Chinese
我以修道之路断除一切应断之物，并且显示寂静涅槃之果的利益，这是由具足因缘的圆满正等觉的智识所生。第二，出自《宝性论》：‘何者胜者之教法，唯以调伏无散乱心者说，与解脱道相符顺，彼亦如仙人语般以头顶戴。’如是说，作者是无散乱心的，具有甚深智慧的那些人，唯以胜者的教法为主，为了阐明解脱道，具备语之调伏和救护二种功德而造的，称为论典。如《释论理》中说：‘调伏一切烦恼敌，救护轮回之怖畏，以具调伏救护德，故名为论典，此二其他宗无有。’如是，总的叙述了经和证悟的差别之后，具体到如何转法轮之理。就因明之乘来说，胜者是善巧方便之自性者，为了适应所化众生的根器次第，如牛奶制药之比喻，以及磨炼宝珠之比喻等所说的那样，首先是讲述决定从轮回中出离之语，中间是讲述三种解脱门之语，最后是不退转法轮之语。如是，转了三次法轮。如《陀罗尼自在王请问经》中说：‘种姓之子，如来了知未完全清净之有情界，以无常、痛苦、无我、不净，生起厌离之语，使对轮回极度贪恋之有情生起厌离，令入于圣法之调伏。仅此，如来不间断精进，其后以空性、无相、无愿之语，使通达如来之理。仅此，如来亦不间断精进，其后以不退转法轮之语和三轮完全清净之语使有情’
English
I, through the path of meditation, abandon all that should be abandoned, and show the benefit of the fruit of peaceful Nirvana, which arises from the knowledge of the perfectly enlightened Buddha who possesses complete conditions. Secondly, from the Uttaratantra: 'Whatever is spoken by those with minds subdued and without distraction, solely under the influence of the Victor's teachings, in accordance with the path to liberation, that too should be accepted with the crown of the head, like the words of a sage.' Thus, the authors are those with minds free from distraction, endowed with profound wisdom, who, solely under the influence of the Victor's teachings, compose works that possess the two qualities of speech—taming and protecting—to illustrate the path to liberation, and these are called treatises. As it says in the Commentary on Reasoning: 'Taming all the enemies of afflictions, and protecting from the fear of samsara, because of possessing the qualities of taming and protecting, it is called a treatise; these two are not found in other systems.' Thus, after generally stating the distinctions between scripture and realization, specifically regarding how the wheel of Dharma is turned, the vehicles of reasoning are such that the Victor, being the nature of skillful means, in accordance with the order of the faculties of the beings to be tamed, as taught by the example of milk medicine and the example of refining jewels, etc., first speaks of the words of definite emergence from samsara, in the middle speaks of the three doors of liberation, and finally speaks of the wheel of non-retrogression. Thus, he turned the wheel of Dharma in three stages. As it says in the Sutra Requested by King Dharani-isvara: 'Son of good family, the Tathagata, knowing the realm of sentient beings that is not completely pure, with the words of impermanence, suffering, selflessness, and impurity, which cause aversion, causes sentient beings who are extremely attached to samsara to become averse, and causes them to enter the discipline of the noble Dharma. With just this, the Tathagata does not cease his effort, and after that, with the words of emptiness, signlessness, and wishlessness, he causes them to understand the nature of the Tathagata. With just this, the Tathagata also does not cease his effort, but after that, with the words of the non-retrogressing wheel and the words of the complete purification of the three wheels, he makes sentient beings'
Chinese
也使他们进入如来之境。如是说，最初的四谛法轮是，导师成佛后七周结束时，住在树木解脱的园林里，深寂离戏光明无为法，我已获得如甘露般的法，无论向谁宣说，都无法理解，不如不语，安住于森林之中。这样想着不说法，专注于微小之事时，由于往昔宏愿的激励，梵天和帝释天献上千辐金轮和如意宝珠，祈请转法轮，因此，在瓦拉纳西仙人堕处鹿野苑，为五贤善部众和八万天人眷属，三转四谛，十二行相法轮，即是律藏等。中间无相法轮是，在鹫峰山等地，为声闻和菩萨众，从甚深空性之理开始，确定并宣说从色蕴到一切种智之间的一切法，自性皆空，即是《十万颂般若》等母子十七部。最后的善巧分别法轮是，在广严城、菩提伽耶、玛拉雅等不确定的地方，为大智慧菩萨和功德鬘、狮子吼等精通佛陀密意之士，分别开显了义和不了义，并善加确定后宣说，即是《楞伽经》、《华严经》、《解深密经》、《大涅槃经》等，以及其他《华严》和《宝积》等极其广大的经典。如是次第三转法轮，也是从所断和对治的角度确定了八万四千法蕴，如《俱舍论》云：为诸行之对治，宣说相应之法蕴。以及《普作续》云：烦恼
English
also lead them into the realm of the Tathagata. As it is said, the first Dharma wheel of the Four Noble Truths is: After the Teacher became enlightened, at the end of seven weeks, he stayed in the grove of trees for liberation. Profound, peaceful, free from elaboration, luminous, unconditioned. I have found a Dharma like nectar. But no matter to whom I show it, they will not be able to understand it. So I will remain silent and dwell in the forest. Thinking thus and not speaking the Dharma, when he was focused on small matters, due to the encouragement of great aspirations from the past, Brahma and Indra offered a golden wheel with a thousand spokes and a wish-fulfilling jewel, and requested him to turn the wheel of Dharma. Therefore, in the Deer Park at Varanasi, the place where sages fell, for the virtuous group of five and the retinue of eighty thousand gods, he turned the Dharma wheel of twelve