English
Mams (མས་) showed all three. So, what meaning is this based on? There is one thing called "mind" in the continuum of all sentient beings. However, due to ignorance, it is wrongly understood and is in a state of delusion. Therefore, in order to correct this delusion, for the lowest of the superior individuals, the Mahāyoga, which is the class of correction, was shown. In order to continuously show the meaning of non-delusion, for the intermediate of the superior individuals, the Lung Anuyoga, which is the class of tantras, was shown. In order to make this continuous meaning inexhaustible and unchanging, for the highest of the superior individuals, the Atiyoga, which is the class of space, was shown. These are the three divisions of inner secret mantra. So, how are these methods or paths shown? The Dharmakāya teacher, glorious Samantabhadra, spoke. It was blessed and shown from the Dharmadhātu of Akanishta. Furthermore, the Dharma shown by the Sambhogakāya teacher, glorious Vairocana, showed the three, Kriya Yoga, Upa Yoga. So, what meaning is this based on? Because in the continuum of all sentient beings, the mind becomes gross with conceptualization, and thus the three, body, speech, and mind, arise, therefore, as an antidote to subdue the three, body, speech, and mind, for the lowest of the intermediate individuals, Kriya was shown to subdue the body. For the intermediate of the intermediate individuals, Yoga was shown to subdue speech. For the highest of the intermediate individuals, Upa Yoga was shown to subdue the mind. These are the three divisions of outer secret mantra. So, how are these methods or paths shown? The Sambhogakāya teacher, glorious Vairocana, from the realm of Akanishta, densely arrayed, explained by showing all natures as the nature of body, speech, and mind through symbols. The Dharma shown by the Nirmāṇakāya teacher, Shakyamuni Buddha, showed the three, Vinaya, Abhidharma, and Sutra. So, what meaning is this based on? Because the three, body, speech, and mind, exist in the continuum of all sentient beings, therefore conceptualization becomes gross and increases, and thus the three afflictions, delusion, desire, and hatred, arise. Therefore, in order to subdue the affliction of delusion, for the intermediate of the inferior individuals, Abhidharma was shown. In order to subdue desire, for the lowest of the inferior individuals, Vinaya was shown. In order to subdue hatred, for the highest of the inferior individuals, Sutra was shown. These are the causal vehicles.
Chinese
是三藏。那么，以何种方式或方法来教导呢？化身佛陀薄伽梵释迦牟尼，在印度金刚座鹫峰山，亲自降临，从口中完美地宣说了三藏的词句组合。那些是考虑到上、中、下三种根器，而宣说的九乘次第。正如圣教上师所说：声闻、缘觉、菩萨三者，到达无数三劫的佛地。事部（梵文：Kṛya-yoga，梵文天城体：कृय योग，梵文罗马拟音：kṛya yoga，汉语字面意思：行续）、行续（梵文：Upa-yoga，梵文天城体：उप योग，梵文罗马拟音：upa yoga，汉语字面意思：近续）和瑜伽部三者，需三个生命才能到达佛地。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。如是说。由愚痴产生的烦恼有两万一千，由贪欲产生的烦恼有两万一千，由嗔恨产生的烦恼有两万一千，由三种毒共同产生的烦恼有两万一千。三乘以两万是六万，三乘以一千是三千。在那之上加上由共同产生的两万一千，四乘以两万是八万，四乘以一千是四千。在那里，产生了八万四千种烦恼，为了调伏愚痴的对治法，宣说了阿毗达磨两万一千。为了调伏贪欲的对治法，宣说了律藏两万一千。为了调伏嗔恨的对治法，宣说了经藏两万一千。对于由贪欲、嗔恨、愚痴三种共同产生的两万一千的对治法，宣说了律藏、阿毗达磨、经藏三者共同产生的法门两万一千。在那里，对于八万四千种烦恼之门，宣说了八万四千种法门，这是考虑到对治法的意义而宣说的。对于愚痴两万一千的对治法，宣说了阿毗达磨两万一千。对于贪欲两万一千的对治法，宣说了律藏两万一千。对于嗔恨两万一千的对治法，宣说了经藏两万一千。对于三种毒平等共同产生的两万一千的对治法，三藏
