Chinese
是调伏。这样一来，这六者以现量完全掌控所知的一切，因此是六种大神通，即以意调伏。第三是，对于无边无际的所化众生，示现与他们的显现相符的身相，如梵天、帝释天、转轮王等不可思议之身，并且在无量众生的相续中，知晓他们各自的意乐，以不可思议的方式成办利益。在所化众生界和意乐不同的所有行境中，显现不同的身相、身装和面容，有寂静的、忿怒的等等各种各样的形象，并且刹那刹那间，示现与各自的显现相符的不可思议的面容，让他们觉得仅仅是为了我才如此慈爱，就在我的面前。如《大母经》中说：赡部洲的这些有情都觉得仅仅是在我们的面前，为了慈爱而说法。因此，从身胜洲到色究竟天之间都这样宣说。在《佛平等和合续》中说：有时寂静有时猛，有时大魔作障碍，如是等等无边胜，山和众生皆是也。又如《善臂续》中说：其自性离贪嗔，然于有贪示现如具贪，为调伏恶劣，于忿怒者示现忿怒相，敬礼彼方便之导师。如是等等。同样，对于一个身也示现不可思议的面容。无论众生的根器如何，都能以与每个众生各自的语言相符的不可思议的佛法之语进行宣说，并且具有此种显现。如同无边无际的虚空中，以不可思议的各种变化散发出无数的光芒，在十方显现为应以何种方式调伏的对象。第四，以语调伏，分为两种： общей смысл и смысл текста. 第一种又分为两种：词义和分类。第一是，从“雅纳”的声音引申出“乘”，即凭借它而行进，到达所希望的地方，并由此产生。如《摄类学》中说：此乘如虚空，是无量大殿，能现前获得喜乐安乐。
English
is taming. In this way, these six completely control all that is knowable through direct perception, therefore they are the six great superknowledges, which is taming through mind. The third is, for the infinite number of beings to be tamed, showing inconceivable forms that match their appearances, such as Brahma, Indra, and Wheel-Turning Kings, and in the limitless streams of beings, knowing their individual inclinations and accomplishing their benefit in inconceivable ways. In all realms of activity where the beings to be tamed have different dispositions and inclinations, appearing in various different forms, body postures, and facial expressions, such as peaceful and wrathful ones, and showing inconceivable faces that match their respective appearances moment by moment, making them feel that it is only for me that they are so loving, and that they are right in front of me. As it says in the Great Mother Sutra: These sentient beings of Jambudvipa all feel that it is only in front of us that they are, and that the Dharma is taught out of love. Therefore, it is taught from the Body Superior Continent to Akanishta. In the Buddha Samayogatantra it says: Sometimes peaceful, sometimes fierce, sometimes a great demon creates obstacles, like that and so on, boundless and supreme, all mountains and beings. And as it says in the Good Arm Tantra: Whose nature is free from attachment and aversion, yet shows attachment to those with attachment, and shows wrath to the wrathful in order to subdue the wicked, I pay homage to that guide of skillful means. And so on. Similarly, showing inconceivable faces even on one body. In whatever way beings have the capacity, proclaiming inconceivable Dharma speech that matches the language of each sentient being, and possessing this kind of appearance. Like the limitless expanse of space, radiating countless lights with inconceivable various transformations, appearing in the ten directions as objects to be tamed in whatever way is appropriate. Fourth, taming with speech, which has two aspects: the general meaning and the meaning of the text. The first has two aspects: the meaning of the word and the classification. The first is, the word "yana" derives from the sound of "ya," meaning vehicle, that is, relying on it to travel, reaching the desired place, and arising from it. As it says in the Compendium: This vehicle is like space, a vast immeasurable mansion, capable of manifesting joy, happiness, and bliss.
