Chinese
就像那样。如果将佛陀的所有教诲归纳起来，可以归纳为这四个方面。那么，应该如何区分佛语（བཀའ་）和论著（བསྟན་བཅོས་）呢？有些人认为，佛陀在涅槃之前所说的一切都是佛语，涅槃之后所说的是论著。还有些人说，佛陀所说的一切都是佛语，凡是由个人所说的都是论著。这些观点并没有矛盾，因为论著是基于佛语而产生的。因此，我个人是这样认为的：从圆满正等觉佛陀三身的口中所说，以及随许，加持，和随许的法音显现，声音发出，声音与意义相关联的所有表达，都称为佛语。无论是否基于佛语的意义，在佛语的基础上，由圣者和个人所作的显现为声音，被认为是声音，声音与意义相关联的所有表达，都称为论著。正如毗卢遮那佛所说：佛语和论著的教理和理性，声音发出，声音与意义的三种关联都具备的，就是佛语和论著。此外，佛教的教法可以分为两个藏：学诚阿阇黎说：不错误的道路本身，以及学习道路本身，见解有内外两种。因此，外道和内道佛教徒有两种。外道有三百六十种邪见等，如果细分，有许多怖畏的法，这里不详述。如果将内道佛教的教法简要归纳，可以归纳为两种：小乘和大乘。小乘又分为两种：声闻和独觉。声闻有四种：体性、词义、分类、总结意义。体性是从视法为实有的角度，自己修持寂静调伏。词义是：在《俱舍论》的释文中说：听闻听闻而解脱。分类有四种：声闻化身者、自续者、趣向寂灭者、执持究竟成就者。化身者如舍利弗、目犍连、大迦叶等八大弟子。这些人实际上安住于大乘，但以声闻
English
Like that. If all the Buddha's teachings are summarized, they can be summarized into these four aspects. So, how should we distinguish between the Buddha's words (བཀའ་) and treatises (བསྟན་བཅོས་)? Some people think that everything the Buddha said before Nirvana is the Buddha's words, and what was said after Nirvana is treatises. Others say that everything the Buddha said is the Buddha's words, and whatever is said by an individual is a treatise. These views are not contradictory, because treatises are based on the Buddha's words. Therefore, I personally think this way: what is spoken from the mouths of the three bodies of the perfectly enlightened Buddha, as well as the permission, blessing, and the appearance of the Dharma sound of permission, the sound is emitted, and all expressions related to sound and meaning are called the Buddha's words. Whether based on the meaning of the Buddha's words or not, on the basis of the Buddha's words, what is made by the saints and individuals appears as sound, is considered sound, and all expressions related to sound and meaning are called treatises. As Vairochana said: The doctrine and reason of the Buddha's words and treatises, the sound is emitted, and the three associations of sound and meaning are all present, which are the Buddha's words and treatises. In addition, the Buddhist teachings can be divided into two baskets: Master Ashvaghosha said: The correct path itself, and learning the path itself, there are two kinds of views, internal and external. Therefore, there are two kinds of outsiders and inner Buddhists. Outsiders have three hundred and sixty kinds of heresies, etc. If subdivided, there are many fearful dharmas, which will not be detailed here. If the inner Buddhist teachings are briefly summarized, they can be summarized into two kinds: the Small Vehicle and the Great Vehicle. The Small Vehicle is divided into two kinds: Hearers and Solitary Buddhas. There are four kinds of Hearers: nature, meaning, classification, and summary meaning. The nature is to cultivate tranquility and subdual oneself from the perspective of seeing the Dharma as real. The meaning is: In the commentary of the Treasury, it says: Hearing, hearing, hearing, and liberation. There are four kinds of classifications: Hearer emanation, self-continuum, those who go to peace, and those who hold the ultimate accomplishment. Emanations are like Shariputra, Maudgalyayana, Mahakashyapa, and other eight great disciples. These people actually abide in the Great Vehicle, but as Hearers.
