Chinese
法类辨识。 法类辨识。 名为法类辨识之论著。至尊上师敬顶礼，续部之王胜法统，每章节中依根器，三法之中辨所诠，所诠境为何，摄为四类请谛听。此处名为法类辨识之论著，每一章节中，上根者之法，基道果三者中诠何者，基中，本体基与假立基二者中诠何者？道中，共同道与不共道二者中诠何者？不共中，方便解脱二者中诠何者？方便道中，上门下门二者中诠何者？解脱道中，次第与顿悟二者中诠何者？果中，暂时与究竟之业诠何者？究竟中，自利成就者与利他行事者诠何者，如是辨识。中根者之法，论基、论端、续义、需联、教导五者中诠何者？论基中，共同与不共二者中诠何者？共同中，续部生起殊胜与教法生起总说二者中诠何者？续义中，十者中诠何者？彼之差别，七坛城中诠何者，如是辨识。 下根者之法，十种表法之说中，总的三有之上，以何种差别而诠释，如是辨识，如是诠释之章节，是何种补特伽罗与道之境，如是四者需辨识。 若有诤者云：第一、第二与最后之章节不应辨识，因彼等为论基、论端与教导之故。然彼等不应辨识中根者之法续义，然余者应辨识。 ༈ 第一论基之章节中，上根者之三法中，章节之体性为清净天界之显现果之续。名与论基略说二者与道相连而宣说之故，殊胜之道方便解脱二者皆诠，方便道上下二门皆诠。中根者之五法中，为论基。彼中为共同，彼中为续部生起殊胜者。下根者之十法中，于周遍三有之上
English
Identifying Dharma Categories Identifying Dharma Categories Herein is the treatise entitled "Identifying Dharma Categories." To the venerable gurus, I prostrate. In the lineage of the king of tantras, in each chapter, according to the distinction of faculties, identify which of the three Dharmas is taught. Listen to this summary of what its scope is, condensed into four aspects. Here, in the treatise called "Identifying Dharma Categories," in each chapter, for those of superior faculties, which of the three—basis, path, and result—is taught? Within the basis, which of the two—the basis of essence or the basis of imputation—is taught? Within the path, which of the two—the common or the uncommon—is taught? Within the uncommon, which of the two—means or liberation—is taught? Within the path of means, which of the two—the upper gate or the lower gate? Within the path of liberation, which of the two—gradual or sudden? Within the result, which of the two—temporary or ultimate—action? Within the ultimate, identify whether it teaches the one who has accomplished self-benefit or the one who performs the benefit of others. For those of intermediate faculties, which of the five—topic, discussion, tantric meaning, purpose, or instruction—is taught? Within the topic, which of the two—common or uncommon? Within the common, which of the two—the arising of a special lineage or the general arising of the teachings? And within the tantric meaning, which of the ten? What is the distinction of that, which of the seven mandalas is taught, identify that. For those of inferior faculties, among the ten methods of explanation that symbolize the Dharma, identify which particular aspect is taught above the three realms of existence in general. And identify whether the chapter that teaches in that way is the scope of a person or a path. These four should be identified. Then a debater might say: It is not appropriate to identify the first, second, and last chapters, because they are the topic, discussion, and instruction. However, it is not appropriate to identify the tantric meaning of the Dharma lineage for those, but it is appropriate to identify the others. ༈ In the first chapter, the topic, among the three Dharmas of the superior, the nature of the chapter is the appearance of the pure realms, the lineage of the result. Since the name and the brief explanation of the topic are explained in connection with the path, it teaches both the special path of means and liberation, and it teaches both the upper and lower gates of the path of means. Among the five Dharmas of the intermediate, it is the topic. Within that, it is the common. Within that, it is the arising of a special lineage. Among the ten Dharmas of the inferior, above the three pervasive realms
Chinese
