Chinese
精于确定解脱之语。这九个原因被安立于三藏中，如此安立的必要是：听闻三藏，在心中留下印记；思考能理解意义；禅修以止禅平息烦恼，以观禅彻底证悟真如，从而获得解脱。如《庄严经论》所说：彼乃印记、证悟与寂静，以彻底证悟而获得解脱。顺便说一下词义：从“苏 Sutra”这个词的开头说起，所以称为“经”。如其中所说：以说处所、体性和法义之故，是为经。因此是经藏。“阿毗 Abhi”是“现 Abhidharma”，加上“目佉 Mukhya”等其他字母，就变成“显现”等。为了显现和再三，为了压伏和证悟，是为现法。因此是论藏。“毗奈耶 Vinaya”是“调伏”，加上字母“遮 Dvre”，就变成“堕落”等。具有堕落、生起和具备，决定生起和补特伽罗，制立和善分别，以及种种决定，因此是调伏。如是说。所谓“藏”，如果从“毗吒迦 Pitaka”这个词引申，就是“毗尼底迦 Vinitika”的集合体，而“毗吒迦 Pitaka”的意思是“大篮子”，因为将所有应知的意义都收集起来作为所说之义，或者因为其中聚集了许多所说之义，所以称为“藏”。第五，从根基的角度来区分，一般来说，从“衍 Yana”这个词引申出的“乘”，意思是乘坐，就像这里，道路是从高到低行进的，因为它与此相似，所以是“乘”。就像《集经》中所说：此乘如虚空，是无量大殿，是生喜乐，是现证之殊胜乘。乘坐它，一切有情皆得涅槃。因此，如果区分，就不能执着于只有这些种类，因为为了适应所化众生的根器，佛陀的慈悲会根据应调伏的对象而进行教导。就像《楞伽经》中所说：为了完全引导有情，我已宣说一切乘，但没有可以指定为“这个”的。总而言之，稍微概括地说，《妙法莲华经》中说：唯一乘，没有三乘。
English
It is skillful in determining the words of liberation. These nine reasons are established in the three pitakas, and the necessity of establishing them in this way is: hearing the three pitakas leaves imprints on the mind; thinking enables understanding of the meaning; meditation pacifies afflictions with calm abiding and thoroughly realizes suchness with insight, thereby attaining liberation. As the Ornament says: It is imprint, realization, and pacification, and liberation is attained through thorough realization. By the way, regarding the meaning of the words: starting with the word "Sutra," it is called "Sutra." As it says: Because it speaks of places, characteristics, and the meaning of the Dharma, it is a Sutra. Therefore, it is the Sutra Pitaka. "Abhi" is "manifestation," and by adding other letters such as "Mukhya," it becomes "manifested," etc. For the sake of manifestation and repeatedly, for the sake of subduing and realization, it is the Abhidharma. Therefore, it is the Abhidharma Pitaka. "Vinaya" means "discipline," and by adding the letter "Dvre," it becomes "fall," etc. Having fall, arising, and being endowed, definitely arising and the individual, establishing and good distinction, and various determinations, therefore it is discipline. As it is said. The word "Pitaka," if derived from the word "Pitaka," is a collection of "Vinitika," and "Pitaka" means "large basket," because all knowable meanings are collected as the meaning to be spoken, or because many meanings to be spoken are gathered within it, therefore it is called "Pitaka." Fifth, distinguishing from the perspective of the faculties, generally speaking, the word "Yana" derived from "Yana" means riding, just as here, the path progresses from high to low, and because it is similar to this, it is "Yana." As it is said in the Compendium: This Yana is like the sky, it is a immeasurable great mansion, it is the supreme Yana that produces joy and happiness. Riding on it, all sentient beings attain Nirvana. Therefore, if distinguishing, one cannot cling to only these kinds, because in order to adapt to the faculties of the beings to be tamed, the Buddha's compassion will teach according to the object to be tamed. As it is said in the Lankavatara Sutra: In order to completely guide sentient beings, I have taught all Yanas, but there is nothing that can be specified as "this." In short, to summarize slightly, it is said in the Lotus Sutra: One Yana, there are no three Yanas.