Chinese
以持戒的方式行持声闻之义。自续部是：对大乘生起信心并加以诽谤。根本的部派有四个，从那之中分出的部派有十八个。四个根本部派是：大众部、说一切有部、上座部、大众部。从那之中分出的部派是：东山部、西山部、雪山部、出世说部、常说部，分为五个。说有部中也有：根本说一切有部，以及贤护部、地论部、法护部、多闻部、赤衣部、分别说部，共有七个。第三个上座部又分为：胜林住部、无畏山住部、正量部。第四个是大众部又分为：说假部、护部、犊子部。趋入寂灭是：入于灭尽定。作为所依之补特伽罗的圣者所要遮破的是：连同眷属的七种识蕴。对于独觉也一样，通过了知十二缘起的顺生和逆生而自己获得那样的果位等等。对于那些，见、修、行、果等等各自的进入之门，证悟的见、修的体验，最终想要的果等等如果依次分开来说，有很多，因为害怕文字繁多所以简略地概括了意义。那么，在以艰难的方式进入道时，外道和内道的差别是什么呢？金刚藏续中说：两种教法的差别是，外道是常和断，以及远射和穷尽。空性和悲心不分离，以及双运没有偏袒。就像这样所说的那样。外道的导师没有相好和随好。内道的导师以三十二相和八十随好等等来庄严。外道的邪见三百六十种也没有双运，只是常和断的其中之一。内道是二种无我。
English
Acting in accordance with discipline is the meaning of the Hearers. The Svātantrika is: having faith in the Great Vehicle and denigrating it. There are four fundamental schools, and eighteen schools that branched out from them. The four fundamental schools are: the Mahāsaṃghika school, the Sarvāstivāda school, the Sthavira school, and the Mahāsaṃghika school. The schools that branched out from them are: the Eastern Mountain school, the Western Mountain school, the Snow Mountain school, the Lokottaravāda school, and the Saṃmitīya school, divided into five. Within the Sarvāstivāda school, there are also: the Mūlasarvāstivāda school, as well as the Bhadra school, the Bhūmika school, the Dharma school, the Bahuśruta school, the Red Robe school, and the Vibhajyavāda school, totaling seven. The third Sthavira school is further divided into: the Jetavana school, the Abhayagiri school, and the Mahāvihāra school. The fourth, the Mahāsaṃghika school, is further divided into: the Prajñaptivāda school, the Dharma school, and the Vātsīputrīya school. Entering into peace is: entering into cessation. What is to be refuted by the noble one, the person who is the basis, is: the seven consciousness aggregates along with their retinue. For the Pratyekabuddha as well, through knowing the twelve links of dependent origination in forward and reverse order, one attains that very result oneself, and so on. For those, the gate of entry for each of view, meditation, conduct, result, and so on; the view of realization, the experience of meditation; if the ultimately desired results and so on are separated one by one, there are many, but because of fear of many words, the meaning is briefly summarized. So, when entering the path in a difficult way, what is the difference between outsiders and insiders? In the Vajra Essence Tantra it is said: The difference between the two teachings is that outsiders are permanence and annihilation, as well as long-range projection and exhaustion. Emptiness and compassion are inseparable, and union is without bias. It is like what is said. The teachers of the outsiders do not have marks and signs. The teachers of the insiders are adorned with the thirty-two marks and eighty signs, and so on. The three hundred and sixty wrong views of the outsiders also do not have union, only one of permanence and annihilation. The insiders are the two selflessnesses.
