English
Furthermore, treatises that completely explain the meaning of a single teaching, such as the Root Text of the Vinaya Sutra, the Ornament of Clear Realization, and the Stages of the Secret Illusion of the Buddha. Treatises that explain the meaning of scattered teachings, such as the Karika of a Novice Monk. Treatises that explain the meaning of many teachings, such as Shantideva's Compendium of Trainings and the Treasury of Qualities by Kunchen Jigme Lingpa. Fifth, dividing from the perspective of the teachings to be explained: Generally, to interpret the Buddha's words, interpreting the aspect of words is like the grammatical treatise Katayana. Interpreting the aspect of meaning is like the Seven Treatises on Valid Cognition, including the root text. Among the commentaries on specific individual categories, there are also three types of treatises on the interpretation of the first turning of the Dharma wheel: view, conduct, and the establishment of the union of view and conduct. The first is like the Abhidharma Kosha, which begins with the establishment of the body, and of the eight topics: First, the objects to be known: aggregates, elements, and sources. Second, the nature of the faculties and the arising of conditioned phenomena, including their causes, conditions, and results. Third, the truth of suffering, the container and contents of the world. Fourth, karma. Fifth, the aspects of afflictions. Sixth, the path and the individual, explaining how to practice the path. Seventh, explaining how to attain the complete wisdom of the result. Eighth, because the antidote to the truth of the path, which was explained in the previous six, needs to rely on meditative absorptions, etc., it explains their aspects. Second, the aspect of conduct is shown in the Root Text of the Vinaya Sutra, starting with the ordination as the first of the seventeen topics. Then, the two divisions, and the sixteen topics are taken as the basis. The passages that appear in the sacred Vinaya, the Vinaya divisions, and other minor sections are explained by combining them according to reason. Like a garland of flowers, the divisions are taken as the basis, and the others are combined and explained as appropriate. Third, the union of view and conduct is shown in the Great Commentary Treasury, where the meaning of detailed explanation is the meaning of explaining in detail. It is said that this treatise was composed jointly by the Arhats during the time of concealment. Some believe that it was composed by Name and the Sarvastivadins, etc. Tibetans mix these two accounts, believing that it was composed by the Sarvastivadins and the hunchback, etc.
Chinese
据说，五百阿罗汉在北方维摩诘的寺庙里完成了这项工作。 事实上，据说那些阿罗汉的口头传统被整理成一个整体，从长老的耳朵传到耳朵，后来被记录下来，这似乎是合理的。 此外，在第二法轮的释经中，有三种论典来确定见地、行持和见行双运。 第一种是龙树的《中观理聚》，如《根本慧论》等，是驳斥所证成之戏论边际的理聚；《六十正理论》、《七十空性论》、《回诤论》等四部。 以及驳斥论证推理的理聚《细金刚轮》，合称五部理聚。 或者，加上《世俗谛成立论》，它表明虽然在胜义谛中没有自性，但在世俗谛中名言是合理且成立的，因此被称为六部理聚。 然而，根据《显句论》的观点，五部理聚是合理的。 第二种是展示行持的，如寂天菩萨的《入菩萨行论》，它有十章，主要展示菩萨的利益、忏悔罪业、完全接受菩提心、守护正念和正知、忍辱、精进、禅定、智慧的回向等。 第三种是展示见行双运的，如《现观庄严论》，如经中所说：“般若波罗蜜多，以八事而如实宣说。” 如是，入处三智，入法四加行，入果法身，以八事七十义而决定。 此外，在第三法轮，即最后教诲的释经中，有三种论典来确定见地、行持和见行双运。 第一种是《宝性论》和《辨中边论》，如《宝性论》中所说：“佛法僧众、界性与菩提，功德佛业至究竟，一切论典体性略摄要，金刚七处即是此。” 通过这些，三宝，以及其因，如来藏，果，菩提和佛的六十四种功德和七种事业被确定。 《辨中边论》则破除了有无或常断的边际。
English
It is said that five hundred Arhats accomplished this at the Vimalakirti Temple in the north. In reality, it is said that the oral traditions of those Arhats were compiled into one, passed from ear to ear among the elders, and later written down, which seems reasonable. Furthermore, in the commentaries on the intermediate turning of the Dharma wheel, there are three treatises that establish view, conduct, and the union of view and conduct. The first is like Nagarjuna's collection of reasoning, such as the Root Wisdom, which is a collection of reasoning that refutes the extremes of elaboration; the Sixty Stanzas on Reasoning, Seventy Stanzas on Emptiness, and Refutation of Objections, making four. And the collection of reasoning that refutes the reasoning of argumentation, the Detailed Analysis, making five collections of reasoning. Or, adding the Establishment of Conventional Truth, which shows that although there is no inherent existence in ultimate truth, in conventional truth, terms are valid and established, it is widely known as six collections of reasoning. However, according to the commentary of Clear Words, five collections of reasoning