English
Therefore, the stages of manifesting these are termed as attaining the result. Therefore, meditating on the deity of the generation stage is also through the stages of abandonment and realization. In the accumulation stage, one meditates on the deity of aspirational conduct; in the joining stage, one meditates on the deity of wind-mind; in the seeing stage, one meditates on the deity of clear light; in the meditation stage, one meditates on the deity of the dual union of learning; and in the Buddha stage, one meditates on the deity of the non-learning dual union. As the Hevajra says, "Sentient beings are themselves Buddhas." And so on, the meaning of the above quotations is truly fulfilled here. If it is not so, considering the basis of knowledge as the continuum of cause, considering purification in the stage of the path, and considering the body and wisdom of the result of separation in the time of the result, like the horns of a rabbit and the son of a barren woman, if one considers that these are completely absent in knowledge, then the establishment and necessity of these will become empty. Meditating on the generation stage and so on will also become clinging to the non-existent as existent, and so on, many faults will occur. The third has two parts, the first is how the text shows it: Therefore, in the new secret mantra, there is no tantra system more superior than the great yoga. The object of meditation itself is not above the great yoga. The wisdom that arises from it is free from elaboration and inexpressible, so it is not considered a stage of vehicle. If you understand this system well, then the view of Atiyoga is also wisdom, not a vehicle. Making the inexpressible expressible is not the thought of the wise. It is said that, in this way, for the new secret mantra practitioners, there is no tantra system more superior than Mahayoga or above it. Because there is none, the stages of meditation are also not more superior than that. The wisdom that arises from that is separate from elaboration and inexpressible, so it is not considered a stage of vehicle and tantra system, that is, for the ancient translation school, the inner (secret) is commonly known as the three: generation, completion, and great perfection. Generation is Mahayoga, completion is Anuyoga, and great perfection is Atiyoga. The three, from the perspective of what is said and what can be said, should have been established as the stages of tantra system and vehicle, but they are established there. And in the Compendium and so on, merely considering the meditative difference of meditating on the mandala of the supreme king as yoga, and very
Chinese
关于瑜伽，随瑜伽和四种大瑜伽的次第，因为认为两者只是名称相同，所以有人怀疑它们是同一个意思，为了区分它们的不同，上面提到宁玛派认为：“瑜伽，大瑜伽，随瑜伽，极瑜伽，这四种名为瑜伽，是乘的次第。”外续密法派则说：“极瑜伽，随瑜伽，大瑜伽，这些是禅定的次第，不认为是续部的次第。”这样说，在解释其含义时，这样说：以大瑜伽为基础，分为三种瑜伽，这通常是从秘密集会等续部中产生的，因此作为瑜伽的次第是合理的，但不适合作为乘和续部的次第。因为四种瑜伽中的大瑜伽和四续部的大瑜伽意义不同。顺序也不一致，因为四种瑜伽中最好的是大瑜伽，而你们这些认为九乘次第的人却承认极瑜伽是最好的。这在解释中很清楚。第二，消除那个过失。一般来说，不对九乘的数量提出异议，特别是要证明阿努和阿底两种乘适合作为乘和续部的次第。第一点是：佛陀是按照三种广为人知的乘来施教的，宁玛派自己建立九乘次第的体系，实际上并没有争议。因为善逝根据每个受教者的智慧和能力，建立了许多乘的次第体系，暂时将那些可以用某种方式调伏的受教者引导到正道，但最终目的是将他们引导到所有佛陀的唯一道路——至高乘，这仅仅是一种方便的阶梯。虽然那些阶梯之乘各自获得了与其自身和后续相符的果实，但仍然有更高层次的道路和果实需要前进。因此，在《妙法莲华经》中说：‘圣者们宣说了三种乘，导师们善于使用方便，只有一个乘，没有第二个，为了引导而宣说了三种乘。’
English
Regarding Yoga, Following Yoga, and the order of the four Great Yogas, because it is thought that the two are only similar in name, some people suspect that they are the same meaning. In order to distinguish their differences, it is mentioned above that the Nyingma school believes: "Yoga, Great Yoga, Following Yoga, Utmost Yoga, these four are called Yoga, and are the order of vehicles." The outer tantra school says: "Utmost Yoga, Following Yoga, Great Yoga, these are the order of samadhi, and are not considered the order of tantras." Thus, when explaining its meaning, it is said: Based on Great Yoga, dividing into three yogas, this usually arises from the Guhyasamaja and other tantras, so it is reasonable as the order of yoga, but it is not suitable as the order of vehicles and tantras. Because the Great Yoga among the four yogas and the Great Yoga of the four tantras have different meanings. The order is also inconsistent, because the best of the four yogas is Great Yoga, but you who believe in the nine vehicles admit that Utmost Yoga is the best. This is clear in the explanation. Second, to eliminate that fault. In general, there is no objection to the number of nine vehicles, and in particular, to prove that the two vehicles of Anu and Ati are suitable as the order of vehicles and tantras. The first point is: The Buddha taught according to the three well-known vehicles, and the Nyingma school itself established the system of the nine vehicles, which in fact has no dispute. Because the Sugata, according to the wisdom and ability of each disciple, established many systems of the order of vehicles, temporarily guiding those who can be tamed in a certain way to the right path, but the ultimate purpose is to guide them to the only path of all Buddhas—the supreme vehicle, which is only a convenient ladder. Although those ladder vehicles each obtained the fruits that are consistent with themselves and their successors, there are still higher levels of paths and fruits to advance. Therefore, in the Lotus Sutra it is said: 'The sages proclaimed the three vehicles, the guides are skilled in using means, there is only one vehicle, there is no second, and the three vehicles are proclaimed for the purpose of guiding.'
