Chinese
是方法的组成部分；道是证悟无我的智慧的组成部分；从痛苦中解脱是道的威力使然，是与应断之物分离的组成部分。这三者是经教之法的所诠释的意义。其中，远离垢染的是果的自性，以远离垢染的作用而具有的自性，安住于这二者被称为清净的二谛，即灭谛和道谛两种，福德是道的助伴。如《宝性论》中所说：“何者以何离贪著，二谛体性即是法，离贪即是灭谛，道谛摄持诸道支。”像这样的二谛，也依次具有三种功德：非名言识所能思，业及烦恼寂灭，无不如理作意的分别，这是三种；以及遮障的垢染清净，智慧的显现明朗，成为相违品的对治，这是三种。如《宝性论》中所说：“无思无二无分别，净明对治之品性。”第二，将经教和证悟二者进行区分，分为两种：简略地说明和详细地解释。第一，所诠释的意义依赖于三学，能诠释的词句依赖于三藏，因此分为经教之法和证悟之法两种。在《随念经》中，“世尊善说”表示最初听闻时生起信心的信仰；中间思维时，对解脱道获得定解；最后修行时，产生正确的智慧，因此，为了成为三种智慧之因，显示了最初、中间、最后都具有利益的经教之法。“从正确地见到而应了知”表示证悟之法。第二，详细解释分为两种：经教之法和证悟之法。第一，在《八千颂大释》中说：“经部、讽诵、授记和，讽颂、自说、因缘和，譬喻、本生、极广和，希有、决定之品类，圣教十二分支也。”按照这种说法，如果对经教之法进行分类，那么就是...
English
are the components of the method; the path is the component of wisdom that realizes selflessness; liberation from suffering is the component of being separated from what should be abandoned through the power of the path. These three are the very meaning of what is expressed by the Dharma of scripture. Among them, that which is free from defilement is the nature of the result, and that which has the function of freeing from defilement, abiding in these two natures, is called the two truths of purification, namely the truth of cessation and the truth of the path, and merit is a companion of the path. As it is said in the Uttaratantra: "That which is free from attachment by what, the two truths are the characteristic of Dharma, freedom from attachment is cessation itself, and the truth of the path includes all the branches of the path." Such two truths also have three qualities in order: not to be thought of by conventional knowledge, the pacification of karma and afflictions, and the absence of improper conceptualization, these are three; and the purification of the defilement of obscuration, the clarity of the appearance of wisdom, and being the antidote to opposing factors, these are three qualities. As it is said in the same text: "Unthinkable, non-dual, without conceptualization, with the qualities of purity, clarity, and antidote." Second, the distinction between scripture and realization is divided into two: a brief explanation and a detailed explanation. First, the meaning to be expressed depends on the three trainings, and the words that express it depend on the three pitakas, so they are divided into two types: the Dharma of scripture and the Dharma of realization. In the Sutra of Recollection, "The Blessed One has spoken well" indicates that initially, at the time of hearing, faith of conviction arises; in the middle, at the time of contemplation, certainty about the path to liberation is obtained; and finally, at the time of practice, correct wisdom arises, therefore, in order to be the cause of the three wisdoms, the Dharma of scripture, which is beneficial in the beginning, middle, and end, is shown. "From seeing correctly, one should know" indicates the Dharma of realization. Second, the detailed explanation is divided into two: the Dharma of scripture and the Dharma of realization. First, in the Great Commentary on the Eight Thousand Verses, it says: "Sutras, songs, prophecies, verses, self-utterances, causes, parables, birth stories, extensive ones, marvels, and definitive categories, are the twelve branches of the Holy Word." According to this, if the Dharma of scripture is classified, then it is...
