English
Regarding the explanation of treatises, there are three points: definition, meaning of the term, and classification. The first point is: mainly motivated by the thought of composing treatises, and the collection of scriptural statements compiled to show one's own intentions and tenets to others, this is merely the definition of a treatise. That which possesses four characteristics is the definition of a pure treatise. That which lacks any one of the four characteristics is the definition of something that appears to be a treatise. The four characteristics are: the author, with an undistracted mind, motivated by the wisdom that understands the meaning of words and the compassion that benefits others, this is the characteristic of the intention and motivation; the pure composition of connected words, this is the characteristic of the expressing words; providing the necessary means for disciples who seek liberation, this is the characteristic of the expressed meaning; and the ability to attain liberation by hearing and contemplating these words, this is the characteristic of the necessary function. As it is said in the Uttaratantra: 'Whatever is spoken by the only victorious teacher, controlled by an undistracted mind, in accordance with the path to liberation and its subsequent stages, that should also be accepted with reverence like the words of a sage.' This is what is said. The second point is the meaning of the term: from the word Śāstra (Tibetan: ཤསྟྲའི་སྒྲ་) from the root Śāsana (梵文天城体：शासन，梵文罗马拟音：śāsana，汉语字面意思：调伏) because it can tame sentient beings from the three poisons of afflictions into a state of possessing the three trainings; and traya (梵文天城体：त्रय，梵文罗马拟音：traya，汉语字面意思：救护), because it can protect from the results of bad destinies and the suffering of samsara, therefore it possesses the qualities of taming and protecting, hence it is called a treatise. As it is said in the Pramāṇavārttika: 'That which tames all the enemies of afflictions, and that which protects from the cycle of bad destinies, because it possesses the qualities of taming and protecting, it is called a treatise, these two are not found in other schools.' This is what is said. The third point is the classification of treatises, classified from six aspects: the superiority or inferiority of the function, the necessary function, the author, the way of composing, the Buddha's words to be explained, and the meaning to be expressed. First, classifying from the superiority or inferiority of the function, as it is said in the Guhyasamāja's 'Chapter on Cutting Off Categories': 'Treatises that are meaningless, of inferior meaning, of distorted meaning, and of meaningful meaning, should be known as four.' So there are four types: meaningless, like the treatise on crow divination; of inferior meaning, like the treatises on the common four sciences; of distorted meaning, like the treatises of non-Buddhist schools; and of meaningful meaning, like the Buddha's
Chinese
例如广大的内明论著。从地分解释为九种：无意义、意义颠倒、具有意义，恶劣、狡诈、无爱、舍弃痛苦，听闻、辩论、修行精进，论著的九种形态。如是三组，前两种像是论著，是低劣的，后一种各自是真正的论著，是殊胜的。第二，从必要作用的角度区分，有汇集广大佛语意义的论著，有整理错乱顺序的论著，有辨别甚深意义的论著三种。名称的例子依次是《阿毗达磨集论》、《律根本经》、《宝性论》。第三，从作者的角度区分有五种：圆满正等觉所说而作为论著的有金刚法所著的《密集五论》和《慈氏五论》等。阿罗汉所说而作为论著的有《阿毗达磨七论》等。七论在《俱舍论释》中说：法蕴是舍利子造，施设论是目犍连子造，界论是满愿造，识蕴是天护造，智 प्रवेश是迦旃延子造，分别论是世友造，正行品类是三菩提造。如是说。其中，按照分别说部的主张，导师在不同地点、时间和人物面前零散宣说的内容，由舍利子等汇集，如同有偈颂的段落一样是佛语，因此最初的注释是《分别说藏》。按照经部的主张，《阿毗达磨七论》是由声闻异生所造，导师的教言由阿罗汉汇集并加以评论，因此最初的注释是七论。对此有这样的疑问：大乘有单独的阿毗达磨藏，那么声闻也应该有，而且其他二藏以不同的书本形式出现，阿毗达磨没有以这种形式出现的原因是什么呢？会产生这样的疑问。因此，分别说部的观点似乎更合理。大学者世亲是经部的观点。
English
Such as extensive treatises on inner knowledge. It is explained as ninefold from the perspective of the ground: meaningless, inverted meaning, meaningful, evil, deceitful, devoid of love, abandoning suffering, diligently engaging in listening, debating, and practicing. These are the nine aspects of treatises. Thus, from the three sets of three, the first two appear to be treatises but are inferior, while each of the latter is a genuine treatise and is superior. Secondly, from the perspective of the function of necessity, there are three types: treatises that gather the vast meaning of the Buddha's words, treatises that arrange confused sequences, and treatises that distinguish profound meanings. Examples of these, in order, are the Abhidharmasamuccaya, the Vinaya-mula-sutra, and the Uttaratantra-shastra. Thirdly, from the perspective of the author, there are five types: those spoken by the fully enlightened Buddha and made into treatises, such as the five tantras of Guhyasamaja composed by Vajradharma, and the five treatises of Maitreya. Those spoken by Arhats and made into treatises, such as the seven Abhidharma treatises. The seven treatises are mentioned in the commentary on the Abhidharmakosha: The Dharma Skandha was made by Shariputra, the স্থাপना Shastra by Maudgalyayana, the Dhatu Sangiti by Purna, the Vijnana Sangiti by Devasharma, the Jnana Prasthana by Katyayaniputra, the Prakarana by Vasumitra, and the Yamaka was made by Sambhoti. Thus it is said. According to the Sarvastivadins, the teachings spoken by the Teacher in different places, times, and to different individuals were collected by Shariputra and others, and like collections of verses, they are the words of the Buddha. Therefore, the first commentary is the Vibhasha. According to the Sautrantikas, the seven Abhidharma treatises were made by Shravaka ordinary beings, and the Teacher's words were collected and commented upon by Arhats. Therefore, the first commentary is the seven treatises. There is a doubt about this: If the Mahayana has a separate Abhidhamma Pitaka, then the Shravakas should also have one. Moreover, the other two Pitakas appear as separate volumes, and there is no reason why the Abhidhamma should not appear in this way. This doubt arises. Therefore, the view of the Sarvastivadins seems more reasonable. The great teacher Vasubandhu holds the view of the Sautrantikas.
