English
Showing without contradiction is said to be a great instruction. Moreover, in the "Valid Cognition of the Meaning of Secret Mantra," it is said, "The meaning of scripture and oral instruction will definitely arise as self-awareness." Regarding this, the general Dharma view is: This is the Dharma taught by the three kinds of teachers. The Dharma body teacher, glorious Samantabhadra, taught the Dharma section, Tantra section, and Space section to the three kinds of beings with the best faculties. How was it taught? It was taught through blessings. What was the intention? The intention was that in the continuum of all sentient beings, there is something called "mind." Because of ignorance, this mind grasps what is not it as it, resulting in wrong cognition and delusion. In order to prevent delusion, the Dharma section was taught. The nature of mind also exists continuously, so in order to make the nature of Dharma continuous, the Tantra section was taught. The nature of mind also exists naturally, so in order to make the nature of Dharma inexhaustible, the Space section was taught. In summary, it can be condensed into the three trainings. The Enjoyment body teacher, glorious Vairocana, taught the three sections of Kriya Yoga, Upa Yoga, and Yoga to the three kinds of beings with medium faculties. How was it taught? It was taught through symbolic methods. What was the intention? The intention was to tame the three doors of body, speech, and mind. Therefore, in order to tame the body, Kriya was taught. In order to tame the speech, Upa was taught. In order to tame the mind, Yoga was taught. These can also be condensed into the three trainings. The Emanation body teacher, Shakyamuni Buddha, taught the three sections of Vinaya, Abhidharma, and Sutra to the three kinds of beings with the lowest faculties. How was it taught? It was taught by speaking from the mouth. What was the intention? It was taught because there are three poisons of afflictions in the continuum of all sentient beings, in order to tame them. Therefore, in order to tame desire, the Vinaya was taught. In order to tame hatred, the Sutra was taught. In order to tame delusion, the Abhidharma was taught. The subject matter of these can be condensed into the three trainings. Thus, the three Dharmas taught by the three bodies were also taught with the intention of benefiting beings with the best, medium, and lowest faculties. Moreover, in the words of the definitive speech of the Lama, it is said: "The Shravaka, Pratyekabuddha, and Bodhisattva, take three eons to reach the Buddha ground. The Kriya, Upa, and Yoga, take three lifetimes to reach the Buddha ground. The Generation stage, Completion stage, and Great Perfection, take one lifetime to become a Buddha."
Chinese
说：“用手拿走。”这样说了。如果稍微展开说明以化身教法来调伏的下等根器之人，三种毒的对治是三藏，为了对治二万一千种贪欲，宣说了二万一千种律藏。为了对治二万一千种嗔恨，宣说了二万一千种经藏。为了对治二万一千种愚痴，宣说了二万一千种论藏。为了对治由三种毒共同产生的二万一千种，宣说了由三藏共同产生的法门二万一千种。也就是说，在十部经中说：为了调伏贪欲而宣说了律藏，为了调伏嗔恨而宣说了经藏，为了调伏愚痴而宣说了论藏，对于三种毒平等共同的对治，宣说了从三藏中平等共同的部分。这样说了。因此，为了对治而宣说了八万四千法门，在分类上宣说了十二支，是考虑到分类或扩展的意义而说的。详细地来说，如果将那些烦恼进行分类，从无明到老死，存在于十二缘起支中，因此，那些法门也宣说了名相的分类十二支。这是考虑到详细、简略、中等的意义而说的。如果从简略的意义上来说，如果将那些烦恼进行归纳，可以归纳为本体、自性、相状三种。这三种是本体从无明产生，自性显现为错乱，相状体验为痛苦。本体无明是愚痴的部分，自性错乱是贪欲的部分，相状痛苦是嗔恨的部分。如果将对治的法门进行归纳，可以归纳为意义上的三种学。从增上戒、心、慧三学入手，律藏属于戒学，经藏属于心学，论藏则阐述了增上慧学。这些是考虑到简略的意义而说的。这些是共同的教法名相或共同的意趣。如果将意义的自相归纳到这里，烦恼的根本是本体，自性，相状三种归纳到自己的相续中，心性远离戏论。
