Chinese
从此处开示，所为之事乃是为了所有众生，以身语意三者聚合，是考虑到身语意三者而开示。为了调伏身而开示事行部，为了调伏语而开示瑜伽部，为了调伏意而开示无上瑜伽部。总而言之，归纳为三种学处。化身之导师薄伽梵释迦牟尼佛，所开示的教法是调伏之法，论藏，经藏这三种。那么，考虑到什么目的而宣说呢？考虑到所有众生相续中的贪欲、嗔恨、愚痴而宣说。其中，由贪欲所生的有两万一千种，由嗔恨所生的有两万一千种，由愚痴所生的有两万一千种，由三毒共同所生的有两万一千种，总共有八万四千种烦恼。为了调伏这些烦恼的对治法是：为了根器最下等的众生，宣说以调伏贪欲为对治的律藏两万一千种；为了根器中等的众生，宣说以调伏嗔恨为对治的经藏两万一千种；为了根器上等的众生，宣说以调伏愚痴为对治的论藏两万一千种。这也是考虑到烦恼总摄的意义而宣说的。总摄起来就归纳为十二缘起。对于由三毒平等而生的对治法，为了分别开示调伏的律藏、经藏、论藏这三者共同的意义而宣说。由共同所生的有两万一千种。从这些归纳起来，就归纳为贪欲、嗔恨、愚痴这三种，由共同所生的习气。如果更进一步归纳，三毒是有烦恼的意，愚痴的部分，嗔恨的部分，贪欲的部分，本体是习气等等的器，种子是阿赖耶识的部分，自性归纳为三种特征。八万四千法门归纳为十二部经典。从这些更进一步归纳，就归纳为三种学处。这是佛法总体的形态，现在将意义结合到自身的特征上：三毒愚痴的部分是有烦恼的意，进一步归纳为本体是无明，习气等等的器，嗔恨的部分，贪欲的部分，种子是阿赖耶识的部分，自性是错乱，特征归纳为三种痛苦。经藏律藏论藏
English
From here it is taught that the purpose is for all sentient beings, with the aggregation of body, speech, and mind. It is taught considering the three, body, speech, and mind. Kriya is taught to tame the body. Yoga is taught to tame the speech. Upaya is taught to tame the mind. In summary, it is condensed into the three trainings. The emanation body teacher, the Bhagavan Shakyamuni Buddha, taught the teachings, which are the teachings of discipline, Abhidharma, and Sutra, these three. Furthermore, considering what purpose was it spoken? It was spoken considering the attachment, hatred, and ignorance in the minds of all sentient beings. Among these, twenty-one thousand arise from attachment, twenty-one thousand arise from hatred, twenty-one thousand arise from ignorance, and twenty-one thousand arise from the commonality of the three poisons, resulting in eighty-four thousand afflictions. The antidotes to tame these are: For the sake of the least of the least beings, twenty-one thousand Vinaya teachings are spoken as the antidote to attachment. For the sake of the least of the middling beings, twenty-one thousand Sutra teachings are spoken as the antidote to hatred. For the sake of the least of the best beings, twenty-one thousand Abhidharma teachings are spoken as the antidote to ignorance. Furthermore, these were spoken considering the meaning of the condensed afflictions. When condensed, they are condensed into the twelve links of dependent origination. For the antidote arising from the equality of the three poisons, the Sutra, Abhidharma, and Vinaya are spoken to reveal the meaning of the three in general. Twenty-one thousand arise from the commonality. From these, when condensed, they are condensed into the three: attachment, hatred, and ignorance, and the habitual tendencies arising from the commonality. Furthermore, when closely condensed, the three poisons are the mind with afflictions, the part of ignorance, the part of hatred, the part of attachment, the essence is the vessel of habitual tendencies, the seed is the part of the alaya consciousness, and the nature is condensed into three characteristics. The eighty-four thousand doors of Dharma are condensed into the twelve branches of scripture. From these, when closely condensed, they are condensed into the three trainings. This is the general form of the Dharma. Now, applying the meaning to one's own characteristics: the part of the three poisons, ignorance, is the mind with afflictions. When the three are closely condensed, the essence is ignorance, the vessel of habitual tendencies, the part of hatred, the part of attachment, the seed is the part of the alaya consciousness, the nature is delusion, and the characteristics are condensed into three sufferings. Sutra, Vinaya, Abhidharma
Chinese