所谓“真如之界”，是关于自性观的词语；因为有章节的总结，所以是总义的汇集；因为简要地阐述了名称和论题，并在下文中进行解释，所以是隐秘意趣的口诀；因为其中有辩论和驳斥，所以是割除障碍；因为没有引用如泰尔传承和嘉措等论典，所以是量论的经文；例如用“芝麻的容器”来象征，是譬喻的词语；从下文中获取觉悟者的本质，所以是交错连接的收摄。如此承认七种和十种差别。这是达到究竟彼岸的境界。第二，在讨论的章节中，上等的法有三种：章节的体性是果；“无缚解脱”，意思是“本来任运成就”，这显示了体性的基础；“由自己的分别念所化现”等，显示了假立的基础。从道中显示了特殊的道，即方便和解脱两种，在生起菩提心的时候，方便道是下文的入口，解脱道是同时的。中等的五种法是讨论。其中也有共同和不共同两种。下等的十种法中，观点、隐秘意趣、量论经文等占多数，割除障碍和交错连接只是稍微提及。这里有共同的讨论，所以是所有人的境界。第三，在确定一切法的章节中，上等的法有三种：“自性中没有缺失”，这显示了体性的基础；“多少世间迷惑的法”等，显示了假立的基础。从道中显示了共同的道和特殊的道两种。其中，解脱道是渐次的。其中，通过了知原因的推理来确定观点。在果中，显示了佛陀的身语意不可思议，是利益他者的作者。中等的五种法中，从上面显示了产生的一般论题。从下面直到第二十一个，都相同地显示了应当完全了知的对境，即相续的真实。其中，道的体性和条件两种中，体性与上等法的情况中认识到的一致。在十个条件中，从这里显示了观点。其中显示了所量、推理、宗派三种。下等的十种法中，特殊的是自性观、总义汇集、量论经文、割除障碍等占多数，交错连接
English
The term "Suchness Realm" refers to words related to the view of self-nature. Because there is a summary of chapters, it is a collection of general meanings. Because it briefly explains the names and topics and elaborates on them in the following sections, it is a secret instruction of hidden intentions. Because there are debates and refutations within it, it is the cutting off of obstacles. Because it does not quote scriptures such as the Thil lineage and Gyatso, it is an authoritative text of valid cognition. For example, using "a sesame container" as a symbol is a word of metaphor. Because the essence of the teacher is taken from below, it is an interwoven collection. Thus, it acknowledges seven and ten distinctions. This is the realm of reaching the ultimate other shore. Secondly, in the chapter on discussion, there are three superior dharmas: the nature of the chapter is the result; "unbound liberation" means "spontaneously accomplished from the beginning," which shows the basis of the essence; "transformed by one's own conceptual thoughts," etc., shows both the imputed basis. From the path, it shows the special path, which is both means and liberation. At the time of generating Bodhicitta, the means path is the entrance below, and the liberation path is simultaneous. The five intermediate dharmas are discussion. There are both common and uncommon aspects to it. Among the ten inferior dharmas, views, hidden intentions, authoritative texts of valid cognition, etc., are the majority, while cutting off obstacles and interwoven connections are only mentioned slightly. Here, there is a common discussion, so it is the realm of all. Thirdly, in the chapter on establishing all dharmas, there are three superior dharmas: "there is no deficiency in self-nature," which shows the basis of the essence; "how many worldly deluded dharmas," etc., shows both the imputed basis. From the path, it shows both the common path and the special path. Among them, the path of liberation is gradual. Among them, the view is established by reasoning that knows the cause. In the result, it shows that the body, speech, and mind of the Buddha are inconceivable, and he is the one who benefits others. Among the five intermediate dharmas, from above, it shows the general topic of the arising of the teachings. From below until the twenty-first, it is the same in showing the objects to be fully known, which are the actual continuums. Among them, regarding the nature and conditions of the path, the nature is consistent with what is recognized in the context of the superior dharma. Among the ten conditions, from here, it shows the view. Among them, it shows the three: the measurable, the reasoning, and the tenets. Among the ten inferior dharmas, the special ones are the view of self-nature, the collection of general meanings, the authoritative texts of valid cognition, and the cutting off of obstacles, etc., are the majority, interwoven connections
