Chinese
我的教法是预言，最初完全以偈颂形式宣说的是偈颂，没有被他人劝请，而是导师自己特意宣说的是特说，依靠话题而广泛宣说的是广说，讲述某些当今人物的奇妙历史是譬喻，讲述先前诸法的历史是如是发生，讲述菩萨们的转生传记是本生，对于甚深广大的法，以极其广大的方式无量宣说的是广大，宣说极其稀有、前所未闻之法的是希有，对于任何所说之事物，从细微处详细地分别确定，而进行解说的是分别决定义，如是宣说十二部是中等宣说。如果将这些归纳，也有归纳为三藏的方式。如彼经中说：归纳为三藏，即经藏、律藏、论藏。这也有四种方式，即说了什么，在哪里说，为了什么说，如何归纳的方式。什么是指宣说了十二部。在哪里是指在三藏中。为了什么是指有三种，即为了对治的意义，为了三学在相续中生起，为了法与法的缘故而归纳三种。如是所说，归纳什么，是十二部经典。归纳在哪里，是归纳在三藏中。因为什么理由或需要而归纳，是为了对治怀疑、行为和颠倒见这三者，或者说是为了对治三毒等等三种原因而归纳。如何归纳的方式，有从所说之义方面归纳和从能说之语方面归纳两种方式。第一，从意义方面归纳是指什么呢？是指主要宣说禅定的经藏，主要宣说守护戒律的律藏，主要宣说见解的论藏。从上述经文的延续来说，归纳的方式有两种，即从意义和语句方面。从意义方面宣说了三种，即主要宣说禅定的是经部，主要宣说守护的是律部，
English
My teachings are prophecies, and what is initially spoken entirely in verses is verses, what is not requested by others but is specifically taught by the teacher himself is special teachings, what is extensively taught based on a topic is extensive teachings, telling the wondrous histories of certain present-day individuals is parables, telling the histories of past dharmas is 'thus it happened,' telling the series of births of bodhisattvas is jatakas, for any profound and vast dharma that is immeasurably taught in an extremely extensive way is extensive, teaching extremely rare and previously unheard-of dharmas is wondrous, for anything to be said that is minutely and thoroughly determined and explained is definitive analysis, thus teaching the twelve parts is the intermediate teaching. If these are summarized, there is also a way to summarize them into the three pitakas. As it says in that very text: Summarized into the three pitakas, namely the sutra pitaka, the vinaya pitaka, and the abhidharma pitaka. This also has four aspects: what was said, where it was said, why it was said, and how it was summarized. What refers to the teaching of the twelve parts. Where refers to the three pitakas. Why refers to three aspects: for the sake of counteracting, for the sake of the three trainings arising in the continuum, and for the sake of dharma and dharma. Thus, what is summarized is the twelve branches of scripture. Where is it summarized? It is summarized in the three pitakas. For what reason or need is it summarized? It is summarized for the sake of counteracting doubt, conduct, and inverted views, or for the sake of counteracting the three poisons, etc., for three reasons. How to summarize is taught in two ways: summarizing from the perspective of the meaning of what is said and summarizing from the perspective of the words that express it. First, what is summarizing from the perspective of meaning? It refers to the sutra pitaka, which mainly teaches meditation; the vinaya pitaka, which mainly teaches guarding vows; and the abhidharma pitaka, which mainly teaches views. From the continuation of the above text, there are two ways to summarize: from the perspective of meaning and words. From the perspective of meaning, three aspects are taught: the sutra section mainly teaches meditation, the vinaya mainly teaches guarding,
Chinese
主要阐述的是论藏。如是说。从词的方面归纳有小乘的归纳方式、大乘的归纳方式和二者的共同归纳方式三种。第一种情况是，前五个是经藏，之后论事等四种是律藏，广品和希有品、决择三者是论藏。第二种大乘的情况是，广品和希有品二者是经藏，从经藏到本生传的九个是律藏，决择是论藏。共同的情况是，前五个是经藏，之后论事等六个是律藏，决择是论藏。在上述经文的后面说：词归纳有三种，大小乘共同三种。经等次第五，是经的部类。之后四种是律藏，最后三种是论藏，这是小乘。广品和希有品是经的部类，经等九个是律藏，决择是论藏，这是大乘的论典。前五个是经的部类，之后六个是律藏，最后是论藏，是共同的论典。如是说。因此，所说的十二部经，是从三藏中分别开来的意思。广而言之，如上所说，有八万四千法门。如彼中所说：比这更广的说法是，对于三毒烦恼同等的部分，有八万四千对治法。以各种乘的方便方法，为利益众生而宣说。如是说。第四，因果方面：如此的佛陀化身所说的，以三相乘所要阐述的主要内容是，对于三毒之因的行持，其结果是嗔恨导致堕入地狱，贪欲导致堕入饿鬼，愚痴导致堕入畜生，因此应当断除这些，通过阐述包括断除方法在内的方式，为了使众生从三毒之因中扭转过来，而转向正确的道路，由于行持善恶业的缘故，善恶二者的果报依次是善趣和恶趣这两种，即善恶这些。
English