Chinese
，并且远离常断的偏颇。外道行持五火和三气等，内道行持十度波罗蜜和十善根本，以及戒律等。又在《谛辛阿巴达绕续》中说：“教法和导师，领悟思辨之方式，以及四法常与说，差别甚大。”因此，外道依止三个导师，以及天和自在天，内道则依止三宝。导师方面，外道认为有六个自生外道，内道则认为只有唯一的佛陀。见解的差别是，外道认为常和断两种各自独立存在，而佛教徒则认为自性本无我，这是很大的差别。不偏袒任何一方，不超越任何边，以及双运等，都是很大的差别。在行持方面，外道行持狗戒或十不善业，内道则行持慈悲和二资粮以及十善业。四法常方面，外道认为：远离生灭差别是常，远离一切损害是乐，一切自成是我，不被突如其来的垢染所染是净。内道则说：无常痛苦具烦恼，如实认识即双离。果的差别是，外道认为天和自在天是天人的主宰，内道则认为涅槃是三身五智的自性。这些是内外道的简要说明。其中最大的差别是内道本身也有大小之分。大乘是因为智慧和慈悲广大而称为大乘，因为智慧和慈悲狭小而称为小乘。也就是慈悲专注于广大的发心，智慧遍及法界，所以称为大。只顾自己利益，不领悟法性，所以称为小。还有，小乘因为智慧狭小，所以不能从人我中领悟法我。慈悲狭小，所以不能生起比爱自己更珍视众生的发心。大乘是因为智慧广大，所以在人我的基础上领悟法无我。慈悲广大，所以具有缘法的慈悲和无缘的慈悲。
English
, and is free from the bias of permanence and annihilation. Externalists practice the five fires and the three breaths, etc., while internalists practice the ten perfections and the ten roots of virtue, as well as the vows, etc. Furthermore, in the Tantra of Trisindu Apata, it is said: "The teaching and the teacher, the way of understanding and discernment, and the four eternal dharmas and the explanation, are greatly different." Therefore, externalists rely on three teachers, as well as heaven and Ishvara, while internalists rely on the Three Jewels. Regarding teachers, externalists believe in six self-arisen externalists, while internalists believe in only one Buddha. The difference in view is that externalists believe that permanence and annihilation exist independently, while Buddhists believe that self-nature is without self, which is a great difference. Not being biased towards any side, not transcending any extreme, and the union of two, etc., are great differences. Regarding practice, externalists practice dog asceticism or the ten non-virtuous actions, while internalists practice loving-kindness, compassion, the two accumulations, and the ten virtuous actions. Regarding the four eternal dharmas, externalists believe: that which is separate from the difference of arising and ceasing is permanent; that which is free from all harm is bliss; that which is self-established in everything is self; and that which is not stained by sudden defilements is pure. Internalists say: impermanent, suffering, with afflictions, recognizing that is separation. The difference in results is that externalists believe that heaven and Ishvara are the lords of gods and humans, while internalists believe that nirvana is the nature of the three bodies and five wisdoms. These are brief explanations of external and internal paths. The greatest difference is that within the internal path itself, there are also great and small. The Great Vehicle is called the Great Vehicle because of its great wisdom and compassion, and it is called the Small Vehicle because of its small wisdom and compassion. That is, compassion focuses on the great mind of enlightenment, and wisdom pervades the realm of dharma, so it is called great. Focusing primarily on one's own benefit and not realizing the suchness of dharma, it is called small. Furthermore, because the Small Vehicle's wisdom is small, it cannot realize the self of dharma from the self of the person. Compassion is small, so it cannot generate the mind of enlightenment that cherishes sentient beings more than oneself. The Great Vehicle is great because its wisdom is great, so it realizes the absence of self of dharma on the basis of the self of the person. Compassion is great, so it possesses compassion focused on dharma and compassion without focus.
Chinese
诺。特别是总结大乘，比小乘大七倍，不是以不理解的意义为目标，而是以深广为目标。修持广大，是从自利到利他。由于人无我，法的无我得以显现。方法广大，到达涅槃之地。精进广大，是从痛苦中修行，不为自己修持，而是看到他人的痛苦，以精进接受。事业广大，是不修持自利寂静，而是完成佛的事业。以正确的修持广大，不是想要圣者和阿罗汉，而是修持佛的十力和无畏，以及总持和三摩地等一切智。此外，《摄颂》中说：布施广大、智慧广大、威力广大，进入诸佛的大乘殊胜之道，披上伟大的盔甲，调伏魔的幻化，因此被称为大乘。为什么这被称为菩提大乘？因为乘坐它可以使一切众生远离痛苦。此乘如虚空般广大，是无量的大殿，是获得喜乐安乐的殊胜之乘。如是所说。这些就是乘的差别，共同的分类也已简要说明。༈。七个总义的最后一个，说明了这部论著是如何创作并具有意义的，以及作为教法总体的分类，因此大家都应视为标准。最后是善根、发愿、吉祥的圆满结尾，以及将此功德回向于利益教法和众生。首先是如何创作的：主要依据诸佛的教言、智者的理证、汉藏的关联方式，以及自己所听闻的广博知识，通过教理的运用来确定。这部论著从头到尾，在三方面都没有矛盾，是不可动摇的橛，是智者的教理所圆满成就的。至于如何具有意义：对于像推理者等，进行宗派偏执的自我否定者，以及许多不作预言、胡言乱语、宗派争执者，这些人就像一只老狗把棍子当成人一样抱怨。