Chinese
关于通达三转法轮之意趣且具足四依的开示。 关于通达三转法轮之意趣且具足四依的开示。 关于通达三转法轮之意趣且具足四依的开示完毕。顶礼上师！对于孩童般智慧低下、根器迟钝、对能取所取执着的人们，以各种方式如实地宣说因果不虚之理，从而让他们依赖取舍和苦行，对于理解力下、中、上的所化，按次第安立时，是初转法轮。对于智慧超群、根器敏锐、不为能取所取之戏论所束缚的人们，将缘起之诸法的实相，赤裸裸地确立为甚深空性之理并加以宣说，从而让他们理解，是中转法轮。对于智慧极高且根器极为敏锐的所化，极其详尽地宣说最极甚深的空性，胜义谛，如来藏，作为身和智慧等一切功德之所依，本初以来即为圆满大成，远离一切戏论边，安住之理，从而让他们理解，是末转法轮。虽然这三转法轮，因所化众生智慧下、中、上的差别而导致理解方式各异，但如来所宣说的法，最重要的是不要认为在任何方面都是不同的。此外，如《持世王请问经》的经文所说，即使就一个人逐渐调伏自心的过程而言，也不应认为三转法轮的意趣是相互矛盾的。对于最初的所化，首先在世俗谛中如实地宣说因果真实存在，从而端正取舍和断证。如果一开始就按照字面意思宣说空性，那么此时的所化因心力弱小而会感到沮丧和恐惧，从而舍弃甚深之法，考虑到这种过失，通过远离二取的词语，稍微证悟空性，从而巧妙地从我执的执着中解脱出来。然后，对于中转法轮，首先所宣说的世俗因果戏论之法，按照其本初以来从未真实存在的戏论之自性，如实地以三解脱门之总集的方式来证悟空性。然后，对于末
English
A Discourse on Understanding the Three Turnings of the Dharma Wheel as One Intention and Possessing the Four Reliances. A Discourse on Understanding the Three Turnings of the Dharma Wheel as One Intention and Possessing the Four Reliances. A Discourse on Understanding the Three Turnings of the Dharma Wheel as One Intention and Possessing the Four Reliances is complete. Homage to the Lama! For those who are like children, with inferior intellect, dull faculties, and strongly attached to grasping and fixation, the way of cause and effect is taught in all ways as being infallible, so that they rely on acceptance and rejection, and asceticism. When they are established according to the order of trainees with inferior, intermediate, and superior understanding, it is the first turning of the wheel. For those who have become highly intelligent, with sharp faculties, and who cannot be bound by the proliferation of grasping and fixation, the way of all phenomena arising in dependence is established as the profound emptiness, naked and bare, and taught so that they understand, it is the intermediate turning of the wheel. For those trainees who have become even more intelligent and have extremely sharp faculties, the most profound emptiness, the ultimate truth, the essence of the Sugata, the matrix of all qualities such as body and wisdom, is primordially and completely accomplished as the great perfection, abiding free from all extremes of proliferation, and taught extensively so that they understand, it is the final turning of the wheel. Although these three turnings of the wheel arise with different ways of understanding due to the distinctions of trainees with inferior, intermediate, and superior intellect, it is most important not to think that the Dharma taught by the Sugata is different in any way. Furthermore, according to the sutra text of the "Sutra Requested by King Dhāraṇīśvara," even in terms of one person's gradual training of their mind, one should not think that the intentions of the three turnings of the wheel are contradictory. For any trainee who is a beginner, one should first honestly guide them with acceptance and rejection, and abandonment and cultivation, as if cause and effect truly exist in the relative truth. If emptiness is taught from the beginning according to the literal meaning, then the trainee at this time will become discouraged and frightened because their mental strength is weak, and they will abandon the profound Dharma. Considering this fault, by realizing emptiness to some extent through the words that are devoid of the two graspers, they are skillfully liberated from the attachment of self-view. Then, for the intermediate turning of the wheel, all the phenomena of relative cause and effect proliferation that were taught first, according to the way they are by nature devoid of proliferation, never having truly existed from the beginning, emptiness is realized as the collection of the three doors of liberation. Then, for the final
