English
These do not go beyond three: 1. Śrāvakayāna (The Vehicle of Hearers, those who attain enlightenment by hearing the Dharma); 2. Pratyekabuddhayāna (The Vehicle of Solitary Buddhas, those who attain enlightenment through their own observation of dependent origination); 3. Bodhisattvayāna (The Vehicle of Bodhisattvas, those who aim to benefit all beings). The term 'Śrāvakayāna' refers to those who attain enlightenment and understand the truth through hearing the Dharma, hence the name 'Hearer'. Another explanation states that 'Hearer' refers to those who, having heard the Dharma from virtuous friends, attain the fruit and cause others to hear it, hence the name 'Hearer'. The term 'yāna' (vehicle) signifies the meaning of conveyance, as explained below. The practitioners of this vehicle, due to their inferior faculties, first realize the contaminated (with outflows) in the Four Noble Truths (catvāri-āryasatyāni: suffering, origin, cessation, path). They recognize that these five aggregates of clinging (pañca-upādānaskandha: form, feeling, perception, mental formations, consciousness) are the source of all suffering, which is coarse and easy to observe, thus realizing the Truth of Suffering (duḥkha-satya). Furthermore, by seeking the cause of suffering, they can understand that it is karma and afflictions, which is the realization of the Truth of Origin (samudaya-satya). By abandoning karma and afflictions, and separating from the five aggregates of clinging, they realize peace and happiness, which is the realization of the Truth of Cessation (nirodha-satya), and they understand that the Eightfold Noble Path (aṣṭāṅga-mārga: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) is the method for ending suffering, which is the realization of the Truth of the Path (mārga-satya). In this way, both contaminated and uncontaminated dharmas have only cause and effect relationships, and there is no creator or enduring self within them. Because of this view, they realize the absence of a personal self (pudgala-nairātmya). They can also understand that samsara is extreme suffering, and nirvāṇa is pure and wonderful. Regarding these two dharmas, they abandon samsara and take nirvāṇa, loathing samsara, but their compassion and wisdom are very weak. They cultivate all virtuous dharmas such as the Six Perfections (ṣaṭ-pāramitā: generosity, morality, patience, diligence, concentration, wisdom), not for the benefit of many beings, but only for their own attainment of the bliss of nirvāṇa. When attaining direct realization (abhisamaya), if they do not have the help of virtuous friends, they cannot realize the true nature of the Four Noble Truths themselves, and because their faculties are dull, it is called the Lower Vehicle. The term 'Pratyekabuddhayāna' refers to those with middling faculties, who, from the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda: ignorance, volitional action, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), enter into the understanding that old age and death are the faults of samsara, and then seek this cause. From birth, there is existence, and thus tracing back in reverse order, until ignorance, everything is a cause and effect relationship. There is only dependent origination and the nature of dependent origination, without a self or what belongs to a self, realizing the absence of a personal self. Furthermore, they understand