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It is said that to a monk who is endowed with discipline and virtue, I will give food with a hundred flavors and clothes like a mountain. In order to counteract attachment to one's own views, the Sutra Pitaka is established. In order to widely proclaim, the mother of all Dharmas, which can unerringly determine the self-characteristics and general characteristics of all knowable things. Second, based on the three paths of pure learning, it is established as the three pitakas. Thus, these three expressers each show the three learnings that are to be expressed. The Sutra Pitaka, with the place of the three higher trainings of both the Great and Small Vehicles, in a way that is widely distinguished, correctly connects the disciples to this meaning. The Vinaya Pitaka, by widely showing the way to learn the precepts of individual liberation, completely tames the disciples' minds with the aggregate of discipline, and does not go beyond it, thereby gradually attaining singleness of mind such as non-regret, and therefore can correctly practice higher discipline and higher mind training. The Abhidhamma Pitaka, by widely showing the nature of what should be explained without confusion, in order to accomplish the stainless wisdom that can distinguish the Dharma, thereby can correctly connect to higher wisdom training. In short, Vasubandhu said: The Sutra Pitaka proclaims the three trainings, the Vinaya Pitaka accomplishes higher discipline and higher mind, because it has discipline, so it can gradually obtain samadhi such as non-regret. The Abhidhamma Pitaka accomplishes higher wisdom, because it can correctly show the meaning. So it is said. Third, there are three things to be known, namely the explanation of the meaning of the Dharma, the accomplishment of the meaning of the Dharma, and the determination by the good words of the meaning of the Dharma, based on this, it is established as the three pitakas. Thus, the Sutra Pitaka is the Dharma of the nature of the expressing nouns, sentences, and letters, and the meaning of the nature of the expressed aggregates and realms, or the good that is the cause of accomplishing the good realms.
Chinese
等的行为等法，以及通过阐述证得寂灭之因的三十七道品等意义，使人通达词句和意义。律藏则以修习九种不净观等方式，对于贪欲等烦恼具有极大的调伏作用，因此，它是集合之处的法的表达，以及使这些表达的意义显现。论藏则在对诸法的体性进行极为精细的辨析之后，能够很好地教导人们不混淆法与义。如是多闻的世亲说：“经藏阐述法与义，律藏成办法与义，因为精进于调伏烦恼，所以为了证悟二者。论藏则善于对精妙之语进行辨析。”像这样，通过三藏之法所产生的智慧，能够获得解脱。如何解脱呢？听闻的智慧在法的界限中，为伟大的言谈留下相似的习气。思惟的智慧则将它和它的意义理解为实践的方式。修习的智慧则通过一心专注于听闻和思惟的意义，在相续中生起止观之因的奢摩他禅定。由此平息心的烦恼，并通过观的法性如实地证悟胜义谛，从而获得解脱。如《经庄严论》所说：“经与法藏集为我，总之义为四种想，具慧者若知此理，则能获得一切种智。”第四，从所化众生的角度进行
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and other dharmas such as actions, and by explaining the meaning of the thirty-seven factors of enlightenment, which are the cause of attaining nirvana, one becomes clear in understanding words and meanings. The Vinaya Pitaka, by cultivating the nine contemplations of impurity and other methods, has a supreme delight in subduing afflictions such as attachment. Therefore, it is the expression of the dharma in the assembly place, and it makes manifest the meaning of those expressions. The Abhidhamma Pitaka, after establishing the characteristics of dharmas as being extremely amenable to analysis, teaches well that dharmas and meanings are not confused with others. As the greatly learned Vasubandhu said, "The Sutra Pitaka explains dharma and meaning, the Vinaya Pitaka accomplishes dharma and meaning, because it is diligent in subduing afflictions, therefore it is for the sake of realizing the two. The Abhidhamma Pitaka is skilled in analyzing eloquent speech." In this way, the wisdom arising from the dharmas of the three pitakas leads to liberation. How is liberation achieved? The wisdom of hearing leaves similar imprints on the great speech within the realm of dharma. The wisdom of thinking understands it and its meaning as a way of practice. The wisdom of meditation, by applying the meaning of hearing and thinking with one-pointedness, generates shamatha samadhi, the cause of vipassana, in the mindstream. This pacifies the