Chinese
考虑到这些，最终确立了一个终极乘。还有小乘和大乘的因果差别这两种，以及声闻、独觉、菩萨的三乘。如《总经》所说：生起之引导，苦行之智，自在方便之乘。如是三种。又如《文殊幻网经》所说：以三乘而生出离，以一乘而安住于果。如是因的三乘加上果的一乘，共有四乘。又将这四乘的道阶，加上一个增上生的乘，共有五乘。如《秘密藏》所说：天和人的乘，声闻的乘，独觉菩提的乘，菩萨的乘，以及无上的乘。如是说。又将生起引导的乘分为声闻、独觉、菩萨三种，苦行智的乘分为事部、行部、瑜伽部三种，自在方便的乘分为摩诃瑜伽、阿努瑜伽、阿底瑜伽三种，这样就分出了九乘次第。如《普作续》所说：有是从一中无有而生，生起乃是九乘。如是说。总之，只要心识的次第没有穷尽，乘的边际也就没有穷尽，所以说是不可思议的。如《楞伽经》所说：乃至调伏知见存在时，乘的边际也无有穷尽。如是出现。依靠什么而行走的道路，以及用什么行走等等，从心识自性清净的角度来看，乘这个词也是没有可执著的。心识在何时转变，那时没有乘，也没有行走。如是说。有些人认为在《金刚心释》中说：成佛有第四和第五，不是能仁的密意。这句话的意思是，声闻、独觉和菩萨的乘，实际上已经包含了密咒，所以在当时只是概括性地这样表示。特别是，成佛这个词的力量是为了阻止外道观点中与五种根本宗派等同的数字，因此是出于需要才这样说的。如果一定要阻止三种乘以外的数字，那么在《楞伽经》中说：天乘和梵天乘，声闻乘以及同样
English
Considering these, ultimately establishing a single ultimate vehicle. Also, the two distinctions of cause and effect in the Lesser and Greater Vehicles, and the three vehicles of Hearers, Solitary Realizers, and Bodhisattvas. As stated in the "General Sutra": The guide of arising, the wisdom of asceticism, the vehicle of empowering means. Thus, three. Also, as stated in the "Mañjuśrī Illusion Net": With three vehicles, there is definite emergence; with one vehicle, one abides in the result. Thus, the three vehicles of cause together with the one vehicle of result, there are four vehicles. Furthermore, adding one vehicle of higher realms as the path stage of these four, there are five vehicles. As stated in the "Guhyagarbha Tantra": The vehicle of gods and humans, the vehicle of Hearers, the vehicle of Solitary Buddhas, the vehicle of Bodhisattvas, and the unsurpassed vehicle. Thus, it is said. Furthermore, dividing the vehicle of arising guidance into three: Hearers, Solitary Realizers, and Bodhisattvas; dividing the vehicle of ascetic wisdom into three: Kriya, Carya, and Yoga; dividing the vehicle of empowering means into three: Maha, Anu, and Ati, thus distinguishing the nine sequential vehicles. As stated in the "Kunjed Gyalpo": Existence arises from the absence of one; arising occurs as nine vehicles. Thus, it is said. In short, as long as the sequence of mind is not exhausted, the limit of vehicles is also without end, therefore it is said to be inconceivable. As stated in the "Laṅkāvatāra Sutra": As long as there is knowledge to be tamed, the limit of vehicles is also without end. Thus, it appears. The path on which one relies to travel, and what one travels with, etc., from the perspective of the mind's own nature being pure, even the term "vehicle" is without objectification. When the mind transforms, there is no vehicle and no traveling. Thus, it is said. Some argue that in the "Vajra Heart Commentary" it is said: The fourth and fifth for Buddhahood are not the intention of the Sage. The meaning of this statement is that the Hearer, Solitary Realizer, and Bodhisattva vehicles implicitly include Secret Mantra, so at that time it was presented in a general way. In particular, the power of the phrase "for Buddhahood" is to prevent numerical equivalence with the five fundamental tenets, etc., of externalist views, therefore it was said out of necessity. If it is necessary to prevent numbers other than the three vehicles, then in the "Laṅkāvatāra Sutra" it says: The vehicle of gods and the vehicle of Brahmā, the vehicle of Hearers, and likewise.
