Chinese
通过完全确定而调伏等说了两个四句：堕罪和生起和起身，决定生起和补特伽罗，制立和完全分别和，为了完全确定之故即是调伏。如是说。第五是，庄严经中说：即使是二，对于下劣有信者是声闻的律藏，对于广大的有信者是大乘的律藏。大乘和小乘的差别是具有七大，或者，摄大乘论中说：所知处和体性，入于彼和，彼之因果，彼完全分别和，三学和彼果断除和，智慧乘是殊胜，是卓越的差别。如是说。因此，声闻的宗派的极广大律藏是，经部的章节数量极多且广大想。大乘宗派的极广大律藏是，以决定的词句的方式乘广大故是极广大，具有十万颂等故是法大，为了所有有情之义而发起圆满菩提心故是发心大，对于极甚深和广大的法有信故是信大，获得自他平等的想法故是想法广大，入地后于每一个刹那积累无量福德和智慧资粮故是资粮大，于无数三大劫中精进故是时间大，成就与所有有情不共的佛身故是真实成就大，具有七大故是大乘。经庄严论中，此七大出现稍许不同。又，根器迟钝者信乐因，以因作为道的是因相乘，根器敏锐者信乐因果任运成就，以果作为道的是果金刚乘二者。如是，经部教授国王中说，文殊菩萨说：引导的三乘，薄伽梵您已确定宣说了，因果任运成就而行持，不从其他佛陀处寻觅的，决定的乘为何未说？如是请问后，信乐因的是因法之，轮已极度转动后，金刚乘的日光道，未来
English
Having completely ascertained, the Vinaya, etc., were spoken in two sets of four lines: Defeat and arising and rising, Definitely arising and the individual, Establishment and complete distinction, Because of complete ascertainment, it is the Vinaya itself. Thus it is said. Fifthly, In the Ornament it says: Even two are acceptable, for those who are devoted to the inferior, it is the Hearer's Pitaka, and for those who are devoted to the vast, it is the Great Vehicle's Pitaka. The difference between the Great and Small Vehicles is having the seven greatnesses, or, as stated in the Compendium of the Great Vehicle: The object of knowledge and its characteristics, entering into it, Its cause and effect, its complete distinction, The three trainings and their result of abandonment, And the wisdom vehicle is supreme, an excellent distinction. Thus it is. Therefore, the extremely extensive Vinaya of the Hearer's tradition is considered to have a very large and extensive number of Sutra chapters. The extremely extensive Vinaya of the Great Vehicle tradition is extremely extensive because the vehicle is extensive in the manner of definitive words, it is great in Dharma because it possesses a hundred thousand verses, it is great in generating the mind because it generates the mind of perfect enlightenment for the sake of all sentient beings, it is great in faith because it has faith in the extremely profound and vast Dharma, it is vast in thought because it has obtained the thought of equality between self and others, it is great in accumulation because it accumulates immeasurable collections of merit and wisdom in each moment after entering the ground, it is great in time because it strives for three countless eons, and it is great in true accomplishment because it accomplishes the Buddha's body that is not common to all sentient beings, it is the Great Vehicle because it possesses the seven greatnesses. In the Sutra Ornament, these seven greatnesses appear slightly differently. Also, those with dull faculties who are devoted to the cause, taking the cause as the path, are the Vehicle of Characteristics of the Cause, and those with sharp faculties who are devoted to the spontaneous accomplishment of cause and effect, taking the effect as the path, are the two Vehicles of the Resultant Mantra. Thus, in the King of Sutras, Instructions, and Bestowals, Manjushri said: The three guiding vehicles, Bhagavan, you have definitely spoken, Practicing the spontaneous accomplishment of cause and effect, Not seeking from other Buddhas, Why have you not spoken of the definitive vehicle? After asking thus, those who are devoted to the cause, of the Dharma of the cause, After the wheel has been completely turned, the sun path of the Vajra Vehicle, in the future