are reasonable. The second, which shows conduct, is like Shantideva's Engaging in the Bodhisattva's Deeds, which has ten chapters, mainly showing the benefits of Bodhisattvas, confession of sins, complete taking of the Bodhicitta, guarding mindfulness and awareness, patience, diligence, meditation, wisdom, and dedication. The third, which shows the union of view and conduct, is like the Ornament of Clear Realization, as it is said in the scripture: "The Perfection of Wisdom is truly explained by eight objects." Thus, the three knowledges of the object of entry, the four applications of the entering Dharma, and the Dharmakaya as the result of entry, are determined by eight objects and seventy meanings. Furthermore, in the commentaries on the third turning of the Dharma wheel, the final teaching, there are three treatises that establish view, conduct, and the union of view and conduct. The first is like the Treatise on the Buddha-Nature and the Differentiation of the Middle and Extremes, as it is said in the Treatise on the Buddha-Nature: "Buddha, Dharma, Sangha, element, and enlightenment, qualities, Buddha's activity to the end, the essence of all treatises is briefly summarized, these seven vajra places." Through these, the Three Jewels, and their cause, the Tathagatagarbha, the result, enlightenment, and the sixty-four qualities and seven activities of the Buddha are determined. The Differentiation of the Middle and Extremes refutes the extremes of existence and non-existence, or permanence and annihilation.
Chinese
引导走向中观之道。区分法与法性，是因为它能显示有法之轮回与法性之涅槃的差别。因此，它是区分这两者的论典。第二，阐述行持的论典，如《二十戒律》，是确定菩萨中等根器的四根本堕罪和四十六种恶行的论典。第三，阐述见行双运的论典，如《经庄严论》，通过二十一个章节，如“信奉种姓与法”等十个要点来确定。同样，第四个论藏，即持明藏，也有解释四部或六部续部意旨的论典。例如，阐述见地的论典有大学者莲花生的《见鬘》和噶瓦·贝才的《见次第·十七显现》；阐述行持的论典有瑟嘎·多杰的《誓言光明》；阐述见行双运的论典有学者桑杰·桑瓦的《幻化网·分类》等。第六，从所诠释的意义角度进行分类，有阐述“有多少”的论典、阐述“如何是”的论典，以及阐述获得解脱和一切智之方法的论典这三种。其中，第一种，即阐述“有多少”的论典，又分为一般的和特殊的两种。一般的是指世间法典籍，如《养生滴露》和《查拉卡国王法典》。这些典籍虽然直接是增上生的因，但间接也可以成为解脱的所依，如《百慧论》所说：“若行持人类之善法，则往天界路不远。于天人阶梯上攀登，解脱就在咫尺间。”此外，八种观察，主要是确定珍宝地基的论典。如《报恩经》所说：“如果菩萨不学习五种明处，则无论何时都无法在无上圆满正等觉中获得一切智智。因此，为了获得无上菩提，应学习五种明处。
English
It guides one to the Middle Way. Differentiating between dharma and dharmata is because it shows the distinction between the conditioned samsara and the dharmata of nirvana. Therefore, it is a treatise that distinguishes between these two. Second, treatises that explain conduct, such as the "Twenty Verses on Vows," are treatises that establish the four root downfalls and forty-six secondary offenses of intermediate bodhisattvas. Third, treatises that explain the union of view and conduct, such as the "Ornament of the Sutras," establish it through twenty-one chapters, such as "Devotion to Lineage and Dharma," and ten key points. Similarly, the fourth pitaka, the Vidyadhara Pitaka, also contains treatises that explain the intention of the four or six classes of tantras. For example, treatises that explain the view include the "Garland of Views" by the great scholar Padmasambhava and the "Seventeen Appearances of the Stages of Views" by Kawa Paltseg; treatises that explain conduct include the "Clear Illumination of the Vajra Samaya" by Sgegpa Dorje; treatises that explain the union of view and conduct include the "Magic Net of Manifestation" by the scholar Sangye Sangwa. Sixth, classifying from the perspective of the meaning of the subject matter, there are three types: treatises that explain "how many," treatises that explain "how it is," and treatises that explain the means of attaining liberation and omniscience. The first of these, the treatises that explain "how many," are further divided into ordinary and special. The ordinary ones are worldly treatises, such as the "Nectar of Nourishment" and the "Code of King Caraka." Although these are directly the cause of higher realms, they can also indirectly become the basis for liberation, as the "Hundred Wisdoms" says: "If one practices the good conduct of human dharma, the path to the heavenly realm is not far. Climbing the ladder of gods and humans, liberation is within reach." Furthermore, the eight examinations are mainly treatises that establish the precious ground. As the "Sutra on Repaying Kindness" says: "If a bodhisattva does not train in the five sciences, he will never be able to attain the omniscient wisdom in unsurpassed, perfect, and complete enlightenment. Therefore, in order to attain unsurpassed enlightenment, one should train in the five sciences.
