English
Thus. Therefore, there is no tantra higher than this. Even the object of meditation is not higher than Mahayoga. The wisdom that arises from this, because it is without object and unspeakable, does not accept the order of vehicles. If one understands this system well, then the view of Atiyoga is also wisdom, not a vehicle. Making the unspeakable into something spoken is said not to be the intention of the wise. Thus, the meaning of the New Tantra is explained. Now, if we do it according to the Nyingma tradition, it is like this. That is, therefore, the view of listening is consistent with all Madhyamaka and above. Therefore, all the textual combinations of views are performed like the Paramitas. In order to realize its method, there is an order of views. Thus it is said. In short, according to the New School, there is no tantra higher than the Unsurpassed. There is also no meditation. The meaning of Anu and Atiyoga seems to be the unsurpassed wisdom of the New Tantra practitioners, so it cannot be said to be a vehicle. If it is counted as a vehicle, there will be the fault of the unspeakable becoming the spoken. Furthermore, it is unreasonable for you, who have particularly excellent views, to distinguish between the higher and lower vehicles. There is no view in mantra higher than Madhyamaka. Your own view is also Madhyamaka, as it says in the General Treatise on the Mind Section of Vimalamitra: When it appears like this, is it conceptual thought? Is it non-conceptual thought? Is there? Is there not? Is it empty? Is it not empty? Transcending everything, therefore, this Mahayana Sutra Madhyamaka, etc., cuts off doubts and all foundations, therefore there is no conceptual thought, and everything is clearly known. Thus it is said. Having determined with this view, the secret vehicle is also not impossible to be a vehicle of wisdom, as the noble Asanga said: The place and nature of what is to be known, and its entry, abiding in that place, and the difference of that thing, the three faults and their results, through abandonment, the wisdom vehicle is supreme and particularly superior. Thus it is said. The people above did not mention even a little bit. Thus it is said. However, in order to realize the order of methods of that view, there is an order of vehicles in those aspects of the Dharma that are to be spoken. Thus, having divided the view and the Dharma of the method of realizing the view into two, some people divide the vehicle into nine stages, the power of the view.
Chinese
说有耶巴。这样一来，九乘次第就顺带成立了。认为只有两种见解，即声闻乘和大乘。虽然有见解的差别，但在波罗蜜多乘和密宗之间，没有见解的差别。如果波罗蜜多乘的离戏之外，还有更高的见解，那么那个见解就会变成有戏论的。如果离戏，就没有差别。就像这样。然而，在证悟离戏的方法上，密宗特别殊胜。就像这样。如果不区分见和修，不了解方便和智慧，就会产生这样的错误区分。因为担心难以理解的地方不明白，所以再三详细地解释。这些是使宁玛派的教法得以阐明的论述，是无上恩德之所在。那么，国王达玛摧毁了佛教，之后各种邪法兴起。那时，喇嘛益西沃，那位法王将贤者仁钦桑波派往克什米尔。受到文殊菩萨加持的那位智者，翻译和校对了许多前所未有的佛法。他造了名为《区分佛法与非法》的论著，从而使一切邪法都消失了。据说他的弟子寂光也造了驳斥邪法的论著。据说在那之后，由于一些邪法兴起，名叫拉杰的译师也造了驳斥邪法的论著，从而使一切邪法都消失了。从那以后，直到萨迦法王住世之前，听说邪法的行为很少。如果说这些都是为了阻止宁玛派，那不是的。译师仁钦桑波虽然禁止了按照字面意思修持双运和解脱，但并没有禁止宁玛派的教法，而是主要针对这些，从而使一切邪法都消失了。是这样的。果洛扎瓦虽然禁止了旧密法，但赞扬了依靠它，密咒师们不正当的行为被阻止。并不是赞扬禁止续部经典，因为他自己的祖先也都是旧密法的成就者。因此，这位至尊所阻止的邪法是，这部论著的
English
It is said that there is Yeba. Thus, the nine vehicles are established incidentally. It is held that there are only two views, namely the Shravaka and the Mahayana. Although there are differences in views, there are no differences in views between the Paramitayana and the Secret Mantra. If there is a view higher than the freedom from elaboration of the Paramitayana, then that view will become elaborate. If it is free from elaboration, there is no difference. Like this. However, in the method of realizing freedom from elaboration, the Secret Mantra is particularly superior. Like this. If one does not distinguish between view and practice, and does not understand skillful means and wisdom, such erroneous distinctions will