Chinese
如是说。 密咒特征的差别是：导师三藏法师莲花的三种方式的明灯中说： 即使一个意义也不迷惑，方法多且没有困难，依仗根器敏锐者，密咒的法乘特别殊胜。 这样，通过贬低外在的方法，内在禅定的六度，不迷惑于方法；极其微细的心和心所，微细的语和字，以及粗大和依赖的坛城，修持身语意的禅定，以及显示真实意义，方法众多；随顺所化众生的意愿，成办所愿之事，方法简易，显示四印等，没有困难；根器敏锐者可以修持，以及他人做了会堕入恶趣的业，也能完全清净，这四种殊胜之处。而且，圣天阿阇黎说，这是持种姓者的宝箧，是第四个宝箧。 寂天导师说，因为它汇集并显示了深奥的意义，所以是经藏。 阿跋亚嘎绕笈多导师认为，因为它显示了三种学，所以是三藏。 第六，从自因的角度来分有三种： 口中宣说，加持， 随许的教言。 第一种，如《圣者集经》。 第二种有三种： 身、语、意加持，在《八千颂释》中这样说。 第一种，如《十地经》。 第二种，如《未生怨忏悔经》。 第三种，如《普贤行愿品》。 一些智者将意加持分为三种： 意禅定加持，意慈悲加持，意谛实力加持。 第一种，如《般若心经》。 第二种，如夜叉等所说的密咒，被佛陀加持。 第三种，如佛陀的加持，从虚空、光芒和音乐中发出法的声音。 第三种是： 故事的开端和连接，和谐的改变和随喜等，即正确地收集佛法。
English
It is said thus. The distinction of the characteristics of Mantras is: In the lamp of the three modes of the master Tripitaka Kamala, it says: Even in one meaning, there is no confusion, many methods and no difficulty, relying on the power of sharp faculties, the vehicle of Mantras is particularly superior. Thus, by disparaging external methods, practicing the six perfections of inner Samadhi, there is no confusion about the method; the extremely subtle mind and mental factors, the subtle speech and letters, and the coarse and dependent mandala, meditating on the Samadhi of body, speech, and mind, and showing the true meaning, there are many methods; according to the wishes of the disciples, accomplishing what is desired, the method is easy, showing the four seals and so on, there is no difficulty; those with sharp faculties can practice, and even the actions that would lead others to bad destinies can be completely purified, these are the four superiorities. Moreover, Arya Deva said that this is the treasury of the lineage holders, the fourth treasury. Master Shantipa said that because it gathers and shows the profound meaning, it is the Sutra Pitaka. Master Abhayakaragupta believes that because it shows the three trainings, it is all three Pitakas. Sixth, there are three divisions from the perspective of self-cause: Spoken from the mouth, blessed, and the command of subsequent permission. The first is like the "Noble Collection Sutra". The second has three: body, speech, and mind blessings, as explained in the "Commentary on the Eight Thousand Verses". The first is like the "Ten Bhumi Sutra". The second is like the "Sutra of Ajatashatru's Repentance". The third is like the "Samantabhadra's Conduct and Vow Sutra". Some scholars divide mind blessing into three: mind Samadhi blessing, mind compassion blessing, and mind truth power blessing. The first is like the "Heart Sutra". The second is like the Mantras spoken by Yakshas and others, blessed by the Buddha. The third is like the Buddha's blessing, from which the sound of Dharma arises from the sky, light, and music. The third is: the beginning and connection of the story, harmonious changes and rejoicing, etc., that is, correctly collecting the Dharma.
