo Che: 'If you are completely certain of the heretical tenets, I will explain to you in order to abandon what should not be practiced.' And as it is said in the Lamrim: 'Just as one does not touch something with poison, whoever knows it will not stay there.' Like this, there are many necessities, such as recognizing the wrong path and not entering it, etc. For details, please learn from the Heart Essence General Meaning, Secret Lord's Oral Instructions, etc. Second, the nature of the vehicle that transcends the world is: any kind of dharma that is a supreme method for definitely liberating from samsara, as it is said in the Precious Garland: 'If one practices well the human dharma, the path to the realm of the gods is not far. On the ladder of gods and humans, if one climbs, liberation is near.' Like this, from climbing the ladder of higher realms, it is the supreme place to go, so it is called the vehicle of definite goodness or liberation. The way it transcends outsiders is: taking refuge in the Three Jewels, all compounded things are impermanent, all contaminated things are suffering, all dharmas are empty and without self.
Chinese
以及，从悲伤中解脱出来是寂静。接受四法印的观点，或者属于其范畴。通过学习卓越的戒律、禅定和智慧这三种正确的学法，能够超越有顶，因此是殊胜的。因为外道没有这些。如《皈依七十颂》所说：“皈依三善逝，是八戒之根本。”以及“一切律仪皆有，未皈依者则无。”以及《毗奈耶光鬘》所说：“善说三学，三法印，三法印是：有为法无常，涅槃寂静，诸法无我。”注释：与正确相应，初中末皆善，智者了知是佛语。如导师英雄所说：“不倾向于您的教法的，被愚痴蒙蔽的众生，即使到达有顶，也会造作痛苦之源的有。追随您的教法的，即使没有获得禅定的正行，也像撕裂魔鬼的眼罩一样，使有轮回转。”如是说。像这样的解脱乘，如上所述，虽然分类和归纳的差别是无限的，但在这里，以古老的宁玛派的语言，《总集经》中说：“究竟确定的乘是，显现为三种确定：生起引导和本来清净的族，自在的方便乘。”所说的每一个又分为三种，所以变成九种。如《自生续》所说：“声闻和独觉，以及菩萨。克里亚（藏文，梵文天城体，kriyā，梵文罗马拟音，kriyā，行），乌巴（藏文，梵文天城体，upa，梵文罗马拟音，upa，近行），以及瑜伽的乘。玛哈瑜伽（藏文，梵文天城体，mahāyoga，梵文罗马拟音，mahāyoga，大瑜伽），阿努瑜伽（藏文，梵文天城体，anuyoga，梵文罗马拟音，anuyoga，无上瑜伽），以及大圆满阿底瑜伽。如是宣说九种，是伟大的佛法。”如是说。如此教法之必要，在《阿底大圆满庄严》中说：“对于小根器、大根器，以及中等根器者，以三种次第的方式宣说。小根器的次第有三种，与其根器相应的法，通过证悟染污的是声闻。对于有概念者是独觉，对于有分别念者是菩萨。对于中等根器的三种教法是，对于极劣者是事
English
And, liberation from sorrow is peace. Accepting the view of the four seals, or belonging to its category. By studying the three correct trainings of superior morality, concentration, and wisdom, one can transcend the peak of existence, therefore it is superior. Because outsiders do not have these. As the "Seventy Verses on Refuge" says: "Taking refuge in the three virtuous ones is the root of the eight vows." And, "All vows exist, but those who have not taken refuge do not have them." And, as the "Vinaya Light Garland" says: "Well teaches the three trainings, the three seals, the three seals are: compounded things are impermanent, nirvana is peace, all phenomena are without self." Annotation: Associated with correctness, the beginning, middle, and end are virtuous, the wise understand it as the Buddha's words. As the teacher Hero said: "Those beings who do not incline towards your teachings, blinded by ignorance, even if they reach the peak of existence, will create the source of suffering, existence. Those who follow your teachings, even if they do not obtain the actual practice of meditation, like tearing off the demon's eye cover, will reverse existence." Thus it is said. Such a vehicle of liberation, as mentioned above, although the differences in classification and aggregation are infinite, here, in the language of the ancient Nyingma school, in the "Compendium of Intentions Sutra" it says: "The vehicle of ultimate certainty is, it appears as three certainties: the arising guidance and the originally pure lineage, the empowering means vehicle." Each of these is further divided into three, so it becomes nine. As the "Self-Arisen Tantra" says: "The Hearers and the Solitary Realizers, and the Bodhisattvas as well. Kriya (藏文，梵文天城体，kriyā，梵文罗马拟音，kriyā，action), Upa (藏文，梵文天城体，upa，梵文罗马拟音，upa，near), and the vehicle of Yoga are taught. Maha Yoga (藏文，梵文天城体，mahāyoga，梵文罗马拟音，mahāyoga，great yoga), Anu Yoga (藏文，梵文天城体，anuyoga，梵文罗马拟音，anuyoga，supreme yoga), and the Great Perfection Ati Yoga. Thus, nine types are taught, it is the great Dharma." Thus it is said. The necessity of such teachings is also stated in the "Ati Great Perfection Arrangement": "For those with small faculties, great faculties, and those with medium faculties, it is taught in three stages. The stages of small faculties are three, the Dharma that corresponds to their faculties, those who are defiled by realization are Hearers. For those with concepts are Solitary Realizers, for those with conceptual thoughts are Bodhisattvas. The three teachings for medium faculties are, for the extremely inferior is action.
