Chinese
因此，在吉祥草城附近，于大力士诞生的处所，两棵娑罗树之间，在巴蒂哈河边，如薪尽之火般示现了究竟圆寂之相。虽然这如同声闻乘所愿般示现，但并非断绝，如经中所说：佛陀不会完全涅槃，佛法也不会衰落，为了成熟无明者，示现降生后入灭。等等，是指分舍佛陀舍利等，此处所说的八分或十二分，是总括之语。这些是方便之义，究竟意义上，导师从未离开普贤王如来之身，为了调伏与众生数量相等的有情，化现为六能仁调伏六道众生。尤其是在人间此刹土，示现为释迦牟尼佛，成办利生事业。此外，关于身之事业，此处说“转法轮”是不恰当的，因为这是语之事业。如果有人这样问，那么这里有三个理由：从词义的主要方面来说，就像军队的将领；从根本方面来说，就像建造寺庙的住持；从大多数方面来说，就像千名男子中有一两个女子。这三者都具备，依次来说，事业中最主要的是身之事业，所依是语的基础也是身，八种或十二种事业中，身的事业占大多数，因为语的事业只有一种，所以归于身的事业中。此外，有些人因为章节的缘故说，身语意金刚是从导师那里产生的化身，以及降生等等，说从兜率天降下并降生于天女拉姆泽，这二者是矛盾的。前者是究竟意义上的说法，后者是应调伏者的根器而说的方便之义。或者，在究竟意义上，导师的化身降生于天女拉姆泽，我认为这并不矛盾。意之事业是指四时，即过去世已经受用因果二者，现在世受用因，尚未受用果，未来世因果之集合尚未受用，不确定何时出现因果。
English
Therefore, near the city of Kushinagar, at the place where the mighty one was born, between a pair of sala trees, on the bank of the Batiha River, like a fire that has consumed its fuel, he manifested the manner of completely passing into nirvana. Although this was shown as desired by the Shravakas, it is not a cessation, as it is said in this very text: "The Buddha will not completely pass into nirvana, nor will the Dharma decline, for the sake of maturing the ignorant, he shows birth and then passing into nirvana." And so on, referring to the division of the Buddha's relics, etc. The eight or twelve divisions mentioned here are a summary. These are of expedient meaning, but in the ultimate sense, the teacher never departs from the body of Samantabhadra, and in order to tame beings equal in number to sentient beings, he emanates as six Munis to tame the beings of the six realms. Especially in this realm of humans, he manifested as Shakyamuni Buddha, accomplishing the benefit of beings. Furthermore, regarding the activity of the body, it is inappropriate to say "turning the wheel of Dharma" here, because it is the activity of speech. If someone asks this, there are three reasons: from the main aspect of the meaning of the word, like the general of an army; from the fundamental aspect, like the abbot who builds a temple; and from the majority aspect, like one or two women among a thousand men. All three of these are present, and in order, the most important of the activities is the activity of the body, the basis of reliance is also the body, and of the eight or twelve categories, the activity of the body is the majority, because there is only one activity of speech, so it is included in the activity of the body. Furthermore, some say that because of the chapters, the body, speech, and mind vajra emanate from the teacher, and that the descent and birth, saying that he descended from Tushita and was born to the goddess Lhamze, these two are contradictory. The former is a statement of ultimate meaning, while the latter is a statement of expedient meaning in accordance with the disposition of those to be tamed. Or, in the ultimate sense, the emanation of the teacher being born to the goddess Lhamze, I think this is not contradictory. The activity of the mind refers to the four times, that is, the past, where both cause and effect have been experienced; the present, where the cause is experienced but the effect is not; the future, where the collection of cause and effect has not been experienced; and the uncertain future, where cause and effect are...
