Chinese
此外，一般来说，有八万四千法门。对于由贪欲产生的二万一千种烦恼，有通过修不净观等来调伏的律藏，共二万一千种。对于由嗔恨产生的二万一千种烦恼，有通过修慈心等来调伏的经藏，共二万一千种。对于由愚痴产生的二万一千种烦恼，有通过修智慧等来调伏的论藏，共二万一千种。对于由三毒平等产生的二万一千种不调和，总的来说，三藏在种类上是相同的，但通过对治和界限进行区分，宣说了二万一千种。因此，共有八万四千法门。正如《天王请问经》中所说：“可以获得八万四千法蕴的数目。”等等。所谓“蕴”的衡量标准是：将所表达的蕴的界限等各自设立，或者在每个蕴中设立一千颂，或者将每头护地大象背负的货物作为一蕴。如此宣说。为了区分意义，将经部分为十二类：经部、应颂部、记别部、讽颂部、自说部、本事部、本生部、未曾有法部、譬喻部、广解部、方广部、论议部。从“如是我闻，一时”开始，到“世尊所说，皆大欢喜”为止，是经部。经部之所以称为经，是因为它包含了意旨，或者因为意义以部的形式出现，所以词句被简略，或者词句以部的形式出现，所以意义被简略。例如《萨罗树林经》。或者，即使词句不完整，意义也是完整的，例如佛陀对舍利弗所说：“见缘起即见法。”从经部的意旨中，宣说了确定解释等。谁
English
Furthermore, generally speaking, there are eighty-four thousand Dharma doors. For the twenty-one thousand afflictions arising from attachment, there are twenty-one thousand Vinaya Pitaka, such as meditating on impurity, to subdue them. For the twenty-one thousand afflictions arising from hatred, there are twenty-one thousand Sutra Pitaka, such as meditating on loving-kindness, to subdue them. For the twenty-one thousand afflictions arising from ignorance, there are twenty-one thousand Abhidharma Pitaka, such as meditating on wisdom, to subdue them. For the twenty-one thousand disharmonies arising from the equal mixture of the three poisons, the three Pitakas are generally of the same kind, but twenty-one thousand are taught, distinguished by antidotes and elements. Thus, there are eighty-four thousand Dharma doors. As it is said in the Sutra Requested by the King of Gods: "One can obtain the number of eighty-four thousand aggregates of Dharma." And so on. The measure of "aggregate" is: each of the different realms of the aggregates to be expressed is established, or a thousand shlokas are established in each aggregate, or each load on the back of an elephant protecting the earth is established as an aggregate. Thus it is said. For the purpose of differentiation, the Sutra is divided into twelve branches: Sutra, Geya, Vyakarana, Gatha, Udana, Nidana, Itivrittaka, Jataka, Vaipulya, Adbhutadharma, Avadana, and Upadesha. From "Thus have I heard at one time" to "The Blessed One spoke, and they rejoiced greatly," is the Sutra Pitaka. The reason why the Sutra is called Sutra is that it contains the meaning, or because the meaning appears in the form of a section, the words are abbreviated, or the words appear in the form of a section, so the meaning is abbreviated. For example, the Sal Forest Sutra. Or, even if the words are incomplete, the meaning is complete, such as what the Buddha said to Shariputra: "Seeing dependent origination is seeing the Dharma." From the meaning of the Sutra, definite explanations and so on are taught. Who
Chinese
见到法即见到佛，这就像从座位上站起来一样。第二，关于音韵的类别是：如果将该经的开头、中间和结尾都用诗句来表达，那就是音韵的类别。例如，就像女儿慧善所请问的那样。第三，关于授记的类别是：在决定意义的经中，预言未来诸佛的出现，以及在名为“某某劫”和“某某时”的时代，你将成为名为“某某佛”的佛。例如，就像五百比丘被授记，或者恒河女神一样。第四，关于偈颂的类别是：集颂、名号赞、善妙行等。第五，关于特意宣说的类别是：像对谁示现欢喜之态那样，例如：“善哉！善哉！就是这样！就是这样！”或者“比丘们，你们不为他人寻求利养是好的！少欲是好的！知足是好的！”等等。第六，关于包含堕罪的类别是：宣说包含堕罪的学处，这是为了揭示过失的原因。从前在舍卫城，有一个人抓住另一个人，索要水和米，然后又放了。对此，佛陀揭示了过失和堕罪：“即使是微小而细微的罪恶，也不应轻视，认为无害。即使是微小的水滴，也能充满大容器。”等等。第七，关于证悟的类别是：用比喻来说明，或者像献上五部如来证悟的赞颂一样。第八，关于如是之类别是：由于与先前的修行相结合。例如，“比丘们，在世间宣说生处，就是界经。”又如，佛陀福德守护所说的是“五甘露”。遍见所说的是“法镜”。饮光所说的是“应分别诸精要”。等等。第九，关于本生故事的类别是：以前能仁进入菩萨行持的方式，例如报恩经和最初的生
English
Seeing the Dharma is seeing the Buddha, which is like standing up from a seat. Second, the category of melodious utterance is: if the beginning, middle, and end of that sutra are expressed in verses, that is the category of melodious utterance. For example, like what was requested by the daughter Good Intellect. Third, the category of prophecies is: in sutras of definitive meaning, prophecies of the future appearance of Buddhas, and that in an age called "such and such kalpa" and "such and such time," you will become a Buddha called "such and such Buddha." For example, like the prophecy of the five hundred monks, or the goddess of the Ganges. Fourth, the category of verses is: collections, praises of names, excellent conduct, and so on. Fifth, the category of specially expressed statements is: like showing a joyful demeanor to someone, such as, "Excellent! Excellent! It is so! It is so!" or "Monks, it is good that you do not seek gain for