Chinese
。对于低劣者是行为瑜伽。对于有知者是瑜伽本身。对于伟大的次第三者，对于心之上者是生起次第，对于心之精华者是圆满次第，对于极秘密者是大圆满。如是所说，所化众生的根器下等、中等、上等各自也有三种，是为了引导他们而宣说的。如果从调伏各种烦恼的角度来说，那么所有这些都归纳为四个藏。如《普作王续》中所说：为了调伏贪欲所说的对治是，调伏的藏有两万一千颂。为了调伏嗔恨所说的对治是，经部的藏有两万一千颂。为了调伏愚痴所说的对治是，论部的藏有两万一千颂。为了调伏一切所说的对治是，第四个藏有两万一千颂。总之，所说的八万四千颂，也只是为了调伏烦恼而说的。如是所说。在《秘密藏》中也说：为了对治八万四千种烦恼，宣说了相应的法。像这样的九乘解脱之法，并不是有九种不同的法次第。因为声闻和独觉乘只是直接宣说了道和果的解脱部分，并没有完整地宣说解脱之道。即使他们的果达到究竟，也必须进入大乘，因为他们不能独立自主，所以被归纳于大乘。大乘的波罗蜜多和外密三续虽然宣说了究竟果位的分类，但并没有完整地宣说在那里行进的道。它包含在无上瑜伽中。无上瑜伽乘是完整地宣说的，所以不仅是殊胜的，而且瑜伽以下的因和果的乘的道，以及果的各种形态都包含在无上瑜伽中，而无上瑜伽所特有的特点在它们那里是没有的。由于它和它所能替代的也无法安立的缘故，一切都包含在内道的生起、圆满、大圆满三者之中。并且，前两者的道最终所达到的果位的触地四灌顶的智慧是自性大圆满，所以一切都归纳于此。如《文殊口授》中所说：大圆满耶
English
. For the inferior, it is Action Yoga. For the knowledgeable, it is Yoga itself. For the three great sequential ones, for those with superior minds, it is the generation stage; for those with essential minds, it is the completion stage; for the supremely secret, it is the Great Perfection. As it is said, the beings to be tamed, whether inferior, intermediate, or superior, each has three types, and this is taught to guide them. If we consider it from the perspective of subduing each affliction individually, then all of these are included in the four baskets (Pitakas). As it is said in the Tantra of the All-Creating King: "The antidote taught for subduing desire is the Vinaya Pitaka, said to be twenty-one thousand verses. The antidote taught for subduing hatred is the Sutra Pitaka, said to be twenty-one thousand verses. The antidote taught for subduing delusion is the Abhidharma Pitaka, said to be twenty-one thousand verses. The antidote taught for subduing all is the fourth Pitaka, said to be twenty-one thousand verses. In short, the eighty-four thousand verses that are taught are solely for subduing afflictions." As it is said. In the Guhyagarbha Tantra also, it is said that for the eighty-four thousand afflictions, that many teachings were taught as antidotes. These nine vehicles of liberation are not nine different sequential teachings. Because the Hearer and Solitary Realizer vehicles only directly teach a portion of the path and fruit of liberation, they do not fully teach the path of liberation. Even after their fruit is perfected, they must enter the Mahayana, because they cannot be independent, so they are included in the Mahayana. Although the Mahayana Paramitayana and the three outer tantras explain the ultimate classification of the fruit, they do not fully teach the path to be traversed there. It is complete in Anuttarayoga. The Anuttarayoga vehicle teaches completely, so it is not only superior, but also the paths of the cause and effect vehicles below Yoga, and all aspects of the fruit are complete in Anuttarayoga, and the unique characteristics of Anuttarayoga are not present in those. Because it and what it can replace cannot be established, everything is included within the three inner aspects of generation, completion, and Great Perfection. Furthermore, the wisdom of the fourth empowerment that the path of the first two ultimately reaches is the Great Perfection of self-nature, so everything is included there. As it is said in the Jampal Zhallung: "The Great Perfection Ye"
Chinese
在“智慧总体的形象”的注释中，这是第二个层次的第二点，因为据说无相的圆满次第究竟就是大圆满。如《文殊幻化网》所说：“从三乘的解脱中，安住于一乘的果位。”以及《总集经》所说：“有是从一无中生，生起于九乘，汇集于大圆满。” 也就是说，声闻、独觉圣者们在最初进入大乘时，必须从大乘的资粮道小道开始进入，因为从发起希求心开始，就必须逐渐地学习道，并且由于先前没有完全证悟法无我，所以必须完全地断除所有粗细的所知障。不仅如此，如龙树菩萨的《业边分别论》所说：“即使布施头、手、脚等，由于显现不清净，也不会获得菩提果。” 就像这样，最终在实际结合果位时，如果不能完全断除三现或迁转的障碍，那么，由于断除这些障碍的道在显宗等经典中没有阐述，所以无法做到。也就是说，菩萨从一开始就进入无上密法的甚深要诀，这自不必说。除此之外，显宗道的声闻、独觉、菩萨，以及进入密宗下三部之门，精通各自道路而获得各自的果位，即声闻、独觉的阿罗汉，以及菩萨和下三部密宗所获得的十地菩萨、大佛之王位，所有这些最终都必须依赖无上瑜伽的圆满次第来成就无上菩提。不仅如此，即使是进入无上的生起次第道达到究竟者，如果不进入圆满次第，也没有成佛的方法，因为要获得无上菩提的究竟果位，不仅要断除束缚轮回的细微分别念，而且还要完全断除包括白、红明点和风心变化在内的三现或迁转的障碍。然而，断除这些障碍的对治法，正是第四灌顶道的明空双运、不变大乐的智慧，这不仅在波罗蜜多乘中没有阐述，而且在外密三部中也没有阐述。因此，波罗蜜多乘的行者和