Chinese
因为听闻和信受，所以称为“普拉瓦卡”。又，“普拉瓦卡”是宣说和听闻的词语。不像独觉佛那样不从语言上宣说佛法，而是将自己获得的果实向他人宣说和听闻，所以称为“普拉瓦卡”。像这样，两个意义不能归于一个名称，所以用两个名称来安立，称为“声闻”。独觉佛的乘是：如经中所说：“内外缘起如幻术，亦如眼翳之所见。于物色法无碍而入，善知识不学以自慧，往菩提处如意乐。”这也是说，见解上，与声闻不同的是，了悟色蕴无我。戒律的基础是相同的。果实方面，有共住而行，如犀牛角般独行，以及证得果位的差别。为什么称为“独觉佛”呢？因为是“普拉塔卡 布达”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。“普拉塔卡”是各自、自己之意。“布达”是佛。因此，不像声闻那样依赖善知识，而是自己证悟自己的菩提，所以称为“独觉佛”。或者，不像声闻那样将自己获得的果实让别人获得，而是不从语言上宣说佛法，所以称为“独觉佛”。或者，不像菩萨那样为了众多有情而发起菩提心，而是为了自己获得解脱而发心，所以这样称呼。又一种说法是，“普拉塔亚”是缘，“布达”是证悟之词。独觉佛在多劫中积累资粮的业力成熟时，因某种因缘而证悟菩提，并且因此证悟缘起之因缘，所以称为“缘起证悟”。菩萨的乘是：如经中所说：“证悟二无我，圆满波罗蜜，次第行十地之瑜伽士，往佛陀处得果位之道，以二谛而得之。”为什么称为“菩萨”呢？因为是“菩提萨埵”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。“菩提”是“阿瓦菩提”，是通达和证悟之词。又，“菩提”是觉
English
Because of hearing and believing, it is called "Pravaka." Also, "Pravaka" is a word for proclaiming and hearing. Unlike a Pratyekabuddha who does not teach the Dharma through language, they proclaim and cause others to hear the fruit they have attained, so it is called "Pravaka." In this way, two meanings cannot be contained in one name, so it is established with two names and called "Shravaka." The vehicle of the Pratyekabuddha is: As it says in the same text: "Knowing the nature of inner and outer dependent arising as illusion and like a cataract, unimpededly entering into material objects, realizing the virtuous friend's unlearned knowledge through one's own wisdom, going to the place of enlightenment, the supreme of wish-fulfilling bliss." Here, the view is different from that of the Shravakas in that they realize the selflessness of the skandha of form. The basis of ethics is the same. The fruit is that there is the distinction of practicing in a group, entering like a rhinoceros horn, and attaining the fruit. Why is it called "Pratyekabuddha"? Because it is "Pratika Buddha" (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). "Pratika" means each individual. "Buddha" means Buddha. Therefore, unlike the Shravakas, they do not rely on a virtuous friend, but realize their own enlightenment by themselves, so they are called "Pratyekabuddha." Or, unlike the Shravakas, they do not cause others to attain the fruit they have attained, but do not teach the Dharma through language, so they are called "Pratyekabuddha." Or, unlike Bodhisattvas, they do not generate the mind of enlightenment for the sake of many sentient beings, but generate the mind for the sake of their own liberation, so they are called that. Another explanation is that "Prataya" means condition, and "Buddha" is a word for realization. When the karma of accumulating merit for many kalpas has matured for a Pratyekabuddha, they realize enlightenment due to some condition, and thereby realize the causes and conditions of dependent arising, so they are called "Condition Realizer." The vehicle of the Bodhisattva is: As it says in the same text: "Realizing the two selflessnesses, perfecting the Paramitas, the yogi who gradually traverses the ten bhumis, going to the place of the Buddha, the path of attaining the state, is attained through the two truths." Why is it called "Bodhisattva"? Because it is "Bodhisattva" (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). "Bodhi" is "Ava Bodhi," which is a word for understanding and realization. Also, "Bodhi" is awakening.