the sake of others! Having few desires is good! Being content is good!" and so on. Sixth, the category of that which includes transgressions is: teaching the precepts that include transgressions is to reveal the cause of faults. Once, in Shravasti, one person grabbed another, demanding water and rice, and then released them. Regarding this, the Buddha revealed the fault and transgression: "Even small and subtle sins should not be despised, thinking they are harmless. Even small drops of water can fill a large container." and so on. Seventh, the category of expressing realization is: explaining with examples, or like offering praises of the realization of the five Tathagata families. Eighth, the categories of suchness are: due to being combined with previous practice. For example, "Monks, explaining the place of origin in the world is called the Sutra of the Elements." Also, what was spoken by Buddha Fortune Protector is called "Five Amritas." What was spoken by All-Seeing is called "Mirror of Dharma." What was spoken by Kashyapa is called "One should distinguish all essences." and so on. Ninth, the category of birth stories is: the way in which the past Sage entered the conduct of a Bodhisattva, such as the Sutra of Repaying Kindness and the first birth.
Chinese
像本生经等。第十，极其广大的部类是：大乘的意义广大，比喻和意义相符，如同虚空界的经，如般若波罗蜜多经和华严经等。第十一，希有部类是：声闻和缘觉，以及菩萨和佛陀们的缘起，以及所说的希有之法等。如，胜者刚出生时，向四方各走了七步，说：“这是所有生老病死的终结。”以及菩萨接受猴子献上的水果蜂蜜时所作的授记，后来听法时嗔恨自然消失，以及魔的阻碍等等，都属于名相的部类。第十二，决定的部类是：总的来说，没有不包含在三藏中的，其中，从经部到希有部之间的七个是经部，四大部洲等四个是律部，决定的是论藏。那么，这十二部是如何归入三藏的呢？为了对治根本烦恼，宣说了经藏；为了对治近分烦恼，宣说了律藏；为了对治自以为是的执着，宣说了论藏。这些如果归纳起来，就包含在三学中，为了宣说增上定学，宣说了经藏；为了宣说增上戒学，宣说了律藏；为了宣说增上慧学，宣说了论藏。༈。第三法轮是：在意义上是确定的法轮，在广阔的地方和胜子园等处，由贫困者无依无靠的施食者作为施主，对具有各种乘的意乐的菩萨到凡夫之间，根据各自应调伏的方式进行宣说。特别是对具有大乘种性的人们来说，是理解大乘之法和经的密意等，从五十四岁到八十二岁之间，共宣说了二十八年。那也是密咒
English
Such as the Jataka tales and so on. The tenth, the extremely extensive category, is: the meaning of the Mahayana is vast, the metaphors and meanings are consistent, like the sutras of the realm of space, such as the Prajnaparamita Sutra and the Avatamsaka Sutra, and so on. The eleventh, the wonderful category, is: the arising of the Shravakas and Pratyekabuddhas, as well as the Bodhisattvas and Buddhas, and the wonderful dharmas that are spoken, such as: When the Victorious One was born, he took seven steps in each of the four directions and said, "This is the end of all birth, old age, sickness, and death." And the prophecy made when the Bodhisattva received the fruit and honey offered by the monkey, and later, when listening to the Dharma, hatred naturally disappeared, and the obstacles of Mara, etc., all belong to the category of names. The twelfth, the definitive category, is: In general, there is nothing that is not included in the three pitakas. Among them, the seven from the Sutra Pitaka to the Wonderful Pitaka are the Sutra Pitaka, the four such as the four great continents are the Vinaya Pitaka, and the definitive one is the Abhidhamma Pitaka. So, how are these twelve parts included in the three pitakas? To counteract the root afflictions, the Sutra Pitaka was taught; to counteract the secondary afflictions, the Vinaya Pitaka was taught; to counteract the attachment of self-righteousness, the Abhidhamma Pitaka was taught. If these are summarized, they are included in the three trainings. To teach the higher training in concentration, the Sutra Pitaka was taught; to teach the higher training in discipline, the Vinaya Pitaka was taught; to teach the higher training in wisdom, the Abhidhamma Pitaka was taught. ༈. The third turning of the wheel of Dharma is: In terms of meaning, it is the definitive wheel of Dharma. In vast places and in the Jeta Grove, etc., the poor and helpless alms-givers acted as patrons, and the teachings were given to those with various vehicles, from Bodhisattvas to ordinary beings, according to how they should be tamed. In particular, for those with the Mahayana lineage, it is to understand the Mahayana Dharma and the secret meaning of the sutras, etc. From the age of fifty-four to eighty-two, it was taught for twenty-eight years. That is also the secret mantra.