arise. Because of the fear that difficult points may not be understood, they are repeatedly explained in detail. These are the treatises that clarify the teachings of the Nyingma school, and are the source of unsurpassed kindness. So, King Darma destroyed Buddhism, and after that, various false doctrines arose. At that time, Lama Yeshe Od, that Dharma King sent the noble Rinchen Zangpo to Kashmir. That wise one, blessed by Manjushri, translated and revised many unprecedented Dharmas. He composed a treatise called "Distinguishing Dharma and Non-Dharma," thereby causing all false doctrines to disappear. It is said that his disciple Shiwavo also composed a treatise refuting false doctrines. It is said that after that, due to the rise of some false doctrines, the translator named Lhatse also composed a treatise refuting false doctrines, thereby causing all false doctrines to disappear. From then on, until the great Sakya Dharma King resided, it was heard that the practice of false doctrines was rare. If it is said that these are to prevent the Nyingma school, it is not so. Although the translator Rinchen Zangpo prohibited the literal practice of union and liberation, he did not prohibit the teachings of the Nyingma school, but mainly targeted these, thereby causing all false doctrines to disappear. It is like this. Although Gö Lotsawa prohibited the old tantras, he praised the fact that relying on it, the improper conduct of the mantra practitioners was prevented. It is not praising the prohibition of the tantric scriptures, because his own ancestors were all accomplished masters of the old tantras. Therefore, the false doctrines that this Jetsun prevents are those of this treatise.
Chinese
在教导中说，现在母猪的加持，以及发心梦等等，本尊观修的生起次第，以及白教的唯一等等，许多邪法现在正在增长。这样清楚地说了。没有出现“大圆满”和“宁玛”这样的词。在格鲁派译师的回答中说，新密咒有二十四个Ra li，宁玛派有瓦姆、瑞、头盖骨、卡拉等等，新旧两种都有伪造的续部。因此，这位至尊不是赞叹洛钦和俄的《辨析文》中禁止宁玛派的法。而是赞叹那些不理解意义的人，像字面意思一样使用结合解脱、威力诅咒、冰雹等等。他不是认为那些人所执持的真正法会消失。如果真是那样，那时就全部摧毁了，现在怎么会如此兴盛呢？而且，禁止宁玛派的人们说从赤松德赞时期就开始了。那么，这些续部是谁在哪里找到的？从哪里得到并使之兴盛的呢？因此，对于宁玛派的法没有经历过衰败，不会说“使之衰败”。撰写三律仪论释的堪布们虽然没有这样解释，但显然是没有认真研究大手印、大圆满的论典。现在，将要讲述至尊智慧宝剑在《三学庄严之花》中所说的话。其中这样说：有些人说在佛陀的教法中，有九乘次第。诸佛和佛子并不认可九乘次第。以及，如果以乘的分类来认为是九乘，那么声闻分为四个根本部派，分为十八部，独觉佛有三部，菩萨有中观和唯识。即使那样各自区分，也必定会毁灭九乘。这样说了。其中详细地说明了理由。引用圣法白莲经的经文：我的教法的九乘，将“九乘”改为“九种”。因此，据说夏鲁译师说，在汉文版本中，乘的梵语词是“yana”。即使是“种类”，在那之后的词语中，也说了众生的能力和意乐。像这样，方便的
English
In the teachings, it says, "Nowadays, the blessings of the sow, and aspirations, dreams, and so on, the arising stage of deity meditation, and the unique of the White Sect, and so on, many false teachings are now increasing." This is clearly stated. The terms "Dzogchen" and "Nyingma" did not appear. In the answer of the translator of Globo, it is said that the New Tantras have twenty-four Ra lis, and the Nyingma have Vam, ril, skull, Khara, and so on, and that both the new and old have forged tantras. Therefore, this venerable one is not praising the prohibition of the Nyingma teachings in what is known as the 'Distinguishing Text' of Lotsawa and Ngok. Rather, he is praising the prevention of those who do not understand the meaning and use union and liberation, power curses, hailstorms, and so on, literally. He does not think that the true Dharma held by those people will disappear. If that were the case, then everything would have been destroyed at that time, so how could it be so prosperous now? Moreover, those who prohibit the Nyingma say that it started from the time of Trisong Detsen. So, who found these tantras where? From where did they obtain them and make them flourish? Therefore, since the Nyingma Dharma has not experienced decline, one would not say, "Made it decline." Although the Khenpos who wrote the commentaries on the Three Vows did not explain it in this way, it is clear that they did not carefully study the treatises on Mahamudra and Dzogchen. Now, I will speak about what the Venerable