English
Whatever Buddha's teachings are, whether they reside in the Sutra or Tantra sections, they are the same in meaning as the Dharma wheel of the scriptures, only differing in name. There are four distinctions: the subject matter is meaningful, the expressive words and phrases are without flaws, the function is to abandon the afflictions of the three realms, and the result is to show the benefits of peace. As stated in the Sutra of Encouragement. In the Uttaratantra, it says: "Whatever is meaningful, closely related to the Dharma, is said to abandon afflictions from all three realms, and whatever is shown to be the benefit of peace, that is the speech of the righteous, and the opposite is not." It also says that what is expressed is the three trainings, the expressive words and phrases are without flaws, what establishes it possesses the three valid cognitions, and the result is that it is virtuous in the beginning, middle, and end. Thus, four characteristics are explained: it explains the three trainings, the words and phrases are without flaws, it possesses the three valid cognitions, and it is virtuous in the beginning, middle, and end. This is the Buddha's word spoken by the great, and the opposite should be understood as other treatises. Because it is said so. Secondly, the meaning of the word "Buddha's word" is derived from the word "Subhashita". "Su" has five meanings: good, beautiful, pleasant, excellent, and fine, and here it takes the meaning of fine. "Bhashita" means spoken, so, well-spoken is Buddha's word. If one asks how it is well-spoken, it is in ten ways. In the Commentary on Valid Cognition, it says: "How is it well-spoken? It is in ten ways: by truly initiating, by being in control, by entering, by excellently showing, by excellently distinguishing, by being the basis, by being armor, by establishing, by time, and by fully upholding qualities." This is how it appears. Thirdly, there are five divisions of Buddha's word: from the perspective of self-cause, from the perspective of time, from the perspective of category, from the perspective of antidote, and from the perspective of faculty. First, from the perspective of self-cause, there are three types of Buddha's word: those spoken from the mouth, those blessed, and those permitted. The first, those spoken from the mouth, also have two types: those spoken by the Buddha after welcoming from the front, such as the Condensed Prajnaparamita Sutra. Thereafter, in order to make the fourfold assembly truly rejoice, the Bhagavan also taught this Prajnaparamita, and at that time, he made a vow.
Chinese
这些都是所宣说的教言。如是说。眷属请问后所说的是如《文殊名号赞》等。如《大幻化网续》中：大金刚持，持明咒者，以无量众之欢喜，恳请开示甚深所说为何？如是。第二，加持之教有三：如导师之手，以金刚心和解脱月置于顶上，生起讲说和请问的勇气，从而宣说《十地经》等，是为身加持之教。世尊说：善现，从诸菩萨摩诃萨的般若波罗蜜多开始，如诸菩萨摩诃萨从般若波罗蜜多中必定生出，如是汝应有勇气。如是说后，善现于八千颂中宣说般若波罗蜜多等，是为语加持之教。心加持之教有三：导师以甚深显现之等持而入定，以其威力，舍利子和观世音以此二者以提问回答的方式所说之《心经》等，是为心等持加持之教。又，以佛之威力，从虚空和鸟类及树木等中也发出法的声音等，是为心真谛力加持之教。以佛之威力，声闻和药叉等所说之能生出特殊果的咒语词句的汇集等，是为心悲悯力加持之教。第三，随许之教是：如《涅槃经》中：阿难陀，我完全涅槃之后，在做汇集之时，以“如是我闻，一时”等作为开端，中间以连接的词句，结尾以“世尊所说，皆大欢喜”等之间的内容来汇集。如是教导后，汇集者们如是放入的语句词汇的汇集等。第二，从时间的角度来分，有三转法轮，第一是四谛法轮，第二是无相法轮，第三是
English
These are the teachings that were spoken. Thus it is said. What is spoken after being requested by the retinue is like the "Praise of the Names of Manjushri." As it is in the Great Net of Magical Illusion Tantra: Great Vajradhara, holder of secret mantras, with the joy of immeasurable beings, please explain what the profoundly spoken is. Thus it is. Second, the teachings of empowerment are threefold: Like the teacher's hand, placing the Vajra Heart and the Moon of Liberation on the crown of the head, giving rise to the courage to speak and ask, and thus speaking the "Ten Bhumi Sutra" and so on, is the teaching of empowerment by body. The Bhagavan said: Subhuti, starting from the Prajnaparamita