Chinese
正如他们刚才所说，阻止中有显现的，仅仅是作为对治的空性，除此之外，涅槃的一切法，不住于因缘和合的界，自性无有迁变，是常恒、圆满的大涅槃，是所有法的设计蓝图的智慧，以远离一切戏论边的方式，真实地遍布于轮回和涅槃的一切，被称为如来藏，法性即是真如，以丰富的基础、道、果的方式，直接地展示了经验，仅仅如此，就完全地教导了胜者的意趣，即是究竟的甚深且广大的要点，并且必须了解如此教导的特殊性和必要性。 弥勒菩萨说：“先前未说与同时生，有与无及有性等。”等等的理智，以及“梵天对人们来说是丰富的法，不寻求争论，只略说要点。”等等，必须善于接受这些无可辩驳的经文的意义。 因此，这三个次第仅仅存在不深、深和最深的差别。因为最初的教言证实了可以见到胜义谛，中间的教言仅仅是胜义谛的各个方面，最后的教言则如实地展示了胜义谛的实相。 那些认为这三个次第完全显示了不同的宗派，或者颠倒了不了义和了义的人，并没有如实地理解其意图。似乎他们甚至没有理解“涅槃是唯一的真理”和“佛陀是无二的”这些话语的真正含义。 有些人说：《金刚心释》中说：“佛陀没有第四和第五，不是能仁的意图。”这样显示了三乘和四宗派，这是否构成妨害？答案是，这是考虑到某些情况而说的，并非在所有情况下都是如此。因为确定诸佛菩萨的意图是，暂时有三乘，究竟只有一乘。 由于同样的原因，前两个教言的意图在后一个教言中是一致的。如不退转法轮经中说：大菩萨以美妙的声音祈请说：
English
As they have just said, what prevents the appearance in the bardo is only emptiness as an antidote. Apart from that, all the dharmas of nirvana do not abide in the realm of compounded causes and conditions, and their nature is free from change. It is the great, constant, and perfect nirvana, the wisdom that is the blueprint for all dharmas, truly pervading all of samsara and nirvana in a way that is free from all extremes of elaboration. This is designated as the Tathagatagarbha, the Dharmata, which is Suchness, and the experience is directly shown in the form of a rich ground, path, and result. Just that completely teaches the Victor's intention, which is the ultimate, profound, and vast essence, and one must also understand the particularity of that teaching and its special need. Maitreya said, "What was not said before and arises simultaneously, existence and non-existence and existence itself, etc." and "Brahma is a rich Dharma for people, do not seek disputes, only briefly state the main points, etc." One must be skilled in taking the meaning of these irrefutably established scriptures. Therefore, these three stages have only the difference of not being deep, deep, and very deep. Because the first teaching proves that the ultimate truth can be seen, the middle teaching is only the various aspects of the ultimate truth, and the last teaching shows how the ultimate truth is as it is. Those who think that these three stages completely show different tenets, or reverse the provisional and definitive meanings, have not understood the intention as it is. It seems that they have not even understood the true meaning of the words "Nirvana is the only truth" and "Buddhas are non-dual." Some say: In the Vajra Heart Commentary, it says, "There is no fourth and fifth for the Buddha, it is not the intention of the Sage." Does this showing of the three vehicles and four tenets constitute an obstacle? The answer is that this is said with regard to some situations, but not in all situations. Because it is certain that the intention of the Buddhas and Bodhisattvas is that there are temporarily three vehicles, but ultimately there is only one vehicle. For the same reason, the intention of the first two teachings is also consistent in the latter. As it says in the Irreversible Wheel Sutra: The great Bodhisattva requested with a beautiful voice:
Chinese
世尊释迦牟尼所说的法是一致的吗？ 种姓之子，诸佛世尊所说的法是一致的。 世尊释迦牟尼所说的法在何种程度上是一致的呢？ 世尊们所说的法在不退转的法轮上是一致的。 应该领受广泛宣说之义。 如此这般的意旨，在解释上，受到佛陀授记的论师是圣龙树和无著二人，前者解释初法轮的部分是《劝诫集》，解释中法轮意旨的是《理聚六论》，解释末法轮意旨的是《赞集》，以及《大乘二十颂》、《经集》、《轮回转移》等，依次阐明了三个阶段的意旨。这位论师在解释后两个法轮的意旨时，阐述了两种不同的宗派。 如此自诩为智者的人所说的话，是非常不合理的。如果那样，论师就没有如实地解释佛陀的意旨，像十八部派那样分成不同派别，会使所化众生感到沮丧。 然而，在各自解释自己的意旨时，以该论典的要义为主，不与其他混淆，不掺杂染污地进行讲解，这在智者中是公认的。仅仅因为这样就认为意旨不同，只重视该宗派，排斥其他宗派，那么论师讲解声闻部的住处，是否会变成小乘呢？需要考察。因此，对于衡量经典深奥之处的教义，在不精通的情况下，就按照每个论典的要义来断定“这只是这个宗派的”，“这位论师也只喜欢这个宗派，不喜欢其他的”，这样宣扬和裁决，对佛法没有益处。因此，三个法轮都如前所述，按照佛陀的意旨，无论如何，这位论师都不赞同有两种或三种宗派。如何不赞同呢？初法轮只是片面地看到了空性，而中法轮从否定的角度阐述了空性的深广，末法轮从肯定的角度阐述了空性。
