English
The ability to hear all sounds, large and small, of all realms, is the divine ear clairvoyance. And showing all the assemblies of miracles that subdue sentient beings by any means, and constantly acting in accordance with the wishes of beings, is the clairvoyance of miraculous powers. And possessing the flawless wisdom that purifies the two obscurations together with their imprints into the sphere of reality, the inexhaustible adornment wheel of the body, speech, and mind of Samantabhadra, the perfection of nature, is the clairvoyance of the exhaustion of outflows, that is, subduing with the six great clairvoyances. The third is: constantly showing to the infinite number of beings to be tamed, inconceivable forms such as Buddhas, Bodhisattvas, Hearers, Solitary Realizers, Brahma, Indra, Wheel-Turning Kings, etc., in accordance with their appearances. And possessing the inconceivable manner of knowing the minds that enter into the limitless streams of beings in accordance with their wishes, and accomplishing their benefit. And in all realms where the faculties and inclinations of those to be tamed are different, constantly showing different forms of body, attire, and facial expressions, such as peaceful and wrathful ones, and at every moment, showing inconceivable faces in accordance with their respective appearances, and accomplishing their benefit. And constantly in accordance with how beings have fortune, possessing the appearance of proclaiming inconceivable Dharma speech in accordance with the languages of each sentient being, with countless inconceivable transformations pervading the endless expanse of space, appearing in the ten directions as whatever subdues whomever. The fourth has three parts: how the divisions of vehicles are taught as remedies, and explaining their meaning. The first is: all the perfect scriptures of the emanation body also teach the five vehicles, namely: by means of taming sentient beings, teaching the ten virtues, meditative concentration, and formless absorption, is the vehicle of gods; teaching the ten virtues is the vehicle of humans; by familiarizing oneself with the four truths and the dharmas of the aspects of enlightenment, one attains the state of an Arhat, which is the vehicle of Hearers; by familiarizing oneself with the path of dependent origination, one goes to the supreme place of wish-fulfilling bliss, which is the vehicle of Solitary Realizers; and the mind of enlightenment and the two perfections of selflessness
Chinese
以十者圆满现证菩提的菩萨乘，以及了知一切法为三轮，修持甚深道，此生解脱的无上密乘调伏之。二是众生相续的无明分别所生的烦恼，贪嗔痴平等有二万一千，为八万四千之对治。律藏、经藏、论藏三藏平等，密咒部等有二万一千，故佛法有八万四千，从自生之智慧所生的导师们，随顺所化之显现而宣说。现在也在十方无边无际的世界中宣说。未来也将宣说。三是，佛法的类别宣说为五乘，所有这些都胜过执着外境粗大之凡夫心识，了知无分微尘为胜义谛，知外境无我，内识亦为刹那，亦知无我，故为对治执蕴为我，是声闻乘，以及外境显现之境，于无分微尘亦非胜义成立，于世俗中如水池显现之影像般了知，故知外之缘起为虚假，若有无明，则从行至老死生起，若无明灭，则至老死之轮回止息，知补特伽罗之我与外境之法无作者，是修持内之缘起，为对治法之半以外境为颠倒执着，是独觉乘。如是于二分之一之无我之上，修持对治之识，于内执着法我，心识迷乱于境，菩萨于此亦知不成立之分而超胜，是现证二无我之菩萨乘。宣说因之善恶与业之果各自成熟不虚耗，是天与人之乘。事物与相
English
The Bodhisattva Vehicle, which realizes complete enlightenment through the perfection of the ten qualities, and the Unsurpassed Secret Mantra Vehicle, which liberates in this life by understanding all phenomena as the three mandalas and meditating on the profound path, are the means of taming. Secondly, the afflictions arising from the ignorance and conceptualization of sentient beings' minds—desire, hatred, and delusion—are equally twenty-one thousand in number, serving as antidotes to the eighty-four thousand. The Vinaya, Sutra, and Abhidhamma, the three baskets, are equal, and the collections of mantras also number twenty-one thousand, thus the Dharma has eighty-four thousand aspects. The teachers, arising from self-originated wisdom, have previously taught in accordance with the appearances of those to be tamed. They are teaching now in the ten directions, in limitless and boundless worlds. And they will teach in the future. Thirdly, the categories of Dharma are taught as five vehicles. All of these surpass the minds of ordinary beings who cling to external objects as coarse. Understanding indivisible particles as the ultimate truth, knowing that external objects are without self, and that the inner mind is momentary and also without self, thus acting as an antidote to clinging to the aggregates as self, is the Hearer Vehicle. And understanding that external appearances, even in indivisible particles, are not ultimately established, but appear conventionally like reflections in a pool, thus knowing that external dependent origination is false. If there is ignorance, then from action to old age and death arises, and if ignorance ceases, then the wheel of cyclic existence up to old age and death reverses. Knowing that