Chinese
十二部以及通过对治三种毒药的方式归纳，为了调伏的对象，如来大悲的因缘显现了三藏。如《集一切法》中所说：为了对治烦恼贪欲，宣说了二万一千部律藏；为了对治烦恼嗔恨，宣说了二万一千部经藏；为了对治烦恼愚痴，宣说了二万一千部论藏。如是。其中，首先分为十二部的规矩是：语句简略且意义分门别类，所以是经部；以前以散文的方式广说，之后又以偈颂的韵律来叙述，这是讽诵；未来将要发生的事情进行预言，这是授记；从一开始就只用偈颂来说，这是偈颂；不需要其他请问者，为了教法能够住世而自己特意宣说，这是自说；对于某些人犯了过错而制定戒律等，从谈论的根基上广泛阐述，这是因缘；讲述现在某些其他人的历史，这是譬喻；讲述过去发生的传说故事，这是如是发生；讲述菩萨的转世经历，这是本生；讲述甚深广大的无量佛法，这是广经；讲述不可思议的稀有佛法，仅仅是讲述以前未曾听闻的甚深意义，这是未曾有法；详细区分轮回的法，蕴、界、处；道的法，地道、三摩地之相；果的法，佛身和智慧的种类等等，将律藏和经藏的所有意义详细地确定下来，这是论议。这些也可以归纳为三藏：经部、讽诵、授记、偈颂、自说这五者是小乘的经部；因缘、譬喻、如是发生这三者是小乘的律藏；本生是属于大乘的律藏；广经和未曾有法两者是大乘的经部；论议是大乘和小乘共有的论藏。如此，能诠的三藏所诠释的意义是
English
The twelve branches and, when summarized through the antidote to the three poisons, the Tripitaka manifests to those to be tamed through the condition of the great compassion of the Tathagata. As it is said in the *Compendium of All Dharmas*: "As an antidote to subdue the affliction of desire, twenty-one thousand sections of the Vinaya Pitaka are taught. As an antidote to subdue the affliction of hatred, twenty-one thousand sections of the Sutra Pitaka are taught. As an antidote to subdue the affliction of ignorance, twenty-one thousand sections of the Abhidhamma Pitaka are taught." Thus it is. Among these, the method of dividing them into twelve is as follows: Because the words are concise and the meanings are divided into categories, it is the Sutra. Those teachings that were previously explained extensively in prose are again narrated in metrical verses, this is the *Geya* (頌). Predicting future events is *Vyakarana* (記別). Teaching only in verses from the beginning is *Gatha* (諷頌). Teaching specifically by oneself so that the teaching may abide without the need for other requesters is *Udana* (自說). Expounding extensively from the basis of a story, such as establishing precepts for those who have committed offenses, is *Nidana* (因緣). Narrating the history of some other person in the present is *Avadana* (譬喻). The connection of stories that occurred in the past is *Itivrttaka* (本事). Narrating the garland of the Bodhisattva's births is *Jataka* (本生). Teaching immeasurable profound and vast dharmas is *Vaipulya* (方廣). Teaching only profound meanings of wondrous and amazing dharmas that were previously unheard of is *Adbhuta-dharma* (未曾有法). Thoroughly establishing the divisions of the aggregates, elements, and sources of cyclic existence; the aspects of the paths, grounds, samadhis of the path; the categories of form bodies and wisdom of the result; and all the meanings of the Vinaya and Sutra, this is *Upadesha* (論議). These can also be summarized into the three pitakas: The five, Sutra, Geya, Vyakarana, Gatha and Udana, are the Sutra Pitaka of the Lesser Vehicle. The three, Nidana, Avadana, and Itivrttaka, are the Vinaya Pitaka of the Lesser Vehicle. Jataka is the Vinaya Pitaka of the Great Vehicle. The two, Vaipulya and Adbhuta-dharma, are the Sutra Pitaka of the Great Vehicle. Upadesha is the Abhidhamma Pitaka of both the Great and Lesser Vehicles. Thus, the meaning expressed by the expressing three pitakas is
Chinese
殊胜道之三学为：律藏所诠为增上戒学，经藏所诠为增上定学，论藏所诠为增上慧学。又，不必特意断除一切烦恼，即能迅速与究竟果位结合，具有众多广大、甚深等功德者，为持明藏。其中说到：已说一切调伏之对治，第四藏为二万一千颂。如是，密咒之藏立为第四藏，此为印度阿阇黎圣天，以及藏地全知法王，大伏藏师仁波切等之观点。另有观点认为，此可归于经藏或论藏，而不承认有三藏之外的第四藏。这些藏的根本，为文字，文字集合为名，多名集合为句，多句集合为偈颂、品、卷，最终形成经函，安住于文字的聚集中，是誓愿皈依之语的所依。第二，解释证悟之法。总的来说，证悟之法即是殊胜道之三学。无论显宗密宗，都确定没有不包含在这三学中、不属于这三学的证悟之法。因此，认为见解高就不需要戒律，或者认为密法道之结合解脱等行为与戒律相违背，又或者认为生起次第和圆满次第也与定学和慧学无关等等，诸如此类的颠倒分别念，会让人觉得三乘和显密之道互相矛盾，甚至连所有地道证悟都包含在三学中的道理都不懂，从而导致智慧错乱。因此，进入解脱道三乘之门的补特伽罗们，相续中生起三学证悟的次第，被安立为三十七道品。其中，闻思和福德资粮主要用于修行，是资粮道。此道有三，于资粮道下位时，四念住与
