Chinese
论著方面，《宝性论》中说：凡是对于佛陀的教法，一心一意，没有散乱的有情所宣说的，与获得解脱的道路相符顺的，那就要像圣者的言教一样顶戴。就像这样。对此进行分类，有共同的和特殊的两种。共同的论著方面，圣者龙树的《宝藏论》中，有观察时的大小海，对于众生有众生疗愈滴，对于大臣有《百慧论》，对于妃子有《百烹饪》，对于管家有《百香料》，《迦楞迦经》和《偈颂藏》，萨迦班智达的《格言集》等等。这些是增上生的因，并且可能成为决定胜的所依。如《百慧论》中说：如果很好地学习人类的法律，那么前往天界的路途就不远了。在天与人的阶梯上行走，那么解脱就在附近。这样说的。特殊的论著方面，有总的解释佛语密意的，和分别的解释。第一种，明学的论著是，声明和量论两种，顺便也要知道工巧明和医方明两种。第一，声明的论著有三种，声明，诗学和韵律学。声明的论著是，因陀罗所造的《因陀罗声明》，论师旃陀罗·果弥所造的《旃陀罗声明》，《声明根本四品》，《声明连接五品》，自在所造的《语门兵器》，《儿童易学》，藏族译师噶·觉所著的《正字法》，比丘金刚自在的《白花鬘》，堪布扎巴僧格的《恒河水流》，萨迦派的《宝箧论》等等。诗学方面，有论师喜乐的《诗镜》，《梵天颈饰》，《如意宝树》，智者德乐所造的《青年五论》，萨迦班智达所造的《智者入门》，《词宝藏》，《音乐论著》和《语路四论》等等。韵律学方面，有外道赤色自在天所造的，论师寂天的《宝源》，论师英雄所造的《大吉祥》和《小吉祥》。量论方面，有论师世亲的
English
Regarding treatises, the Lamas' Lineage says: "Whatever is spoken by sentient beings who, with unwavering minds, are solely devoted to the teachings of the Victorious One, and which is in accordance with the path to liberation, that should be accepted with reverence, like the words of a sage." Just like that. These can be divided into two
Chinese
论著，以及法称的《集量论》，及其释论，法称论师所著的七部论著中，主要如身体般的教法是：极其广大的《释量论》，稍微简略的《定量论》，极其简略的《理滴论》这三部。眷属如支分般的教法是：《成他相续》、《关系观察》、《论式理》、《因滴论》这四部。工巧明方面，龙树论师所著的《炼金术》教法，以及造像之法，律藏中所说的殿堂中生处等建造方式，在经根本等中出现，应从其他地方了解。医方明方面，《律藏·医药事》、《金光明经》、《二十一位仙人》、龙树论师的《医方明根本经》、《饮食经》、《刺灸要经》、《四支经》和《四百论》。都是佛陀的教言八支等。第二，解释个别密意的论著是：解释最初教言的，有显明见解的部分，和显明行持的部分。第一是：小乘的阿毗达磨七论，即：法蕴是舍利子造，施设论是不违子造，界论是满增造，识蕴是天幸造，入智论是迦旃延子造，分别论是妙音造，正行品类是大腹造，如是说。此后，阿罗汉护法在佛陀涅槃后一百年时，汇集阿毗达磨七论的意义，造了分别说部的《大毗婆沙论》。世亲汇集其意义，造了《俱舍论》八品。无著论师造了《阿毗达磨集论》。显明行持的部分，功德光著《律经根本》，《业百论》，释迦光著《沙弥三百颂》，及其释论《光显》，阿罗汉萨迦拉所著的《律花鬘》，寂天论师所著的《五十颂》，及其释论莲花戒所著的《八门论》等。
English
Treatises, and Dharmakirti's 'Compendium on Valid Cognition' (Pramanavarttika), and its commentary, from the seven works composed by the teacher Dharmakirti, the main teachings, like the body, are: the very extensive 'Commentary on Valid Cognition' (Pramanavarttikakarika), the somewhat concise 'Ascertainment of Valid Cognition' (Pramananiscaya), and the very concise 'Drop of Reasoning' (Nyayabindu), these three. The ancillary teachings, like limbs, are: 'Establishing Other Continuums' (Samtanantara-siddhi), 'Examination of Relations' (Sambandha-pariksa), 'Logic of Debate' (Vada-nyaya), and 'Drop of Reasons' (Hetubindu), these four. Regarding the science of crafts, the teachings on alchemy composed by the teacher Nagarjuna, and how to make images, the methods of construction of birth stories etc. in the courtyards explained in the Vinaya-agama, appear in the root sutras etc., and should be learned elsewhere. Regarding the field of medicine, the 'Vinaya-Medicine Basis', the 'Golden Light Sutra', the 'Twenty-one Sages', the teacher Nagarjuna's 'Root Sutra of Medicine', the 'Sutra of Nourishment and Food', the 'Essential Sutra of Bloodletting and Moxibustion', the 'Sutra of Four Limbs', and the 'Four Hundred'. These are all the Buddha's teachings, the eight branches, etc. Secondly, the treatises that explain the specific intentions are: Explanations of the first teachings, showing clearly the aspect of view, and showing clearly the aspect of conduct. The first is: the seven Abhidharma treatises of the Lesser Vehicle, namely: The 'Dharma Collection' (Dharmaskandha) was made by Shariputra, the 'Establishment Treatise' (Prajnaptti) by Maudgalyayana, the 'Collection of Elements' (Dhatukaya) was made by Purna, the 'Collection of Consciousness' (Vijnanakaya) was made by Devasarman, the 'Entrance to Wisdom' (Jnanaprasthana) by Katyayaniputra, the 'Discrimination Treatise' (Prakaranapada) by Vasumitra, and the 'Categories of Correct Conduct' (Sangitiparyaya) is said to have been made by Mahakausthila. Thus it is said. After that, the Arhat Dharmatrata, one hundred years after the Buddha's passing, compiled the meaning of the seven Abhidharma treatises and composed the great 'Commentary Treasury' (Mahavibhasa) of the Vaibhashikas. Vasubandhu compiled its