that if ignorance is extinguished, then even old age and death will not arise, thus they can understand the direct and reverse order, and the contaminated and purified aspects of dependent origination and dependent arising. They loathe samsara and rejoice in purity and wonder, but their compassion and wisdom are relatively weak. They cultivate all virtuous dharmas such as the Six Perfections, only for their own happiness, not benefiting many beings, therefore they are called Pratyekabuddhas. The term 'Bodhisattvayāna' refers to those with superior faculties, who, regarding the ultimate truth (paramārtha-satya), observe all dharmas as being originally empty and quiescent, and that samsara and nirvāṇa are without two distinct characteristics. If speaking from the conventional truth (saṃvṛti-satya), they understand everything as being like an illusion. They possess great compassion and wisdom, not abandoning samsara, nor taking nirvāṇa, and for all sentient beings, they cultivate... --------------------------------------------------------------------------------
Chinese
十度等。自他利满。以要言知地及果证。名菩萨乘。有七大义。超过二乘。如下所说。今此经中菩萨乘摄。非是二乘所缘境故。明归乘竟。 三言归分者。一切圣教虽有无量。以类相从。有十二分。谓。契经。应颂。记别。讽颂。自说。缘起。辟喻。本事。本生。方广。未曾有。法论议经也。言契经者。谓贯穿义。长行直说分多摄受意趣体性。言应颂者。谓长行后宣说伽他。又略标所说不了义经。言记别者。谓广分别略所标义及记命过弟子生处。言讽颂者。涅以句记。或以二句或以三四五六句说。言自说者。谓无请而说。为令弟子得胜解故。为令上品所化有情安住胜理自然而说。如经言。世尊今者自然宣说。言缘起者。谓有请而说。如经言。世尊一时依黑粗子为诸苾刍宣说法要等。言譬喻者。谓有譬喻经。由譬喻故隐义明了。言本事者。谓除本生宣说前际诸所有事。言本生者。谓宣说己身于过去世行菩萨行时自本生事。言方广者。谓说菩萨道及宣诸佛百四十种佛不共法。谓四一切种清净乃至一切种妙智等。言未曾有法者。谓诸如来若诸声闻若在家者说希奇法。如诸经中。因希有事起于言说。言论议者。谓诸经典修环研窍摩[怡-台+(日/工)]理迦。即一切了义经皆名摩[怡-台+(日/工)]理迦。亦名阿 现代汉语译本： 十度等（十波罗蜜等）。自利利他圆满。以扼要的言语了解地（菩萨十地）及果证（佛果）。名为菩萨乘。有七大意义，超过二乘（声闻乘和缘觉乘）。如下所述。现在这部经中包含菩萨乘，不是二乘所能理解的境界。阐明归入哪个乘完毕。 三、关于归类（圣教）的部分：一切圣教虽然有无量多种，按照类别归纳，有十二种分类。分别是：契经、应颂、记别、讽颂、自说、缘起、譬喻、本事、本生、方广、未曾有、法论议经。所谓契经，是指贯穿义理，用长行文直接叙述，大部分摄受意趣和体性。所谓应颂，是指在长行文之后宣说伽陀（偈颂），或者简略地标明所说的不了义经。所谓记别，是指广泛地分别解释简略标明的意义，以及记述命终弟子的生处。所谓讽颂，是指用涅（短句）来记录，或者用两句、三句、四句、五句、六句来说明。所谓自说，是指没有请求而自己宣说，为了让弟子得到殊胜的理解，为了让上品根器的有情安住于殊胜的道理而自然宣说。如经中所说：‘世尊现在自然宣说。’所谓缘起，是指有请求而宣说。如经中所说：‘世尊一时在黑粗子处，为诸比丘宣说法要等。’所谓譬喻，是指有譬喻的经典，因为有譬喻的缘故，隐晦的意义变得明了。所谓本事，是指除了本生之外，宣说过去世的所有事情。所谓本生，是指宣说自己过去世行菩萨行时的自身本生事迹。所谓方广，是指宣说菩萨道以及宣说诸佛一百四十种佛不共法，即四一切种清净乃至一切种妙智等。所谓未曾有法，是指诸如来、诸声闻、在家居士所说的稀奇之法。如诸经中，因为稀有之事而引发言说。所谓论议，是指诸经典修环研窍摩[怡-台+(日/工)]理迦（梵文，智慧之光）。即一切了义经都名为摩[怡-台+(日/工)]理迦，也名为阿（梵文音译）。
English
English version: The ten perfections (Daśa-pāramitā), etc. Self and other benefit are fulfilled. To know the grounds (Bhumis) and the fruit (Buddhahood) with essential words. This is called the Bodhisattva Vehicle (Bodhisattva-yāna). It has seven great meanings, surpassing the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). As described below. Now, this sutra includes the Bodhisattva Vehicle, not the realm of the Two Vehicles. Clarifying the refuge in the vehicle is complete. Third, regarding the classification (of the sacred teachings): Although all sacred teachings are immeasurable, they can be categorized into twelve types according to their characteristics. These are: Sutra, Geya, Vyākaraṇa, Gāthā, Udāna, Nidāna, Avadāna, Itivṛttaka, Jātaka, Vaipulya, Adbhūta-dharma, and Dharma-parīkṣā-sūtra. Sutra refers to the meaning of threading together, using prose to directly explain, mostly encompassing the intent and nature. Geya refers to the verses (Gāthās) spoken after the prose, or briefly indicating the meaning of the non-definitive sutras. Vyākaraṇa refers to extensively explaining the briefly