Chinese
将融入其中。 这样说。 顺便说一下，关于经、律、论三者的定义。 经的定义是：由于相互关联且持续不断，它展示了圆满的五种功德，即成就所有实现的要素。地点、时间、眷属、法都是圆满的。 注：具有。 《金刚顶经》中说：因为关联且无缺失，又因圆满故称为经。 这样说。 律的定义是：从经律中摘取词句并使人信服。 律是令人信服的词句，因为罪过已尽，是虚假的词语，不会说出无意义的话。因此，应知罪尽即是律。 论的定义是：以微小的努力就能轻易领悟到无法估量的意义的方法。 经中说：努力小而意义大，方法不可估量，易于实行而难以衡量，是为论。 ༈ 关于如何讲解的方法，有很多种讲解方式，如大瑜伽总体的讲解方式和支分讲解方式等。 首先，在《黑鲁嘎嘎波续》中说：大瑜伽的七种庄严，应知开场白、成佛之方式、广说之边际、讲解之方式、分类之相、补特伽罗之器、真谛之意。 如是说，通过七种庄严来讲解。 第一种庄严是：通过提问和回答的方式来讲解。如嘎波中说：此续的名称是什么？此续是为了谁的利益而作？等等。 第二种庄严是：嘎波中说：成佛的方式有四种，即经、开场白、决定词、因。 如是说，通过四种方式来讲解。 世尊释迦牟尼以四种方式在世间被称为成佛者：在人类种姓中诞生是经的方式；从在家出家是开场白的方式；出家后决定守护戒律是决定词的方式；如是守护后修习道，是获得解脱之因，因此是因的方式。 认为是通过四种方式来讲解的。 第三种庄严是：嘎波中说：广说的边际有六种，即直义、隐义、密意之说、非密意、如实语、不如实语。 如是说。
English
Will be integrated into it. It is said. Incidentally, regarding the definitions of the three, Sutra, Vinaya, and Shastra. The definition of Sutra is: Because it is interconnected and continuous, it demonstrates the five perfections that accomplish all the elements of realization. Place, time, retinue, and Dharma are all perfect. Note: Possessing. In the Vajra Peak Sutra, it says: Because it is connected and without deficiency, and because it is perfect, it is called Sutra. It is said. The definition of Vinaya is: Extracting words and phrases from the Sutras and Vinaya and making them convincing. Vinaya is a convincing word, because sins are exhausted, it is a false word, and it will not speak meaningless words. Therefore, it should be known that the exhaustion of sins is Vinaya. The definition of Shastra is: A method that allows one to easily understand immeasurable meanings with little effort. The Sutra says: Little effort but great meaning, immeasurable methods, easy to practice but difficult to measure, is Shastra. ༈ Regarding how to explain, there are many ways to explain, such as the general explanation of Maha Yoga and the explanation of the branch system. First, in the Heruka Galpo Tantra, it says: The seven ornaments of Maha Yoga, one should know the introduction, the way of becoming a Buddha, the extent of detailed explanation, the way of explanation, the aspects of classification, the vessel of the individual, and the meaning of truth. As it is said, it is explained through the seven ornaments. The first ornament is: Explaining through questions and answers. As it says in Galpo: What is the name of this Tantra? For whose benefit was this Tantra made? and so on. The second ornament is: Galpo says: There are four ways of becoming a Buddha, namely Sutra, introduction, definitive word, and cause. As it is said, it is explained through four ways. The Blessed One Shakyamuni is known in the world as becoming a Buddha in four ways: being born in the human lineage is the way of Sutra; renouncing home from household life is the way of introduction; after renouncing, deciding to protect the precepts is the way of definitive word; after protecting in this way, practicing the path is the cause of attaining liberation, therefore it is the way of cause. It is thought to be explained through four ways. The third ornament is: Galpo says: The extent of detailed explanation has six aspects, namely direct meaning, hidden meaning, explanation of secret intention, non-secret intention, truthful words, and untruthful words. As it is said.