meaning and composed the eight chapters of the 'Treasury of Abhidharma' (Abhidharmakosa). The teacher Asanga composed the 'Compendium of Abhidharma' (Abhidharmasamuccaya). Showing clearly the aspect of conduct, Gunaprabha wrote the 'Root Sutra of the Vinaya' (Vinayasutra), the 'Karma Shatakam', Shakyaprabha wrote the 'Three Hundred Verses for Novices' (Sramanera-karika-trishataka), and its commentary 'Light-Possessed' (Pradipavati), the 'Garland of Flowers of the Vinaya' (Vinayapushpamala) composed by the Arhat Sagara, the 'Fifty Verses' (Pancasatika) composed by the teacher Vinita Deva, and its commentary, the 'Eight Doors' (Astadvāra) composed by Kamalashila, etc.
Chinese
是……。中间教诲的释义中，清晰展示见解部分的是：龙树论师的《中观理聚六论》，即《中观根本慧论》、《六十正理论》、《七十空性论》、《精研磨》、《回诤论》、《确立名言》等六论。以及至尊弥勒所著的《现观庄严论》等。清晰展示行持部分的是《摄一切经》和《入行论》等。后期教诲的释义中，清晰展示见解部分的是：《经庄严论》、《辨中边论》、《辨法法性论》、《宝性论》、无著的《五地事》、《二种律仪》，以及世亲的《八 प्रकरण论》。清晰展示行持部分的是旃扎·果弥的《二十颂律仪》等。以上是依据三藏的论著所建立的纲要。四续部的口诀则需要另行了解。这里因为文字繁多而未列出。这个总括一切乘的纲要，是上述所有论著中着重实修的论著。就所诠释的内容而言，因为它阐述了九乘次第的所有意义，所以它是进入一切乘的总论。那么，这是否与将一切划分为显宗、密宗、内宗这三类相矛盾呢？并不矛盾。因为下乘被阐述为密宗的道基，或者在阐述密宗内宗的同时，以下乘的宗派观点作为补充而广泛出现。同样，此论的经典来源是《意集经》中所说的“一切佛陀的总经，意集经”，以及《秘密藏经》中所说的“总论秘密藏”，还有《名号赞》中所说的“以三乘而决定出离，以一乘而安住于果位”，因此并不矛盾。第二，为了不错谬地理解意义，展示了阐述的方法，共有三种：以狮子的步伐建立总义的框架，以虎的步伐划分论典的章节，以乌龟的步伐探究词义的精髓。首先，一切教诲都是以五种圆满来阐述的，但……
English
Is... In the commentaries on the intermediate teachings, what clearly shows the aspect of view are: the six collections of Madhyamaka reasoning by the master Nagarjuna, namely, the Root Wisdom of the Middle Way, the Sixty Stanzas on Reasoning, the Seventy Stanzas on Emptiness, Thorough Investigation, Refutation of Objections, and Establishment of Terminology. And like the Ornament of Clear Realization composed by the venerable Maitreya. What clearly shows the aspect of conduct are the Compendium of All Sutras and the Bodhisattvacharyavatara, and so on. In the commentaries on the later teachings, what clearly shows the aspect of view are: the Ornament of the Sutras, Distinguishing the Middle from the Extremes, Distinguishing Dharma and Dharmata, the Uttaratantra, the Five Treatises of Asanga, the Two Vows, and the Eight Prakarana Treatises of Vasubandhu. What clearly shows the aspect of conduct is like the Twenty Verses on Vows by Chandra Gomi. Up to this point, it is a summary based on the treatises relying on the three pitakas. The instructions based on the four tantras should be understood separately. Here, it is not listed due to fear of many words. This general framework of all vehicles is a treatise that emphasizes practice among all of them. In terms of the content to be explained, since it explains the meaning of all nine vehicles in sequence, it is a general treatise for entering all vehicles. Then, is this not contradictory to identifying everything as the three categories of exoteric, esoteric, and inner tantra? It is not contradictory. Because the lower vehicles are explained as the foundation for the path of the esoteric, or while explaining the inner tantra, the philosophical views of the lower vehicles appear extensively as a supplement. Similarly, the source of this treatise is from the Gongdü, which says, "The general sutra of all Buddhas, the Gongdü," and from the Sangnying, which says, "The general teaching, the secret essence," and from the Names of Manjushri, which says, "With the three vehicles, one is certain to renounce, with one vehicle, one abides in the result," so there is no contradiction. Second, in order to understand the meaning without error, the method of explanation is shown, there are three: establishing the framework of the general meaning with the gait of a lion, dividing the chapters of the text with the gait of a tiger, and exploring the essence of the words with the gait of a turtle. First, all teachings are explained with the five perfections, but...