aspects, with three repetitions of the Four Noble Truths, which are the Vinaya Pitaka and so on. The intermediate Dharma wheel of no characteristics is: In places such as Vulture Peak Mountain, for the assembly of Shravakas and Bodhisattvas, starting from the principle of profound emptiness, he determined and proclaimed that all dharmas from form to omniscience are empty of their own nature, which are the Hundred Thousand Verses of the Prajnaparamita and all the seventeen sections of the Mother and Son. The final Dharma wheel of skillful distinction is: In uncertain places such as Vaishali, Bodh Gaya, and Malaya, for Bodhisattvas of great wisdom and those skilled in the ways of the Buddha's intention, such as Shri Mala and Lion's Roar, he separately revealed the definitive and provisional meanings, and after well establishing them, he taught them, which are the Lankavatara Sutra, the Avatamsaka Sutra, the Samdhinirmocana Sutra, the Mahaparinirvana Sutra, and other extremely extensive scriptures such as the Avatamsaka and the Ratnakuta. Thus, the three turnings of the Dharma wheel in sequence also determine the eighty-four thousand collections of Dharma from the perspective of what is to be abandoned and what is the antidote, as the Abhidharmakosha says: "For the antidote to actions, the corresponding Dharma collections are taught." And the Kunje Gyalpo Tantra says: "Afflictions"
Chinese
我以调伏贪欲的对治品，宣说了二万一千部律藏。为了调伏嗔恨而宣说的是，二万一千部经藏。为了调伏愚痴而宣说的是，二万一千部论藏。为了调伏平等而宣说的是，第四部藏二万一千部。如是。从显示自因的角度安立为三种：佛陀亲口宣说的教言，加持的教言，以及允许的教言。从所诠示的三种学处角度也是三种：主要诠示增上戒律学的是律藏，主要诠示增上心学的是经藏，主要诠示增上慧学的是论藏。从能诠经典的角度分为十二类，如云：经、应颂与记别，讽颂、自说与因缘，譬喻、本事与本生，方广、希法及论议，是为十二部经。如是。从所化众生的角度，也安立为两种乘的次第。无垢友云：此三者，以小乘与大乘之差别而分为二，即声闻的藏和菩萨的藏。如是。从小乘又分声闻和自证两种，故为三乘。大乘也分为因乘和果乘，故为四乘。加上道次第的天人乘，则安立为五乘等，从暂时道之差别，宣说了无数种。然而，就究竟义而言，并没有安立乘的差别相，如《楞伽经》云：乃至心识生起时，乘之边际不可得，心识若已完全灭，无乘亦无有行者。如是。从宗派的角度安立，随从初法轮的是小乘说一切有部和经部，随从中后二法轮的是大乘中观和唯识，此为四种。这些内部也有分类和观点上的巨大差异，但在此不赘述。
English
As an antidote to subdue desire, I have spoken of 21,000 sections of the Vinaya Pitaka. What was spoken to subdue hatred is 21,000 sections of the Sutra Pitaka. What was spoken to subdue ignorance is 21,000 sections of the Abhidhamma Pitaka. What was spoken as an antidote to subdue equanimity is the fourth Pitaka, 21,000 sections. Thus it is. From the perspective of the way it is spoken, showing the cause, it is established as three: the words spoken from the Buddha's mouth, the words of blessing, and the words of permission. From the perspective of showing the three trainings to be expressed, there are also three: the Vinaya, which mainly shows the training of higher morality; the Sutra, which mainly shows the training of higher mind; and the Abhidhamma, which mainly shows the training of higher wisdom. From the perspective of the expressing scriptures, it is divided into twelve categories, as it is said: Sutra, Geya, and Vyakarna, Gatha, Udana, and Nidana, Avadana, Itivrittaka, and Jataka, Vaipulya, Adbhutadharma, and Upadesha, these are the twelve parts of the scriptures. Thus it is. From the perspective of the beings to be tamed, it is also established as two levels of vehicles. The Stainless Feet said: These three are divided into two by the difference between the Lesser Vehicle and the Supreme Vehicle, namely the Hearer's Pitaka and the Bodhisattva's Pitaka. Thus it is. From the Lesser Vehicle, it is divided into Hearers and Solitary Realizers, hence three vehicles. In the Great Vehicle as well, it is divided into the Cause Vehicle and the Result Vehicle, hence four vehicles. Including the Vehicle of Gods and Humans on the path, it is established as five vehicles, etc. From the difference of the temporary path, countless kinds are spoken. However, in terms of the ultimate meaning, there is no establishment of different aspects of vehicles, as it is said in the Lankavatara Sutra: As long as the mind is engaged, the end of the vehicle cannot be reached. When the mind is completely extinguished, there is no vehicle and no goer. Thus it is. From the perspective of philosophical tenets, those who follow the first turning of the wheel are the Lesser Vehicle Vaibhashika and Sautrantika, and those who follow the second and third turnings of the wheel are the Great Vehicle Madhyamaka and Yogacara, these are four. These also have internal divisions and vast differences in views, but I will not elaborate on them here.
