Chinese
等等，最后之教义确定真实，即转法轮三种。在舍卫城调伏外道，以及刚成佛时，显现将树木抬高七个塔拉等大神通。最终，在八十一岁时，铁龙年萨嘎月，于拘尸那迦草地，双娑罗树下，如金刚般入灭，示现涅槃之相，以及示现无量神通，如遗骨舍利等。如是能仁之身所作，乃是显示胜于其他之不共福德，故以身之大福德调伏之。第二是，从“四时”到“六”之间。以宿住随念和知晓未来之地的神通，对过去等四时，无有阻碍地清晰了知。以知晓他人心意的神通，对其他一切众生之心续的各种变动，无有阻碍地了知。以无有阻碍的神通天眼，对远近一切色法以及死亡、转移、出生等一切，无碍照见。以天耳，对一切大小声音，无远近地普遍听闻。以仪轨，即事业成就的神通，随顺所化众生的意乐，示现化身等各种变化，从而普遍成办有情之义。以清净无染之智慧，无漏神通，无论如何行持亦不沾染，圆满成办一切善妙之行。如是六种大神通，皆随顺于佛之意，了知后对一切所知境现前自在，为成办义利故，以意现前调伏之。第三是，从“一切身”到“显现”之间。于一切所化之刹土，随顺各自之显现，如天人国王等之身。于一切众生之相续，随顺意乐而入之意之智慧。于一一身，亦于众生各异之意乐行境，皆有与之相应的面容，寂静、忿怒、细微等。于所化众生之根器如何，皆以与之相应的语言
English
Etc., the final teaching determines the truth, that is, turning the wheel of Dharma in three ways. Subduing the heretics in Shravasti, and immediately after becoming a Buddha, showing great miracles such as raising trees to the height of seven talas. Finally, at the age of eighty-one, in the Iron Dragon year, in the Saga month, in the grassy place of Kushinagar, under the twin Sala trees, dissolving the body like a vajra, showing the manner of passing into nirvana, and showing infinite miracles such as relics of the remains. Such deeds of the body of the Sage are to show that it is superior to other uncommon merits, therefore, it is subdued by the great merit of the body. The second is, from "four times" to "six". With the clairvoyance of remembering previous lives and knowing future states, one knows clearly without obstruction all four times, such as the past. With the clairvoyance of knowing the minds of others, one knows without obstruction all the various movements of the minds of all other beings. With the unobstructed divine eye of miraculous power, one sees all forms, near and far, and all deaths, transfers, births, etc., without obstruction. With the divine ear, one hears all sounds, large and small, near and far, universally. With the clairvoyance of accomplishing rituals, that is, activities, one shows various transformations such as emanations in accordance with the inclinations of those to be tamed, thereby universally benefiting sentient beings. With pure and undefiled wisdom, the uncontaminated clairvoyance, no matter how one acts, one is not stained, and one perfectly accomplishes all good deeds. Such six great clairvoyances all follow the mind of the Buddha, and after knowing, one has direct control over all objects of knowledge, and for the sake of accomplishing meaning, one subdues with the directness of the mind. The third is, from "all bodies" to "manifestation". In all the realms of those to be tamed, in accordance with their own appearances, such as the bodies of gods and human kings. In the continuums of all beings, the wisdom of the mind that enters in accordance with their inclinations. In each and every body, also in the realms of activity of the different inclinations of beings, there are corresponding faces, peaceful, wrathful, subtle, etc. According to how the faculties of those to be tamed are, all in accordance with their respective languages.
