English
Like being carried away by a river, even if you have the history of swimming in your mind, you cannot be liberated without swimming. Knowing this and not practicing Dharma is the same. It is said. Therefore, in this intermediate state of rebirth, one must engage the mind in listening, contemplating, and meditating in order to reach the great path of liberation. Padmasambhava of Oddiyana said: Alas, when the intermediate state of rebirth dawns upon me, there is no time to waste in life, abandoning laziness, and not letting the mind wander from the meaning of listening, contemplating, and meditating. May I transform appearances and mind into the path and realize the three kayas. Furthermore, in the Dzogchen Secret Lamp it says: First, with the wisdom of listening, cut off the additions and slanders to the Dharma, both internal and external; in the middle, with the wisdom of contemplation, integrate it into one's own being; finally, with the wisdom of meditation, pacify the afflictions of self-grasping. As it is said, one should practice accordingly. Once the Dharma is integrated into one's being, even if one has extensive learning, it is still good. Like Tshewang Tendzin (Life-Holder with Stable Path), and the foolish Stenggye Odzung (Increasing Foolishness, Light Protector), it is said that they were liberated from a single verse. That concludes the explanation of how to teach and listen. Secondly, the classification of the sacred Dharma, which is to be taught, has three aspects: identifying the sacred Dharma in order to understand the capacity of individuals, explaining the methods to ensure the meaning is not misunderstood, and the actual content of the teachings to be explained. The first point is further divided into two: realization is the meaning to be expressed, and the scriptures are the means of expression. As it says in the Abhidharmakosha: The sacred Dharma of the Buddha is of two kinds: scripture and the nature of realization. Those who hold them are the speakers and the practitioners. As it is said. The scriptures are divided into the Buddha's words (Kama) and the commentaries (Tenchö). As it says in the Sutra Requested by the Son of the Gods: All dharmas are contained within the two, the Buddha's words and the commentaries, the well-spoken words and their explanations. That is, the Buddha's well-spoken words and their commentaries are explained as two. Among these, the definition, meaning, and classification of the Buddha's words are three. First, what are the Buddha's words? That which originates directly from the Buddha as the cause. Second, the meaning of the word is: the great one is above, and it is spoken from above downwards, therefore it is called the Buddha's words. Because the Buddha is the lord of all beings and noble ones. For example, in the world,
Chinese
例如“玛那国王的教言”。第三，分类有六种：从时间、所说内容、能说内容、对治、所化对象和自因的角度进行分类。第一，在瓦拉纳西，转动了四谛法轮；中间在鹫峰山，转动了无相法轮；最后在广严城，转动了真实义决定的法轮。第二，从所说内容的角度分类，可归纳为宣说世俗的不了义和宣说胜义的了义。佛陀所说的法，完全依赖于二谛。如是说。第三，从能说内容的角度分类，《八千颂大释》中说：经部、讽诵、授记，偈颂、自说、本事，譬喻、如是语、本生，广大方等及希有，是十二部经。如是说。第四，从对治的角度分类，也就是所有应调伏的众生相续中，烦恼贪欲、嗔恨、愚痴和三毒平等，并且四者中的每一个都有两万一千，总共有八万四千。因此，为了对治这些烦恼，据说宣说了八万四千法门。《普作王续》中说：为了对治贪欲而宣说的是，律藏两万一千。为了对治嗔恨而宣说的是，经藏两万一千。为了对治愚痴而宣说的是，论藏两万一千。为了对治一切而宣说的是，第四个藏两万一千。总之，所说的八万四千，只是为了对治烦恼而宣说的。如是说。第五，从所化对象的角度分类，所化对象根据根器的利钝，而依止大乘和小乘两种。第六，从自因的角度分类有四种：从口中宣说的教言，加持的教言，允许的教言，以及授记的教言。
English
Like the "Words of King Mana." Third, there are six types of classifications: classified from the perspectives of time, subject matter, expression, antidote, those to be tamed, and intrinsic causes. First, in Varanasi, the wheel of Dharma of the Four Noble Truths was turned; in the middle, on Vulture Peak Mountain, the wheel of Dharma of signlessness was turned; and finally, in the city of Vaishali, the wheel of Dharma of definitive meaning was turned. Second, classifying from the perspective of the subject matter, it can be summarized as teachings of provisional meaning that explain conventional truth and teachings of definitive meaning that explain ultimate truth. The Dharma spoken by the Buddhas entirely relies on the two truths. Thus it is said. Third, classifying from the perspective of expression, according to the Great Commentary on the Eight Thousand Verses: