English
Because of knowing the meaning that all phenomena are equally pervaded by the essence of the Sugata, it is the wisdom of equality. That suchness also exists in the continuum of all sentient beings. Like this, all phenomena and sounds that appear are fleeting. Without needing to search from elsewhere, it arises as something that can be realized distinctly in one's own continuum, so it is the discriminating wisdom. When one realizes the meaning that has been there from the beginning as it is, one knows that all the meanings of how it abides are already established in one's own continuum, so it is the wisdom of accomplishing activities. That is endowed with the five wisdoms. Also, in the Secret of Wisdom it says: "Self-luminous, uncreated from the beginning, knowing that meaning is wisdom." Thus, it is the meaning of understanding being endowed with the five wisdoms. Then, what is called "mind" is mind-itself because it is not mind. Therein, mind is memory, sudden thoughts, conceptualization, born from conditions, destroyed by conditions, compounded, and conventional, so it is not permanent and stable, and it is transformed by conditions, so it is not ultimate truth. Mind-itself is uncompounded from the very beginning, not destroyed by conditions, the meaning that does not change in the three times, the very suchness that is clear and without conceptualization. Also, in the Perfection of Wisdom, Subhuti said: "Shariputra, non-mind is unchanging and non-conceptual, that is the suchness of all phenomena." As it is said, mind-itself is the meaning of non-mind, the very thing that is clear, unchanging, and non-conceptual. The term "kyis" is for gathering the words of the previous text, because it has the function of cutting off, so it is "kyis." The term "nyid" refers to the very thing that each individual person points to. The intermediate "kyi" is for connecting the preceding and following words without cutting them off, so it is "kyi'o." The term "ngo bo nyid" is the mind-itself that exists in one's own continuum, the very suchness of things. Also, in the root tantra, the Secret of Wisdom, it says: "Ngo bo nyid is suchness." As it is said. The final "kyi" is also for combining the preceding and following words without separating them, so it is "kyi'o." Kyi is a connecting word. As it is said. Showing the meaning is that very meaning itself, without searching, washing, or wiping from somewhere else, this is the color or shape, this is what is seen by the eyes.
Chinese
因为没有什么可以交给你的，所以存在于每个人各自相续中的意义，即心性实物的实相，是通过上师的指示和口语来介绍和展示的。那么，如何展示这种方式或方法呢？在确定了共同佛法的意愿和事物本身的特征之后，通过上师的指示和口语，将要点应用于相续，为了使体验到的意义不产生信任和怀疑，展示的内容与佛陀所说的经、律、论和口诀不相违背。首先，共同佛法的意愿是：这是三位导师所教导的佛法。法身的导师，光荣的普贤王如来，加持并教导了教法。所教导的佛法是经藏、续藏和界藏三者。这些都是考虑到意义之心而教导的。为了纠正心处于无明的错误概念和错觉之中，所以教导了经藏。因为心是持续不断的觉知，所以为了了解法性也是光明和空性持续不断的，所以教导了续藏。因为心性存在于未造作的、不穷尽的界中，所以为了法性也存在于不穷尽的状态中，所以教导了界藏。这也是三种瑜伽。这是对内道的三类根器上等者所教导的。总而言之，它包括三种训练。报身的导师，光荣的毗卢遮那佛，通过象征来教导教法。所教导的佛法是事部（梵文：Kriyā-yoga）、行部（梵文：Upāya-yoga）和瑜伽部三者。这是因为所有众生的相续中都有粗重的烦恼，所以产生了身语意三者。为了调伏身体，所以教导了事部。为了调伏语言，所以教导了行部。为了调伏意念，所以教导了瑜伽部。这也是三种克里亚瑜伽。这是对外道的三类根器中等者所教导的。总而言之，它包括三种训练。化身的导师，释迦牟尼佛，通过语言来教导教法。所教导的佛法是论藏、律藏和经藏三者。这是因为所有众生的相续中都有细微和粗重的烦恼，所以在身语意三者的基础上产生了三种毒。为了调伏愚痴，所以教导了论藏。为了调伏贪欲，所以教导了律藏。为了调伏嗔恨，所以教导了经藏。这也是论藏
English
Since there is nothing to hand over, the reality of the entity of the nature of mind, which exists in the individual continuums of each person, is shown by introducing it through the guru's signs and words. How, then, is this method or means shown? After establishing the general intention of the Dharma and the characteristics of the thing itself, the point is applied to the continuum through the guru's signs and words, and in order to make the meaning experienced without doubt or hesitation, it is shown in a way that does not contradict the tantras, transmissions, and instructions spoken by the Buddha. First, the general intention of the Dharma is that it is