Chinese
没有聚集在一起。全知者，是指那些时候是轮流知道，还是同时知道，或者一起知道？如果是第一种情况，那不是佛的现量，因为那样在众生的分别念中也会显现。如果是第二种情况，那就不是四个时，因为是一体的。如果这样说，显现为四种是错乱的心，对于那些错乱，以同时或一起知道，就能从两种过失中解脱。还有，这里有些人说这里有时倒错的过失，因为在其他法中说了三种。如果这样说，就要问那是哪三种。他们说过去、未来、现在是三种。在那上面，加上不确定出现的就是四种。加上那个就变成四种，如果说一定是三种，那么有什么阻止了确定有两种呢？如果问那是什么，那就是现在和不是现在两种。对此，他们说，不是现在，细分就是过去和未来两种，加上现在，确定是三种。这是相同的，不是现在，加上不确定，就是三种，加上现在，确定是四种。此外，一般来说，时确定和不确定两种，是由量成立的，因为确定以三种由量成立，所以也这样认为。这里，用口头传说，心从时错乱，法性超越时，自生智慧掌握时，也就是说，执着于不同的时是错乱。对于那些清净的胜者来说，没有不同的时，如经中所说：过去和未过去的一切，从智慧证悟的差别中，没有前后四时，平等性中自然结合。因此，胜者是法性显现，法性是超越时的，因此，证悟法性就能掌握时。因此，在不迷惑的显现中，没有不同的时，在迷惑的显现中，也不确定是三种，因为基础不成立，也包含在两种中。像这样，以全知四时，知道前后世等，算作六种现量，并研究经文。还有，这里以神变的威力普遍成办利益，是指从上面燃烧火焰，从下面涌出水等，那些是身体的神变，因此不适合作为意的作为。
English
They are not gathered together. "All-knowing" refers to whether those times are known in turns, simultaneously, or as one. If it is the first case, then it is not the direct perception of the Buddha, because it also appears in the conceptual thoughts of sentient beings. If it is the second case, then there will not be four times, because it is one. If you say that, the appearance as four is a mistaken mind, and for those mistakes, knowing simultaneously or as one liberates from both faults. Also, here some say that there is a fault of reversed times here, because three are explained in other dharmas. If you say that, you should ask what those three are. They say that past, future, and present are three. On top of that, adding what is uncertain to appear is four. Adding that becomes four, if you say that it is definitely three, then what prevents the determination that there are two? If you ask what that is, it is the two: present and not present. To this, they say that not present, when subdivided, is the two: past and future, adding the present, it is definitely three. This is the same, not present, adding the uncertain, is three, adding the present, it is definitely four. Furthermore, in general, time, definite and indefinite, are established by valid cognition, because the definite is established by valid cognition in three ways, so it is also thought of as definite. Here, through oral tradition, the mind is mistaken about time, the nature of reality transcends time, self-arisen wisdom masters time, that is, holding onto different times is a mistake. For those pure victors, there is no different time, as it is said in the extensive text: All past and not past, from the difference of realizing wisdom, there is no before or after of the four times, naturally joined in equality. Therefore, the victor is the manifestation of the nature of reality, and the nature of reality transcends time, therefore, realizing the nature of reality masters time. Therefore, in the appearance of non-confusion, there is no different time, and in the appearance of confusion, it is not certain to be three, because the basis is not established, and it is also included in two. Like this, by knowing all four times, knowing the past and future lives, etc., are counted as six direct perceptions, and the scriptures are examined. Also, here, accomplishing benefits universally through the power of miraculous abilities, refers to burning fire from above and gushing water from below, etc., those are the miraculous abilities of the body, therefore it is not appropriate as the activity of the mind.
