English
The venerable Upādhyāya Bhikṣu said, "Following the form of the meaning that desires the appearance of sounds in single syllables and verses is the collection of consciousness in the aspect of hearing." Thus it is said. Secondly, it is the expression that enters the sacred Dharma that realizes the subject matter. Thirdly, since it is a word of faith, it is the Dharma of the Āgama. As it says in the Sutra: "The Āgama is a word of faith, faults are exhausted, it is a word of untruth. It will not speak without cause, therefore, know that the exhaustion of faults is the Āgama." Thus it is said. Fourthly, there are two: the Buddha's Word (Kama) and the Treatises (Shastras). In the Bond of the Gathering Place of the Sugatas, it says: "All the Dharmas of the Great Sage, when gathered, are the Buddha's Word and the Treatises." Thus it is said. The Buddha's Word has a definition, meaning of the word, and divisions. Firstly, what is the definition? It is the Buddha's scripture that arises from relying on the Buddha, who shows his own unique uncommon cause, and possesses four distinctions, residing in the Sutra or Tantra section. That is, the subject matter is meaningful, the expression is immaculate speech, the function is to abandon the afflictions of the three realms, and the result is to show the benefit of peace. As stated in the Sutra that inspires aspiration with four distinctions. As it says in the Uttaratantra: "Whatever is meaningful and closely related to the Dharma, the speech that abandons afflictions from all three realms, whatever makes known the benefit of peace, that is the speech of a sage, the opposite is not." Thus it is said. Secondly, what is the meaning of the word? Because it is well spoken from the word Subhāṣita, it is the Buddha's Word. The scriptures, treatises, and Agamas are all synonyms. Thirdly, what are the divisions? There are five divisions from the perspective of the self-cause, time, category, antidote, and faculty. Firstly, from the continuation of the previous Āgama of the Blissful Gathering: "The Buddha's Word has three: spoken from the mouth, blessed, and subsequently permitted." Therefore, there are three: the Buddha's Word spoken from the mouth, the Buddha's Word blessed, and the Buddha's Word subsequently permitted. Firstly, such as the Noble Collection Sutra spoken by the Teacher who personally welcomed, and the Manjushri Name Praise spoken by the assembly who requested. Secondly, there is the Buddha's Word blessed by body, speech, and mind. Firstly, such as the Ten Bhumi Sutra spoken by the Bhagavan, who placed his hand on the crown of Vajragarbha and Vimukticandra, blessing them with the courage to explain and question.
Chinese
例如，第二种是，世尊说：“文殊，消除未生怨的后悔吧！”。例如，文殊菩萨宣说了消除未生怨后悔的经。第三种是，以佛的禅定力，以佛的真谛力，以佛的慈悲力加持的教言。第一种是，例如，世尊以甚深显现的禅定力，通过舍利子和观世音菩萨的提问和回答，宣说了《心经》。第二种是，例如，以佛的力量，从山、树等处也发出法的声音。如《阿啦哩》中说：“山和树木小石子，莲花以及如意树，大鼓之中发出的声音，也是因为佛陀加持的缘故，这些被认为是佛语。”第三种是，例如，以佛的力量，声闻和夜叉等普通众生所说的，能够成就特殊果的咒语被收集起来。如《集经》中说：“诸佛的声闻弟子，无论多少说法、讲说、具备正理，以及行持殊胜安乐，获得其果报，所有这些都是如来士夫的力量。”第三种是随许的教言，是结集者在结集佛经时加入的序言、连接、协调、随喜等。如日光狮子论师的广释中说：“而且，导师涅槃之后，所有续部的开头，首先是五种圆满，其次是赞叹，也应该立即开始。”就像这样。第二，关于三次法轮的转动。初转法轮是：为了引导执着于实有的最初的众生，承认能取所取为实有，主要讲述了对治和取舍，即四谛法轮，如律藏等。中转法轮是：为了遣除对对治的执着，宣说一切法无自性，即无相法轮，如广中略般若经等。后转法轮是：如实地确定并宣说了一切法的自性。
English
For example, the second is: The Blessed One said, "Manjushri, dispel Ajatashatru's remorse!". For example, Manjushri Bodhisattva proclaimed the sutra that dispels Ajatashatru's remorse. The third is the teachings blessed by the Buddha's samadhi, by the power of the Buddha's truth, and by the power of the Buddha's compassion. The first is, for example, the Blessed One, through the power of being in deep samadhi of appearance, proclaimed the Heart Sutra through the questions and answers of Shariputra and Avalokiteshvara. The second is, for example, by the power of the Buddha, the sound of Dharma also arises from mountains, trees, etc. As it says in the Arali: "Mountains and trees, pebbles, lotuses and wish-fulfilling trees, the sound that comes from the big drum, is also because of