Chinese
哦，金刚乘的法被说成是包含在第三法轮之中。其中一些人说，宣说密咒的导师本身，由于地点、时间和眷属等不确定，所以不包含在三乘之中，而是被称为无上义乘，是独立的。但实际上，它包含在最后的教法乘中。从密咒的伟大降临之处，导师在邬金扎霍尔的地方，以圆满受用身的形象，使国王扎因扎菩提和五百妃嫔一起，自在地进入大乐空行。在广严城的地方，对四种集合的眷属和菩萨众宣说了般若波罗蜜多和胜义谛的决定之法。在靠近海边的兰卡地方，将清净和不清净的眷属，如八部众等，分为因、道、果三部分，广泛地宣说了缘起之法等等。在这些地点和眷属中，导师在同一时间显现化身而宣说，对于这些，在他们各自的地方，导师对我们宣说了这样的法，导师没有去其他地方，在我们的地方转了无上密咒法轮，在我们的地方宣说了这个法，这样说的人都是虚假的。就像这样，它确实包含在最后的教法乘中。还有一些人的观点是，因扎菩提不是导师的时代的人，预言他将在未来被金刚手降伏。但实际上，在因扎菩提中出现的三个扎钦波，是导师的施主和直接弟子。通过获得长寿持明，金刚手在瑞玛拉雅山，铁雹燃烧的山顶降下经书的雨也是真实的。导师圣父子也认为密咒包含在三藏中，《圣天论师的行持总摄灯论》中也很清楚。所诠释的是大乘无自性的意义，不可言说、不可思议，自性光明，并且阐释了中观的意义。为了进入无上密咒乘，四灌顶也是在基、道、果，生圆双运，最终在四身的状态中阐释的。就像那样
English
Oh, this Vajrayana Dharma is said to be included in the Third Turning of the Wheel of Dharma. Some say that the teacher who taught the tantras, because the place, time, and retinue are uncertain, is not included in the three vehicles, but is a separate vehicle called the Unsurpassed Meaning Vehicle. However, it is actually included in the final vehicle of the teachings. From the great advent of the secret mantras, the teacher, in the land of Oddiyana Zahor, in the form of the Sambhogakaya, empowered King Ja Indra Bhuti and his five hundred consorts to the Great Blissful Khechara. In the place of Vaishali, he taught the Prajnaparamita and the definitive Dharma of ultimate truth to the four assemblies of disciples and the assembly of Bodhisattvas. In the place of Lanka near the ocean, he divided the pure and impure retinues, such as the eight classes of gods and demons, into three parts: cause, path, and result, and extensively taught the Dharma of dependent origination, and so on. In these places and retinues, the teacher manifested emanations at the same time and taught. To those who say, 'In our own place, the teacher taught us such a Dharma; the teacher did not go elsewhere; in our place, the wheel of the unsurpassed secret mantra Dharma was turned; in our place, this Dharma was taught,' are all lies. Like that, it is definitely included in the final vehicle of the teachings. Some people also believe that Indra Bhuti was not from the time of the teacher, and it is prophesied that he will be subdued by Vajrapani in the future. But in reality, the three great Jas who appeared in Indra Bhuti were the patrons and direct disciples of the teacher. It is also true that Vajrapani, having attained the Vidyadhara of Longevity, caused a rain of books to fall on the summit of Mount Rimalaia, the burning iron mountain. The teacher, the noble father and son, also believe that the secret mantras are included in the three baskets of teachings, and it is also clear in the "Lamp for the Summary of the Conduct of Arya Deva." What is expressed is the meaning of the Great Vehicle, devoid of characteristics, inexpressible, inconceivable, the self-luminous clarity, and it explains the meaning of the Middle Way. To enter the Unsurpassed Secret Mantra Vehicle, the four empowerments are also explained in the state of the base, path, and result, generation and completion stages united, and ultimately in the four Kayas. Like that.