there is no agent of the self of the person and the self of external phenomena, this is the Solitary Realizer Vehicle, which cultivates internal dependent origination, acting as an antidote to clinging to external objects as inverted, which is half of the Dharma. Likewise, on top of the one and a half selflessnesses, the mind that cultivates the antidote clings to the self of the inner Dharma, the mind is confused by objects, and the Bodhisattva surpasses this by realizing that it is also not established, which is the Bodhisattva Vehicle that realizes the two selflessnesses. Teaching that the white and black of cause and the fruits of karma ripen separately and are not wasted is the vehicle of gods and humans. Things and characteristics
Chinese
执着的业和业的果报不会沾染身体，不会沾染语言，心中没有沾染，三门本来就知晓是三坛城，没有庸俗的显现，证悟了开示实相的究竟，是无上的密宗殊胜乘。第二，分别讲述所化众生和法的自性，分为两种：显示轮回的自性为法性，显示法的自性为不可言说。第一种分为六个方面：确立意义的关联，由无明而显现轮回的方式，显现之时即显示自性为法性，显示错觉显现为心的幻化，显示错觉分别念为无根无基，显示分别念为智慧的游舞。第一是：开示四调伏的幻化，之后一切自显的如来都特意宣说这个。第二是：内外不净之法，以所包含的器情世界种种显现所概括的世间错觉之法，这些都如梦一般，实相本初就是成佛的体性，被无明的浓厚睡眠所压制，被二取分别所迷惑，外境显现红白等各种各样的对境，内显现无量众生的形象，从错觉之因产生错觉之果，如车轮般流转的缘起内外二者轮转，感受着与对境和显现不符的种种苦乐，在轮回的城市中一个接一个地经历和显现。第三是：虽然如此显现，但轮回的自性本来就是解脱的法性，从平等圆满大性中也没有退失，显现为轮回之时，实际上没有成立，所以是真实的实相，只是以世俗幻象的方式显现为二元，如果分析，就像梦境的显现和做梦者自己的心二者没有成立为他体一样，没有能轮回的我，也没有所轮回的我所的对境，因此，显现为轮回之时，自显清净的法界本来就是一体的，所以法身圆满的意趣对于一切轮涅都是普遍一体的。第四是：因为执着我和我所，所以将自和他执着为不同
English
The karma of clinging and the result of karma do not stain the body, do not stain the speech, and there is no stain in the mind. The three doors are known from the beginning as the three mandalas. There is no ordinary appearance, and realizing the ultimate teaching of reality is the supreme and unsurpassed secret mantra vehicle. Secondly, there are two ways to specifically explain the nature of sentient beings to be tamed and the nature of the Dharma: showing the nature of samsara as the nature of Dharma, and showing the nature of Dharma as inexpressible. The first has six aspects: establishing the connection of meaning, the way samsara appears due to ignorance, showing the nature as Dharma from the moment of appearance, showing illusory appearances as the magical manifestations of the mind, showing illusory thoughts as rootless and baseless, and showing conceptual thoughts as the play of wisdom. The first is: showing the magical manifestations of the four taming methods, and then all the self-manifested Tathagatas specifically speak this. The second is: impure phenomena of outer and inner, the illusory phenomena of the world summarized by the various appearances of the container and its contents, these are like dreams, the reality is originally the nature of enlightenment, suppressed by the thick sleep of ignorance, deluded by the grasping of duality, the outer realm appears various objects of white, red, etc., and the inner realm appears limitless forms of beings, from the cause of illusion arises the result of illusion, the interdependent relationship that revolves like a chariot wheel revolves both internally and externally, experiencing various kinds of happiness and suffering that do not match the objects and appearances, and passing through and appearing in one city of samsara after another. The third is: although it appears in this way, the nature of samsara is originally the Dharma nature of liberation, and there is no degeneration from the great equality and perfection, and when it appears as samsara, it is not actually established, so it is the true reality, and it only appears as duality in the manner of conventional illusion. If analyzed, just as the appearance of a dream and the dreamer's own mind are not established as separate entities, there is no self that revolves, nor is there an object of my self that revolves. Therefore, when it appears as samsara, the self-manifested pure realm of Dharma is originally one, so the intention of the complete Dharmakaya is universally one for all samsara and nirvana. The fourth is: because of clinging to self and what belongs to self, self and others are grasped as different
Chinese
安立（地）是：仅仅是颠倒分别念而已。实际上没有成立，因为如果寻找那个颠倒分别念，即使在微细又微细的法中也没有，而且也没有比它更深奥的法性，因为颠倒分别念安住在法性中的缘故。而且，这些显现为轮回能取所取的现象，仅仅是境颠倒分别念的显现，如同梦境一般，有境自己的颠倒分别念在享用。实际上，心性在如是性（tathātā）的安住方式中，没有任何其他的动摇，如同四大元素的变动没有动摇虚空的自性，或者破立的分别念没有动摇心的自性一样。第五是：如果观察由显现为能取所取错乱的颠倒分别念之因所产生的果，即显现为前后次第相连的相续，也是不存在的。觉性的体性，安住在无基无根的法界本来清净的安住方式中，并且在显现为各种各样的时候，也并非恒常存在，而是刹那分散的自性。而且，过去的刹那已经灭尽，未来的刹那尚未到来，如果观察现在的刹那，也是在外内中间都不存在，因此连刹那也不存在，所以觉性本来就是完全清净的法界，安住在如同虚空般的体性中。第六是：所有显现和心识的体性，本来就是成佛的境，在原始以来就完全清净的法性中，有境的心的游舞显现为各种各样，并且所有支配都是在自显现的智慧中享用，因此，执著于自和他，以及显现为破立五毒的分别念相续，都是智慧的游舞，所以本来就是完全清净的无上乘之顶。第二，宣说法的自性不可言说有六点：宣说四乘决定产生的果是无上乘；宣说一切法是无自性的幻化；宣说导师和教法没有变动，但为了调伏所化众生，应机施教；宣说自性秘密心髓是一切乘的根本；宣说它是一切经续的共同解释；宣说这一切仅仅是名称和词语的安立，在任何安住方式中都没有成立。第一是：先前宣说的