English
The three superior trainings of the path are: the Vinaya Pitaka, which explains the superior training in discipline; the Sutra Pitaka, which explains the superior training in concentration; and the Abhidhamma Pitaka, which explains the superior training in wisdom. Furthermore, the Vidyadhara Pitaka possesses many great qualities, such as having numerous and profound methods that quickly connect one with the ultimate result without needing to specifically abandon all defilements. It is said in that very text: "It has been said to be the antidote to subdue all. The fourth Pitaka is said to be twenty-one thousand verses." Thus, the Mantra Pitaka is established as the fourth Pitaka, which is the view of the Indian master Aryadeva, the omniscient Dharma Lord of Tibet, and the great treasure revealer Rinpoche, among others. Others hold that it can be identified as either the Sutra Pitaka or the Abhidhamma Pitaka, and do not accept a fourth Pitaka beyond the three. The basis from which these Pitakas are composed is letters, which combine to form names, multiple names combine to form sentences, and sentences combine to form shlokas, chapters, and volumes, ultimately forming a scripture that abides as a collection of letters, which is the support for the words of the vow to take refuge. Second, explaining the Dharma of realization. In general, the Dharma of realization is the three superior trainings of the path. It is certain that there is no Dharma of realization that is not included in or separate from these three, according to either the Sutra or Tantra systems. Therefore, thinking that if one's view is high, discipline is not necessary, or that the practices of union and liberation in the Tantric path are contrary to discipline, or that the generation and completion stages are separate from the training in concentration and wisdom, and so on, such inverted thoughts cause one to see the three vehicles and the paths of Sutra and Tantra as contradictory. They do not even understand that all the realizations of the grounds and paths are included in the three trainings, and thus their wisdom becomes corrupted. Therefore, for those who enter the gate of the three vehicles of the path of liberation, the stages of arising of the realization of the three trainings in their minds are established as the thirty-seven factors of enlightenment. Among these, hearing, thinking, and the accumulation of merit are primarily practiced on the path of accumulation. There are three of these paths. During the lower stage of the path of accumulation, the four mindfulnesses and
Chinese
在中间的时期，修习四正断和四神足。然后逐渐地，世间的禅定变得主要，并将无分别的智慧与见道相结合，因此被称为加行道。这条道路有四种形态。如果从大乘的角度来看，了知一切法仅仅是心的显现，并作为对执著于实有的对治，这是获得暖相的时候。智慧的显现更加增长，这是顶相，显现增长的时候。在这两者中，有五根。然后，舍弃对实有的执著，生起了悟一切法唯是心的智慧，忍位是唯一进入真如一面的阶段。如果没有所取，能取也不会存在，因此修习认为仅仅是无二的自证。作为对执著的对治，并且无间断地与见道相结合，这是世第一法，即近分定。在这两者中，有五力。无二的自证也依赖于缘起，因此证悟远离戏论的法性，这是见道。在那里有七觉支。像这样，证悟法性的智慧，通过习惯的力量，智慧的显现越来越增长，这是修道。在那条道路上，修习八正道。然后，当证悟的智慧远离一切造作时，所有菩提分的功德都圆满究竟，这就是无学道。在小乘的两种道中，各自的证悟种类从最初的修习到最终的圆满，都是通过三十七菩提分来行持五道，其方式也是如此。像这样，五道的阶段的所有功德，也就是在那条道路和那个阶段出现的三十七菩提分，分为七个部分来详细解释，有七种意义。第一，四念住，有目标、相状、词义三种。目标是身等四种。其中，身是色蕴，分为三种。外身是水、火、风，是由四大组成的器世间。内身是自己的身体。中间的身是