Chinese
于是，那位侍奉如来应供的菩萨摩诃萨，名为妙音，从莲花座上起身，禀告道：世尊，这个娑婆世界有多久了？佛回答说：善男子，从这个世界向西，经过恒河沙数的世界之外。禀告道：世尊，那个世界里是哪位世尊在说法？是如来释迦牟尼。说法是怎样的呢？是依据三乘而说的。哪三乘呢？声闻乘、缘觉乘、大乘，就是依据这三乘而说法。诸佛世尊所说的法是一致的吗？善男子，诸佛世尊所说的法是一致的。诸佛世尊所说的法在哪些方面一致呢？佛回答说：诸佛世尊所说的法在不退转的法轮上是一致的。等等，广为宣说。如此，对于无上的大乘佛性进行分类，如《宝性论》所说：如宝藏与果树般，当知彼等二种姓，无始自性安住与，如实生起胜妙性。如是宣说了自性安住种姓和修习种姓两种。第一种，如《涅槃经》所说：善男子，所谓心之法性，自性光明，自性无自性，自性清净之心，如何显现，与具足相好庄严功德而分割并非不同，然而以显现和空性的自性而区分。如是宣说。对此也可分类，法性自性安住种姓，法界无漏自性身之空性因或空性基，自然成就，如珍宝之身。法相自性安住种姓，圆满报身之空性因，如转轮王。以及其影像显现，化身之空性因，如金像。总而言之，从成为究竟果位三身之蓝图的角度来说。
English
Then, that Bodhisattva Mahasattva who attended to the Tathagata Arhat, named Sweet Sound, arose from the lotus seat and inquired: "Lord, how long has this Saha world existed?" The Buddha replied: "Son of good family, from this world to the west, beyond worlds as numerous as the sands of the Ganges River." He inquired: "Lord, in that world, which Lord teaches the Dharma?" "It is the Tathagata Shakyamuni." "What kind of teaching is it?" "It is based on the three vehicles." "Which are the three vehicles?" "The Hearer Vehicle, the Solitary Buddha Vehicle, and the Great Vehicle, that is, teaching the Dharma based on these three vehicles." "Is the Dharma taught by the Buddhas, the Lords, the same?" "Son of good family, the Dharma taught by the Buddhas, the Lords, is the same." "In what ways is the Dharma taught by the Buddhas, the Lords, the same?" The Buddha replied: "The Dharma taught by the Buddhas, the Lords, is the same in the irreversible wheel of Dharma." And so on, extensively explained. Thus, classifying the Buddha-nature of the unsurpassed Great Vehicle, as stated in the Ratnagotravibhāga: Like a treasure and a fruit tree, Know these two lineages, Beginningless, naturally abiding, And perfectly arising, the supreme nature. Thus, it speaks of the two lineages of naturally abiding and cultivation. The first is, as stated in the Nirvana Sutra: "Son of good family, the nature of mind, naturally luminous, naturally without self-nature, the naturally pure mind, how it appears, is not different from being endowed with signs and marks, adorned with qualities, but it is distinguished by the nature of appearance and emptiness." Thus it is declared. This can also be classified: the Dharma-nature naturally abiding lineage, the stainless essence of the Dharmadhatu, the emptiness cause or emptiness basis of the Svabhavikakaya, spontaneously accomplished, like a precious body; the Dharma-aspect naturally abiding lineage, the emptiness cause of the Sambhogakaya, like a Chakravartin; and its image appearance, the emptiness cause of the Nirmanakaya, like a golden image. In short, from the perspective of becoming the blueprint for the three Kayas of the ultimate fruition.