English
It is said, "Take it with your hand." It is said so. If we elaborate a little on taming the inferior individuals with the teachings of the incarnate body, from the Three Baskets, which are the antidotes to the three poisons, 21,000 Vinaya teachings were taught as the antidote to 21,000 forms of desire. 21,000 Sutra teachings were taught as the antidote to 21,000 forms of hatred. 21,000 Abhidhamma teachings were taught as the antidote to 21,000 forms of delusion. As an antidote to the 21,000 [afflictions] arising from the combination of the three poisons, 21,000 doors of Dharma arising from the combination of the Three Baskets were taught. That is, in the ten Sutras, it is said: The Vinaya is taught to tame desire. The Sutras are taught to tame hatred. The Abhidhamma is taught to tame delusion. As an antidote to the equal and common three poisons, the equal and common [teachings] from the Three Baskets are taught. It is said so. Thus, 84,000 doors of Dharma are taught for the sake of antidotes. They are taught as twelve categories of divisions, taught with the intention of division or elaboration. That is extensively [taught]. In the middle [length], if those afflictions are divided, from ignorance to old age and death, they exist in the twelve links of dependent origination. Therefore, those doors of Dharma are also taught as twelve categories of divisions of nomenclature. It is taught with the intention of extensive, concise, and intermediate meanings. In terms of conciseness, if those afflictions are condensed, they are condensed into three: essence, nature, and characteristic. These three are: essence arises from ignorance, nature appears as delusion, and characteristic is experienced as suffering. The essence, ignorance, is a part of delusion. The nature, delusion, is a part of desire. The characteristic, suffering, is a part of hatred. If the antidotal doors of Dharma are condensed, they are condensed into the three trainings in meaning. Taking up the three higher trainings of morality, mind, and wisdom, the Vinaya belongs to morality, the Sutras to mind, and the Abhidhamma teaches higher wisdom. These are taught with the intention of conciseness. These are the general Dharma nomenclature or general intention. If the self-characteristic of meaning is closely condensed here, the root of afflictions is essence, nature, and characteristic. If the three are closely condensed into one's own continuum, the nature of mind is free from elaboration.
Chinese
的体性是法身的自性。那不作意的体性是无明愚痴的部分。对于什么也不是的法性，执取我和我所的习气一旦产生，那就是自性错乱，是贪欲的部分。实际上，依靠对无明的特别执取的习气，产生贪嗔的相。经历各种各样的痛苦，那是相的痛苦，是嗔恨的部分。像这样，在根本因智慧秘密中说：自明觉悟的心不明白，无论执着的哪一部分存在，都会变成轮回的痛苦。这是敬语的说法。如果将佛法的要义三学汇集在自己的相续中，觉知并且明了心性是离戏法身，那是增上慧学。在那状态中，没有造作的念头存在，那是增上戒学。那时，任何烦恼都不存在，不离法性，那是增上定学的修学。像这样，在《大乘经续宝性论》中说：无戏的证悟是智慧，没有造作是戒律，无住不离是殊胜禅定。这样说了。那是意义自身的相的意愿。如果依此诀窍，从不与口诀和经文相违背的角度来阐释，佛法总体的意愿和意义自身的相这二者，无二地一同安住于精华的意义中。心性事物本性的状态，在那一个座垫之上，通过上师的表示和语言融入自相续而变得清晰，不作意，乐，这三者体性无别地在相续中产生。在无别的时刻，无论是分别还是不分别的念头的边际，还是语言的边际，哪怕是极其细微的都不存在。那时，以明晰的关键表示，烦恼的根本无明的体性得以清净，转变为自知自明的状态，那是佛法之门的根本，增上慧学的修学。以不作意的关键表示，自性错乱得以断除，转变为法性不作意的状态，那是佛法之门的根本，增上戒学的修学。以安乐的关键表示，相的痛苦得以止息并不存在，转变为无漏的安乐，那是佛法之门的根本，增上定学的修学。这三者在词句上
English