Tibetan
་པ་ལས། དགེ་སློང་དག །འདི་སྐད་བདག་གིས་ཐོས་པ་ཞེས་གྱིས་ལ་ཆོས་བསྡུ་བར་བྱའོ། །ཞེས་དང་། འབྲེལ་དང་གོ་རིམས་ཀྱང་བསྟན་པར་བྱའོ། །ཞེས་རྗེས་སུ་གནང་བའི་ཕྱིར་རོ། ། བསྟན་བཅོས། གཉིས་པ་བསྟན་བཅོས་ནི། མཚན་ཉིད། ངེས་ཚིག །དབྱེ་བ་གསུམ་གྱིས་ངེས་པར་བྱ་པ་ལས། དང་པོ་ནི། རྩོམ་པ་པོ་རྣམ་གཡེང་མེད་པའི་ཡིད་ཅན་གྱིས་བཀའི་དོན་བཤད་ཅིང་ཐར་བ་ཐོབ་པའི་ལམ་དང་རྗེས་སུ་མཐུན་པ་སྟེ། རྒྱུད་བླ་མར། གང་ཞིག་རྒྱལ་བའི་བསྟན་པ་འབའ་ཞིག་གི །དབང་བྱས་རྣམ་གཡེང་མེད་ཡིད་ཅན་གྱིས་བཤད། །ཐར་པ་ཐོབ་པའི་ལམ་དང་རྗེས་མཐུན་པ། །དེ་ཡང་དྲང་སྲོང་བཀའ་བཞིན་སྤྱི་པོས་བླང་། །ཞེས་སོ། ། གཉིས་པ་ནི། སཾ་སྐྲི་ཏ་ལས། ཤཱ་སྟྲ་ཞེས་པའི་ཤཱ་ས་ན་ཞེས་པ་འཆོས་པ་སྟེ། རྒྱུ་ཉོན་མོངས་པ་དུག་གསུམ་ལས་བསླབ་པ་གསུམ་ལྡན་དུ་འཆོས་པ་དང་། ཏཱ་ཡི་ཞེས་པའམ། ཏ་ར་ཎ་ཞེས་པ་སྐྱོབ་པ་སྟེ། འབྲས་བུ་ངན་འགྲོ་དང་སྲིད་པའི་སྡུག་བསྔལ་ལས་སྐྱོབ་པ་སྟེ། ངེས་ཚིག་འདི་བཀའ་ལའང་གནས་སོ། །རྣམ་བཤད་རིགས་པར། སངས་རྒྱས་ཀྱི་གསུང་བསྟན་བཅོས་ཀྱི་མཚན་ཉིད་དུ་འཐད་པའི་ཕྱིར་རོ། །ངེས་པའི་ཚིག་ཏུ་ན་འཆོས་པ་དང་སྐྱོབ་པར་བྱེད་པས་དེའི་ཕྱིར་བསྟན་བཅོས་སོ། །ཉོན་མོངས་དགྲ་རྣམས་མ་ལུས་འཆོས་པ་དང་། །ངན་འགྲོ་སྲིད་ལས་སྐྱོབ་པ་གང་ཡིན་པ། །འཆོས་སྐྱོབ་ཡོན་ཏན་ཕྱིར་ན་བསྟན་བཅོས་ཏེ། །གཉིས་པོ་འདི་དག་གཞན་གྱི་ལུགས་ལ་མེད། དེ་ལྟ་བས་ན་སངས་རྒྱས་ཀྱི་གསུང་ཁོ་ན་དོན་དམ་པར་བསྟན་བཅོས་ཡིན་པས། འཆོས་པ་དང་སྐྱོབ་པའི་ཡོན་ཏན་གྱི་ཕྱིར་ཡང་དོན་གཟུང་བ་ལ་འབད་པ་དང་ལྡན་པར་བྱའོ། །ཞེས་གསུངས་སོ། ། གསུམ་པ་ལ། མཆོག་དམན་གྱི་སྒོ་ནས་དང་། བྱེད་པ་ལས་ཀྱི་སྒོ་ནས་དང་། བརྗོད་བྱ་དོན་གྱི་སྒོ་ནས་དང་། བཤད་བྱ་བཀའི་སྒོ་ནས་དབྱེ་བ། བསྟན་བཅོས་ཀྱི་རིགས་བསྡུ་བ་དང་ལྔའོ། །དང་པོ་ནི། དགུར་ས་སྡེར་གསུངས་ཏེ། དོན་མེད་པའི་དང་། དོན་ལོག་པའི་དང་། དོན་ལྡན་པའི་བསྟན་བཅོས་ཏེ་གསུམ་དང་། ངན་གཡོའི་དང་། སྙིང་བརྩེ་མེད་པའི་དང་། སྡུག་བསྔལ་སྤོང་བའི་བསྟན་བཅོས་ཏེ་གསུམ་དང་། ཐོས་པ་ལྷུར་ལེན་པའི་དང་། རྩོད་པ་ལྷུར་ལེན་པའི་དང་། སྒྲུབ་པ་ལྷུར་ལེན་པའི་བསྟན་བཅོས་གསུམ་སྟེ་དགུ་ལས་ཕྱི་མ་རེ་རེ་མཆོག་ཡིན་ལ། སྔ་མ་གཉིས་གཉིས་དམན་པ་ཡིན་ནོ། །ཁ་ཅིག་ཐོས་རྩོད་ལྷུར་ལེན་གཉིས་ཏེ། ལྔ་མཆོག་ཏུ་འདོད་པ་མི་འཐད་དོ། །བསྡུ་བ་རྣམ་པར་གཏན་ལ་དབབ་པར། དེ་གཉིས་མུ་སྟེགས་ཀྱི་བསྟན་
Chinese
从……起。比丘们，应如是说“如是我闻”来结集佛法。并且，也应说明关联和次第。这是因为（佛）开许的缘故。 论著。 第二，论著方面，从体性、词义、分类三个方面来确定。第一，作者以无散乱之心解释佛语之义，并且与获得解脱之道相符。如《宝性论》中说：“何者唯以胜者之教法，所支配，无散乱之心者所说，与获得解脱之道相符，彼亦如仙人教言般为大众所接受。” 第二，梵语中，“śāstra”（梵文天城体：शास्त्र，梵文罗马拟音：śāstra，汉语字面意思：论）的“śāsana”（梵文天城体：शासन，梵文罗马拟音：śāsana，汉语字面意思：教诫）意为调伏，即从烦恼三毒之因调伏为具足三学；“tāyi”或“taraṇa”（梵文天城体：तरण，梵文罗马拟音：taraṇa，汉语字面意思：救度）意为救护，即从恶趣和轮回之苦的果中救护。此词义也适用于佛语。《释量论》中说：“佛语作为论著的体性是合理的。”从词义上说，因为调伏和救护，所以是论著。“调伏所有烦恼敌，救护恶趣与轮回，调伏救护之功德，故名论著此二者，他宗无有。”因此，唯有佛语才是究竟的论著，为了调伏和救护的功德，也应努力并具足于领会其意义。如是说。 第三，从胜劣的角度、从作用和事业的角度、从所诠释的意义的角度、从所解释的佛语的角度来分类，以及论著的种类归纳等五个方面。第一，在《九次第论》中说，有无意义的、意义颠倒的、有意义的论著三种；有恶劣谄媚的、无有慈悲心的、舍弃痛苦的论著三种；有偏重听闻的、偏重辩论的、偏重修行的论著三种，共九种。其中，后者依次殊胜，前者两者则低劣。有些人认为偏重听闻和辩论两种，共五种是殊胜的，这种观点不合理。《摄类学》中，这两种是外道的论
English