Chinese
此乃依于圣教之论著或口诀，故以五事而讲说之。如《隆钦喇嘛》云：“为令少闻新学生起信，口诀总义以算头而摧毁。”如是所说，为令源流清净且生信，乃说由何等之师所造；为令不违圣教且建立宗派之论，乃说从何续部所摄及属于何方；为令于教法立定名称且略微了悟其义，乃说立何名称；为令造作具有意义，乃说为何目的而造；为令知晓首尾之义且通达其精髓，乃说于首尾显示何义，此即五事。初者，总的来说，论著造作之标准，上等者，乃见法性真谛之义；中等者，乃见本尊天之面容且获得授记；下等者，乃通晓圣教之义且辨别宗派之优劣。需由精通词义且能辨别差别者造作。如《庄严经论》云：“现证法性最为上，上师本尊空行母，获得授记为中等，善辨圣教词句巧，分别差别乃下等。”如是所说，此论之作者圣者善逝者，乃是往昔长期修习且以精进之力，从此论中“三坛城无别，于一切所知之基处，一切体性皆平等。”如是所说，证悟了密宗不共之宗义，轮涅无别平等性之义，离戏之大智慧。从暖相之智慧显现方式等不可思议之功德中，于此处略说少分，即具有忆念前世之神通，以及知晓他人心相续之神通，并亲见获得授记于与无量光佛之眷属坛城及不动佛之眷属坛城，以及多生之前无别或作利益之圣者文殊师利，和传承之成就者们及四十二尊誓
English
This is a treatise or instruction based on the Holy Teachings, and therefore it is explained in terms of five aspects. As it is said in the Longchen Lama, "In order to generate faith in the novice with little learning, the general meaning of the instructions is destroyed by the reckoning of the heads." As it is said, in order to make the source pure and generate faith, it is said by what kind of teacher it was made; in order to make the treatise of the sect not contradictory to the Holy Teachings, it is said from which tantra it was collected and to which direction it belongs; in order to establish a name for the teachings and to understand a little of its meaning, it is said what name was given; in order to make the creation meaningful, it is said for what purpose it was created; in order to know the meaning of the beginning and the end and to understand its essence, it is said what meaning is shown in the beginning and the end, these are the five aspects. The first is that, in general, the standard for creating treatises is that the best is to see the meaning of the true nature of reality; the middle is to see the face of the deity and receive prophecies; the lowest is to understand the meaning of the Holy Teachings and to distinguish the advantages and disadvantages of the sects. It must be created by one who is proficient in the meaning of words and who can distinguish differences. As it is said in the Ornament of Realization, "The realization of the nature of reality is the highest, the guru, the deity, the dakini, the attainment of prophecy is the middle, the skillful in distinguishing the words and sentences of the Holy Teachings, the distinction of differences is the lowest." As it is said, the author of this treatise, the Holy Sugata, is the power of long-term practice in the past, and from this treatise, "The three mandalas are inseparable, located at the base of all that is to be known, all natures are equal." As it is said, he realized the uncommon doctrine of the secret mantra, the meaning of the equality of samsara and nirvana, the great wisdom of detachment. From the inconceivable qualities such as the way the wisdom of the warm sign manifests, here a small part is mentioned, that is, he has the clairvoyance of remembering past lives, and the clairvoyance of knowing the mind stream of others, and he personally sees and receives prophecies from the retinue mandala of Buddha Amitabha and the retinue mandala of Akshobhya, and the Holy Manjushri who is inseparable or beneficial before many lifetimes, and the accomplished ones of the lineage and the forty-two oath