indicated meaning, and recording the place of birth of disciples after their death. Gāthā refers to recording with short phrases, or explaining with two, three, four, five, or six phrases. Udāna refers to speaking without being requested, in order to allow disciples to gain superior understanding, and to naturally speak in order to allow beings of superior capacity to abide in superior principles. As it says in the sutra: 'The World Honored One now naturally proclaims.' Nidāna refers to speaking upon request. As it says in the sutra: 'The World Honored One at one time, relying on the black sesame seeds, proclaimed the Dharma essentials to the Bhikshus, etc.' Avadāna refers to sutras with parables, because of the parables, the hidden meaning becomes clear. Itivṛttaka refers to narrating all the events of the past, except for the Jātakas. Jātaka refers to narrating one's own past lives when practicing the Bodhisattva path. Vaipulya refers to explaining the Bodhisattva path and proclaiming the one hundred and forty unique qualities of the Buddhas, namely the four kinds of complete purity up to all kinds of wonderful wisdom, etc. Adbhūta-dharma refers to the rare and wonderful teachings spoken by the Tathāgatas, Śrāvakas, and lay practitioners. As in the sutras, speech arises because of rare events. Dharma-parīkṣā-sūtra refers to the scriptures that cultivate Huan Yan Qiao Mo [怡-台+(日/工)] Li Jia (Sanskrit, light of wisdom). That is, all definitive sutras are called Mo [怡-台+(日/工)] Li Jia, also called A (transliteration of Sanskrit). --------------------------------------------------------------------------------
Chinese
毗达磨。今此经者即十二中自说论议分摄。明归分竟。 四言辩归藏者。如是十二分教总束为三。一素怛揽藏。此云契经。贯穿连缀所诠定学。契理契机摄益他故。藏者摄也。二毗奈耶藏此云调伏。所摄戒学。调和三业。制伏恶行。而摄益故。三阿毗达磨藏。此云对法。所诠惠学。对向涅槃对观四谛而摄益故。云何此三而摄十二。瑜伽论云。如是所说十二分教三藏所摄。当知此中若说契经。应颂。记别。讽颂。自说。譬喻。本事。本生。方广。希法是名素怛揽藏。若说因缘是名毗奈耶藏。若说论议是名阿毗达磨藏。是故如是十二分教三藏所摄。又阿毗达磨杂集论云。如是契经等三藏所摄。谓契经。应颂。记别。讽颂。自说。皆是声闻乘素怛揽藏。缘起。譬喻。本事。本生。并加眷属名毗奈耶藏。方广。希法。此是菩萨素怛揽藏。论议经者。即是彼二阿毗达磨藏。何故如来建立三藏。为欲对治疑随烦恼立素怛揽藏。对堕二边随烦恼故建毗柰耶藏。对治见取随烦恼故说阿毗达磨藏。今此经者即阿毗达磨藏摄。辩归藏竟。 第五言解释者。经大门分二。初释题目。二释本文。初又分三。一释大乘义。二释稻芉。三释经义。初言大乘者。以七种大超过二乘故名为大。言七大者。一所缘大。二发心大三信乐大。四思 现代汉语译本 毗达磨（Abhidharma，论藏）。现在这部经属于十二分教（dvādaśāṅga-buddha-vacana）中的自说（udāna）和论议（abhidharma）部分。明归分（ming gui fen）完毕。 四言辩归藏（si yan bian gui cang）是指：像这样，十二分教总共归纳为三藏（tripiṭaka）：一是素怛揽藏（sūtrānta-piṭaka），这里称为契经（qiejing，经典）。它贯穿连缀所诠释的定学（samādhi-śikṣā），契合真理，契合根机，能够摄受利益他人。藏的意思是摄。二是毗奈耶藏（vinaya-piṭaka），这里称为调伏（tiaofu，戒律）。它所摄受的是戒学（śīla-śikṣā），调和身口意三业，制伏恶行，从而摄受利益。三是阿毗达磨藏（abhidharma-piṭaka），这里称为对法（duifa，论）。它所诠释的是慧学（prajñā-śikṣā），对向涅槃（nirvāṇa），对观四谛（catvāri-ārya-satyāni），从而摄受利益。这三藏如何摄受十二分教呢？《瑜伽师地论》（Yogācārabhūmi-śāstra）中说：像这样所说的十二分教被三藏所摄。应当知道，其中如果说契经（qiejing），应颂（geya），记别（vyākaraṇa），讽颂（gāthā），自说（udāna），譬喻（avadāna），本事（itivṛttaka），本生（jātaka），方广（vaipulya），希法（adbhūta-dharma），这些都称为素怛揽藏。如果说因缘（nidāna），就称为毗奈耶藏。如果说论议（abhidharma），就称为阿毗达磨藏。因此，像这样十二分教被三藏所摄。另外，《阿毗达磨杂集论》（Abhidharmasamuccaya）中说：像这样，契经等被三藏所摄。所谓契经、应颂、记别、讽颂、自说，都是声闻乘（śrāvakayāna）的素怛揽藏。缘起（pratītyasamutpāda）、譬喻、本事、本生，再加上眷属，称为毗奈耶藏。方广、希法，这是菩萨（bodhisattva）的素怛揽藏。论议经，就是那二者的阿毗达磨藏。如来（tathāgata）为何建立三藏？为了对治疑（vicikitsa）随烦恼（upakleśa），建立素怛揽藏。为了对治堕入二边（dvayantānupatita）的随烦恼，建立毗奈耶藏。为了对治见取（dṛṣṭi-parāmarśa）随烦恼，宣说阿毗达磨藏。现在这部经属于阿毗达磨藏所摄。辩归藏完毕。 第五言解释（di wu yan jieshi）是指：经的大门分为二：首先解释题目，其次解释本文。首先又分为三：一、解释大乘（mahāyāna）的意义；二、解释稻芉（daogian）；三、解释经的意义。首先说大乘，因为七种大超过二乘（śrāvakayāna和pratyekabuddhayāna），所以称为大。所说的七大是：一、所缘大（suo yuan da）；二、发心大（fa xin da）；三、信乐大（xin le da）；四、思