Sutras, songs, prophecies, verses, self-utterances, narratives, parables, such as it occurred, birth stories, extensive Vaipulya, and marvels, are the twelve branches of scripture. Thus it is said. Fourth, classifying from the perspective of antidotes, that is, in the minds of all sentient beings to be tamed, afflictions such as desire, hatred, ignorance, and the three poisons are equally present, and each of the four has twenty-one thousand, totaling eighty-four thousand. Therefore, it is believed that eighty-four thousand Dharma doors were taught as antidotes to these afflictions. In the All-Creating King Tantra, it is said: What is taught as the antidote to subdue desire is the Vinaya Pitaka of twenty-one thousand. What is taught as the antidote to subdue hatred is the Sutra Pitaka of twenty-one thousand. What is taught as the antidote to subdue ignorance is the Abhidhamma Pitaka of twenty-one thousand. What is taught as the antidote to subdue all is the fourth Pitaka of twenty-one thousand. In short, the eighty-four thousand that are taught are solely taught as antidotes to subdue afflictions. Thus it is said. Fifth, classifying from the perspective of those to be tamed, those to be tamed rely on either the Great Vehicle or the Small Vehicle, depending on whether their faculties are sharp or dull. Sixth, classifying from the perspective of intrinsic causes, there are four types: the words spoken from the mouth, the words of blessing, the words of permission, and the words of prophecy.
Chinese
哦！首先，导师的因缘以量度从口中说出，如集颂（或：摄颂，汇集之颂）一般。加持之教有三种。其中，身的加持是：导师的手放在菩萨弥勒和普贤二者的头顶上，弥勒宣说《十地经》，普贤宣说《华严经》等。语的加持之教是：《圣八千颂》中，（佛）说：“善现，你从般若波罗蜜多开始宣说吧！”如同善现为帝释天宣说一般。意的加持也有些智者分为三种：意以大悲加持是：导师亲自住世期间，从树木、土块、虚空、天乐之声中也发出佛法之声，并且成为意义。意以真实力加持之教是：导师亲自住世期间，天、龙、夜叉等宣说佛法，并且成为意义。意以三摩地加持之教是：薄伽梵安住于甚深三摩地之加持，显现于观世音自在和舍利子身上，如观世音为舍利子宣说《般若心经》一般。随许之教是：序言四种、连接词、结尾等。《悲悯白莲经》中说：我涅槃之后，我所说的所有法，都以“如是我闻，一时”作为序言。中间缺少连接词。最后，对薄伽梵所说进行赞颂。以“如是”作为结尾。如同给予允许一般。预言之教是密咒，如《经部窍诀灌顶》中，文殊菩萨说：引导的三乘，是薄伽梵所说，因果任运成就，不于他处寻佛之，决定乘为何不说？答：薄伽梵说：于因生信，以因之法，善妙转法轮之后，金刚乘之近道，未来时将出现。
English
O! Firstly, the teacher's condition is that the valid words are spoken from the mouth, like a collection of verses. The teachings of blessing are of three types. Among them, the blessing of the body is: the teacher's hand is placed on the heads of the Bodhisattvas Maitreya and Samantabhadra, and Maitreya speaks the "Ten Bhumi Sutra," and Samantabhadra speaks the "Avatamsaka Sutra," and so on. The teaching of the blessing of speech is: In the "Noble Eight Thousand Verse Sutra," (the Buddha) said, "Subhuti, you should start by expounding on the Perfection of Wisdom!" It is like Subhuti explaining to Indra. The blessing of mind is also divided into three by some scholars: The mind blessed by great compassion is: During the time when the teacher himself was alive, even from trees, clods of earth, empty space, and the sound of heavenly music, the sound of Dharma would arise and become meaningful. The teaching of the mind blessed by the power of truth is: During the time of the teacher himself, gods, nagas, yakshas, etc., would preach the Dharma and it would become meaningful. The teaching of the mind blessed by samadhi is: The blessing of the Bhagavan abiding in profound samadhi manifested on Avalokiteshvara and Shariputra, such as Avalokiteshvara explaining the "Heart Sutra" to Shariputra. The teachings of subsequent permission are: the four introductions, conjunctions, and conclusions. In the "White Lotus of Compassion Sutra," it says: After my nirvana, all the dharmas I have spoken should begin with the introduction, "Thus have I heard, at one time." The conjunction words are missing in the middle. Finally, praise what the Bhagavan said. Conclude with "Thus." It is like giving permission. The teaching of prophecy is secret mantra, as in the "Sutra Section Empowerment Instructions," Manjushri said: The three vehicles of guidance, spoken by the Bhagavan, cause and effect are spontaneously accomplished, and the definite vehicle that does not seek Buddhahood elsewhere, why is it not spoken? Answer: The Bhagavan said: Having faith in the cause, with the Dharma of the cause, after excellently turning the wheel of Dharma, the near path of the Vajra Vehicle will appear in the future.