Chinese
如是宣说的缘故。因此，大乘是一，任何地方所说的二或三，只是暂时休息的意思，并非真正的乘。大乘这一个，在分为因和果的乘时，如果不能证悟果乘无上之性，那么声闻、独觉、菩萨、克里亚瑜伽的乘各自获得脱离自身不共之方轮回和二边的果位。但是，必须首先进入这一个无上的乘，因为所要获得的究竟圆满佛陀果位，必须从道谛究竟的殊胜乘中产生，如果没有进入，就无法获得究竟的果位。在《文殊幻化网》中说：三乘决定出离，安住于一乘之果。等等，有很多教证。因此，声闻、独觉、菩萨的三乘，以及后者内部分类的金刚乘，虽然变成四乘，但实际上都归于菩萨乘。同样，也有说五乘的。《楞伽经》中说：天乘和梵天乘，同样还有声闻乘，如来和独觉乘，我已说为不同的乘。这样说了五乘。《文殊幻化网》中说：以各种方便之法，思虑利益有情。这里，各种的词语是众多的意思。雅那的词语是获得者，或者说是乘坐和车辆的意思，因此，凡是追求的果位，都是获得该果位的方法或支分，也就是说，从轮回到涅槃之间的所有道谛，一般都可以安立为一乘，但具体有多少，就可以安立多少乘，就像外面的虚空和各个房屋的虚空一样。因此，《楞伽经》中说：乃至心入于，乘之边际无有穷。所说的意思也归于此。此外，也不能仅仅确定为三乘，在《圣大觉悟手印》中说：乘决定唯一，没有二和三。以及《般若波罗蜜多经》中也说：善现
English
Thus it is said. Therefore, the Great Vehicle is one, and where it is said to be two or three, it is only for the sake of temporary rest, and it is shown that it is not the real vehicle. Even in that single Great Vehicle, when it is divided into the Vehicle of Cause and the Vehicle of Result, if the unsurpassed nature of the Vehicle of Result is not realized, then the Hearers, Solitary Realizers, Bodhisattvas, and Kriya Yoga Vehicles each attain a result of definitely emerging from the dissimilar aspects of their own realms, cyclic existence, and the two extremes. However, one must first enter that single unsurpassed vehicle, because the ultimate perfect Buddhahood to be attained must arise from the ultimate Truth of the Path, the supreme vehicle. If one does not enter there, one cannot attain the ultimate result. In the Mañjuśrī Illusion Net it says: "Through the three vehicles, there is definite emergence, abiding in the fruit of the one vehicle." And so on, there are many scriptural citations. Therefore, the three vehicles of Hearers, Solitary Realizers, and Bodhisattvas, and the Vajra Vehicle, which is a subdivision of the latter, although they become four, are actually counted as one in the Bodhisattva Vehicle. Similarly, there are also teachings of five vehicles. In the Laṅkāvatāra Sūtra it says: "The vehicle of gods and the vehicle of Brahmā, likewise the Hearer, the Tathāgata, and the Solitary Conqueror, I have taught as different vehicles." Thus, five vehicles are spoken of. In the Mañjuśrī Illusion Net it says: "Through various skillful means, contemplating the benefit of beings." Here, the word "various" means many. The word "yāna" means the means of attainment, or the meaning of riding and carrying, so whatever result is sought is the method or limb for attaining that result, that is, all the Truths of the Path from cyclic existence to nirvāṇa can generally be labeled as one vehicle, but however many specific ones there are, that many vehicles can be labeled, just like the outer space and the space of each house. Therefore, in the Laṅkāvatāra Sūtra it says: "As long as the mind enters, there is no end to the limit of the vehicle." The meaning of what is said also falls into this. Furthermore, it is not possible to definitively grasp only three vehicles, in the Noble Great Realization Hand Seal it says: "The vehicle is definitely only one, there are no two or three." And also in the Mother Prajñāpāramitā it says: "Subhuti"
Chinese