of the Bodhisattva Mahasattvas, just as the Bodhisattva Mahasattvas will surely arise from the Prajnaparamita, so you should have courage. After saying this, Subhuti explained the Prajnaparamita in the Eight Thousand Verses, etc., which is the teaching of empowerment by speech. The teachings of empowerment by mind are threefold: The teacher entered into Samadhi of Profound Appearance, and through its power, Shariputra and Avalokiteshvara spoke in the form of questions and answers, such as the Heart Sutra, which is the teaching of empowerment by the Samadhi of mind. Also, through the power of the Buddha, the sound of Dharma also arises from the sky, birds, trees, etc., which is the teaching of empowerment by the power of the truth of mind. Through the power of the Buddha, the collection of mantra words spoken by Shravakas and Yakshas, etc., which can produce special fruits, is called the teaching of empowerment by the power of compassion of mind. Third, the teachings of permission are: As in the Nirvana Sutra: Ananda, after I have completely passed into Nirvana, when doing the collection, start with "Thus have I heard, at one time," etc., with connecting words in the middle, and end with the content between "What the Bhagavan said, all were delighted," etc. After such instructions, the compilers included the collection of words and phrases in this way. Second, from the perspective of time, there are three turnings of the Dharma wheel: first, the Dharma wheel of the Four Truths, second, the Dharma wheel of no characteristics, and third,
Chinese
这是彻底确定的法-轮。第三，从类别方面来区分，圣教分为十二支或九支。十二支是：在《八千颂大疏》中说：经部、讽诵、授记和，讽诵偈、自说、本生谈，如是发生、譬喻和，广解、希有并教诫。如是十二种相是，圣教的十二支。如是说。九支是：本生谭，如是发生，除了决定义三部之外。如是也在《明句论》中说：诸佛的经部等等，依于二谛的教法有九种。如是。这十二支也包含在三藏中，在《律藏零星事》中说：经部类和讽诵类，授记和讽诵偈类以及，自说这五者归于经部。譬喻类和本生谭类以及，名为如是发生类和，本生传和四者归于律部。广解和希有以及，决定义三者归于论部。如是说。其中，密咒是：以前的大多数人认为，从名为《文殊师利幻化网》的大瑜伽续部中所说的广大甚大菩萨藏中，说了广解部。贤者斯那桑格光则说，是决定义或希有部。第四，从对治方面来区分，有八万四千法蕴，在《四天女请问经》中说：大雄对于诸法，有八万四千法蕴。如是。也就是对于贪欲和，嗔恚和，愚痴和，三毒平等所生的各二万一千的对治，而宣说了调伏和，经部和，论部和，持明咒部的各二万一千。在《无尽藏论》中说：贪欲嗔恚愚痴和，三毒平等行持和，二万一千对治是，如是宣说了法蕴。除此之外，班智达比玛拉米扎在《大圆满白字经》中说：从藏中是论部。因此密
English
This is the Dharma-wheel of complete certainty. Third, dividing it in terms of categories, the sacred teachings are divided into twelve or nine branches. The twelve branches are: As stated in the Great Commentary on the Eight Thousand Verses: Sutra, chanting, prophecy, verses, self-utterances, Jataka tales, such occurrences, parables, extensive explanations, wonders, and instructions. These twelve aspects are the twelve branches of the sacred teachings. Thus it is said. The nine branches are: Jataka tales, such occurrences, excluding the three sections of definitive meaning. Similarly, in the Clear Words, it is said: The Sutras and so forth of the Buddhas, the teachings based on the two truths are of nine kinds. Thus it is. These twelve are also included in the three baskets (Tripitaka). In the Vinaya-ksudraka, it is said: The Sutra category and the chanting category, the prophecy and the verse category, and the self-utterances, these five are included in the Sutra category. The parable category and the Jataka tale category, and what is called the "such occurrence" category, and the Jataka stories, these four are included in the Vinaya. The extensive explanations and the wonders, and the definitive meaning, these three are included in the Abhidhamma. Thus it is said. Among these, the Secret Mantra is: Most of the earlier scholars considered that the Extensive Explanation section was spoken from the Great Yoga Tantra called the "Manjushri Illusion Net," from the vast and great Bodhisattva Pitaka. The wise Snar-ston Sengge Wangchuk said that it is the Definitive Meaning or the Wonderful section. Fourth, dividing it in terms of antidotes, there are eighty-four thousand aggregates of Dharma. In