Chinese
如果这样说，就是指心的事业。因为知道以何种神通来调伏的行为是神通。不可思议的事业是指“一切时处身不可思议”等，根据注释的观点，显现为老虎和猴子等各种不同的众生之相。如《合集经》中说：“有时寂静，有时猛烈，有时调伏大魔鬼和障碍，如是等等不可思议，山和一切众生都是。”或者，有些经部中说，不可思议有两种，即数量不可思议和尺度不可思议。第一种，比如善幻术师布置幻术的房屋和众多受用，迎请天神，那些天神各自都安住并受用，而在金刚座，安住于等持，在鹫峰山说法等，同时显现。第二种，比如目犍连子或势猛者，超越上方无数的佛土，甚至也无法见到天神头顶的顶髻。又，如果按照注释，这个身不可思议与章节开头所说的“能仁的定义是身能仁，不做老虎和猴子等事”相矛盾，该如何解释？回答是，如果不具备四种转变的意义，能仁的定义就会丧失，如果具备，也就像身不可思议一样。又，有些人说，这是各种不同所化众生的显现，能仁的定义是天神的显现。这似乎与注释的前后矛盾，但之前的回答已经涵盖了。如果按照经部，能仁的定义就像大经部一样，而身不可思议就像经部一样，我认为没有矛盾。下面的内容需要进一步研究经典。语的事业是指转法轮等，或者语不可思议，所有这些都在下面显示，就像这样。总的来说，乘的意义有三种：仅仅代表内道的乘的定义，它的详细分类，以及各个乘的意义的区分。第一种是任何具有解脱道的果实。第二种分类有两种：所诠释的词语解释和实际的分类。第一种是从梵语词汇“ယာན” (yāna，梵文天城体：यान，梵文罗马拟音：yāna，汉语字面意思：乘)中引申而来，
English
If so, it refers to the activity of the mind. Because knowing which miraculous power to use to subdue is clairvoyance. Inconceivable activity refers to "always and everywhere the body is inconceivable," etc. According to the commentary's view, it appears as various different beings such as tigers and monkeys. As it says in the Samyoga: "Sometimes peaceful, sometimes fierce, sometimes subduing great demons and obstacles, like this and so on, inconceivable, mountains and all beings are." Or, in some Sutras, there are two kinds of inconceivability: numerical inconceivability and measurable inconceivability. The first is like a good illusionist setting up illusionary houses and many enjoyments, inviting the gods, and those gods each reside and enjoy them, while at Vajrasana, abiding in Samadhi, and teaching the Dharma at Vulture Peak Mountain, all appearing at the same time. The second is like Maudgalyayana or the powerful one, even beyond many Buddha-fields in the upper direction, the crown of the god's head is not visible. Also, if according to the commentary, this inconceivable body contradicts the statement at the beginning of the chapter that "the definition of the capable one is the capable body, not doing things like tigers and monkeys," how should it be explained? The answer is that if it does not possess the four meanings of transformation, the definition of the capable one will be lost, and if it does, it is also like the inconceivable body. Also, some say that this is the appearance of various different beings to be tamed, and the definition of the capable one is the appearance of the gods. This seems to contradict the commentary, but the previous answer has covered it. If according to the Sutra, the definition of the capable one is like the Great Sutra, and the inconceivable body is like the Sutra, I think there is no contradiction. The following content needs further study of the scriptures. The activity of speech refers to turning the wheel of Dharma, etc., or inconceivable speech, all of which are shown below, like this. In general, there are three meanings of vehicle: the definition of the vehicle that only represents the inner path, its detailed classification, and the distinction of the meanings of each vehicle. The first is any path of liberation with its fruit. The second classification has two parts: the explanation of the words to be explained and the actual classification. The first is derived from the Sanskrit word “ယာན” (yāna, Devanagari: यान, Romanized Sanskrit: yāna, literal meaning: vehicle),
Chinese
是为乘。这看来是与自己的心意相符的。如广说中所说：“无上乘不可思议，所说亦然，各自显现于自己的心中而已。”因为这样说的缘故。或者，以由此行进之义故为乘，即次第。第一是如良驹、马和象等坐骑，是各自教法的经论集合。第二是如乘坐它们的人，是修持乘之所依补特伽罗。第三是如所去之处，是各自乘的究竟果位，因此称为乘。第二，分类的第一点是，一般而言，各传承的经论所主张的各不相同，因此认为乘的类别是不确定的。特别而言，就此续部而言，就是之前所说的这些。第三，各个分类的意义是，由于所化有情不同，为了调伏他们的相续，而分别宣说了乘的差别，那么是什么呢？第一，所谓天与人，是从福德的差别中成为解脱之所依。所谓乘，有四个理由：不错乱地了知善恶的因果，修习寂静或不动的禅定，行持取舍善恶，从而从恶趣中解脱，因此获得天人的增上生果位。所谓声闻，是从进入自己的道，到未获得果位之间，大多需要听闻和听从于善知识。所谓乘，如前一样有四个理由：了悟人无我，修习灭尽定，主要行持自利，因此获得阿罗汉果位。所谓独觉，是从资粮道的忍位中品开始，到获得自己的果位，不依赖于善知识，而是以自己的智慧获得果位。所谓乘，也是了悟人与法之一方无自性，修习缘起顺逆，主要行持自利，以身体的神变能做一些利他之事，获得如意自在的殊胜地。所谓菩萨，是以大智慧觉悟，以大悲心利益有情之勇士。所谓乘，也是了悟二无我，次第修习十地的禅定，