总而言之，通过简要归纳，自发地显现安乐，通过无有戏论的证悟，是增上慧学的修习。其中，没有任何造作心识的分别，是无分别。通过……是增上戒律的修习。没有安住或者没有分离，同样地，在无有聚集和分离的状态中，不改变，那就是增上禅定的修习。这三者无有分别，即是法界。而且，远离心识和言语，即是清净的法界。而且，在经藏中确定地安立：诸法皆从因缘生，如来已说彼等因，彼等如何能灭除，大沙门如是宣说。罪恶的本体是无明，是增上戒律的修习。什么也不做，善的自性是无谬误，是增上慧学的修习。圆满地行持，完全调伏自心，是增上等持的修习。特相是痛苦，这是佛陀的教法。如是。将共同的法相与自身的相续相结合。而且，与三藏相结合：安乐是律藏，无分别是对法藏，显现是经藏。与克里亚瑜伽三部相结合：安乐是克里亚部，无分别是乌巴瑜伽部，显现是瑜伽部。与内部的三部相结合：安乐是法部，无分别是界部，显现是续部。清净的方式有三种：安乐是身清净，显现是语清净，无分别是意清净。转变的三种方式是：贪欲转变是安乐，嗔恨转变是无分别，愚痴转变是光明。情况结合的附录。嗡 索斯帝！在印度金刚座的西方邬金地区，有两位国王，一位是护持佛法的法王（梵文：Dharmarāja， धर्मराज），一位是治理政事的优波拉者（梵文：Uparāja， उपराज）。其中，护持佛法的国王只专注于护持佛法，不参与治理政事。治理政事的国王只专注于治理政事，不参与护持佛法。其中，护持佛法的国王
English
In short, by briefly summarizing, spontaneously manifesting bliss, through the realization of non-elaboration, is the training of higher wisdom. Among them, without any differentiation of fabricated mind, is non-discrimination. Through... is the training of higher morality. Without abiding or without separation, similarly, in the state of no gathering and separation, without changing, that is the training of higher concentration. These three are inseparable, which is the Dharmadhatu. Moreover, being free from mind and words is the pure Dharmadhatu. Moreover, in the Sutra Pitaka, it is definitely established: All dharmas arise from causes, The Tathagata has spoken of those causes, How can those be eliminated, The great Shramana declared thus. The essence of sin is ignorance, is the training of higher morality. Doing nothing, the nature of goodness is unerring, is the training of higher wisdom. Practicing perfectly, completely subduing one's own mind, is the training of higher samadhi. The characteristic is suffering, this is the Buddha's teaching. Thus. Combine the common Dharma aspect with one's own continuum. Moreover, combined with the three pitakas: Bliss is the Vinaya Pitaka, non-discrimination is the Abhidhamma Pitaka, manifestation is the Sutra Pitaka. Combined with the three Kriya Yogas: Bliss is the Kriya section, non-discrimination is the Upa Yoga section, manifestation is the Yoga section. Combined with the three internal sections: Bliss is the Dharma section, non-discrimination is the Space section, manifestation is the Tantra section. There are three ways of purification: Bliss is the purification of body, manifestation is the purification of speech, non-discrimination is the purification of mind. The three ways of transformation are: Transformation of desire is bliss, transformation of hatred is non-discrimination, transformation of ignorance is luminosity. Appendix of situational combination. Om Svasti! In the western region of Oddiyana in Vajrasana, India, there were two kings, one was the Dharma King (Dharmarāja, धर्मराज) who protected the Dharma, and the other was the Uparaja (Uparāja, उपराज) who governed the state. Among them, the Dharma King only focused on protecting the Dharma and did not participate in governing the state. The King who governed the state only focused on governing the state and did not participate in protecting the Dharma. Among them, the Dharma King
Chinese
在那时，生了一个美貌无比的公主，因此取名为“具美公主”。为了她，建造了一座巨大的城堡，建在十三座宫殿的顶端，那是养育长大的地方。由哺乳的母亲和喂养的母亲喂养。比其他人一年喂养的还要好。养育长大，智慧增长。当出现一个伟大的存在时，某天，从天空传来杜鹃鸟“听听”的叫声。其他人只听懂了杜鹃鸟的声音。公主理解为：“今晚我会到你那里去。”从那以后，那天晚上，黄昏时分，一个具有相好之相的少年，在夜晚说了吉祥的话语并结合，变成了。第二天黎明时分离开了。之后，当公主怀孕九个月零十天时，生了一个小男孩。从一个伟大的养育长大者中，出现了一个伟大的存在。七年间，对人们保密。当孩子八岁时，具美公主将孩子交给了父王。父王说：“哎玛吙，真稀奇！吉呼吉呼”说完，父王昏倒了。当昏倒醒来时，公主对父王说：“因为他没有父亲，所以父王您不高兴吗？”父王说：“我不是不高兴。因为他没有父亲，所以他是胜生天神的化身。哎玛吙，真稀奇！依靠他的恩德，不可思议的大乘佛法将会弘扬。我老了，吉呼吉呼”意思是说我因为自己老了而感到悲伤。孩子父王也高兴，母后也高兴，所有人都高兴，从高兴变成了极度高兴。因此取名为喜金刚。之后，喜金刚说：“母亲，具美公主，您留在这里吧！我将从这里前往西方。在吉祥邬金，所有男士都变成了勇士，所有女士都变成了空行母。勇士是法界，是智慧的明觉。空是法界，行是智慧的明觉。念头是自之光，慈悲是他之光。的地方。 धनकोश（梵文天城体，Dhanakośa，梵文罗马拟音， धनकोश，财库）洲令人沮丧，令人感到悲伤。外面的大海是咸的。巨大的海边。花朵十三年开一次，每次开一朵乌昙婆罗花，开一朵，谢一朵。那朵花在海边