Chinese
贤哲们说，认为是“共同的”。这里以阿罗汉所著的论典为依据。另外，有些胡说八道的人说：“七部论不是佛语，因为有很多错误，是舍利弗等人所造。”这真是愚蠢至极的说法。如果连世尊以化身所显现的大阿罗汉双圣都错误地解释佛语的意义，那么绝大多数受控制的众生都将灭亡。因为无法确定受控制的众生，而且如果阿罗汉们也未曾见过，那么在声闻乘中就不可能有人见过，我是这么想的。此外，将圣者菩萨所说作为论典，例如安住在第三地的圣者无著所著的广论《五事地论》和略论《摄抉择分》等。将获得本尊神谕后所著作为论典，例如陈那的《集量论》，以及全知者的著作《七宝藏》等。对于重复自己的宗派，驳斥他人邪见的，由凡夫学者班智达所著作为论典，例如贤护所著的八部《现观庄严论》。从作者的角度来分，可以归纳为这五类。第四，从如何写作的角度来分，有将佛语本身作为注释的论典，以及将佛语的意义独立写作的论典两种。第一种又分为四类：详细确定词义的是广释，例如《别解脱经》的五十卷注释，以及《时轮大疏》的《无垢光》。详细解释词句的是词释，例如《法句经》的注释，以及《心经》的《十方除暗》。区分佛语要点的是难释，例如《摄类学》的注释。将主要意义归纳确定的是略义释，例如《维摩罗诘经》的《心经释》和荣 सोम 巴大师的《地论》等。第二种，将佛语的意义独立写作的论典也有三种。
English
The wise say that it is considered "common." Here, it is based on the treatises composed by Arhats. Furthermore, some who speak recklessly say, "The Seven Treatises are not the Buddha's words because there are many errors, and they were made by Shariputra and others." This is an extremely foolish statement. If even the great Arhats, such as the supreme pair who arose from the emanations of the Buddha himself, were to interpret the meaning of the Buddha's words incorrectly, then most of the controlled beings would perish. Because there is no way to identify controlled beings, and if even the Arhats have not seen it, then it would be impossible for anyone in the Hearer Vehicle to have seen it, or so I think. Furthermore, those spoken by noble Bodhisattvas are made into treatises, such as the extensive treatises, the Five Treatises of the Grounds, composed by the noble Asanga, who abides on the third ground, and the condensed treatise, the two Summaries. Those composed after receiving prophecies from the tutelary deity are made into treatises, such as Dignāga's Compendium of Valid Cognition, and the Omniscient Great One's Seven Treasures. Those composed by ordinary learned Panditas, repeating their own tenets and refuting the wrong views of others, are made into treatises, such as the eight Prakaranas composed by the wise Vasubandhu. If divided according to the author, they can be included in these five. Fourth, if divided according to how they are composed, there are treatises that are commentaries on the Buddha's words themselves, and treatises that independently compose the meaning of the Buddha's words. The first is also divided into four: those that thoroughly establish both words and meaning are extensive commentaries, such as the fifty-fascicle commentary on the Pratimoksha Sutra, and the Great Commentary on the Kalachakra, Stainless Light. Those that explain the words with elaboration are word commentaries, such as the commentary on the Udanavarga, and the Heart Commentary, Dispelling Darkness in the Ten Directions. Those that distinguish the key points of the Buddha's words are difficult commentaries, such as the commentary on the Abhisamayalankara. Those that condense the main points of the meaning and establish them are condensed meaning commentaries, such as the Heart Commentary on the Vimalakirti Sutra by Pandita, and Rongzom Chokyi Zangpo's commentary on the Le'u Legs. The second, treatises that independently compose the meaning of the Buddha's words, also have three.
Chinese
又，完整阐述一条教言之义的论著，如《律经根本》、《现观庄严论》、《佛密幻化道次第》等。阐述零散教言之义的论著，如《沙弥戒本颂》。阐述众多教言之义的论著，如寂天菩萨的《学集论》和全知晋美林巴的《功德藏》。第五，从所诠之教的角度来分，总的解释佛语，从词句方面解释的是语法论著，如《迦旃延》。从意义方面解释的是《量理宝藏论》等量部七论及其根本论。各个别类的释经论著中，对于初转法轮的释经，也有见解、行持、见行双运而确立的三种论著。第一种如《俱舍论》，以身之安立为先导，八事中，第一，所应知之境，蕴、界、处；第二，根之自性和有为法之生起方式，及其因、缘、果；第三，苦谛，有情器世间；第四，业；第五，烦恼之相；第六，道与补特伽罗，阐述修道之方式；第七，阐述证得果位之圆满智；第八，由于需要前六者所阐述之对治道谛的所依，禅定之等持等，故阐述彼之相。第二，阐述行持方面的是《律经根本》，从十七事中的出家事开始，之后两个分别，以及十六事作为根本，正经的律藏、律分别等细微之处所出现的，都按照道理结合起来讲解。如花鬘一般，以分别作为根本，其他都按照情况结合起来讲解。第三，阐述见行双运的是《大毗婆沙论》，其中详细解释之义是细致讲解之义。据说此论是在隐没时期，阿罗汉们共同造作的。有些人认为是由名称和一切有部等所造。藏族人将这两种说法混合，认为是由一切有部和曲身者等