the Dharma taught by the three teachers. The teacher of the Dharmakāya, glorious Samantabhadra, taught the teachings by blessing them. The teachings taught are the three: the Sūtra, Tantra, and Longdé sections. These were taught with the intention of the meaning-mind. The Sūtra section was taught in order to correct the mind, which is in a state of delusion and wrong thinking due to ignorance, so that it is not deluded. Since the mind is assembled with an unbroken stream of awareness, the Tantra section was taught in order to know that the nature of reality is also clear and empty, without interruption. Since the nature of mind exists in an uncompounded, inexhaustible space, the Longdé section was taught so that the nature of reality also remains inexhaustible. These are also the three yogas. This was taught to the three types of inner beings with the highest faculties. In summary, it is included in the three trainings. The teacher of the Sambhogakāya, glorious Vairocana, taught the teachings through symbols. The teachings taught are the three: Kriyā-yoga, Upāya-yoga, and Yoga. This is because afflictions have become coarse in the continuums of all sentient beings, so the three—body, speech, and mind—arise. Kriyā was taught in order to tame the body. Yoga was taught in order to tame speech. Upāya was taught in order to tame the mind. These are also the three Kriyā-yogas. This was taught to the three types of outer beings with intermediate faculties. In summary, it is included in the three trainings. The teacher of the Nirmāṇakāya, Śākyamuni, taught the teachings through words. The teachings taught are the three: Abhidharma, Vinaya, and Sūtra. This is because all sentient beings have subtle and coarse afflictions in their continuums, so the three poisons arise on the basis of body, speech, and mind. Abhidharma was taught in order to tame delusion. Vinaya was taught in order to tame desire. Sūtra was taught in order to tame hatred. This is also the Abhidharma.
Chinese
因为是律、经、论三藏，所以是针对根器下等的三类有缘者宣说的。如果归纳起来，就包含在三种学处中。这些是考虑到根器的次第而宣说的。而且，在决定语上师的教言中说：声闻、缘觉、菩萨三者，需经三个大劫才能到达佛地。事部、行部和瑜伽部三者，需经三世才能到达佛地。生起次第、圆满次第和无上圆满次第三者，一生即可获得佛果。如是宣说。众生迷惑，烦恼三毒越来越粗重，由愚痴产生的烦恼增长到两万一千种，由贪欲产生的烦恼增长到两万一千种，由嗔恨产生的烦恼增长到两万一千种，因此产生了六万三千种烦恼。在此之上，由三毒平等共同产生的烦恼增长到两万一千种，因此产生了八万四千种烦恼之门。而且，为了对治愚痴，宣说了两万一千种对法；为了对治贪欲，宣说了两万一千种律藏；为了对治嗔恨，宣说了两万一千种经藏。因此产生了六万三千种法门。在此之上，三藏平等共同产生的法门宣说了两万一千种，因此，为了对治八万四千种烦恼之门，宣说了八万四千种法门。这是考虑到对治的意义而广为宣说的。然后，如果将这些烦恼之门进行区分，那么，为了对治两万一千种愚痴，宣说了两万一千种对法；为了对治两万一千种贪欲，宣说了两万一千种律藏；为了对治两万一千种嗔恨，宣说了两万一千种经藏；为了对治三毒平等产生的两万一千种烦恼，宣说了三藏平等产生的两万一千种法门。如是宣说。而且，这些烦恼如果进行区分，则依缘
English
Because it is the three pitakas of Vinaya, Sutra, and Abhidharma, it is taught to the three types of beings with inferior faculties. If summarized, it is included in the three trainings. These were taught considering the order of faculties. Moreover, in the words of the definitive speech of the Lama, it is said: "The three, Shravakas, Pratyekabuddhas, and Bodhisattvas, reach the Buddha-ground in three kalpas. The three, Kriya Yoga, Upa Yoga, and Yoga, connect to the Buddha-ground in three lifetimes. The three, Generation Stage, Completion Stage, and Great Completion Stage, take Buddhahood into their hands in one lifetime." Thus it is said. Sentient beings are deluded, and the three poisons of afflictions become coarser and coarser. The afflictions arising from ignorance increase to twenty-one thousand. The afflictions arising from desire increase to twenty-one thousand. The afflictions arising from hatred increase to twenty-one thousand. Thus, sixty-three thousand afflictions arise. On top of that, the afflictions arising from the equal and common nature of the three poisons increase to twenty-one thousand. Thus, eighty-four thousand doors of afflictions arise. Moreover, to counteract ignorance, twenty-one thousand Abhidharma teachings are taught. To counteract desire, twenty-one thousand Vinaya teachings are taught. To