Chinese
不可能存在。如是说。《意集经》中说：即使轮回颠倒，佛语也不会颠倒。如是说。词源是：难以逾越，故称为“语”。《经部》中说：如来之语秘密如何？难以逾越，故称为“语”。如是说。分类有三种：口中所说、开许和加持之语。口中所说的语有两种：导师应请而说，眷属因能力而请问后说，以及因缘起而说。导师应请而说的是：《圣集经》，此后，世尊为了使四众弟子非常欢喜，也宣说了这部《般若波罗蜜多》，当时说了这些偈颂。如是说。眷属请问后说的是：《名号赞》等，如“请以歌唱、舞蹈、讲述”等。因缘起而说的是：依赖于任何时节因缘而说的。加持之语有三种：以身加持，如世尊将手如象鼻般放在菩萨金刚藏的头顶上加持，宣说了《法经·十地品》等。以语加持，如《母经》中说：善现，无论如何也要对般若波罗蜜多有自信！如是教诫后，生起自信而宣说了般若波罗蜜多。以意加持，如世尊安住在名为甚深显现的等持中，观世音菩萨宣说了佛法。所加持的对象有两种：与心续无关的加持和与心续有关的加持。第一种是，佛陀住世时，即使从无情物中也会发出法的声音，如：虚空和色是信仰，从虚空中也会发出法的声音，持续不断地出现。以及，导师在兜率天时，从山、树、石子、大鼓和莲花中发出声音，因此称为“语”。与心续有关的加持
English
It is impossible. Thus it is said. In the Gongdü (Dgongs 'dus): Even if samsara is reversed, the Buddha's word will not be reversed. Thus it is said. The etymology is: Because it is difficult to transgress, it is called "word." In the Sutra Pitaka: How is the secret word of the Victorious One? Because it is difficult to transgress, it is called "word." Thus it is said. There are three divisions: the word spoken from the mouth, the permission, and the word of blessing. There are two kinds of words spoken from the mouth: the teacher speaks when requested, the retinue asks and then speaks because of their ability, and the words spoken because of the occasion. The teacher speaks when requested: The Noble Collection Sutra, then the Blessed One, in order to make those four assemblies very happy, also taught this Perfection of Wisdom. At that time, these verses were spoken. Thus it is said. The retinue asks and then speaks: Like the Praise of Names, such as "Please sing, dance, and explain." Thus it is said. The words spoken because of the occasion: spoken based on any connection of the occasion. There are three kinds of blessings: blessing with the body, such as the Blessed One placing his hand like an elephant's trunk on the crown of the head of the Bodhisattva Vajragarbha and blessing him, and teaching the Dharma Sutra, the Tenth Bhumi, and so on. Blessing with speech, such as in the Mother Sutra: Subhuti, by all means, have confidence in the Perfection of Wisdom! After such instruction, confidence arose and the Perfection of Wisdom was taught. Blessing with the mind, such as the Blessed One abiding in the samadhi called Profound Appearance, and Avalokiteshvara teaching the Dharma. There are two types of objects to be blessed: blessings that are unrelated to the mindstream and blessings that are related to the mindstream. The first is that when the Buddha was alive, even from inanimate objects the sound of Dharma would arise, such as: Space and form are faith, and from the sky also the sound of Dharma will arise, continuously. And, when the Teacher was in the Tushita heaven, sounds arose from mountains, trees, pebbles, great drums, and lotuses, therefore it is called "word." Blessing related to the mindstream
Chinese
有两种加持，即与有情的心相连的加持，以及与圣者的意相连的加持。第一种是，在释迦牟尼佛住世的时候，即使是普通有情也能说法，如云：‘由释迦牟尼佛您的加持，一切有情都能宣说殊胜法。’与圣者的意相连的加持是，如是宣说诸佛的声闻弟子们具有多少说法、讲说和理智，以及至高无上的圣者能带来安乐并获得其果报，所有这些都是如来佛的力量。有两种随许的教言，即随许宣说和随许略说。第一种是，如释迦牟尼佛说‘你们这些眷属宣说吧’，或者‘应如你所教导的那样，修学甚深般若波罗蜜多’等。随许略说是，将‘如是我闻’放在一切法的开头，这是对佛语的赞颂。例如，将‘如是我闻’放在一切法的结尾。教言的归纳是，一切教言都归纳为大乘和小乘，或者归纳为律藏、经藏和论藏三藏。关于哪个教言更早，有些人说《吉祥经》更早，因为释迦牟尼佛成佛后七周没有说法，在第七周坐在菩提树下时，与商人贡桑相遇时，说了《吉祥经》，所以它更早。有些人说，那时佛陀还没有完全成佛，那些前往金刚座的路途上的话语不能算是教言。成佛后，当帝释天请求时，佛陀说：‘我已证得如甘露般的甚深、无戏论、光明、无为之法，但无论向谁宣说，他们都不会理解，所以我将独自在森林中禅修。’这才是最早的，因为这是向根器 श्रेष्ठ的人介绍真实的意义。有人这样说。教法的分类是，小乘包括声闻乘和独觉乘。声闻乘的教言是，律藏四部，经藏中，善恶的教导有《业百法》，以及笑话等。
English