Chinese
应作如是。如《瑜伽行地》所说，何为五明处？即是：内明、医方明、因明、声明、工巧业处明。如是说。其中，学习前四种明的原因是，嘉察·玛帕姆·衮说：“因此，断除他者，摄受后进。”意思是，断除他人对词句和意义的错误理解，摄受那些在普遍和个别方面追求无病的人，即工巧明和医方明。其中，如果将其他三种包含在工巧明中，那么首先讲解工巧明是适时的。如何包含呢？如云：“身语为主与非主，身语意之工巧分三。”如是说。与意相关的身体动作和以语言表达为主的，称为身语之工巧；与二者无关，仅由意念所支配的，称为意之工巧。因此，在《广大嬉戏》和《零星教言》的注释中所说的六十四种艺术，在《辨别差别》中所说的三十种工巧，乐师和舞蹈等十八种音乐分支，婆罗门和仙人等七种龙音的确定，娇姿等九种舞蹈姿态，经部中所说的十八种工巧学习和八种观察等，是实现所需之九种目的的无量方法。特别是，殊胜的身工巧是如来身语意之所依，包括建造佛像等；殊胜的语工巧是供养诸佛的赞歌等；殊胜的意工巧是闻思修等意生之殊胜智慧。而这些的教典是《舍利弗请问经》、《时轮经》、《律经》等经文及其注释，以及仙人爱德瑞之子所著的度量书和炼金术等工巧论典。另外，第二种明是医方明，如宇妥巴所解释的《吉祥四续》之意。其中，《支分解释续》中说，六道众生之首的人身
English
It should be done like that. As stated in the *Yogācārabhūmi-śāstra*, what are the five fields of knowledge? They are: inner knowledge, medical knowledge, logic, grammar, and the field of skillful activities. It is said like that. Among them, the reason for studying the first four fields of knowledge is, Gyaltsap Ma Phakgon said, "Therefore, cut off others and embrace the followers." It means, to cut off others' wrong understanding of words and meanings, and to embrace those who seek freedom from illness in general and in particular, which are skillful activities and medical knowledge. Among them, if the other three are included in skillful activities, then it is appropriate to explain skillful activities first. How are they included? As it is said, "Body and speech are primary and non-primary, the skillful activities of body, speech, and mind are divided into three." As it is said, the movement of the body related to the mind and the expression of speech as the main thing are called the skillful activities of body and speech; what is not related to the two and is only controlled by the mind is called the skillful activity of the mind. Therefore, the sixty-four arts mentioned in the commentaries of *Mahāvaipulya* and *Minor Teachings*, the thirty skillful activities mentioned in *Distinguishing Differences*, the eighteen branches of music such as musicians and dances, the seven determinations of dragon sounds such as Brahmins and sages, the nine dance postures such as graceful postures, the eighteen skillful activity studies and eight observations mentioned in the sutras, etc., are limitless methods for achieving the nine purposes. In particular, the supreme skillful activity of the body is the basis of the body, speech, and mind of the Tathāgata, including the construction of Buddha images, etc.; the supreme skillful activity of speech is the hymns of praise to the Buddhas, etc.; the supreme skillful activity of the mind is the special wisdom born of thought, such as hearing, thinking, and meditating. And the scriptures that teach these are the *Śāriputraparipṛcchā Sūtra*, the *Kālacakra Tantra*, the *Vinaya Sūtra*, etc., and their commentaries, as well as the treatises on skillful activities such as the book of measurements and alchemy written by the son of the sage Aitreya. Furthermore, the second field of knowledge is medical knowledge, such as the meaning of the *Glorious Four Tantras* explained by Yuthokpa. Among them, in the *Explanatory Tantra of Branches*, it says that the human body, which is the head of the six realms of beings