English
Are the teachings of the Bhagavan Shakyamuni consistent? Son of good family, the teachings of the Buddhas, the Bhagavat, are consistent. How consistent are the teachings of the Buddhas, the Bhagavat? The teachings of the Bhagavat are consistent in the irreversible wheel. The meaning of what is extensively spoken should be taken to heart. To explain such an intention, the prophesied teachers of the Victorious One are the venerable Nagarjuna and Asanga. The former explained the part of the first turning of the wheel with the 'Collection of Admonitions,' the explanation of the intention of the intermediate turning with the 'Six Collections of Reasoning,' and the explanation of the intention of the final turning with the 'Collection of Praises,' as well as the 'Twenty Verses on the Great Vehicle,' the 'Compendium of Sutras,' and 'Transference of Existence,' etc., clarifying the meaning of the three stages in order. This teacher, in explaining the meaning of the latter two teachings, showed two different tenets. To say that those who boast of being wise speak in this way is a very unreasonable statement. If that were the case, the teacher would not have explained the Victorious One's intention as it is, and by dividing it into different schools like the eighteen schools, it would cause discouragement to those to be tamed. However, when explaining each of their own intentions, it is well-known and established among the wise that they explain the main subject of that text without mixing or contaminating it with others. If the intention changes just because of that, and if one only values that particular tenet and rejects others, then should it be considered that the teacher becomes a Lesser Vehicle because he explained the dwelling of the Hearers' school? It needs to be examined. Therefore, without being skilled in gathering the teachings of the scriptures, which are supremely profound in measuring the expanse of the scriptures, and by giving in to the subject matter of each text, proclaiming and judging that 'this is only this tenet,' and that 'this teacher only likes this tenet and not others,' will not become a beneficial statement for the teachings. Therefore, all three turnings of the teachings, as mentioned before, are in accordance with the Victorious One's intention, and this teacher does not accept two or three tenets in any way. How does he not accept it? The first turning only saw emptiness partially, while the intermediate turning explained the depth and breadth of emptiness from the perspective of negation, and the final turning from the perspective of affirmation.
Chinese
从立宗的角度来说，两种教法没有差别，因为前者只阐述了离戏的空性，其必要性是为了遣除所有众生俱生我执难以转变的名相执着，后者则按照这样的空性是不可思议的法性，是所有功德的基础，本来就任运成就而安住的方式来阐述，因为了知了赤裸裸地现证体验的必要性，所以在《理聚》和《赞聚》中确定并宣说了。如果说《理聚》阐述自空，《赞聚》阐述他空，即使这样认为，也不会因此变成不同的宗派，因为是观待世俗而阐述自空，观待胜义而阐述他空，前者舍弃了增益和诽谤的戏论之过，后者只是将此扩展为精华的智慧而已。导师无著在如实了知前后两部经的密意是不退转法轮的一个要点的情况下，依靠弥勒菩萨的教言，清晰而广大地阐述了最后一部经的法相。当时，弥勒和无著的论典并没有指明那个宗派，却说这些是唯识宗，这是诽谤开示意义的如来及其眷属的狂妄之语。如果那样，最后法轮的所有教法都会变成阐述唯识，龙树也会变成承认唯识，因为《赞聚》等阐述了那个意义。此外，还应该思考，最初阐述不了义，中间阐述了义，最后又重复阐述不了义有什么必要呢？也会扰乱根器的次第和不甚深、甚深和极甚深的顺序，不仅如此，圣者无著也会变成没有如实区分了义和不了义，因为认为最后是不了义的究竟，并且区分了义和不了义的如来授记也会变得毫无意义。总的来说，唯识宗是在龙树菩萨没有出世之前，一些论师没有如实领会经的密意，或者因为必要，或者无论如何，而创立的被认为是属于大乘的宗派。龙树菩萨出世后，