There are two kinds of blessings: the blessing connected to the minds of sentient beings, and the blessing connected to the minds of the noble ones. The first is that during the time when Shakyamuni Buddha was alive, even ordinary sentient beings could teach the Dharma, as it is said: 'Through the blessing of you, Shakyamuni, all sentient beings can proclaim the excellent Dharma.' The blessing connected to the minds of the noble ones is that the Buddha's Shravaka disciples are said to possess as much teaching, explanation, and reasoning as they do, and that the supreme noble ones bring happiness and obtain its fruits; all of these are the power of the Tathagata. There are two kinds of permissive teachings: permission to speak extensively and permission to speak concisely. The first is when Shakyamuni Buddha said, 'You disciples, speak!' or 'One should study the profound Prajnaparamita as you have taught.' The permission to speak concisely is to place 'Thus have I heard' at the beginning of all Dharmas, which is a praise of the Buddha's words. For example, placing 'Thus have I heard' at the end of all Dharmas. The compilation of the teachings is that all teachings are compiled into the Great Vehicle and the Small Vehicle, or into the Vinaya Pitaka, Sutra Pitaka, and Abhidhamma Pitaka. Regarding which teaching came first, some say that the Mangala Sutta came first because Shakyamuni Buddha did not teach for seven weeks after attaining Buddhahood, and in the seventh week, while sitting at the root of the Bodhi tree, he met the merchant Gon Sang and spoke the Mangala Sutta, so it was earlier. Some say that at that time, the Buddha had not yet fully attained Buddhahood, and those words on the way to Vajrasana cannot be considered teachings. After attaining Buddhahood, when Indra requested, the Buddha said: 'I have attained a Dharma that is profound, free from elaboration, luminous, unconditioned, like nectar, but no matter to whom I teach it, they will not understand, so I will meditate alone in the forest.' This is the earliest, because it introduces the true meaning to those with superior faculties. Some say this. The classification of the Dharma is that the Small Vehicle includes the Shravaka Vehicle and the Pratyekabuddha Vehicle. The teachings of the Shravaka Vehicle are the four divisions of the Vinaya Pitaka, and in the Sutra Pitaka, the teachings of good and bad include the Karma Shataka, as well as jokes, etc.
Chinese
《裂变的譬喻》，《婆罗门聚经》，报答恩情，《阿毗达摩七论》等等。对于我们自己的国家来说，《圣言》等等的论典是非根本的。大乘分为唯识和中观两种。唯识的圣言是《华严经》，《楞伽经》，《解深密经》等等，大部分是经藏。中观的圣言是《般若波罗蜜多经》的广、中、略三种，《小品般若经》等十三部经，还有《三摩地王经》等等很多。《论典》有六种：本体，词义，分类，集合，前者，法类认定。本体是：舍弃有情烦恼，从恶趣中救护。对此，世亲论师说：能调伏所有烦恼怨敌，能从恶趣中救护，为了调伏和救护的功德，所以是论典，这二者在其他宗派中是没有的。词义是：将圣言的真实意义中，佛陀教法不明显的部分，使其明显。分类有三种：无意义的，意义颠倒的，和有意义的。无意义的是：像乌鸦占卜论典等等。意义颠倒的是：外道的论典。有意义的是：内道的论典。它分为两种：着重辩论的和着重修证的。前者有两种：所说之义的解释，即声明论典；能说之词的解释，即量论论典。着重修证的也有两种：汇集圣言的论典和解释圣言的论典。汇集圣言是：佛陀的圣言广大，经文数量众多，这些有情以智慧难以全部领会，因此，为了他们的利益，圣者们造了很多论典，比如《现观庄严论》。解释圣言的论典是：佛陀的圣言安住在金刚句中，有情以智慧难以衡量和理解，因此，圣者和智者们为了使其意义明显，造了很多圣言的释论。论典的集合是：所有圣言都包含在大乘和小乘两种之中。
English
The Parable of Splitting, the Brahmajāla Sūtra, Repaying Kindness, the Seven Treatises on Abhidharma, and so on. For our own country, the scriptures such as the Holy Word are non-fundamental. The Mahayana is divided into two: Mind-Only and Madhyamaka. The Holy Word of Mind-Only is the Avatamsaka Sutra, the Lankavatara Sutra, the Samdhinirmocana Sutra, and so on, mostly the Sutra Pitaka. The Holy Word of Madhyamaka is the three types of the Prajnaparamita Sutra: extensive, intermediate, and concise, the thirteen scriptures such as the Smaller Prajnaparamita Sutra, and many others such as the Samadhiraja Sutra. There are six types of treatises: essence, definition, classification, collection, the former, and identification of the Dharma category. The essence is: abandoning sentient beings' afflictions and protecting them from evil destinies. On this, Master Vasubandhu said: 'That which completely subdues