Chinese
宣讲佛法的言辞不可思议，具备这种功德。如此，种种化现不可思议且无边无际地散发，无数化身显现在十方一切刹土中，调伏众生。第四部分分为两点：概括性地阐述和详细地解说。第一点是从“一切也”到“乘”之间。其中，一般而言，分为乘的词义、分类和各个分支的意义这三部分来解释。词义是：从“雅那”的声音中，以抬举之义而称为“乘”。也就是，因为此抬举，所以是乘，如同优良的车辆。因为此抬举，所以是乘，即是依靠它而行走的补特伽罗。在此抬举，所以是乘，即是各自想要获得的果实。如同《集经》中所说：“此乘如同虚空，是无量的大殿，是获得喜乐安乐的殊胜之乘，乘坐它，一切众生都能脱离痛苦。”关于分类，按照通常所说的经论，乘的数目无法确定，因为佛陀以大悲心，为了适应所化众生的根器，而宣说了各种对治之法。如《广大经》中所说：“无上乘不可思议，所说也只是显现在各自的根器中。”以及《楞伽经》中所说：“为了引导一切众生，我宣说了所有乘，但没有指定是哪一个。”如果暂时归纳，如《妙法白莲经》中所说：“只有一个乘，没有三个乘。”这样是从果的角度出发，最终归于一个乘。或者分为小乘和大乘，或者以因果的差别分为两种。或者分为声闻、缘觉、菩萨三种。或者分为生起、引导、苦行、明咒、自在、方便之乘三种。或者分为因的三乘和果的乘，共四种。或者分为相乘三部、外续三部、内续三部，共九乘。《楞伽经》中说：“乃至心识生起之间，乘的尽头是无法到达的。当心识消失时，就没有乘，也没有行者。”因此，在心识的次第没有穷尽之前，乘的尽头是无法到达的，是不可思议的。以及依靠什么而行走的道路和依靠什么而
English
The speech of teaching the Dharma is inconceivable and endowed with such qualities. Thus, various manifestations emanate inconceivably and infinitely, and countless manifestations appear in all the fields of the ten directions, subduing beings. The fourth part has two points: a summary explanation and a detailed explanation. The first point is from "everything also" to "vehicle." In general, there are three parts to explain: the meaning of the word "vehicle," its classification, and the meaning of each branch. The meaning of the word is: from the sound of "Yana," it is called "vehicle" because of the meaning of lifting. That is, because this lifts, it is a vehicle, like a good vehicle. Because this lifts, it is a vehicle, that is, the individual who travels relying on it. Here it lifts, so it is a vehicle, that is, the fruit that each wants to obtain. As it is said in the Compendium: "This vehicle is like the sky, an immeasurable great palace, the supreme vehicle that achieves joy, happiness, and bliss. Riding on it, all sentient beings can escape suffering." Regarding classification, according to the commonly known scriptures and treatises, the number of vehicles cannot be fixed, because the Buddha, with great compassion, taught various antidotes to suit the minds of the beings to be tamed. As it is said in the Extensive Sutra: "The unsurpassed vehicle is inconceivable, and what is said is only manifested in each person's mind." And as it is said in the Lankavatara Sutra: "To guide all sentient beings, I have taught all vehicles, but there is no specific one." If we summarize it for the time being, as it is said in the White Lotus Sutra of the Sacred Dharma: "There is only one vehicle, not three vehicles." This is from the perspective of the result, ultimately returning to one vehicle. Or it is divided into the Small Vehicle and the Great Vehicle, or into two types based on the difference between cause and effect. Or it is divided into three types: Hearers, Solitary Realizers, and Bodhisattvas. Or it is divided into three vehicles: arising, guiding, asceticism, mantra, mastery, and skillful means. Or it is divided into the three vehicles of cause and the vehicle of result, for a total of four. Or it is divided into the three sections of Characteristics, the three sections of Outer Tantra, and the three sections of Inner Tantra, for a total of nine vehicles. The Lankavatara Sutra says: "As long as the mind arises, there is no end to the vehicle. When the mind disappears, there is no vehicle and no traveler." Therefore, until the stages of the mind are exhausted, there is no end to the vehicle, it is inconceivable. And the path on which one travels and by what one travels
Chinese
一次返回。经历三个不还果位，最终断除三界的一切烦恼，证得阿罗汉的果位。如《广大经》所说：通达四谛之义，彻底断除，修习十六种智慧，达到寂静。通过次第修习须陀洹等果位，使烦恼之敌得以平息，进入寂静之地。从声闻（梵文：Śrāvaka）的角度来说，不依赖于老师，自己觉悟菩提，因此是独觉。他的乘是：虽然了悟到补特伽罗的我和所取是无自性的，但将刹那的智慧视为究竟，了知轮回和涅槃是缘起、因果，从而次第修习顺逆十二缘起，由此证得果位。通过无声之身的幻化来宣说佛法，在如意自在的极乐之地进入涅槃。如《广大经》所说：了知内外缘起如幻如梦，对于事物的形象毫无阻碍地进入。善知识不需学习，通过自己的智慧来觉悟，进入菩提之地，获得如意自在的极乐。从菩提萨埵（梵文：Bodhisattva）的角度来说，由于有强大的心力去证得无上菩提，因此是菩提萨埵。他的乘是：唯识宗认为，在胜义谛中，能取和所取是无二的智慧，是自知自明的；中观宗认为，在胜义谛中，一切法都已确定为远离戏论。在世俗谛中，以如幻如梦的愿心和入心来摄持，通过十度来广大地行持二利，在四种学道上修习三十七菩提分法，从而在三大阿僧祇劫中证得无学道，获得普光地。如《广大经》所说：通达二无我，圆满了到彼岸，次第经历十地的瑜伽士，进入佛地，获得果位的道路，通过二谛可以彻底获得。秘密真言乘是：如《广大经》所说：通达平等之义，自知是国王，犹如众水流入大海，通达无上之义，在这些大方便中，无量解脱乘全部汇集。因此，在世俗谛中，对于一切法都具有不二的意