Sword of Wisdom said in 'The Flower of the Ornament of the Three Trainings.' In that, it says: Some say that in the teachings of the Buddha, there are nine vehicles in order. The Buddhas and Bodhisattvas do not accept the nine vehicles in order. And, if one considers it to be nine vehicles by the classification of vehicles, then the Hearers are divided into four fundamental schools, divided into eighteen, the Solitary Buddhas have three, and the Bodhisattvas have Madhyamaka and Cittamatra. Even if they are distinguished separately, the nine vehicles will surely be destroyed. This is what it says. The reason for this is explained in detail. Quoting the sutra of the Holy Dharma White Lotus Sutra: The nine vehicles of my teachings, changing 'nine vehicles' to 'nine kinds.' Therefore, it is said that the translator of Zhalu said that in the Chinese version, the Sanskrit word for vehicle is 'yana.' Even if it is 'kinds,' in the words after that, it also speaks of the abilities and inclinations of sentient beings. Like this, the means of
Chinese
因为要深入最胜的智慧，所以我才宣说。 这样说，声闻、独觉、菩萨三乘，也是随应众生下、中、上等的根器而宣说的。然而，由于有那些通过这些（三乘）也无法调伏的无量众生类别，因此，为了随应他们各自的想法，而有无数的乘的类别。《胜乐续》中说：乃至有意识，乘的边际也无法穷尽。乘的意义，在《圣者集经》中说：为何此被称为菩提乘？因为能使一切众生从痛苦中解脱。此乘如虚空般广大无量。因此，经论中解释说，为了安置一切众生于菩提而宣说的乘，如虚空般广阔。因此，将乘分为九乘，只是就赡部洲粗略的所化众生而言。在其他世界中，对于其他不同的所化众生，有无量多种乘。以多种乘的方便方法，作为利益众生的导师。 又，瑜伽、随瑜伽、极瑜伽、大瑜伽，这些是结合生起次第和圆满次第的禅定次第而说的。随瑜伽和极瑜伽，在新派的可靠论典中没有阐述。这样说是不对的，虽然新派论典中没有说这两者是上下密续的次第，但由于禅定等有高低的说法，出现在各自的论典中，因此显然成立是密续的次第。比如，事续主要阐述行持，行续则平等地阐述见行，因此密续有上下之分。极瑜伽是指比阿底瑜伽更高的乘，即总续和更续。虽然禅定的修习次第有高低之分。还有，伏藏、宁玛、耳传等，如果与三藏和四续部的意义相符，就没有过失，如果不符则是自造。
English
Because I will explain in order to thoroughly imbue the supreme wisdom. It is said that the three vehicles of Shravakas, Pratyekabuddhas, and Bodhisattvas are taught in accordance with the minds of sentient beings of inferior, middling, and superior faculties. However, since there are limitless classes of sentient beings who cannot be tamed through these (three vehicles), there are immeasurable categories of vehicles taught in accordance with their respective thoughts. As it says in the Chakrasamvara Tantra: As long as there is consciousness, there is no end to the vehicles. The meaning of "vehicle" is also explained in the Arya Samgraha Sutra: Why is this called the Bodhi Vehicle? Because it turns away all sentient beings from suffering. This vehicle is like the sky, an immeasurable great mansion. Therefore, the commentaries explain that the vehicle taught to establish all sentient beings in Bodhi is as vast as the sky. Therefore, the division of vehicles into nine is only with regard to the gross disciples of Jambudvipa. In other world realms, there are endless varieties of vehicles for different disciples. Through various methods of vehicles, (the Buddha) is a teacher for the benefit of beings. Furthermore, Yoga, Anu-yoga, Ati-yoga, and Maha-yoga are taught in relation to the stages of Samadhi in the generation and completion stages. Anu-yoga and Ati-yoga are not explained in reliable texts of the new schools. It is not right to say that, although the new schools do not say that these two are the order of the upper and lower tantras, it is evident that they are the order of the tantras because the subjects of high and low, such as Samadhi, appear in their respective texts. For example, just as the Kriya Tantra mainly teaches conduct rather than view, and the Charya Tantra teaches view and conduct equally, the tantras are divided into upper and lower. Ati-yoga refers to the higher vehicle than Atiyoga, namely the General Tantra and the Further Tantra. Although there are high and low levels in the stages of meditating on Samadhi. Also, Termas, Nyingma, Oral Transmission, etc., if they are in accordance with the meaning of the Three Baskets and the Four Tantras, there is no fault; if they are not in accordance, they are self-made.