all afflictive enemies and protects from the state of evil destinies, for the sake of the merit of subduing and protecting, is a treatise, these two are not found in other systems.' The definition is: to clarify the meaning of the Holy Word, making clear what is not obvious in the Buddha's teachings. There are three types of classification: meaningless, distorted meaning, and meaningful. Meaningless is: like the treatise on crow divination and so on. Distorted meaning is: the treatises of non-Buddhists. Meaningful is: the treatises of Buddhists. It is divided into two: emphasizing debate and emphasizing practice. The former has two types: the explanation of the meaning to be expressed, which is the treatise on grammar; the explanation of the words that express, which is the treatise on valid cognition. Emphasizing practice also has two types: treatises that collect the Holy Word and treatises that explain the Holy Word. Collecting the Holy Word is: the Buddha's Holy Word is vast, and the number of scriptures is numerous, these sentient beings cannot fully comprehend with their wisdom, therefore, for their benefit, the Noble Ones created many treatises, such as the Abhisamayalankara. The treatises that explain the Holy Word are: the Buddha's Holy Word abides in the Vajra words, sentient beings cannot measure and understand with their wisdom, therefore, the Noble Ones and wise individuals, in order to clarify its meaning, created many great commentaries on the Holy Word. The collection of treatises is: all the Holy Word is contained within the two vehicles, Mahayana and Hinayana.
Chinese
论著也包含在二者之中，或者说，一切佛语都包含在三藏之中，因此，论著也包含在三藏之中。关于论著中哪个更早，对于一部论典来说，《阿毗达磨七论》更早，据说是在导师（佛陀）未圆寂之前撰写的。有些人说，《分别说藏大论》更早，据说是在结集佛语之后，由五百阿罗汉撰写的。所认定的法类是：解释初转法轮意趣的《分别说藏大论》、《八 प्रकरण》、《毗奈耶根本经》等等。解释中转法轮意趣的是：《理聚六论》等意义的解释和《三论》。词句的解释是《正法阿毗达磨》，词句和意义二者的解释是《现观庄严论》。解释后转法轮意趣的是：《经庄严论》、《辨中边论》、《辨法法性论》、《二种总摄论》、《瑜伽师地论五部》和《显扬圣教论》等等。二者的共同之处是《宝性论》等等。一般来说，每一部佛语都具备大小乘二者。每一部论著也都具备二者。它们各自都能确定三转法轮的意义。关于密咒的总纲，有五种
English
Treatises are also included in the two, or rather, all the Buddha's words are included in the three pitakas, therefore, treatises are also included in the three pitakas. Regarding which of the treatises came first, for a single treatise, the Seven Treatises of Abhidharma came first, said to have been written before the Teacher (Buddha) passed away. Some say that the Great Treatise of Distinction (Vibhasa) came first, said to have been written by five hundred Arhats after the collection of the Buddha's words. The identified categories of Dharma are: the Great Treatise of Distinction, which explains the intention of the first turning of the wheel of Dharma, the Eight Prakaranas, the Vinaya Root Text, and so on. Explaining the intention of the intermediate turning of the wheel of Dharma are: the explanations of meaning such as the Six Collections of Reasoning of the Middle Way and the Three Shar. The explanation of words is the Righteous Dharma Abhidharma, and the explanation of both words and meaning is the Ornament for Clear Realization. Explaining the intention of the final turning of the wheel of Dharma are: the Ornament of the Sutras, the Discrimination of the Middle and the Extremes, the Discrimination of Dharma and Dharmata, the Two Compendiums, the Five Sections of the Yoga Practice Grounds, and the Elucidation of Meaning, and so on. Common to both is the Treatise on the Buddha-Nature, and so on. In general, each Buddha's word possesses both the Great and Small Vehicles. Each treatise also possesses both. Each of them can ascertain the meaning of all three turnings of the wheel of Dharma. Regarding the general summary of secret mantras, there are five