Chinese
在《意合经》中说：“我从这里消失后，在八年又十二年后，名为匝的国王，会先出现预兆。”因此，大多数密咒是在化身释迦狮子逝世二十八年后兴盛起来的。这里有四部续部的划分，以及将续部分为四部的理由，将在下面各自的乘中进行阐述，请在那里了解。因此，这个论典本身不是佛语，而是解释其意旨的论著。这有三个方面：定义、词义、分类。第一，作者依靠佛语来阐明所要表达的内容，如《宝性论》中说：“如灯、日月、宝珠，依靠它们，有眼者得以观看。同样，意义、词句、佛法、智慧之光，依靠佛陀，我在此如实宣说。”第二，词义是：将导致烦恼的三毒，转化为具备对治的三学，并从恶趣和轮回的痛苦中拯救出来，因此称为论著。如《释量论》中说：“能完全调伏烦恼之敌，并从恶趣的轮回中救护，调伏和救护是其功德，故名为论著，这二者在其他宗派中是没有的。”大德们说：“为了容易理解导师的教法，修改词句是为了成就词义。”这是词义。第三，分类有：无意义、意义颠倒、具有意义，听闻、辩论、努力实修，以及追求邪恶、缺乏慈悲、消除痛苦。认为论典应远离六种，具备三种。也就是说，没有所要表达的意义，以及所要表达的不是应该追求的意义，婆罗门的秘密语，外道论师的四种推理，毒药等邪恶行为，以及宣说伤害为正法。这六种即使被称为论著也应舍弃。所要表达的内容具有舍弃和取舍的意义，努力实修以生起正确的证悟，以及能够消除恶趣和轮回的痛苦。这三种是此宗派应接受的，所要表达的内容是依靠佛语，与解脱道相顺应的
English
It is said in the Sutra of the Union of Intentions: "After I disappear from here, eight and twelve years later, a king named Tsa will appear with omens beforehand." Therefore, most secret mantras flourished twenty-eight years after the passing of the incarnate Shakya Singe. Here, there is the division of the four classes of tantras, and the reasons for dividing the tantras into four classes will be explained in the context of their respective vehicles below, so please understand them there. Therefore, this treatise itself is not the Buddha's word, but a commentary explaining its meaning. This has three aspects: definition, meaning of words, and classification. First, the author relies on the Buddha's word to clarify what is to be expressed, as it is said in the Uttaratantra: "Just as lamps, sun, moon, and jewels, relying on them, those with eyes are able to see. Likewise, meaning, words, Dharma, and the light of wisdom, relying on the Buddha, I will here truly explain." Second, the meaning of words is: transforming the three poisons that cause afflictions into the three trainings that possess antidotes, and saving from the suffering of bad destinies and samsara, therefore it is called a treatise. As it is said in the Commentary on Valid Cognition: "That which completely subdues the enemies of afflictions, and protects from the samsara of bad destinies, subduing and protecting are its qualities, therefore it is called a treatise, these two are not found in other schools." Great masters say: "In order to easily understand the teacher's teachings, modifying words is to accomplish the meaning of words." This is the meaning of words. Third, the classification includes: meaningless, reversed meaning, having meaning, listening, debating, diligently practicing, and pursuing evil, lacking compassion, eliminating suffering. It is considered that treatises should be separated from six and possess three. That is to say, there is no meaning to be expressed, and what is to be expressed is not a meaning to be pursued, the secret words of Brahmins, the four types of reasoning of non-Buddhist teachers, evil actions such as poison mixtures, and speaking of harm as Dharma. These six, even if called treatises, should be abandoned. What is to be expressed has the meaning of abandoning and adopting, diligently practicing to generate correct realization, and being able to eliminate the suffering of bad destinies and samsara. These three are to be accepted according to the tenets of this Dharma, and what is to be expressed relies on the Buddha's word, in accordance with the path of liberation.