the Buddha's blessing, these are considered to be the Buddha's words." The third is, for example, by the power of the Buddha, the mantras spoken by ordinary beings such as Shravakas and Yakshas, which can accomplish special fruits, are collected. As it says in the Collected Sutras: "However many of the Buddha's Shravaka disciples teach the Dharma, explain and possess reasoning, and practice supreme bliss, and obtain its results, all of these are the power of the Tathagata." The third is the teachings of subsequent permission, which are the introduction, connection, coordination, and rejoicing that the compilers added when compiling the Buddhist scriptures. As the extensive commentary by the teacher Sunlight Lion says: "Moreover, after the teacher's Nirvana, at the beginning of all the tantras, first the five perfections, and then the praise, should also begin immediately." Just like that. Second, regarding the three turnings of the wheel of Dharma. The first turning of the wheel is: In order to guide the initial beings who are attached to reality, acknowledging the grasper and the grasped as real, mainly discussing the remedies and what to adopt and abandon, that is, the Four Noble Truths wheel of Dharma, such as the Vinaya Pitaka, etc. The middle turning of the wheel is: In order to eliminate attachment to the remedies, proclaiming that all phenomena are without inherent existence, that is, the signless wheel of Dharma, such as the extensive, medium, and short Prajnaparamita Sutras, etc. The final turning of the wheel is: To ascertain and proclaim the nature of all phenomena as it is.
Chinese
是究竟决定的法轮，如大涅槃等。如《解深密经》中说，初二转法轮时，转法轮也是：有上的，有时的，是正义，成为诤论之基。末转法轮时，转了不可思议稀有之三法轮，此转法轮是：无上的，无时的，是决定义，不是诤论之基。第三是十二部经或九部经。十二部经是：全知法王在《心性休息》中说，即十二部经是：契经、应颂、记别、讽颂、自说、因缘、譬喻、本事、本生、方广、希法、论议等。九部经是：譬喻、本事、本生三部之外的。如《明句论》中说：诸佛的契经等，依二谛而立的教法有九种。其中，密咒多为古人认为是方广部，如《文殊幻网续》中说：广大甚深菩提萨埵藏。智者香顿说：十二部经中，这是希法或论议部。第四，分为法蕴，归摄于藏，考察何为密咒藏。第一，法蕴八万四千，此中说：为对治无明的分别念八万四千烦恼，宣说了八万四千法。第二，在《经庄严论》中说了三种或两种，三种是：律藏、经藏、论藏，依次是增上戒律、禅定、智慧之学，是讲述主要内容的部类。这些的词义也在《庄严论》中说：堕罪、生起、增长，决定生起和补特
English
It is the Dharma wheel of ultimate determination, such as the Great Nirvana, etc. As it is said in the Samdhinirmocana Sutra, during the first two turnings of the Dharma wheel, the turning of the Dharma wheel is also: supreme, opportune, righteous, and becomes the basis of contention. During the final turning of the Dharma wheel, the third Dharma wheel of inconceivable wonder was turned, and this turning of the Dharma wheel is: unsurpassed, inopportune, of definitive meaning, and not the basis of contention. The third is the twelve divisions of scripture or nine divisions. The twelve divisions are: Omniscient Dharma Lord said in "Resting the Mind Itself," that is, the twelve divisions of scripture are: Sutra, Geya, Vyakarana, Gatha, Udana, Nidana, Avadana, Itivrttaka, Jataka, Vaipulya, Adbhutadharma, and Upadesha. The nine divisions are: excluding Avadana, Itivrttaka, and Vaipulya. As it is said in the Prasannapada: The Sutras of the Buddhas, etc., the teachings based on the two truths are of nine kinds. Among them, mantras are mostly considered by the ancients to be Vaipulya, as it is said in the Manjushri Guhyasamaja Tantra: the great and vast Bodhisattva Pitaka. The wise Snar-ston said: Among the twelve divisions of scripture, this is Adbhutadharma or Upadesha. Fourth, dividing into Dharma aggregates, collecting them into the Tripitaka, and examining what the secret mantra Tripitaka is. First, there are eighty-four thousand Dharma aggregates, and it is said in this very text: To counteract the eighty-four thousand afflictions of ignorance, eighty-four thousand Dharmas were taught. Second, in the Sutra Ornament, three or two are mentioned. The three are: Vinaya Pitaka, Sutra Pitaka, and Abhidhamma Pitaka, which are respectively the disciplines of higher morality, Samadhi, and wisdom, and are the categories that mainly teach the subject matter. The meanings of these words are also mentioned in the Ornament: Falling, arising, increasing, definitely arising, and person.