afflictions of the mind, and by realizing the ultimate truth, the dharma nature of vipassana, as it is, one is liberated. As it is said in the Ornament of the Sutras, "The Sutras and the Abhidhamma gather into the self, in short, the meaning is considered as fourfold. If those with intelligence know this, they will attain omniscience." Fourth, the division from the perspective of those to be tamed: there are cases where the three pitakas are expanded into four, and cases where they are condensed into two, so it is not fixed. If it is divided into four according to the first case, then the name is the Vidyadhara Mantra Pitaka. On this, Acharya Abhayakaragupta said that because it teaches the three trainings, it is the three pitakas. Acharya Shantipa said that because it gathers and teaches the profound meaning, it is the Sutra Pitaka. Vajra
Chinese
能摧毁一切。即使以总摄经部密意的名相为依据，也成立为直接开示。此处阿arya提婆论师说“持明藏”，是遵循将行为单独划分为第四藏的说法，因为是对清净的所化机宣说的意义，且方法众多，困难少，是为了根器锐利者而宣说的缘故。那么，以哪部经论来证明呢？在《经部窍诀灌顶王经》中说：“引导的三乘，薄伽梵 निश्चित（藏文：ངེས་པར་，梵文天城体：निश्चित，梵文罗马拟音：niścita，汉语字面意思：决定）宣说了。以因果任运成就而行持，不从他处寻觅佛陀的，决定的乘为什么不宣说？”又说：“对因有信心的因法之轮，善妙地转动之后，金刚乘的近道，未来将会出现。”因此作了这样的宣示。又如果归纳为二，在《庄严经论》中说：“二者也可以”，这是就所化机而言，安立为二藏，即声闻藏和菩萨藏。其中，声闻藏是为了所化机根器低劣，对狭小之道有信心的缘故。菩萨藏是为了众生根器殊胜，对广大之道有信心的缘故。这两者的差别是，就藏而言，小乘的律藏十二部，以及论藏阿毗达磨七部等是声闻藏。其中，那些道之名声的般若波罗蜜多，以及《华严经》等广大的藏部是菩萨藏。后者的差别之法在《楞伽经》中说：“五法以及三自性，八识以及二无我，一切大乘都包含于其中。”又如果就道和果而言，弥勒怙主说：“所缘广大以及，如是修行二语和，智慧精进勤奋和，善巧方便所成和，真实成就大果和，佛陀事业大作用，具足七大之故， निश्चित（藏文：ངེས་པར་，梵文天城体：निश्चित，梵文罗马拟音：niścita，汉语字面意思：决定）称为大乘。”就是这样。
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which completely destroys. Even if based on the name that encompasses the meaning of the sutras, it is established as a direct teaching. Here, the master Āryadeva says, "the treasury of vidyādharas," following the tradition of separately dividing actions into a fourth treasury, because it is spoken for the sake of the pure disciples, with many methods, few difficulties, and for those with sharp faculties. Which scripture demonstrates this? In the Sutra of the King of Bestowing Instructions, it says: "The three vehicles of guidance, the Bhagavan निश्चित (Tibetan: ངེས་པར་, Sanskrit Devanagari: निश्चित, Sanskrit Romanization: niścita, Chinese literal meaning: determined) has definitely spoken. Practicing with cause and effect spontaneously accomplished, not seeking the Buddha from elsewhere, why is the definite vehicle not spoken?" And it says: "After the wheel of the cause-dharma, which has faith in the cause, has been well turned, a shortcut of the Vajra Vehicle will appear in the future." Therefore, it is declared in this way. Furthermore, if summarized into two, in the Ornament it says, "Two are also acceptable," which, depending on the disciple, establishes two treasuries: the Śrāvakayāna treasury and the Bodhisattvayāna treasury. Among them, the Śrāvakayāna treasury is for the sake of disciples with inferior intellect and faith in the narrow path. The Bodhisattvayāna treasury is for the sake of beings with superior intellect and faith in the vast path. The difference between these two is that, in terms of the treasury, the twelve branches of scripture according to the Lesser Vehicle, and the seven treatises of Abhidharma, etc., are the Śrāvakayāna treasury. Among them, the Prajñāpāramitā, which is famous as the path, and the extensive treasuries such as the Avataṃsaka Sutra are the Bodhisattvayāna treasury. The distinguishing dharma of the latter is stated in the Laṅkāvatāra Sutra: "The five dharmas and the three self-natures, the eight consciousnesses and the two selflessnesses, all of the Mahāyāna is contained within them." Furthermore, if in terms of the path and the fruit, Lord Maitreya says: "The great object and, likewise, the two practices, speech and, wisdom, diligence, effort, and skillful means, and the true accomplishment, the great fruit, and the great activity of the Buddhas, because it possesses the seven great qualities, निश्चित (Tibetan: ངེས་པར་, Sanskrit Devanagari: निश्चित, Sanskrit Romanization: niścita, Chinese literal meaning: determined) it is definitely called the Mahāyāna." That is how it is.