Chinese
无论变成何种三，实际上，这三者是本体无别的法性，显空双运，离戏，大平等性的智慧法身，自生，无为大，是显空异体区分的界限消失的无别大，因此与如来本身相同。如《宝性论》中所说：“超离世间故，于世间中，此无譬喻故，如来与界，是说为相同。” 这是说，此（法性）在无有遮障而显现时，就是大乘的究竟灭谛，具有二种清净的自性身。修持的种姓是，依靠觉醒法界或法性以及有法自性存在的种姓这二者，在此之上的垢染是去除突发性的因素，生起心等等，学习暂时道所摄集的方便智慧二资粮。如《宝积经》中说：“诸位佛子，所谓菩提种姓，即是领受法界，如虚空般广阔，自性光明，见到后随学福德与智慧的大资粮。” 因此，前者是脱离的基础，后者是去除其上垢染的道。道谛由脱离之因所摄集，虽然依赖于阿赖耶识，但它依赖于脱离所闻之分的果种姓或心要，因此被说是成为不变化解脱的殊胜之因。如何得知具有如此的自性住种姓呢？一般来说，就像从烟推断有火一样，通过种姓觉醒的征相可以推断种姓的存在。自性法身种姓觉醒的征相是，如《入中论》中所说：“即使在异生位，听闻空性后，内心多次生起极大欢喜，由极大欢喜所生眼泪湿润眼眶，身体汗毛竖立，凡是具有这些征相者，此人具有获得圆满正等觉果位的智慧种子，此人是值得称赞的对境，应当为此人讲说胜义谛。” 色身有法的种姓觉醒的征相是，如《经庄严论》中所说：“在加行之前，具有慈悲和，信心以及安忍，以及对于善法的正确行持，是种姓。
English
Even if it transforms into any three, in reality, these three are the nature of reality, inseparable in essence, the union of appearance and emptiness, free from elaboration, the wisdom dharmakaya of great equanimity, self-born, unconditioned great. It is the great inseparability where the basis for distinguishing appearance and emptiness as different entities has ceased, therefore it is the same as the Tathagata himself. As stated in the Uttaratantra, "Because it transcends the world, in the world, there is no analogy for this. Therefore, the Tathagata and the realm are taught to be the same." This means that when this (dharmata) becomes manifest without obscurations, it is the ultimate cessation truth of the Mahayana, the svabhavikakaya with two purities. The lineage of practice is based on awakening the two: the realm of dharma or dharmata, and the lineage that exists by nature as a phenomenon. The stains on top of that are the removal of sudden factors, the generation of bodhicitta, etc., and the study of the union of the two accumulations of skillful means and wisdom, which are included in the temporary path of learning. As stated in the Sutra of the Heap of Jewels, "O sons of the Victorious Ones, what is called the lineage of enlightenment is the taking up of the realm of dharma, as vast as the sky, naturally luminous. Having seen it, one follows the great accumulation of merit and wisdom." Therefore, the former is the basis of separation, and the latter is the path that removes the stains on it. The path truth is gathered by the cause of separation, although it relies on the alaya, it relies on the fruit lineage or essence that is separated from the part that is heard, therefore it is said to be the supreme cause of immutable liberation. How do we know that we have such a naturally abiding lineage? Generally, just as we infer fire from smoke, we can infer the existence of the lineage from the signs of the awakening of the lineage. The signs of the awakening of the svabhavikakaya lineage are, as stated in the Entering the Middle Way, "Even in the state of an ordinary being, after hearing about emptiness, great joy arises repeatedly in the mind. Tears from great joy moisten the eyes, and the hairs of the body stand on end. Whoever has these signs has the seed of wisdom to attain perfect and complete enlightenment. This person is an object worthy of praise, and the ultimate truth should be taught to this person." The signs of the awakening of the lineage of the rupakaya phenomenon are, as stated in the Ornament of the Sutras, "Before the application, having compassion and faith, as well as patience, and correct conduct in virtue, is the lineage."
Chinese
निश्चित रूप से एक संकेत के रूप में समझाया गया है। ऐसा कहा जाता है। उस परिवार के जागने का लाभ भी। वही से। लंबे समय से बुरे भाग्य में। यहां तक कि अगर आप जाते हैं, तो आप जल्दी से मुक्त हो जाएंगे। वहां भी, थोड़ी पीड़ा का अनुभव होता है। दया से प्राणियों को परिपक्व करता है। ऐसा कहा जाता है। उस परिवार के एक बार जागने के बाद, पुनर्जन्म नहीं होता है। यहां तक कि अगर आप जाते हैं, तो आप रेशम के कपड़े के गिरने की जगह से मुक्त हो जाएंगे। वहां भी, थोड़ी पीड़ा होती है। दया से प्राणियों को परिपक्व करता है। जब शिक्षक खुद नरक में एक रथ खींचने वाला राक्षस बन गया। महान करुणा के परिवार के जागने के कारण, वह जल्दी से मुक्त हो गया और तैंतीस देवताओं के रूप में पैदा हुआ। वहां से स्थानांतरित