English
At that time, a beautiful princess was born, so she was named "Princess Endowed with Beauty." For her, a huge castle was built, placed on top of thirteen palaces, which was the place where she was raised. She was nourished by a nursing mother and a feeding mother. Her monthly growth was greater than others' yearly growth. She grew up greatly, and her wisdom increased greatly. When a great being appeared, one day, a cuckoo bird called "Listen, listen" from the sky. Others only understood the sound of the cuckoo. The princess understood it as: "Tonight I will come to you." After that, that night, at dusk, a youth with auspicious marks, spoke auspicious words and united in the night, and it happened. The next morning, he left at dawn. After that, when the princess was nine months and ten days pregnant, she gave birth to a little boy. From a great nurturer, a great being appeared. For seven years, it was kept secret from people. When the boy was eight years old, Princess Endowed with Beauty handed the boy over to the father king. The father king said, "Emaho, how wonderful! Kyi hud kyi hud," and the father king fainted. When he woke up from the faint, the princess said to the father king, "Because he has no father, is the father king displeased?" The father king said, "I am not displeased. Because he has no father, he is an emanation of the god of the lineage. Emaho, how wonderful! Through his kindness, the inconceivable Mahayana Dharma will flourish. I am old, kyi hud kyi hud," meaning that I am saddened because I am old. The boy, the father king was also happy, the mother queen was also happy, everyone was happy, and from happiness it turned into extreme happiness. Therefore, he was named Garab Dorje. After that, Garab Dorje said, "Mother, Princess Endowed with Beauty, you stay here! I will go from here to the west. In glorious Oddiyana, all men have become heroes, and all women have become dakinis. Hero is the realm of Dharma, is the wisdom of awareness. Dakini is the realm of Dharma, the going is the wisdom of awareness. Thought is the glory of self, compassion is the glory of others. The place of. Dhanakośa (藏文，धनकोश，梵文天城体，Dhanakośa，梵文罗马拟音，财库，汉语字面意思) Island is depressing, causing sadness. The outer ocean is salty. The shore of the great. Flowers bloom once every thirteen years, each time blooming one udumbara flower, one blooms, one fades. That flower is on the seashore
Chinese
可以。当蓝色花朵的光芒照射到天空时，天空变成蓝色。当光芒照射到须弥山时，须弥山的一侧变成深蓝色。在名为乌昙婆罗燃烧之洲，殊胜喜悦之园的地方，有一个巨大的黄金墓地，例如在黄金洲，所有像脚凳、泥土和石头，以及用来打狗的石头等都像使用黄金一样，对于证悟法性的瑜伽士来说，所有出现的事物都成为法性的享受。广阔的洲遍布一切，皆由法性所覆盖。在名为“哇”的地方，修行之处远离过患，黄金没有锈迹，岩石的意义是法性不变，山洞的意义是法性数量不定，或者说成就者数量不定，所以意义是法性深奥。他说要去“坚”，然后就去了那里。在那里修行的时候，在什么时候呢？在牛年，春季的月份，星宿吉祥的日子里，早晨的阳光中，薄伽梵金刚萨埵的身语意的化身，薄伽梵金刚萨埵，名为清净心之天子，身色白色，右手拿着金色的金刚杵，左手拿着水晶铃铛靠在腰间，身上穿着蓝色法衣，双脚以国王嬉戏的姿势坐着。那显现的形象已经形成，但不是可触碰的形象。显现的形象已经形成是方便的部分，不是可触碰的形象是智慧的部分。他以方便和智慧无二的方式观看，然后伸出双手放在喜金刚的头顶上，展示了“阿哈霍”的象征，阿是没有生，哈是没有灭，霍是没有二，唉是不可分割的意思，据说在无生无灭的意念中显现。阿哇达ra（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。藏语的意思是：你自己看看彩虹出现在清净的天空中吧。彩虹显现的形象已经形成是方便的部分，不是可触碰的形象是智慧的部分。据说在方便和智慧无二的状态中显现。据说那样法性的巨大自声持续了七天。据说在法性的状态中昏厥。阿塔（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 ༈ 章节连接。我，毗卢遮那，具有十一种真实意义，并且本来就具备。从印度学习佛法后，将声音和意义结合起来。