From... Monks, you should compile the Dharma by saying, "Thus have I heard." And, the connection and order should also be shown. This is because it was permitted. Treatises. Secondly, regarding treatises, they are to be determined by way of three aspects: definition, etymology, and classification. First, the definition is that a treatise is when a mindful author explains the meaning of the Buddha's words and it is in accordance with the path to liberation. As it says in the Uttaratantra, "Whatever is spoken by a mindful person who is solely under the power of the Victor's teachings, and is in accordance with the path to liberation, that is accepted by the public as if it were the words of a sage." Second, in Sanskrit, "śāstra" (शास्त्र, śāstra, treatise) from "śāsana" (शासन, śāsana, instruction) means to tame, that is, to tame from the three poisons of afflictions into possessing the three trainings; and "tāyi" or "taraṇa" (तरण, taraṇa, deliverance) means to protect, that is, to protect from the suffering of bad rebirths and samsara. This etymology also applies to the Buddha's words. In the Commentary on Valid Cognition, it says, "The Buddha's words are suitable as the definition of a treatise." In terms of etymology, because it tames and protects, therefore it is a treatise. "It tames all the enemies of afflictions, and protects from bad rebirths and samsara. Because of the qualities of taming and protecting, it is called a treatise. These two are not found in other systems." Therefore, only the Buddha's words are ultimately treatises, and for the sake of the qualities of taming and protecting, one should also strive and be diligent in understanding their meaning. Thus it is said. Third, there are five aspects: classifying from the perspective of superior and inferior, from the perspective of action and activity, from the perspective of the meaning to be expressed, from the perspective of the Buddha's words to be explained, and summarizing the types of treatises. First, in the Nine Successive Treatises, it is said that there are three types of treatises: meaningless, with distorted meaning, and with meaningful meaning; three types of treatises: with bad intentions, without compassion, and abandoning suffering; and three types of treatises: emphasizing listening, emphasizing debate, and emphasizing practice, making a total of nine. Among these, each of the latter is superior, and the former two are inferior. Some consider the two that emphasize listening and debate, making a total of five, to be superior, but this view is unreasonable. In the Collected Topics, these two are treatises of non-Buddhists.