Chinese
何为律，即是总摄、别立与善加分别，以及为了如实决定的缘故。何为经，即是由于宣说处所、体性与法义的缘故。何为论，即是为了现观、再三以及降伏、证悟的缘故。二者是小乘的藏和菩萨的藏。也有说是四藏的。《集一切行经》中说：为了调伏贪欲的对治，宣说了律藏二万一千颂；为了调伏嗔恨的对治，宣说了经藏二万一千颂；为了调伏愚痴的对治，宣说了论藏二万一千颂；为了调伏一切的对治，宣说了第四藏二万一千颂。总之，所说的八万四千颂，无非是宣说调伏烦恼的对治。如是。《经庄严论》中说：藏部可三亦可二，以摄故立，以九种因。彼以习气之悟与寂静，以及殊胜之悟而得解脱。如是，从藏部的分类展开，说明藏部的词义、数量确定的原因以及必要性。首先，词义是：由于总摄一切所知之义，故名藏部。其次，以九种因安立三藏，即是就所断、所学、所知而说的。其中，就所断而言，安立为三，即是为了对治怀疑、执着二边、自宗殊胜执这三种，而依次宣说经藏、律藏、论藏。就所学而言，也安立为三，即是经藏宣说三学，律藏成办增上戒学和增上心学，论藏成办增上慧学。就所知而言，也安立为三，即是法和经藏宣说，律藏成办，论藏善于决断增上之语。再次，听闻如是的三藏，能在心中留下习气；思维能证悟其义；修习能平息止的烦恼，以及观的法性。
English
What is Vinaya? It is for the sake of summarizing, distinguishing, and thoroughly differentiating, as well as for the sake of truly determining. What is Sutra? It is because it speaks of the places, characteristics, and meanings of the Dharma. What is Abhidharma? It is for the sake of direct perception, repetition, subduing, and realization. The two are the collections of the Lesser Vehicle and the collections of the Bodhisattva. It is also explained as four collections. In the *Compendium of All Actions Sutra*: It is said that as an antidote to subdue desire, the Vinaya Pitaka of twenty-one thousand verses was taught. It is said that as an antidote to subdue hatred, the Sutra Pitaka of twenty-one thousand verses was taught. It is said that as an antidote to subdue delusion, the Abhidharma Pitaka of twenty-one thousand verses was taught. It is said that as an antidote to subdue all, the fourth Pitaka of twenty-one thousand verses was taught. In short, the eighty-four thousand verses that were taught are nothing but the teaching of antidotes to subdue afflictions. Thus, in the *Ornament of the Sutras*, it says: The collections can be three or even two, because they are summarized, and it is considered to be due to nine causes. It is through the realization of habits, pacification, and superior realization that one is liberated. Thus, expanding from the classification of the collections, the meaning of the term 'collection,' the reason for the fixed number, and the necessity of them are explained. First, the meaning of the term is: Because it summarizes all that is to be known, it is called a 'collection.' Second, the three collections are established due to nine causes, namely, in relation to what is to be abandoned, what is to be learned, and what is to be known. Among them, in relation to what is to be abandoned, it is established as three, namely, in order to counteract doubt, attachment to the two extremes, and the holding of one's own view as supreme, the Sutra Pitaka, Vinaya Pitaka, and Abhidharma Pitaka are taught in that order. In relation to what is to be learned, it is also established as three, namely, the Sutra Pitaka explains the three trainings, the Vinaya Pitaka accomplishes higher discipline and mental training, and the Abhidharma Pitaka accomplishes higher wisdom training. In relation to what is to be known, it is also established as three, namely, the Dharma and Sutra Pitaka explain, the Vinaya Pitaka accomplishes, and the Abhidharma Pitaka becomes skilled in thoroughly determining eloquent speech. Third, by hearing such three collections, one leaves imprints on the mind; by thinking, one realizes the meaning; by meditating, one pacifies the afflictions of calm abiding and the nature of reality through insight.