因此，如果绝对地说“乘是唯一，即无上的佛乘”，那么对声称有三乘的人也会产生责难。此外，在《天子胜慧所问经》中说：“此大乘之乘，佛乘不可思议，开启众生之机，大乘无上。所有存在的乘，此被认为是其中最殊胜的。因此，从大乘中，完全区分所有的乘。”因为这样说了，所以“多少”这个词是多数的意思，因此是指所有的道之法。并且，将所有那些乘的区分基础，仅仅显示为一个大乘等等，对于乘的数目和次第，不需要绝对地确定，不需要这个自在的智慧，也能以理成立。从增上生到遍知之间，总括了所有地的道的各种行进方式，普遍和个别，所有多少都包含在乘的词义中。因此，旧译宁玛派将法的追随者分为九乘，而新派的观点仅仅是随意安排，并不认为那样不合理，所以那些自诩为精明的人，不需要对数目的区分进行责难。第二，着重展示生起次第的是玛哈瑜伽，着重展示圆满次第的是阿努瑜伽。而且，阿努以下的这些乘，修持的方式没有超出人为的造作，所要成就的也没有超出有为法，因此在见到真实的法性，胜义谛的真理方面，差别非常大。声闻缘觉认为胜义谛是微尘物质，菩萨认为二谛是轮流安立的，克里亚以清净所净和能净的努力来追求果，邬波以见解瑜伽行持克里亚的器具来成就果，瑜伽认为本尊和我二者是不同的，玛哈瑜伽的生起次第是人为的分别，在脉、明点、风三者上运用身语意的作用的圆满次第，以譬喻的智慧来推测，认为可以象征意义的智慧，阿努瑜伽认为法界和智慧
English
Therefore, if it is absolutely said that "the vehicle is only one, namely the unsurpassed Buddha Vehicle," then those who claim to have three vehicles will also be blamed. Moreover, in the Sutra Requested by the Son of Gods, Rabtsal Semkyi, it says: "This vehicle of the Great Vehicle, the Buddha Vehicle is inconceivable, it opens the opportunity for sentient beings, the Great Vehicle is unsurpassed. All the vehicles that exist, this is considered the most excellent of them. Therefore, from the Great Vehicle, all the vehicles are completely distinguished." Because it is said like this, the word "how many" means many, therefore it refers to all the Dharma of the path. And, the basis of distinction for all those vehicles is shown to be only one Great Vehicle, etc. For the number and order of the vehicles, it is not necessary to absolutely determine, and this independent wisdom is not needed, and it can also be established by reason. From higher rebirth to omniscience, the various ways of proceeding on the path that encompass all the grounds, both general and specific, are all included in the meaning of the word vehicle. Therefore, the early translation Nyingma school considers the followers of Dharma to be divided into nine vehicles, while the views of the New School are merely arbitrary arrangements and do not consider it unreasonable, so those who pride themselves on being astute do not need to find fault with the distinction of numbers. Second, what mainly shows the generation stage is Mahāyoga, and what mainly shows the completion stage is Anuyoga. Moreover, these vehicles below Anu, the methods of practice do not go beyond artificial fabrication, and what is to be accomplished does not go beyond conditioned phenomena, therefore the difference in seeing the true nature of reality, the truth of ultimate reality, is very great. The Hearers and Solitary Realizers consider ultimate reality to be dust and matter, Bodhisattvas consider the two truths to be established alternately, Kriya seeks the fruit through the effort of purifying what is to be purified and what can purify, Upa achieves the fruit by practicing the instruments of Kriya with the view of yoga, Yoga considers the deity and self to be different, the generation stage of Mahāyoga is artificial discrimination, the completion stage of using the functions of body, speech, and mind on the three channels, bindus, and winds, infers with the wisdom of example, and considers that it can symbolize the wisdom of meaning, Anuyoga considers the sphere and wisdom