Chinese
如是正直与不了义二者，诠释与非诠释二者，如言与不如言二者，因为不会超出这六种词义，所以说是六边。第四种庄严是，如《重要》中所说：“词、总、隐和究竟。”如是四者。词的意义是，依照字母的添加和停顿，与声量的论典相符地进行讲解。总的意义是，如果不进入安乐迅速的咒语道，而后悔进入迟缓艰难的显宗道，就讲解说那些也是此道的阶梯。或者，如果认为咒语道没有洁净与不洁净的分别，如同猪狗一样，以及结合解脱等，说伤害是正法，而后悔如同外道之法，那么在显宗道中，如果没有舍弃对洁净与不洁净的执着，就不能见到平等的意义。如果没有进入善心的行为的执着，无论什么都被说是福德的积聚，例如杀死黑矮个子持矛者，以及与船长的女儿同行等，讲解说这些都成了增长福德的因。隐义是，在生起次第中，讲解手印等，以及在圆满次第中，讲解脉、气、明点的作用和束缚等是隐义。究竟的意义是，讲解说胜义光明的心意，以及二谛双运的实相是究竟的。第五种庄严是，如所说：“以听闻和讲解的差别分为两种，认为是集会和弟子。”集会讲解是如言的，讲解共同乘的共同意义。对弟子讲解是不如言的，讲解究竟了义的意义。第六种庄严是，如《重要》中所说：“有情器皿分为五种，乌 উৎপལ་（藏文，梵文：utpala，梵文罗马拟音：utpala，汉语字面意思：乌 উৎপལ་），莲花、白莲和红莲，旃檀和珍宝的比喻。”如是根据乌 উৎপལ་（藏文，梵文：utpala，梵文罗马拟音：utpala，汉语字面意思：乌 উৎপལ་）一样的有情，莲花、白莲和红莲一样的有情，旃檀一样的有情，以及珍宝一样的有情这五种器皿来讲解。第七种庄严是，如《重要》中所说：“真谛的心意分为两种，讲解世俗和胜义。”如是依靠前六种，将续部的意义归纳为二谛来进行讲解。如是这七种庄严的讲解方式，虽然不是此续部的讲解方式的教规，但却是玛哈瑜伽总体的讲解方式。
English
Like that, two truths, direct and indirect; two intentions, explicit and implicit; two expressions, literal and non-literal. Since it does not go beyond these six meanings of words, it is said to be sixfold. The fourth ornament is, as said in the "Important": "Word, general, hidden, and ultimate." Thus, there are four. The meaning of the word is to explain in accordance with the principles of phonetics, focusing on the addition and pauses of letters. The general meaning is, if one does not enter the path of mantra, which is easy and quick, and regrets entering the path of sutra, which is slow and difficult, then explain that those are also steps on this path. Or, if one thinks that the path of mantra has no distinction between clean and unclean, like dogs and pigs, and that union and liberation, etc., are like heretical teachings because they speak of violence as dharma, then if one does not abandon attachment to cleanliness and uncleanliness in the path of sutra, one will not see the meaning of equality. And if one does not engage in attachment to virtuous thoughts and actions, then whatever is said to be an accumulation of merit, such as killing a short, dark-skinned spearman, and going with the daughter of a captain, etc., explain that these become causes for increasing merit. The hidden meaning is to explain mudras, etc., in the generation stage, and the functions and bonds of channels, winds, and bindus in the completion stage, etc., as hidden meanings. The ultimate meaning is to explain that the intention of ultimate luminosity and the reality of the union of the two truths are ultimate. The fifth ornament is, as said: "Divided into two types by listening and explaining, it is considered as assembly and disciples." The assembly explanation is literal, explaining the general meaning of the common vehicle. The disciple explanation is non-literal, explaining the meaning of the ultimate definitive meaning. The sixth ornament is, as said in the "Important": "The vessel of individuals is divided into five types, the example of utpala, lotus, white and red lotus, sandalwood, and precious jewel." Thus, one explains by examining the vessels of five types of individuals: those like utpala, those like lotus, white and red lotus, those like sandalwood, and those like precious jewels. The seventh ornament is, as said in the "Important": "The intention of truth is divided into two types, explain conventional and ultimate." Thus, relying on the previous six, one explains by summarizing the meaning of the tantra into the two truths. Thus, this method of explaining the seven ornaments, although not the canonical tradition of explaining this tantra, is the general method of explaining Mahayoga.