Chinese
如是，如来与独觉的，这些乘我已说。”如是宣说了五乘。且《文殊幻网经》中说：“以种种乘之方便，勤奋利益有情者，于三乘之解脱，安住于一乘之果。”所说的一乘应如何理解？声闻缘觉从轮回中必定解脱，若首先生起大乘之思行于相续中，而思择修持现证一切智智，则不可行，因为说了三乘之解脱之故。菩萨从二边必定解脱，若思择以因位的大乘自道现证佛陀圣者的果位，则在三乘之后单独说一乘便会变得毫无意义。那么，此处应如何安立呢？暂时安立多种乘，也是依彼彼的阶段和主次之权，作为调伏所化之方便而宣说，那些各自获得各自道路的相应果位后，仍然考虑到在那之上，诸佛所行持的唯一道路，金刚乘最为殊胜，其他都是引导至此的阶梯而已，直至圆满菩提之间所行持的道路，都如阶梯的阶梯一般安立。如龙树说：“此方便圆满佛陀，如阶梯的阶梯般宣说。”以及《白莲经》中说：“宣说声闻等的三乘，是引导者们善巧方便，一乘之外无有二乘，为引导之义而宣说三乘。”以及《楞伽经》中说：“为世间道所困乏者，休息之义非彼性。”如是宣说。此外，仅仅安立三乘也不周遍，在《宝积经》中说：“迦叶，乘有二种，即小乘和大乘。”等等所说之故。因此，在本宗中，声闻、缘觉、菩萨、密咒之乘，确定为四乘，后面的密咒乘又分为下三部和无上部，无上部又分为生起次第和圆满次第，如是安立这些乘的次第，是没有任何相违之处的。佛陀
English
Thus, the vehicles of the Tathagatas and Pratyekabuddhas, these I have spoken of.” Thus, five vehicles are proclaimed. And in the Manjushri Illusion Net Sutra, it says: “Those who diligently work for the benefit of beings through various vehicle methods, abide in the fruit of one vehicle, having emerged from the three vehicles.” How should this one vehicle that is spoken of be understood? If one who is certain to be liberated from samsara as a Shravaka or Pratyekabuddha first generates the thoughts and actions of the Great Vehicle in their mindstream and contemplates accomplishing omniscience, it is not permissible, because it is said to be liberation from the three vehicles. If one contemplates that a Bodhisattva, being certain to be liberated from the two extremes, will manifest the state of Buddhahood and noble being through the path of the causal Great Vehicle, then speaking of one vehicle separately after the three vehicles would become meaningless. So, how should it be established here? Establishing multiple vehicles temporarily is also taught as a means of guiding beings to be tamed, according to the circumstances and the importance of each. Although each of them has obtained a corresponding result of their respective paths, it is still with the intention that above that, there is the supreme Vajra Vehicle, the one path that all Buddhas travel. The others are taught only as stepping stones to lead to it, and the paths to be traversed until complete enlightenment are like rungs of a ladder. As Nagarjuna said: “This method, the complete Buddha, taught as rungs of a ladder.” And in the White Lotus Sutra, it says: “The three vehicles taught to the Shravakas, etc., are the skillful means of the guides. There is not two vehicles other than the one vehicle. The three vehicles are taught for the purpose of guiding.” And in the Lankavatara Sutra, it says: “Those who are exhausted by the path of existence, the meaning of rest is not that itself.” As it is said. Furthermore, it is not comprehensive to establish only three vehicles, because in the Ratnakuta Sutra, it says: “Kashyapa, there are two vehicles, namely the Small Vehicle and the Great Vehicle.” And so on. Therefore, in our own system, the vehicles of the Shravakas, Pratyekabuddhas, Bodhisattvas, and Mantras are determined to be four. The latter Mantra Vehicle is divided into the three lower Tantras and the Unsurpassed Tantra, and the Unsurpassed Tantra is divided into the Generation Stage and the Completion Stage. Establishing the order of these vehicles in this way does not have even the slightest element of contradiction. Buddha.
Chinese
总的来说，对于通过各种方式所包含的一切法，可以统一安立为一乘，或者对于各自分别的法，也可以安立为各自的乘，因为这是通往一切智的道路。其中，首先，外在特征的三乘依次将众生提升至阿罗汉的果位，以及像鹦鹉或珊瑚般的独觉佛的果位，以及十一地普光地，因此称为乘。其次，外在能仁续的三乘依次将众生提升至三族金刚持地，以及四族空行地，以及五族致密庄严地，因此称为乘。第三，内在方便续的三种形式依次将众生提升至字轮大会轮地，以及大乐地，以及智慧上师地，因此安立了乘的解释。考虑到这一点，《楞伽经》中说：‘乃至众生趣入之间，于诸乘无有穷尽。’ 这说明与心的各种分别念相适应，乘的门也有那么多。此处，对于中等和敏锐根器的众生也分为三种，这是考虑到所化众生的根器，而上下密咒乘也以相同的方式进行展示，并在各自的宗规中完整地展示了见、修、行、果，从而说明了各自道路上能够自立的意义。最终，达到智慧穷尽、法穷尽、圣道真如的究竟之处。不仅如此，声闻和独觉乘的涅槃只是暂时的，并非究竟，并且为了获得由此解脱的涅槃，必须先显现自己道路的果，然后才能进入大乘，因此实际上归于大乘。虽然在因的大乘和下部三续部中各自展示了果的不同分类，但其中并未展示果位安乐之道甚深隐秘的特殊之处，并且实际的果位也有圆满和不圆满的巨大差异。而在无上乘中，由于展示了圆满的方便，并且先前各乘的道和果的形态也全部包含在此处，而且无上乘的不共之法在其他乘中没有。