The main exposition is the Abhidhamma. Thus it is said. From the aspect of words, there are three ways of summarizing: the way of summarizing of the Small Vehicle, the way of summarizing of the Great Vehicle, and the common way of summarizing of both. According to the first case, the first five are the Sutra Pitaka, then the four types such as the Matters are the Vinaya Pitaka, and the Extensive, the Wonderful, and the Determination are the Abhidhamma. According to the second, the Great Vehicle, the Extensive and the Wonderful are the Sutra Pitaka, the nine from the Sutra Pitaka to the Jataka are the Vinaya Pitaka, and the Determination is the Abhidhamma. The common case is that the first five are the Sutra Pitaka, then the six such as the Matters are the Vinaya Pitaka, and the Determination is the Abhidhamma. Following the above quote, it says: There are three types of word summaries, the Great, Small, and Common Vehicles. The five in order, such as the Sutras, are the category of Sutras. Then the four are the Vinaya, the last three are the Abhidhamma. This is the Small Vehicle. The Extensive and the Wonderful are the category of Sutras, the nine such as the Sutras are the Vinaya, the Determination is the Abhidhamma. This is the doctrine of the Great Vehicle. The first five are the category of Sutras, then the six are the Vinaya, the last is the Abhidhamma, the common doctrine. Thus it is said. Therefore, the twelve divisions of scripture that are spoken of are shown to be the meaning of separating them from the three pitakas. In detail, as mentioned above, there are eighty-four thousand doors of Dharma. As it says in that very text: More extensively stated than that, for the equal parts of the three poisons and afflictions, there are eighty-four thousand antidotes. By various methods of the vehicles, it teaches for the benefit of beings. Thus it is said. Fourth, regarding cause and effect: The main thing to be taught by the three characteristics vehicles spoken by such an emanation body of the Buddha is that, from practicing the cause of the three poisons, the result is that anger leads to rebirth in hell, desire leads to rebirth as a hungry ghost, and ignorance leads to rebirth as an animal, so these should be abandoned. Through the way of teaching including the method of abandonment, in order to turn sentient beings away from the cause of the three poisons and turn them to the correct path, due to practicing white and black karma, the results of virtue and non-virtue are, in order, the two types of higher realms and lower realms, that is, these virtues and non-virtues.
Chinese
采取和舍弃的方法是，这比名相因的三个乘更为殊胜，这表明了被称为“因的乘”的理由。如《宝藏幻化部》所说：“名相因的乘，以善恶业为因，想要乐和苦的果，以行善为因，因此将它带到道上，因此宣说了因的乘。”就像这样。第五，像这样，努力于因果的取舍的这个乘，是过去诸佛化身所说过的，现在十方刹土中住世显现的诸佛正在说的，将来出现的诸佛也将要说的。像这样取舍善恶的一切意义，都融入到不可言说、不可思议、不可表达的普作菩提心中，为了这个目的而宣说的普作法身的教法，是化身佛在过去没有说过的，现在也不说。同样，化身佛将来也不会说，因此，化身佛的教法就是这名相因的三个乘。第三，广泛宣说圆满的眷属，分为两部分：简略的说明和详细说明法身、报身、化身三身的眷属。第一部分是：唉！大菩萨，导师普作，我的自性是空明大悲，以三种形象的力量，眷属的最初是导师显现和产生为三身。像这样的三身导师的眷属，依次说明如下，这是简略的说明。第二部分，在法身、报身、化身三身的眷属中，第一是法身的眷属：唉！大菩萨，谛听！普作菩提心的自性，导师法身的眷属，说明的是什么呢？普作国王我所造作，从自力所化现的眷属，是包含轮涅二者的所有法，一切都是自生心髓菩提心，我的自性是原始怙主法身的眷属，因此，觉
English
The way of taking and abandoning is that it is more excellent than these three vehicles of characteristics and causes, which shows the reason for being called the "vehicle of cause". As it says in the Treasury of Illusions: "The vehicle of characteristics and causes, takes virtuous and non-virtuous actions as the cause, desires the result of happiness and suffering, takes virtuous conduct as the cause, therefore, it is brought onto the path, therefore, the vehicle of cause is taught." Like this. Fifth, like this, this vehicle that strives for the acceptance and rejection of cause and effect, is what the incarnate Buddhas of the past have said, and what the Buddhas who are living and manifesting in the ten directions are saying now, and what the Buddhas who will appear in the future will also say. All the meanings of accepting and rejecting virtue and non-virtue like this, are integrated into the inexpressible, inconceivable, and ineffable all-creating Bodhicitta, and the teaching of the all-creating Dharmakaya, which is proclaimed for this purpose, is not what the incarnate Buddhas said in the past, nor do they say it now. Likewise, the incarnate Buddhas will not say it in the future, therefore, the teaching of the incarnate Buddhas is these three vehicles of characteristics and causes. Third, the