Chinese
仅此而已，大地毁灭。 这些之中，尤其殊胜的是，果乘大密金刚乘的法轮如何转动的方式是： 在处所自显现、极其清净的色究竟天大乐土中，导师六种姓的普贤王如来或遍主金刚持大尊，对于不是与自身相异的无量无数的善逝众，以法性不可言说大乐的意，以超离言语文字自性的声音显现的加持力，在色究竟天大庄严以及须弥山顶、赡部洲等处，以圆满报身和种种化身，为调伏的所化有情安住于地上，为具有特殊智慧的勇士和瑜伽母等不可思议的眷属众，以表号和语言的方式，在各种适当的时机宣说了所有的密咒续部。如《文殊幻化网续》的解释续中所说：所说的处所有三种，即色究竟天处和须弥山顶，以及赡部洲此地广为人知。为菩萨天众和人们的利益而宣说。导师也有三种，即佛陀金刚持大尊和化身转轮王，以及释迦牟尼佛亲自宣说。时间是调伏所化有情之时，眷属聚集的那个时候宣说。像这样，此外，在海边、乌仗那、萨霍拉国、吉祥桑布扎等地，导师亲自显现或不显现为坛城主尊的形象，宣说了不可思议的密咒续部。其他所有乘的次第，也是在那个时候从这个无上大密法轮中流出而宣说的。如《秘密藏续》中所说：调伏、律藏、经藏、论藏，以及誓言、修持和成就，还有身、语、意之续，在十方广为流传，都是从秘密藏续中流出的。这个自性秘密藏，是所有三藏和所有续部的来源，确定了根本。如是宣说了因乘和果乘的方式，各自结集为教藏的方式是：小乘声闻缘觉和共同的三藏等，导师
English
That's all, the earth is destroyed. Among these, what is particularly superior is how the wheel of Dharma of the Great Secret Vajrayana, the Fruition Vehicle, is turned: In the realm of Akanishta, the Great Blissful Land, which is the self-manifestation of the place and is extremely pure, the teacher, the Primordial Buddha Samantabhadra of the six lineages, or the Great Lord Vajradhara, for the immeasurable and countless assemblies of Sugatas who are not different from himself, through the blessing of the intention of the Great Inexpressible Dharma-nature, manifested by the voice that transcends the self-nature of words and letters, in the Great Splendid Akanishta and on the summit of Mount Meru, and in Jambudvipa, with the perfect enjoyment body and various forms of emanation, for the sake of the disciples to be tamed who abide on the earth, for the inconceivable assemblies of heroes and yoginis, who possess special wisdom, he taught all the tantric scriptures through symbols and words at various appropriate times. As it is said in the explanatory tantra of the Manjushri Illusion Net: There are three kinds of places to be spoken of, namely, the Akanishta abode and the summit of Mount Meru, and this Jambudvipa is known. It is spoken for the benefit of Bodhisattvas, gods, and humans. There are also three kinds of teachers, namely, the Buddha Great Vajradhara and the emanation Chakravartin, and Shakyamuni Buddha himself spoke. The time is when the disciples are to be tamed, and it is spoken at the time when the assemblies gather. Like this, moreover, on the seashore, in Oddiyana, in the country of Sahora, in glorious Shambhala, etc., the teacher himself, whether appearing or not appearing as the main deity of the mandala, taught inconceivable tantric scriptures. All the other levels of vehicles were also taught at that time, emanating from this very wheel of the Great Secret Supreme Dharma. As it is said in the Guhyagarbha Tantra: The Vinaya, Sutra, Abhidharma, and the vows, practices, and accomplishments, as well as the tantras of body, speech, and mind, which are widely known in the ten directions, all emanate from the Guhyagarbha Tantra. This self-nature Guhyagarbha is the source of all the Tripitaka and all the tantras, and it definitely establishes the root. Thus, the ways in which the causal and resultant vehicles were taught, and the ways in which they were individually collected into the teachings, are: the Hearer-Solitary Realizer of the Lesser Vehicle and the common Tripitaka, etc., the Teacher