Chinese
您是殊胜的乘。乘坐什么才能使一切众生脱离苦难？如此说。第二部分分为两类： общей классификации и частной классификации. 第一部分是：一般来说，为了调伏众生相续中的烦恼，佛陀以慈悲心随应调伏对象而施教，因此乘的类别也只能确定为这些，不会超出。如《楞伽经》所说：为了引导一切众生，我宣说了所有乘，但没有指定说“就是这个”。如此说。如果暂时归纳，考虑到果位而说为一乘，如《妙法莲华经》所说：唯一乘，没有二乘。如此说。《总集经》中说：存在不是从一以外产生的。如此说。又考虑到因和果而说为二乘，考虑到大和小而说为二乘。如《吉祥生起四尽续》所说：为了因之法和果，乘也是两种。如此说。《耶灯续》中说：因为有大小次第的智慧，所以乘的数目也是如此。如果归纳，就是大小两种。如此说。又以大中小的区分，声闻、缘觉、大乘也说是三种。如《经庄严论》所说：以加行和资粮，以及意乐和宣说，修证的差别，而认为有三种乘。如此说。《秘密明点宝续》中说：以外内次第也说了三种，即外内秘密三种乘，殊胜的法也完全掌握。如此说。又因的乘三种，与果位合起来也说是四种。如《文殊幻化网》所说：从三种乘的决定生起，安住于一乘的果位。如此说。《八万颂》中说：不可思议的教法，八万四千种类别，乘的门有三种，归摄于秘密即是第四种。如此说。又以类别归纳而说为五种。如这部经中所说：从四种乘的决定生起，安住于一乘的果位。如此说。《楞伽经》中说：天乘和梵天乘，同样还有声闻乘，同样如来乘和缘觉乘，宣说了不同的乘。如此说。又以因果的上下区分而分为六种。
English
You are the supreme vehicle. By riding on what can all sentient beings pass beyond sorrow? Thus it is said. The second part has two divisions: general classification and specific classification. The first is: In general, in order to subdue the afflictions in the minds of sentient beings, the Buddhas teach with compassion according to what can be subdued, so the categories of vehicles are definitely limited to these, without exception. As it says in the Lankavatara Sutra: To guide all sentient beings, I have taught all vehicles, but there is no specific designation saying, "This is it." Thus it is said. If we summarize for a moment, considering the result, it is said to be one vehicle, as it says in the White Lotus of the Good Dharma: One vehicle, there is no second. Thus it is said. In the Kunje (All Creating) it says: Existence does not arise from other than one. Thus it is said. Also, considering cause and effect, it is said to be two vehicles, and considering great and small, it is said to be two. As it says in the Glorious Exhaustion of the Four Elements Tantra: For the sake of the cause of dharmas and the result, that vehicle is also of two kinds. Thus it is said. In the Yeshe Dron (Wisdom Lamp) it says: Because there is intelligence of great and small order, so the number of vehicles is also the same. If summarized, there are two kinds, great and small. Thus it is said. Also, with the distinction of great, medium, and small, the Hearer, Solitary Realizer, and Great Vehicle are also said to be three. As it says in the Ornament of the Sutras: By the application and the accumulations, and the intention and the explanation, the distinctions of accomplishment, it is considered that there are three kinds of vehicles. Thus it is said. In the Secret Bindu Jewel Tantra it says: Also, with the order of outer and inner, it is said to be three, that is, the three vehicles of outer, inner, and secret, and the sacred Dharma is also completely grasped. Thus it is said. Also, the three vehicles of cause, together with the result, are also said to be four. As it says in the Manjushri Illusion Net: From the definite arising of the three vehicles, it abides in the result of one vehicle. Thus it is said. In the Eight Sections it says: This inconceivable teaching, with eighty-four thousand categories, the doors of the vehicle are said to be three, and when gathered into the secret, it is four. Thus it is said. Also, by gathering the categories, it is said to be five. As it says in this very text: From the definite arising of the four vehicles, it abides in the result of one vehicle. Thus it is said. In the Lankavatara Sutra it says: The vehicle of the gods and the vehicle of Brahma, likewise the Hearer and the Thus-Gone One and the Solitary Conqueror, different vehicles are taught. Thus it is said. Also, by distinguishing the upper and lower of cause and effect, it is divided into six.