होकर, वह दुनिया में एक कुम्हार के पुत्र, एक युवा निर्माता बन गया। तथागत शाक्यमुनि के सामने बोधिचित्त उत्पन्न करने के लिए कहा गया था। इसके अलावा, मित्र की बेटी आदि के रूप में पुनर्जन्म कहा गया था। यदि ऐसा परिवार प्राणियों में नहीं है, तो जो पीड़ित हैं, वे भी दुखी नहीं होंगे। कुछ लोग संसार और निर्वाण को स्वीकार और त्याग करने के लिए भी मन नहीं बनाएंगे। मोक्ष की इच्छा भी मन में नहीं आएगी। किसी के द्वारा दिखाए बिना, कुछ लोगों के लिए। दूसरों के दुख के कारण करुणा उत्पन्न होती है। दुख का अनुभव करने से घृणा उत्पन्न होती है। शुरुआत से ही, धर्म क्षेत्र को एक अच्छे दोस्त के रूप में जाना जाना चाहिए। वंश में। यदि बुद्ध क्षेत्र नहीं है। दुख से दुखी नहीं होंगे। निर्वाण की इच्छा और। उद्देश्य की खोज और प्रार्थना भी नहीं होगी। अस्तित्व और निर्वाण में। दुख और सुख के दोष और गुण को देखना। यह परिवार के कारण है। क्योंकि यह परिवार के बिना लोगों में नहीं है। ऐसा कहा जाता है। जहां परिवार नहीं है या परिवार टूट गया है, कहा जाता है कि जो परिवार नहीं जागे हैं, उन्हें अपमानजनक निषेध के रूप में जोड़ा जाता है। स्वभाव से रहने वाले परिवार के बिना कोई प्राणी नहीं है। तथागत के सार के सूत्र में। हे परिवार के पुत्र। यह धर्मों की प्रकृति है, चाहे तथागत आएं या न आएं। ये प्राणी हमेशा तथागत के सार वाले होते हैं। और। महिमा में। तथागत सार सभी प्राणियों में व्याप्त है। ऐसा कहा जाता है। इसलिए, दो कारण परिवारों के जागने पर निर्भर करते हैं।
English
It is definitely explained as a sign of. It is said. Also the benefit of awakening that family. From the same. From a long time in bad luck. Even if you go, you will be freed quickly. There too, a little suffering is experienced. Maturing beings with compassion. It is said. After that family awakens once, there is no rebirth. Even if you go, you will be freed by the place where the silk cloth falls. There too, there is little suffering. Maturing beings with strong compassion. When the teacher himself became a chariot-pulling monster in hell. Due to the awakening of the family of great compassion, he was quickly freed and born as thirty-three gods. Moving from there, he became a potter's son, a young creator, in the world. It was said to generate Bodhicitta in front of Tathagata Shakyamuni. In addition, rebirths such as the daughter of a friend were said. If such a family does not exist in beings, those who have suffered will not be sad either. Some people will not even make up their minds to accept and reject samsara and nirvana. The desire for liberation will not even arise in the mind. Without being shown by anyone, for some people. Compassion arises from the suffering of others. Disgust arises from experiencing suffering. From the beginning, the Dharma realm should be known as a good friend. In the lineage. If there is no Buddha realm. They will not be saddened by suffering. And the desire for nirvana. The pursuit of purpose and prayer will also not be there. In existence and nirvana. Seeing the faults and virtues of suffering and happiness. This is because of the family. Because this is not in people without a family. It is said. Where there is no family or the family is broken, it is said that those who have not awakened are added as derogatory prohibitions. There is no being without a family living by nature. In the sutra of the essence of the Tathagata. O son of the family. This is the nature of dharmas, whether the Tathagatas come or not. These beings always have the essence of the Tathagata. And. In glory. The Tathagata essence pervades all beings. It is said. Therefore, it depends on the awakening of the two causal families.
Chinese
从大乘菩提心生起后，主要在入定中，通过串习无分别的智慧，清净法身上遮蔽的垢染；在出定中，伴随着如幻的慈悲，以善巧方便行持二资粮，清净色身上遮蔽的垢染。最终，以不可思议的无漏功德所拥抱的法界自性身，或如虚空之月的他显色身的显现，这三身佛陀的自显现，并非从他处获得，而是智慧自身显现。如《宝性论》所说：“自性光明即是彼，犹如虚空忽尔生，烦恼所知浓云遮，脱离垢染佛功德，一切具足恒常住，永恒不变即是佛，依于法性无分别，以及分别之智慧得。”又说：“无始无中亦无终，无有分别亦无异，无二无三离垢染，亦无分别即真如，证悟法界自性者，瑜伽行者入定见。无量超越恒河沙，具足无量无等德，如来无垢之法界，永断一切习气过。”从那之中显现的二色身，其因是所化众生的清净之器，其缘是往昔的发心和串习二资粮，以俱生因，乃是自生无漏之智慧本身。譬如水月般，从向所化众生显示他显现的方面安立为成熟之果。如前者所说：“种种妙法光芒身，勤于解脱众生义，事业如意宝王般，种种事物非彼性。引入世间寂静道，令其成熟与授记，何者是彼之因相，犹如虚空界中色。”龙树菩萨说：“无垢法身中，智慧如海住，如意摩尼宝，从中生利益。”总之，在殊胜车中，此时