English
There are the three baskets (Tripitaka). How are they taught in terms of method or means? The emanation body teacher, the Bhagavan Shakyamuni, personally went to the Vajrasana in India, to the Vulture Peak Mountain, and from his mouth, he perfectly spoke the word combinations of the three baskets. Those were taught as the nine vehicles in stages, considering the three types of faculties: superior, middling, and inferior. As it is said in the supreme Agama of the Lama: "The three, Shravakas, Pratyekabuddhas, and Bodhisattvas, arrive at the Buddha ground in three countless eons. Kriya Yoga (藏文：ཀྲྀ་ཡ་ཡོ་ག་，梵文天城体：कृय योग，梵文罗马拟音：kṛya yoga，汉语字面意思：行续), Upa Yoga (藏文：ཨུ་པ་ཡ་，梵文天城体：उप योग，梵文罗马拟音：upa yoga，汉语字面意思：近续), and Yoga, the three, connect to the Buddha ground in three lifetimes. Generation, Completion, and Great Completion, the three, take Buddhahood into hand in one lifetime." Thus it is said. The afflictions arising from ignorance are twenty-one thousand. The afflictions arising from attachment are twenty-one thousand. The afflictions arising from hatred are twenty-one thousand. The afflictions arising from the commonality of the three poisons are twenty-one thousand. Three times twenty thousand is sixty thousand. Three times one thousand is three thousand. On top of that, adding the twenty-one thousand arising from commonality, four times twenty thousand is eighty thousand. Four times one thousand is four thousand. There, eighty-four thousand afflictions arose. As an antidote to subdue ignorance, the Abhidharma of twenty-one thousand was spoken. As an antidote to subdue attachment, the Vinaya of twenty-one thousand was spoken. As an antidote to subdue hatred, the Sutra of twenty-one thousand was spoken. As an antidote to the twenty-one thousand arising from the commonality of the three: attachment, hatred, and ignorance, the Dharma doors arising from the commonality of the three, Vinaya, Abhidharma, and Sutra, were spoken as twenty-one thousand. There, as an antidote to the eighty-four thousand doors of afflictions, eighty-four thousand Dharma doors were spoken. This was spoken considering the meaning of elaborating on the antidote. As an antidote to the twenty-one thousand of ignorance, the Abhidharma of twenty-one thousand was spoken. As an antidote to the twenty-one thousand of attachment, the Vinaya of twenty-one thousand was spoken. As an antidote to the twenty-one thousand of hatred, the Sutra of twenty-one thousand was spoken. As an antidote to the twenty-one thousand arising from the equality and commonality of the three poisons, the three baskets
Chinese
说是从平等共同之处所出的二万一千颂。如是说。又说打开烦恼之门，就出现了十二缘起，即：无明、行、识、名色、六入、触、受、爱、取、有、生、老死这十二支。又说，如果详细划分法的门类，则有经典部、授记部、讽诵部、自说部、本事部、本生部、如是语部、譬喻部、方广部、希有部、论议部、歌咏部这十二部。这是考虑到详细划分的意义，所以分别说了广、略、中的教法。又说，如果归纳烦恼之门，则可归纳为体性、自性、特征三种。也就是说，愚痴的体性显现为无明，贪欲的自性显现为错乱，嗔恨的特征体验为痛苦。根本续《智慧秘密》中说：自明觉悟之心未明了，无论执著于任何事物，都将变成轮回的痛苦。如是说。然后，如果归纳法的门类，则可归纳为三种学：通达无戏论之义，并且清楚地证悟，从而产生增上慧学；安住于无作意的状态，如理作意，从而产生增上戒学；对于任何烦恼的分别念都不执著，并且坚定地不离于法的意义，从而产生增上定学。又说，大乘经《宝性论》中说：证悟无戏论是智慧，无作意是戒律，无住无离是禅定。如是说。这是考虑到完全归纳的意义，所以说了简略而集中的教法。以上是总的法类，例如，对一个没有见过金刚座的人描述金刚座的特征，那人会想，大概有这么一个金刚座吧，但实际上并非如此。
English