the Sutra Requested by the Four Goddesses, it is said: The Great Sage has eighty-four thousand aggregates of Dharma for all phenomena. Thus it is. That is, for the antidotes to desire, hatred, and ignorance, and the equal arising of the three poisons, twenty-one thousand each, and he taught the Vinaya, the Sutra, the Abhidhamma, and the Vidyadhara Mantra Pitakas, twenty-one thousand each. In the Inexhaustible Treasure, it is said: Desire, hatred, ignorance, and the equal practice of the three poisons, and twenty-one thousand antidotes, thus were the aggregates of Dharma taught. Apart from that, the great scholar Vimalamitra said in the Great Perfection White Letter: From the Pitaka is the Abhidhamma. Therefore, the mantra
Chinese
如同将地界归纳于论藏一般，སྐྱི་ཉི་མ་རྡོ་རྗེ་等也认为论藏有内外之分，密咒属于内论。夏瓦日巴和纳敦桑给沃等认为密咒是将甚深之义概括讲述，因此密咒属于经藏。《摄真实经》中说：“此经善说。”《摧破金刚》中说：“此经应当听闻。”自宗将论藏和经藏等归纳于何处，是根据各自的续部经典而定的，因此并不矛盾。但就总的续部而言，称为明咒藏或第四藏，作为一个独立的藏部来确定是比较好的。《总集经》中说：“所说是调伏一切的对治，是第四藏二万一千颂。”《善臂请问经》中也说：“三俱胝和五百万，是胜者所说的明咒藏。”因此，又如《金刚顶经》所说：“别解脱和菩提心，是明咒内的律仪。”如是，宣说这三者的声闻藏、菩萨藏和明咒藏，这是一种归纳为三藏的方式。如《经庄严论》所说：“藏部有三或二皆可，因为是总摄之故，原因是九种。”因此，如果总摄一切法蕴，则是律藏、经藏和论藏三藏，或者是声闻和菩萨藏，可以归纳为二藏。这里就以归纳为三藏的情况来说明，其中数量确定的理由是：以九种原因安立三藏，即是针对所断、所学和所知而各有三种。其中针对所断而安立三种是：经藏是对治怀疑的，律藏是对治执着两边的，论藏是对治自宗至上的。针对所学，经藏宣说三学，律藏增上戒律和心之修持，论藏增上智慧之修持。针对所知，法和义由经藏宣说，行由律藏
English
Just as the ground is categorized into the Abhidhamma Pitaka, Kyi Nyima Dorje and others also consider the Abhidhamma Pitaka to have inner and outer divisions, with mantra belonging to the inner Abhidhamma. Teachers such as Shāntipa and Nartön Sengé Ö consider mantra to be the essence of profound meaning, and therefore mantra belongs to the Sutra Pitaka. The *Tattvasamgraha Tantra* says, "This sutra is well-spoken." The *Vajravidarana* says, "This sutra should be heard." Where one's own system categorizes the Abhidhamma and Sutra Pitakas depends on the respective tantric scriptures, so there is no contradiction. However, in terms of the general Tantra Pitaka, it is better to establish it as an independent pitaka called the Vidyadhara Pitaka or the Fourth Pitaka. The *Kunje Gyalpo Tantra* says, "What is said to be the antidote to taming all is the Fourth Pitaka of twenty-one thousand verses." The *Subahupariprccha Sutra* also says, "Three kotis and five hundred thousand are the Vidyadhara Pitaka spoken by the Victorious Ones." Therefore, as the *Vajrasekhara Sutra* says, "Individual liberation and bodhicitta are the vows within the Vidyadhara," there is one way of categorizing the three pitakas: the Shravaka Pitaka, the Bodhisattva Pitaka, and the Vidyadhara Pitaka, which teach these three. As the *Sutralamkara* says, "The pitakas can be three or two, because they are summarized, the reason is considered to be ninefold." Therefore, if all the aggregates of dharma are summarized, there are the three pitakas: the Vinaya Pitaka, the Sutra Pitaka, and the Abhidhamma Pitaka, or the Shravaka and Bodhisattva Pitakas, which can be categorized into two pitakas. Here, we will explain the case of categorizing into three pitakas, and the reason for the fixed number is that the three pitakas are established for nine reasons, that is, three each in relation to what is to be abandoned, what is to be learned, and what is to be known. Among them, the three established in relation to what is to be abandoned are: the Sutra Pitaka is the antidote to doubt, the Vinaya Pitaka is the antidote to clinging to extremes, and the Abhidhamma Pitaka is the antidote to holding one's own view as supreme. In relation to what is to be learned, the Sutra Pitaka explains the three trainings, the Vinaya Pitaka the higher discipline and mental cultivation, and the Abhidhamma Pitaka the higher wisdom. In relation to what is to be known, dharma and meaning are explained by the Sutra Pitaka, conduct by the Vinaya Pitaka,