whose essence is the nature of the Dharmakaya. That non-conceptual essence is the part of ignorance and delusion. When a habit of grasping and clinging to "I" and "mine" arises in what is not the nature of anything, that is self-nature delusion, the part of desire. In reality, relying on the habit of specifically clinging to ignorance, the characteristic of attachment and aversion arises. Experiencing various kinds of suffering, that is the suffering of characteristics, the part of hatred. Thus, in the Root Cause Wisdom Secret it says: "The mind of self-illuminating realization does not understand. Wherever clinging resides, it becomes the suffering of samsara." This is said as an honorific. If the meaning of the Dharma gate, the three trainings, is closely gathered into one's own being, knowing and clarifying the nature of mind as the non-elaborate Dharmakaya is higher wisdom. In that state, the mind of fabrication does not abide, that is higher discipline. At that time, since no afflictions abide, not being separate from the nature of reality is the training of higher samadhi. Thus, in the Great Vehicle Treatise, the Uttaratantra, it says: "Non-elaboration realization is wisdom, non-fabrication is discipline, non-abiding and non-separation is supreme meditation." This is said. That is the desire for the characteristic of meaning itself. If one is empowered by this instruction, from showing that does not contradict the oral instructions and scriptures, the general intention of the Dharma and the characteristic of meaning itself, these two, inseparably abide together in the meaning of the essence. The state of the nature of mind-itself, on that single seat, through the lama's signs and words applied to the being, becomes clear. Non-conceptuality, bliss, these three, whose essence is indivisible, are born in the being. At the time of indivisibility, the limits of thoughts of dividing or not dividing, or even the subtle and minute limits of words, do not abide. At that time, with the key signs of clarity, the root of afflictions, the essence of ignorance, is purified, and transforming into a state of self-knowing and self-illumination, that is the root of the Dharma door, the training of higher wisdom. With the key signs of non-conceptuality, self-nature delusion is cut off, and transforming into a state of non-conceptual reality, that is the root of the Dharma door, the training of higher discipline. With the key signs of bliss, the suffering of characteristics is exhausted and does not abide, and transforming into uncontaminated bliss, that is the root of the Dharma door, the training of higher samadhi. These three in words
Chinese
即使是不同的，但在意义上不可分割，在一个相续中显现，那就是法界。在不可分割的时候，无论是可分割的，还是不可分割的心的边际，乃至语言的细微之处也不存在，那就是完全清净的法界。如《智慧秘密》中所说：“无思虚空密，本初即成佛。断除一切执，光明而清净。”也是如此。这是由于上师的指示而产生的，所以是法的法性；由于自己的体验而产生的，所以是心的心性；譬如虚空一般存在，所以是虚空的体性。这三者在词语上虽然不同，但在意义上却统一，所以，将这三性合一，称为“放下后不再取”的意旨。放下这个异熟果报之身，以后不再取自相续的身而成就佛果。如此意义，由上师的表示和语言来指示，见解在于观察自己的相续。仅仅观察还不够，必须证悟。仅仅证悟还不够，必须使证悟现前。如此证悟，意义现前，何时现前，何时成佛，如是说。如《智慧秘密》中所说：“于证悟之界中，何者相熟习，名为非人者，即是佛陀也。金刚萨埵非他处。”如是说。这是就心要的意义而说的。如《智慧秘密》中所说：“于心要义中，无有诸作为，不作意而住，于自性之中。”如是说。如此，本体是无明，自性是错乱，体性是痛苦这三者，由上师的口诀指示而从认识到明晰，不证悟，安乐，本体不可分割，一旦证悟为一，在不可分割的时候，无论是可分割的，还是不可分割的心的边际，乃至语言的细微之处也不存在而清净，那就是佛陀本身。《续部校勘》第二品中说：“有情即是佛，然为客尘染，除垢即是佛。”如是说。《耳传教言之鬘》中说：“十方世界中，寻佛不可得，若悟自心者，即是佛陀也，莫于彼外求。”如是说。《智慧秘密》中也说：“本初安住法身中，成