It is said that twenty-one thousand verses were spoken, originating from equality and commonality. Thus it is said. Furthermore, it is said that by opening the door of afflictions, the twelve links of dependent origination arise, namely: ignorance, formation, consciousness, name and form, the six sense sources, contact, feeling, craving, grasping, becoming, birth, and old age and death, these twelve. Furthermore, it is said that if the doors of the Dharma are divided into categories, there are the Sutra section of the scriptures, the section of prophecies, the section of verses, the section of self-utterances, the section of narratives, the section of accounts of realizations, the section of thus-gone ones, the section of birth stories, the section of extensive ones, the section of marvelous ones, the section of establishing ones, and the section of chanted ones, these twelve. This is considering the meaning of detailed division, and thus the teachings were bestowed in extensive, concise, and intermediate forms. Furthermore, it is said that if the doors of afflictions are condensed, they are condensed into three: essence, nature, and characteristic. That is, the essence of delusion arises as ignorance, the nature of desire arises as confusion, and the characteristic of hatred is experienced as suffering. From the root tantra, the Secret of Wisdom: The mind of self-luminous realization is not ignorant; whatever clings to the aspect of grasping will become the suffering of samsara. Thus it is said. Then, if the doors of the Dharma are condensed, they are condensed into the three trainings: by understanding the meaning of non-elaboration and clearly realizing it, the higher training of wisdom arises; by abiding properly in the state of non-conceptual mind, the higher training of discipline arises; and since one does not abide in any conceptualization of afflictions and remains steadfastly inseparable from the meaning of the Dharma, the higher training of concentration arises. Furthermore, it is said in the Great Vehicle Sutra, the Uttaratantra: Realizing non-elaboration is wisdom, non-conceptualization is discipline, non-abiding and non-separation is concentration. Thus it is said. This is considering the meaning of complete condensation, and thus the teachings were bestowed in a concise and concentrated form. Up to this point, it is a general condensation of the Dharma. For example, if one describes the characteristics of the Vajra Throne to someone who has never seen it, that person might think that there is such a Vajra Throne, but in reality, it is not so.
Chinese
就像完全没有领悟一样。第二，将意义的自性简要归纳，并将其应用于精华的意义。也就是说，意义的自性是不可言说的意义。因为它被象征为无言的符号来显示。也就是说，在时间符号的时间里，通过四种关键符号应用于相续，显现，无分别，安乐，本体不可分割地在相续中显现。通过显现的关键符号，认识到无戏论的意义是自己的心性。因为清楚地认识到自己的心性，烦恼的根本，本体无明得以清净。证悟无戏论是佛法之门的根本，是增上慧学。通过无分别的关键符号，认识到无造作的意义是自己的心性，任何心识的分别念都不存在。不超出法性的状态，唯一地证悟。烦恼之门的根本，自性错乱得以断除。安住于无造作是佛法之门的根本，是增上戒学。通过安乐的关键符号，认识到无住无离的意义是自己的心性，身体和心识没有感觉到的安乐。不住于任何烦恼的分别念。与法性的意义永不分离地稳固，唯一地证悟。烦恼的根本，自性脱离痛苦。无住无离是佛法之门的根本，是增上定学。通过不可分割的关键符号，认识到佛法总体的意愿，三学的意义。意义的自性，心性，事物，本性的实相，具备四法。虽然显现，无分别，安乐三者在词句上是不同的。但在意义上，本体是不可分割的。在不可分割的时候，对于称为可分割或者不可分割的心识的边际或者词句的边际，极其深奥和细微的程度也不存在地唯一证悟。也就是说，因为上师以符号指示而显现，所以是佛法的法性。因为在自己的相续中体验，所以是心识的心性。例如，如同虚空的中心一样，没有边际和偏袒。在无分别中自然成就，心识的边际或者词句的边际，极其深奥和细微的程度也不存在。因为脱离了概念，所以如同虚空。