English
One time return. Having gone through the three non-returning stages, ultimately abandoning all the afflictions of the three realms, manifesting the fruit of the Arhat himself. As stated in the Extensive Treatise: 'Understanding the meaning of the four truths, thoroughly abandoning, Practicing the sixteen wisdoms, achieving complete peace. Having gradually practiced the Stream-enterer and so on, The enemies of afflictions go to the place of peace.' From the perspective of the Pratyekabuddha (Sanskrit: Pratyekabuddha), one does not rely on a teacher, but realizes one's own enlightenment, therefore one is a Solitary Realizer. His vehicle is: Although realizing that the self of the person and the apprehended are without inherent existence, one views the momentary consciousness as ultimate, and knowing samsara and nirvana as dependent origination, cause and effect, one systematically meditates on the twelve links of dependent origination in forward and reverse order, thereby accomplishing the result. He teaches the Dharma through the miraculous powers of a soundless body, and passes into nirvana in the supreme place of wish-fulfilling bliss. As stated in the Extensive Treatise: 'Knowing the manner of outer and inner dependent origination as illusion and mirage, He enters without obstruction into the form of objects. The virtuous friend does not need to learn, but realizes through his own intelligence. He goes to the place of enlightenment, the supreme wish-fulfilling bliss.' From the perspective of the Bodhisattva (Sanskrit: Bodhisattva), because of the great strength of mind to accomplish unsurpassed enlightenment, therefore he is a Bodhisattva. His vehicle is: The Mind-Only school believes that in the ultimate truth, the consciousness of non-duality of grasper and grasped is self-knowing and self-illuminating; the Madhyamaka school believes that in the ultimate truth, all phenomena are determined to be free from elaboration. In the conventional truth, one practices the ten perfections extensively with the mind of aspiration and entry, seized by illusion, and cultivates the thirty-seven factors of enlightenment on the four paths of learning, thereby attaining the ground of all-illuminating light on the path of no-more-learning in three countless eons. As stated in the Extensive Treatise: 'Realizing the two selflessnesses, perfecting the perfections, The yogi who gradually traverses the ten grounds, Goes to the Buddha ground, the path of attaining the state, Can be thoroughly attained through the two truths.' The vehicle of Secret Mantra is: As stated in the Extensive Treatise: 'Realizing the meaning of equality, self-knowing is the king, Just as all rivers flow into the great ocean, Realizing the meaning of the unsurpassed, in these great methods, All the immeasurable vehicles of liberation are gathered.' Therefore, in the conventional truth, even with regard to all phenomena, there is a non-dual mind.
Chinese
由于具有修行，将二谛视为好坏取舍，这超越了因的乘。由于一切都圆满于此，故为无上。其乘有外能续和内法续两种。外者为克里 yoga 三部。即，于胜义中证悟远离四边的清净，于世俗中视作本尊与主奴之相而祈求成就。主要依靠洁净和苦行等外在行为而修持，认为于七世中获得三族金刚持地，此为克里亚，即事部。视见修行瑜伽续，行为如事部般行持，认为于五世中获得四族金刚持地，故为乌巴亚，即双运或行部。于胜义中将无相法性之加持，确定于世俗金刚界之坛城中，视自誓言尊与本尊智慧尊无好坏，主要依靠瑜伽而修持，认为于三世中获得五族密严刹土之地，此为瑜伽，即瑜伽乘。内法续中，将一切法确定为心性空明无别殊胜法身之义，修持无境自明。于此状态中无取舍而行持，则于此生即可解脱。第二有二，即就对治而分，以及以根器之差别而摄。初者，从无明至将说之间。即，众生由俱生无明之力的颠倒分别所生起的烦恼，与三毒等同者有二万一千，总计八万四千所对治的法门，也由三藏和等同的明咒藏四者所摄，八万四千先前已说。现在说。未来也将说。如是亦于《总集经》中云：贪欲调伏之对治所说者，乃律藏二万一千。嗔恚调伏之对治所说者，乃经藏二万一千。