Chinese
其次，古代大师们的讲解方式是：像箭一样从顶端开始讲解，意思是将所有佛法归纳为基础、道、果三个方面来讲解；像矛一样从中间开始讲解，意思是第五品中，所有佛法的三种特征：了解原因的特征是见解，进入因缘的特征是禅定，转化为道的果实是四种和三种持明。注释：归纳起来讲解；像剑一样从剑柄开始讲解，意思是最后一品中，将所有佛法归纳为四种显现来讲解。据说。第三，噶举派的讲解方式是：通过五种法来讲解，即自性事物的状态，未证悟的错觉显现，一切智者所见的方式，慈悲心的生起方式，以及利益众生之方式，通过这五种方式来讲解。总之，这里追随大学者比玛拉来讲解。比玛的教言明灯中说：上等者指示名称，中等者区分，下等者剖析字句。因此，上等者指示名称，是指对于上等根器者指示续部的名称；中等者区分，是指对于中等根器者区分续部的总义；下等者剖析字句，是指对于下等根器者逐字逐句地剖析讲解。对于上等根器者指示续部的名称，如教言中所说：上等名称有三种，幻化心髓经之总，如手之脉辨首尾，为具缘者之故。指示上等者名称，因此，指示上等者的名称有三种，幻化心髓，幻化是指金刚萨埵幻化网，是与续部相应的名称；心髓是秘密心髓，是确定真如的，是与窍诀相应的名称；经之总，是指对于续部、经部、窍诀、特征等一切经典的经之总集，因此是经部的名称。如手之脉辨首尾，就像医生观察病人的手脉就能诊断出身躯从头到尾的疾病一样，上等根器者也能依靠续部、经部、窍诀的三种名称，轻松
English
Secondly, the explanation methods of the ancient masters are: explaining like an arrow from the tip, which means explaining all the Dharma by summarizing it into the three aspects of base, path, and fruit; explaining like a spear from the middle, which means in the fifth chapter, all the Dharma's three characteristics: the characteristic of understanding the cause is view, the characteristic of entering conditions is samadhi, and the fruit of transforming into the path is the four and three vidyadharas. Note: explaining by summarizing; explaining like a sword from the hilt, which means in the last chapter, explaining all the Dharma by summarizing it into the four appearances. It is said. Thirdly, the Kagyu school's explanation method is: explaining through the five dharmas, namely, the state of intrinsic phenomena, the appearance of unawakened delusion, the way all-knowing ones see, the way compassion arises, and the way of benefiting beings, explaining through these five ways. In short, here we follow the great scholar Vimalamitra to explain. In Bima's "Illuminating Lamp of Core Teachings," it says: "For the superior, indicate the name; for the intermediate, differentiate; for the inferior, analyze the words." Therefore, "for the superior, indicate the name" means indicating the name of the tantra for those with superior faculties; "for the intermediate, differentiate" means differentiating the general meaning of the tantra for those with intermediate faculties; "for the inferior, analyze the words" means explaining each word and phrase for those with inferior faculties. Indicating the name of the tantra for those with superior faculties, as the teaching says: "The superior name is known in three ways: Magical Net Essence, the general of scriptures, like the pulse of the hand, discern the beginning and end, for the sake of the fortunate ones." Indicating the name for the superior, therefore, the name indicated for the superior has three aspects: "Magical Net Essence," "Magical" refers to Vajrasattva Magical Net, which is a name corresponding to the tantra; "Essence" is the Secret Essence, which is the determination of Suchness, a name corresponding to the key instructions; "the general of scriptures" refers to the general collection of all scriptures such as tantras, sutras, key instructions, and characteristics, therefore it is the name of the sutras. "Like the pulse of the hand, discern the beginning and end," just as a doctor can diagnose the diseases of the body from head to toe by observing the pulse of a patient's hand, those with superior faculties can easily
Chinese
是通达之义。为了具缘者之故。如是说，那是除了具缘殊胜者之外，其他人则不是。如是，共同宣说阐述续部和坛城之主的三种补特伽罗之名称是：金刚萨埵幻化网之名称，若分则有二边：宣说金刚萨埵和宣说幻化网。初者有二边：宣说金刚和宣说萨埵。初者是，如《说续明镜》云：无有差别之自性，名为金刚如是说。如是开示。金刚是自性不可分别之空性，空性称为金刚。如《平等合续》云：金刚说为空性，萨埵大智慧。如是，诸法全部汇集于心，而心性空性称为金刚。譬如世间物金刚石，能摧毁其他一切事物，反过来任何事物都不能立足于它的体性。同样，空性摧毁一切相状之法，而相状之法不能立足于空性，因此用金刚之语来表达。而且，金刚具有七法，即：不可断，不可坏，真实，坚硬，稳固，于一切无碍，于一切不败。注释。如是宣说了具有七者。第二，萨埵之义是，诸法无余皆无二，自明菩提心性是。如是开示。而且，萨埵一词从萨埵之语有六种意义，即：有情，勇士，大心力者，稳固，总集，证悟等，虽然有这些意义，但此处是取稳固、总集、证悟三种意义之时。前述之智慧空性，其显现分是方便智慧自生之智慧，彼与智慧空性双运之心性，显空无二自生之智慧，从有情至佛之间，自性无有善恶，安住于不变之中，因此宣说为稳固之金刚萨埵。如怙主慈氏云：如何先前如是，其后亦如是，是无有改变之法性。如是。总集之义是，