Chinese
因为清净和觉悟也是行为的意义，所以称为菩提。萨埵有六种意义：勇气即嗔恚，勇敢而坚定，欲望，知识，有情，和合集。因此，在这里，为了菩提，有坚定不移的意念，所以是想要菩提；因为缘于菩提和有情，所以称为菩提萨埵。《般若波罗蜜多经》中说：有情觉悟，故名菩提萨埵。无上秘密乘，即彼经中云：平等性智自证国王，无上义证大方便，如众水流入大海，无余摄集解脱智。此处，平等性智的智慧，以及宣说此理的经文之词，二者都说是乘。总的来说，所谓的“乘”的词源是： “雅那”是表示行走的词，所以词的形体是道路。通过它，可以知道也适用于涅槃、经文的集合和所表达的事物等。将乘分为五种，这仅仅是依于吉祥秘密藏的观点而说的。按照通常经文的说法，乘的数量并非是固定的。例如，圣者大成就者手印者说：乘是一，没有二和三。就像这样，只有一位圆满正等觉佛。乘也分为二，即小乘和大乘。又是二，即特征乘和金刚乘。乘也分为三，即声闻乘、独觉乘和无上乘。乘也分为四，如《秘密明点宝续》等莲花部的誓言中说：外内秘密三乘，殊胜之法亦善持。外乘是摄于所有特征乘。秘密三乘是：事续、行续和瑜伽续。这个
English
Because purity and awakening are also the meaning of action, it is called Bodhi. Sattva has six meanings: courage, which is anger; brave and steadfast; desire; knowledge; sentient beings; and aggregation. Therefore, here, for the sake of Bodhi, there is a firm and unwavering intention, so it is desiring Bodhi; because it is focused on Bodhi and sentient beings, it is called Bodhisattva. In the Prajnaparamita Sutra, it says: Sentient beings awaken, hence the name Bodhisattva. The Unsurpassed Secret Vehicle, as it says in that very text: The king of self-realization who understands the meaning of equality, the great means that realizes the unsurpassed meaning, just as all rivers flow into the great ocean, completely gathering the immeasurable knowledge of liberation. Here, both the wisdom of realizing equality and the words of the scriptures that explain this are said to be vehicles. In general, the etymology of the word "vehicle" is: "Yana" is a word that indicates the action of going, so the form of the word is the path. Through it, it can be known that it also applies to Nirvana, the collection of scriptures, and the things expressed. This division of vehicles into five is only spoken from the point of view of the glorious Secret Essence. According to the common scriptures, the number of vehicles is not necessarily fixed. For example, the noble great accomplished one, the Mudra Holder, said: The vehicle is one, there are no two or three. Like this, there is only one perfectly complete Buddha. The vehicle is also taught as two, namely the Lesser Vehicle and the Greater Vehicle. Again, there are two: the Characteristic Vehicle and the Vajra Vehicle. The vehicle is also taught as three: the Hearer Vehicle, the Solitary Buddha Vehicle, and the Unsurpassed Vehicle. The vehicle is also taught as four, as it says in the vows of the Lotus family in texts such as the Secret Bindu Jewel Tantra: The three outer, inner, and secret vehicles, also well uphold the excellent Dharma. The outer vehicle is all that is included in the Characteristic Vehicle. The three secret vehicles are: the Action Tantra, the Performance Tantra, and the Yoga Tantra. This
Chinese
三是身语意的秘密的显示，这些的意义在下面讲述区分续部的时候会讲到，在那里理解。乘有显示为九种的，如《教诫观鬘》中所说，体性部三种，外续部三种，内续部三种。也有显示乘为无边的，如八万四千法门和不可思议，以及其他的密咒的论典中也说，如这其中说到：三有众生有多少，调伏分别的誓言就有多少。如是说。如《楞伽经》中也说：乃至心识存在期间，乘的边际是无法穷尽的。如是说。也有显示没有乘的，如该经中说：当没有意识的时候，就没有乘，也没有行者。如是说。又如《宝积经》中说：如来善法无漏是，法身殊胜彼处则，无有如是性亦无如来，世间诸影像处处现。如是说。密咒的论典中也说：无可趋入是道的殊胜。如是说。像这样的道理，乘、行者和所行之处都不能安立为各自分离的。这种方式也认为是没有乘的。现在稍微说一下乘的差别，其中共同的差别，在前面五乘的时候已经稍微说过了。从外乘到密乘的超胜差别是，简而言之，以一种方式超胜，即金刚乘的方式。如何呢？体性的乘，主要是成办诸法体性的如是和如所有，并且分别开示。也有显示以两种方式超胜的，即殊胜的见解而决定，以及稀有的事业。又是二，即大智慧和大方便。又是二，即方便大和门宽广。又是二，即因超胜和果超胜。其中因是体性的乘长期修持
English
The three are the manifestation of the secrets of body, speech, and mind. The meaning of these will be explained below when discussing the divisions of the tantras, and should be understood there. The vehicle is also shown to be of nine kinds, as stated in the 'Garland of Instructions and Views': the three divisions of characteristics, the three divisions of outer tantras, and the three divisions of inner tantras. There is also the teaching that the vehicle is limitless, such as the eighty-four thousand gates of Dharma and the inconceivable, and also in the treatises of secret mantras. As it says in this very text: 'As many sentient beings as there are in the three realms, so many vows to tame thoughts are proclaimed.' As it is said. As it also says in the 'Lankavatara Sutra': 'As long as the mind continues to abide, there is no end to the vehicle.' As it is said. It is also taught that there is no vehicle, as it says in the same sutra: 'When there is no consciousness, there is no vehicle and no goer.' As it is said. Also, as it says in the 'Ratnakuta Sutra': 'The Tathagata's virtuous Dharma is without outflows, is the supreme Dharmakaya, and in that, there is no suchness, nor is there a Tathagata. In the world, images appear everywhere.' As it is said. It is also said in the treatises of secret mantras: 'That which cannot be traversed is the supreme of paths.' As it is said. According to the meaning of such a principle, the vehicle, the goer, and the place to be gone to cannot be established as separate. This way also asserts that there is no vehicle. Now, let us say a little about the distinctions of the vehicles. The general distinctions were already mentioned somewhat in the context of the five vehicles above. The distinction of how the secret vehicle surpasses the outer vehicle is, in short, that it surpasses in one way, namely, the way of the Vajra vehicle itself. How is that? The vehicle of characteristics mainly accomplishes the suchness and the all-encompassing of the characteristics of all phenomena, and distinctly reveals them. It is also taught that it surpasses in two ways: by having an excellent view that determines, and by having wondrous activities. Again, two: great wisdom and great means. Again, two: great means and wide doors. Again, two: surpassing by cause and surpassing by result. Among these, the cause is the vehicle of characteristics being practiced for a long time.