counteract hatred, twenty-one thousand Sutra teachings are taught. Thus, sixty-three thousand Dharma doors arise. On top of that, twenty-one thousand Dharma doors arising from the equal and common nature of the three pitakas are taught. Therefore, to counteract the eighty-four thousand doors of afflictions, eighty-four thousand Dharma doors are taught. This is taught extensively, considering the meaning of the antidote. Then, if these doors of afflictions are differentiated, then, to counteract the twenty-one thousand types of ignorance, twenty-one thousand Abhidharma teachings are taught. To counteract the twenty-one thousand types of desire, twenty-one thousand Vinaya teachings are taught. To counteract the twenty-one thousand types of hatred, twenty-one thousand Sutra teachings are taught. To counteract the twenty-one thousand afflictions arising from the equal nature of the three poisons, twenty-one thousand Dharma teachings arising from the equal nature of the three pitakas are taught. Thus it is said. Moreover, if these afflictions are differentiated, then depending on the
Chinese
成为了十一个分支。此外，经部中说：无明、行、识、名色、六处、触、受、爱、取、有、生、老死，共有十二支。此外，因为对法之门进行了区分，所以圣教产生了十二个分支，即：经部、授记部、讽诵部、自说部、本事部、本生部、如是语部、譬喻部、广大部、希有部、论议部、歌咏部，共有十二部。这是考虑到区分的意义，所以开示了广、略、中三种形式。此外，如果归纳烦恼之门，则可以归纳为本体、自性、相状三种。其中，本体产生于无明，自性显现为错乱，相状体验为痛苦。此外，如果归纳法之门，则可以归纳为三种学处，即：增上慧学、增上戒学、增上定学。烦恼五毒或三毒也归纳为本体、自性、相状三种，而法之门，即密咒四续部或相状三藏，则归纳为三种学处。因此，这是考虑到归纳为三三之义，所以开示了少而集中的形式。此外，《慧度集》中说：无明轮转，此无有尽亦无增。如是说。以上是共同的法相或意愿，例如转轮王变成盲人，就像没有睁开眼睛一样，虽然有七宝的声音或概念，但就像没有看到珍宝的实物一样，仅仅停留在共同意义的概念上。此外，如果将意义归纳为自身的相状，首先是将烦恼的根本，即本体、自性、相状三种，在自己的相续中确定下来，也就是对于自己相续中本来就有的心性之本体，没有认识到，就叫做本体无明，也就是愚
English
became eleven branches. Moreover, the sutra states: Ignorance, formation, consciousness, name and form, six sense sources, contact, feeling, craving, grasping, becoming, birth, old age, and death are explained as twelve. Furthermore, because the gate of Dharma was differentiated, the teachings arose as twelve branches, namely: Sutra, Prophecy, Verse, Self-utterance, Story, Birth Story, Thus-gone, Parable, Extensive, Marvelous, Investigation, and Song, which are explained as twelve. This was with the intention of differentiating the meaning, so the teachings were given in extensive, concise, and intermediate forms. Furthermore, if the gate of afflictions is condensed, it is condensed into three: essence, nature, and characteristic. That is, the essence arises as ignorance, the nature appears as delusion, and the characteristic is experienced as suffering. Furthermore, if the gate of Dharma is condensed, it is condensed into three trainings: higher wisdom training, higher ethical conduct training, and higher concentration training. The five poisons or three poisons of afflictions are also condensed into three: essence, nature, and characteristic, while the gate of Dharma, namely the four tantra classes of secret mantra or the three baskets of characteristics, are condensed into three trainings. Therefore, this was with the intention of condensing into three, so the teachings were given in a few and concentrated form. Furthermore, it is said in the "Collection of Wisdom": "This wheel of ignorance has neither exhaustion nor increase." It is said. Up to this point, it is the general characteristic or intention of Dharma. For example, it is like a wheel-turning king who has become blind and has not opened his eyes. Although there is the sound or concept of the seven precious things, it is like not seeing the actual objects of the jewels, and only remains in the concept of the general meaning. Furthermore, if the meaning is closely condensed into its own characteristic, the first is to identify the root of afflictions, namely the three: essence, nature, and characteristic, in one's own continuum. That is, not recognizing the very essence of mind that is inherently present in one's own continuum is called essence ignorance, which is fool