Chinese
收集和，象征例子少许。这是所有这些的境域。第四，在文字行列轮的章节中，上等的三个方面中，阿是空与非空。等等，确立四谛无别，是体性的基础。在道中，特殊的道，解脱道顿悟少许，渐悟占多数。在收集的时候，方便道下门少许。文字显现为三身的体性而证悟成佛，是果少许。中等的持续意义中也有两个方面。部分因是见，和坛城中的萨玛地的坛城，以及菩提心。从三摩地中显现三摩地。从真言和手印中，真言的体性是元音和辅音。由此通过文字之门来积聚资粮。最后的十个方面中，自性见、隐义、口诀都是少许，和正量、经论、交界、收集占多数。这实际上是细微的单一手印的境域，暗示着所有有漏道的境域。第五，在成就幻化的三摩地章节中，上等的法有三个方面，即从基础中，无根的自性心是。等等，显现体性的基础。在道中，共同的成就都阐述了特殊的道，方便和解脱二者，并且显现方便道上下二者，解脱道顿悟少许，渐悟占多数。从果中，究竟的果，自利成就和利他事业二者都显现。中等的部分因中，见和三摩地和行少许，和坛城中的三摩地和菩提心。因为主要显现成就，所以其他都暗示着显现。最后的自性见、隐义、口诀、交界、正量、经论是象征例子。这是所有这些的境域。第六，在显现身的坛城章节中，上等的三个方面都有。从基础中，证悟大圆满的瑜伽士。行持一切生起大坛城。这样就是体性的基础。在道中，显现共同的道。在特殊的道中，解脱道渐悟占多数。因为显现体性的基础，所以顿悟少许。从果中是究竟的。从中，共同
English
Collection and, symbolic examples are few. This is the realm of all these. Fourth, in the chapter on arranging the rows of letters into a wheel, among the three aspects of the superior, A is emptiness and non-emptiness. Etc., establishing the four truths as inseparable, is the basis of the essence. In the path, the special path, the path of liberation, sudden enlightenment is just a bit, gradual enlightenment is shown to be more. At the time of collection, the lower gate of the means path is just a bit. The letters showing enlightenment as the essence of the three bodies is just a bit of the fruit. In the continuous meaning of the middle, there are also two aspects. The partial cause is view, and the mandala of Samadhi in the mandala, and the Bodhicitta. From Samadhi, it shows the Samadhi that arises. From mantra and mudra, the essence of mantra is vowels and consonants. Thus, it shows accumulating collections through the gate of letters. Among the last ten aspects, the nature view, hidden meaning, oral instructions are all just a bit, and valid cognition, scriptures, intersections, and collection are shown to be more. This is actually the realm of the subtle single mudra, implying the realm of all contaminated paths. Fifth, in the chapter on accomplishing illusion, the superior Dharma has all three aspects, namely, from the basis, the rootless nature of mind is. Etc., it shows the basis of the essence. In the path, the common accomplishments all explain the special path, both means and liberation, and it shows both the upper and lower means paths, the path of liberation, sudden enlightenment is just a bit, gradual enlightenment is shown to be more. From the fruit, the ultimate fruit, both self-benefit accomplishment and other-benefit activities are shown. In the partial cause of the middle, view and Samadhi and conduct are just a bit, and Samadhi and Bodhicitta in the mandala. Because it mainly shows accomplishment, all others are implied to be shown. The last nature view, hidden meaning, oral instructions, intersections, valid cognition, and scriptures are symbolic examples. This is the realm of all these. Sixth, in the chapter on showing the mandala of the body, all three aspects of the superior are present. From the basis, the yogi who realizes Dzogchen. Practices the great mandala of all arising. Thus, it is the basis of the essence. In the path, it shows the common path. In the special path, the path of liberation, gradual enlightenment is more. Because it shows the basis of the essence, sudden enlightenment is just a bit. From the fruit, it is ultimate. From that, common