extensive explanation of the perfect retinue is divided into two parts: a brief explanation and a detailed explanation of the retinues of the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya. The first part is: Alas! Great Bodhisattva, Teacher Kunjed, my nature is emptiness, clarity, and compassion, with the power of the three forms, the first of the retinue is the Teacher appearing and arising as the three bodies. The retinues of the three bodies of the Teacher like this, are explained in order as follows, this is a brief explanation. The second part, among the retinues of the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya, the first is the retinue of the Dharmakaya: Alas! Great Bodhisattva, listen! The nature of Kunjed Bodhicitta, the retinue of the Teacher Dharmakaya, what is it that is being explained? The retinue created by Kunjed King I, emanated from my own power, is all the dharmas that include samsara and nirvana, everything is self-born essence Bodhicitta, my nature is the primordial protector, the retinue of the Dharmakaya, therefore, awareness
Chinese
证悟菩提心自性的佛陀，以及因不识自性而显现为迷乱的众生界，所有包含显现、有情世间和器世间的一切，都无一不包含在导师法身的眷属之中，因此说一切都是法身的眷属。二是报身眷属： 嗟！大菩萨谛听，宣说证悟菩提心自性的报身眷属是：从依于随信行、暖位、顶位、忍位、胜法位四者之地的超世间初地极喜地开始，直至十地法云地之间的菩萨们，他们是导师报身眷属。三是化身眷属： 宣说展现普作菩提心之慈悲游舞的化身眷属是： 譬如，对于事物之实相颠倒认知，将自在天和遍入天等主宰执视为常恒的外道徒，以及认为没有前后世和业果等，陷入断见边际的二者，还有不被宗派所转，对于业果有无等一无所知，将后世抛诸脑后，为了今生的权势财富等，而做微小的供养布施，祭祀祖先，以及进行占卜、招财等，仅仅是为了成办今生利益的远弃者，以及比世间凡夫还要愚笨无知的如畜生一般，对于因果取舍一无所知，对于见解和宗派没有定准的庸俗者，这四种人没有进入无上菩提道，而是永远迷失在颠倒的道路上。 转变他们之根器、能力和心识差别，以无垢自生之大悲加持，逐渐引导他们走向正道之眷属，比丘男女二众和近事男女二众这四众，是导师化身之眷属。四是处所圆满广说分二： 略
English
The Buddhas who recognize the self-nature of the Bodhi-mind, and the realms of sentient beings who appear to be deluded due to not recognizing the self-nature, all of which encompass appearance, sentient beings, and the container world, are all included in the retinue of the Teacher's Dharmakaya. Therefore, it is said that everything is the retinue of the Dharmakaya. Second, the retinue of the Sambhogakaya: O Great Bodhisattva, listen! The retinue of the Sambhogakaya, which reveals the self-nature of the Bodhi-mind, is: from the first Bhumi of surpassing the world, the Joyful Bhumi, based on the four grounds of following faith, warmth, peak, forbearance, and supreme Dharma, up to the tenth Bhumi, the Cloud of Dharma, the Bodhisattvas of the Bhumis. They are the retinue of the Teacher's Sambhogakaya. Third, the retinue of the Nirmanakaya: The retinue of the Nirmanakaya, which demonstrates the compassionate play of the All-Creating Bodhi-mind, is: For example, those who have a reversed understanding of the nature of reality, the non-Buddhists who regard Ishvara and Vishnu, etc., as eternal lords, and those who, believing that there is no past or future life and no karma and its results, fall into the extreme of nihilistic views, and those who are not transformed by philosophical tenets, who do not understand whether karma and its results exist or not, who cast the future far away and perform small offerings and generosity to achieve power and wealth in this life, who worship ancestors, and who perform divination and wealth-attracting rituals, etc., who only strive to accomplish benefits in this life, and those who are even more foolish and ignorant than ordinary worldly people, like animals, who do not know anything about cause and effect, what to adopt and abandon, who have no certainty about which view and philosophical tenet to hold, these four types of people have not entered the path of unsurpassed Bodhi, but are forever lost on the reversed path. Transforming their faculties, abilities, and differences in mind, blessing them with the immaculate, self-born compassion, and gradually leading them to the right path, the retinue of the two groups of monks and nuns and the two groups of laymen and laywomen, these four groups are the retinue of the Teacher's Nirmanakaya. Fourth, the perfection of the place is explained in detail in two parts: Briefly