Chinese
如果对这殊胜的大乘进行分类，对于那些倾向于将根器迟钝者作为道路的因，则讲说因的波罗蜜多；对于那些倾向于将根器敏锐者作为道路的果，则讲说密咒金刚乘。如《经部总集》中所说：引导的 乘有三种，如果依次排列，以平等舍取而行，不从他处寻求菩提，殊胜方便不可估量，未曾宣说决定的乘。如此等等。其中，这里对密咒金刚乘进行分别解说，有两个内容：从因的乘来说，什么是殊胜的？以及，宣说具有特点的密咒本身。第一部分有两个内容：各宗派论师以共同的观点进行简要说明，以及，第二佛陀一切智语自在以自己的观点进行详细阐述。第一部分是，在从下乘转变为殊胜的大乘之中，以不舍弃基础而作为道路的方法，从而显得特别殊胜。无需经历艰难困苦，就能为了他人的利益而迅速成就无上菩提的方法是什么呢？这在广为人知的《三类灯论》的教证中没有提及。第二部分是，在名相上，将视为空性、离戏论的见解，仅仅用语言来表达。由于没有证悟从原始以来二谛无别，是本尊和咒语的自性，所以在密咒中，世俗谛也不存在，仅仅将显现视为幻化，从而行持清净。证悟胜义谛，即法界智慧，从原始以来任运自成，是无自性的自性。如《幻化道次第》中所说：胜义谛和世俗谛无差别，在平等的广大坛城之中。行为或名相是具有取舍的。在密咒中，从显空如幻的自性见解和宫殿的境界中，通过积聚资粮来供养本尊，与法性相符，清净烦恼等等，从而显得殊胜。在禅定方面，在名相上，也需要经历从止到观的修行，以及在胜观方面，也需要通过分析等等，以专注的艰难来努力。而在密咒中，通过具有名相的生起次第，圆满了福德资粮，平息了戏论。通过无名相的圆满次第，行持智慧资粮，以及修持脉气
English
If we classify this supreme Mahayana, for those who are inclined to take dull faculties as the cause on the path, the cause of the Paramitas is taught; for those who are inclined to take sharp faculties as the fruit on the path, the Secret Mantra Vajrayana is taught. As stated in the Sutra Compendium: The guiding vehicles are of three kinds. If they are arranged in order, they act without acceptance or rejection with equanimity, and do not seek enlightenment from elsewhere. The supreme method is immeasurable, and the definitive vehicle is not mentioned. So on. Among these, here, the Secret Mantra Vajrayana is explained in detail, with two points: In terms of the causal vehicle, what is superior? And, the unique Secret Mantra itself is taught. The first part has two points: The common view of the philosophical schools is briefly stated, and the second Buddha, Omniscient Speech Master, elaborates on his own view. The first part is that, among the Great Vehicles that have transformed from the lower vehicle to the supreme, the method of not abandoning the basis but using it as the path is particularly superior. What is the method to quickly achieve unsurpassed enlightenment for the benefit of others without experiencing difficulties? This is not mentioned in the well-known teachings of the Three Lamps. The second part is that, in terms of characteristics, the view of emptiness, free from elaboration, is merely expressed in words. Since the two truths have not been realized as inseparable from the beginning, as the nature of deities and mantras, in the Secret Mantra, even conventional truth does not exist, and only appearances are seen as mere illusions, thus practicing purity. Realizing the ultimate truth, the wisdom of Dharmadhatu, as spontaneously accomplished from the beginning, as the nature of no-self. As stated in the Illusionary Path Stages: Ultimate truth and conventional truth are inseparable, in the great mandala of equality. Behavior or characteristics involve acceptance and rejection. In the Secret Mantra, from the view of the nature of appearance and emptiness as illusion and the state of the palace, offering to the deities by accumulating merit, being in accordance with the Dharma, purifying afflictions, etc., thus appearing superior. In terms of Samadhi, in terms of characteristics, it is necessary to go through the practice of calming and insight, and in terms of higher vision, it is necessary to make efforts through the difficulty of focusing the mind through analysis, etc. In the Secret Mantra, through the generation stage with characteristics, the accumulation of merit is completed, and elaboration is pacified. Through the completion stage without characteristics, the accumulation of wisdom is practiced, and the channels and winds are cultivated.