Chinese
还说了有六种，如《总集经》中说：“获得决定的乘有六。”又说了有七种，如《坛城集经》中说：“天与人及声闻，缘觉菩萨与密，外内各有二，如是宣说有七乘。”又说了有八种，如《大虚空经》中说：“如是超越八乘者。”又说了有九种，如《总集经》中说：“生起即是九乘生。”又，分别安立天人二乘，外道五部，内道次第九乘，光明金刚藏乘等十六种，如《心要日光遍照续》中说：“十六乘之首。”又说了不可思议，如《楞伽经》中说：“乃至心识趣入间，乘之边际不可得。”又说安立于本性上称为乘，除此之外没有成立的，如彼经中说：“心识何时一旦灭，无乘亦无行者。”总之，一切都只是显现于心的次第，对于心之自性清净的瑜伽士们来说，乘这个词从根本上就不存在，应当像虚空一样了知。第二，详细区分有五种：天人乘、声闻乘、缘觉乘、菩萨乘、密咒乘。第一种分为二：词义和分类。第一，从“玛努夏亚纳”这个词中产生人乘，从“提婆亚纳”中产生天乘。分类有两种：人乘是舍弃十不善，行持十善，从而转生到高处的世间人。其中的十善是从舍弃十不善的善的方面而安立的。也就是断除杀生、不予取、邪淫这三种是身体的，妄语、离间语、恶语、绮语这四种是语言的，贪心、害心、邪见这三种是意念的不善，即是断除这些。天乘是更加串习十善，从而转生到欲界六天，以及通过四禅定转生到色界十七处，以及通过四无色转生到无色界四处。如《次第论》中说：“行持十善且断除不善，是转生到欲天和人中的因。行持四无量心不
English
It is also said that there are six vehicles, as it says in the *Kunjed*: "The six vehicles of obtaining certainty." It is also said that there are seven vehicles, as it says in the *Compendium of Mandalas*: "Gods, humans, hearers, solitary buddhas, bodhisattvas, secret outer and inner, thus it is taught as seven vehicles." It is also said that there are eight vehicles, as it says in the *Great Sky*: "Thus, beyond the eight vehicles." It is also said that there are nine vehicles, as it says in the *Kunjed*: "Arising is the arising of nine vehicles." Furthermore, the two vehicles of gods and humans are separately established, as are the five groups of outsiders, the nine levels of insiders, and the sixteen vehicles including the Clear Light Vajra Essence Vehicle, as it says in the *Tantra of the Essence, the Sun, the Utterly Illuminating*: "The first of the sixteen vehicles is the protector." It is also said to be inconceivable, as it says in the *Lankavatara Sutra*: "As long as the mind is engaged, there is no end to the vehicles." It is also said that the term "vehicle" is merely applied to the state of being, but there is no establishment beyond that, as it says in the same text: "When the mind is transformed, there is no vehicle and no goer." In short, everything is merely an appearance in the order of the mind, but for yogis whose minds are pure in their own nature, the term "vehicle" does not exist at all, and it should be understood as being like the sky. Second, there are five specific divisions: the vehicle of gods and humans, the Hearer Vehicle, the Solitary Buddha Vehicle, the Bodhisattva Vehicle, and the Secret Mantra Vehicle. The first has two aspects: definition and division. First, the human vehicle comes from the word "manushya-yana," and the divine vehicle comes from "deva-yana." There are two divisions: the human vehicle is to abandon the ten non-virtues and practice the ten virtues, thereby being born as a human in a higher realm. The ten virtues are established from the aspect of virtue in abandoning the ten non-virtues. That is, abandoning the three non-virtues of body: killing, stealing, and sexual misconduct; the four non-virtues of speech: lying, divisive speech, harsh speech, and idle chatter; and the three non-virtues of mind: covetousness, malice, and wrong view. The divine vehicle is to become more accustomed to the ten virtues, thereby being born in the six desire realms, and through the four concentrations, being born in the seventeen realms of the form realm, and through the four formless realms, being born in the four formless realms. As it says in the *Stages*: "Practicing the ten virtues and abandoning non-virtue is the cause of being born as a god or human in the desire realm. Practicing the four immeasurables does not"