Chinese
更为殊胜。结果也比仅仅成就声闻阿罗汉的果位更为殊胜。这些道理就像《圣妙方便套索经》中所说的那样。以三种方式显示殊胜的情况也存在，例如，在安立三种乘时说： 目标完全清净， 友伴的力量和行境， 具学者的乘， 被宣称为大中之大。 就像这样所说的一样。还有，在《天续部》的分别中说： 三首三毒三身任运成， 观行三种成就之相。 就像这样所说的一样，观行三种是它的友伴和三者。如此三种差别是，从目标方面，观一切法无别为三坛城的自性，净土和行境完全清净，是观目标完全清净；它的友伴是具有不共的三昧耶律仪的力量；以及修持如来之事业，从而显示殊胜。又以四种方式殊胜存在，在《三种方式的明灯》中说： 即使意义唯一也不愚昧， 因为方便众多没有困难， 依仗敏锐的根器， 密咒的论典特别殊胜。 就像这样所说的一样。又以四种方式殊胜存在，在《圣妙方便套索经》中说：目标大中之大，同样地，修持、智慧和方便都变成大中之大，从而显示殊胜。其中，目标大中之大是：视胜义谛为因，视世俗谛为果，视因为处所，视果为嬉戏的坛城，视行为作用的集合，总而言之，视因果无别。修持大中之大是：通过六度与十度的门径成办自他之利，并且将一切烦恼和清净无别地结合，这是大方便；以刹那的智慧行持梵行，这是大时；不特意造作也任运成就地结合，这是大圆满。智慧大中之大是：于法与补特伽罗二者都
English
It is more excellent. The result is also more excellent than merely achieving the fruit of a Hearer Arhat. These reasons are like those spoken of in the Noble Net of Means. The way of showing excellence in three ways is also apparent, for example, in establishing the three vehicles, it says: The object is completely pure, The power of friends and the place of conduct, The vehicle of those with learning, Is proclaimed as the greatest of the great. Like that which is said. Also, in the divisions of the Tantra of the Gods, it says: Three heads, three poisons, three bodies spontaneously accomplished, The sign of accomplishment of the three aspects of view and conduct. Like that which is said, the three of view and conduct are its friends and the three. Thus, the three distinctions are: from the aspect of the object, viewing all dharmas as inseparable as the nature of the three mandalas, pure lands and the field of activity are completely pure, which is viewing the object as completely pure; its friends are the power of possessing uncommon samaya vows; and practicing the activities of the Tathagatas, thereby showing excellence. Again, there is excellence in four ways, in the Lamp of Three Ways, it says: Even if the meaning is one, there is no bewilderment, Because there are many means and no difficulties, By relying on sharp faculties, The treatises of mantra are especially excellent. Like that which is said. Again, there is excellence in four ways, in the Noble Net of Means, it says: The object is the greatest of the great, and likewise, practice, wisdom, and means all become the greatest of the great, thereby showing excellence. Among these, the object that is the greatest of the great is: viewing the ultimate truth as the cause, viewing the conventional truth as the result, viewing the cause as the place, viewing the result as the mandala of play, viewing actions as a collection, and in short, viewing cause and effect as inseparable. The practice that is the greatest of the great is: accomplishing the benefit of oneself and others through the gate of the six and ten perfections, and also combining all afflictions and purification without distinction, this is great means; practicing celibacy with momentary wisdom, this is great time; combining spontaneous accomplishment without intentional effort, this is great perfection. The wisdom that is the greatest of the great is: in both dharmas and individuals,