English
The meaning of the famous phrase lies in this. The title of the fourth explanation is 'What is meant by 'Sangraha' (comprehension)?' Generally speaking, 'Sangraha' (comprehension) has four meanings: The first is to comprehend text with text, such as taking the four characters 'Mahāyānasaṃgraha' (Compendium of the Mahāyāna) as the foundation, which encompasses the teachings of the entire scripture. Therefore, the following text says: 'Moreover, because each section of scriptures comprehends each other according to category, it is called a 'Pitaka' (collection).' The second is to comprehend meaning with meaning, such as taking 'Ālambana-lakṣaṇa' (the characteristic of support) as the foundation, which encompasses all meanings. Therefore, the following text says: 'This support is the 'Ālaya-vijñāna' (storehouse consciousness), which is the collection upon which the nine meanings such as 'to be known' depend, hence it is called 'Sangraha' (comprehended).' The third is to comprehend text with meaning, as all scriptural teachings are established based on meaning. Therefore, the following explanation clarifies: 'Because of the principle of realizing 'Tathatā' (suchness), it can comprehend both text and meaning, hence it is called 'Dhāraka' (holder).' The fourth is to comprehend meaning with text, which is the text of this 'Mahāyānasaṃgraha' (Compendium of the Mahāyāna). Although the text is concise, it summarizes the meanings explained in various Mahāyāna scriptures, possessing ten kinds of excellent aspects. Therefore, the following text says: 'This is to comprehend meaning with text, hence it is called 'Sangraha' (comprehended).' 'Mahā' (great) has three meanings: The first is 'Śarīra-mahā' (greatness of essence), which is the equality of the two kinds of 'Tathatā' (suchness), empty and non-empty, without increase or decrease. The second is 'Lakṣaṇa-mahā' (greatness of characteristics), which is that the essence of 'Tathatā' (suchness) possesses countless 'Asaṃskṛta-dharmas' (unconditioned dharmas) and differences in the merits of 'Śīla' (virtue). It is called 'Lakṣaṇa' (characteristic) because each merit pervades the entire 'Dharmadhātu' (dharma realm), is eternal, hence it is called 'Mahā' (great). The third is 'Kārya-mahā' (greatness of function), which is that this 'Tathatā' (suchness) has functions such as upholding defilement and purity, and internal perfuming when in the causal stage; and when in the resultant stage, it has functions such as manifesting the two 'Nirmāṇakāya' (transformation body) and 'Saṃbhogakāya' (enjoyment body), and 'Anupadhiśeṣa-nirvāṇa' (nirvana without remainder). For example, each function pervades the entire 'Dharmadhātu' (dharma realm), is eternal, hence it is called 'Mahā' (great). Although emotional views have rise and fall, the function is eternally constant. 'Yāna' (vehicle) has three meanings: The first is 'Hetu-yāna' (vehicle of principle), which is the first two excellent aspects—'Svabhāva-sthita-gotra' (inherently abiding Buddha-nature). The second is 'Mārga-yāna' (vehicle of practice), which is the middle six excellent aspects—leading out the Buddha-nature. The third is 'Phala-yāna' (vehicle of result), which is the last two excellent aspects—'Guṇa-phala-gotra' (Buddha-nature of the result of virtue). Therefore, the following explanation clarifies: 'Yāna' (vehicle) has three meanings: first, nature; second, accordance; third, merit.' The Buddhas and Bodhisattvas of the three times rely on this 'Yāna' (vehicle). This Dharma is different from the 'Tathāgata-bhūmi' (Tathagata ground), hence it is called 'Yāna' (vehicle). 'Śāstra' (treatise) has four kinds: The first is 'Nirṇaya-śāstra' (treatise of analysis), such as the 'Mūlamadhyamakakārikā' (Fundamental Verses on the Middle Way), 'Śata-śāstra' (One Hundred Verses). The second is 'Saṃgraha-artha-śāstra' (treatise of collected meanings), such as the 'Abhidharma', 'Satya-siddhi-śāstra' (Treatise on the Establishment of Truth), 'Bodhisattvabhumi' (Stages of the Bodhisattva). The third is 'Vyākhyā-śāstra' (treatise of explanation), such as the 'Lotus Sutra Treatise', 'Rebirth Treatise'. The fourth is 'Vyākhyā-vacana-śāstra' (treatise of textual explanation), such as the 'Mahāprajñāpāramitopadeśa' (Great Treatise on the Perfection of Wisdom), 'Daśabhūmika-śāstra' (Ten Stages Treatise). These four kinds can all be called 'Śāstra' (treatise), all are provisionally... --------------------------------------------------------------------------------
Chinese
宾主问答往伏论量道理故名论也。依止者此阿黎识。是一切诸法所依止也。诸依止中此识最胜故名胜相。于此相内有于四品故名中。众名者依止乃食。众名在初故名第一也。 三宝不同有其三种 一者同相。即佛性之理分为三也。即性理觉照义是佛。轨则义是法。同性宣和是僧义。虽有三义而体是一不异故名同相 二别相三宝者。一名宝佛。法身用真常五阴为体。报身修成五阴为体。化身即以化用五阴为体。理教行果等名法。菩萨声僧等为僧也 三住持三宝。即取佛形像等为佛。纸素等文字为法。阿难迦叶等及凡夫比丘以为僧体。若阿难迦叶等形像等僧及佛法并用四尘为体。若取凡夫僧以有漏五阴为体。 三藏义二门分别 修多罗此云綖。以能连持诸法相故 毗那耶名灭。灭身口业非故。此二并从义用受名 阿毗达磨者有二。一云无比法。即从相形胜义为名。二名对治法。以所观之法所得之法是所对。智为能对。此即从心境合目通名。藏者从义立名 二明体者。三藏同以音声色识为体。 二藏义二门分别。一名。一者菩萨。二声闻。教上根之徒行二利之行教名菩萨藏。为下根之人行自利行自利教名声闻 二明体。虽就人立二不同。论体同前三藏。 立藏九因。因名所以之义有三对三 一就障 现代汉语译本：宾主问答往伏论，衡量道理，所以叫做‘论’。所依止的是阿黎耶识（Alaya-vijñana，藏识），是一切诸法所依止的。在所有依止中，此识最为殊胜，所以叫做‘胜相’。在此‘胜相’内有四品，所以叫做‘中’。‘众名’是指依止乃至食物。‘众名’在最开始，所以叫做‘第一’。 三宝的不同有三种：一是同相三宝，即佛性之理分为三。即性、理、觉照的意义是佛，轨则的意义是法，同性宣和是僧的意义。虽有三种意义，但本体是一个，不相异，所以叫做‘同相’。二是别相三宝：一名宝佛，法身以真常五阴为体，报身以修成五阴为体，化身即以化用五阴为体。理、教、行、果等名为法，菩萨、声闻僧等为僧。三是住持三宝：即取佛的形像等作为佛，纸素等文字作为法，阿难（Ananda，多闻第一的尊者）、迦叶（Kasyapa，头陀第一的尊者）等及凡夫比丘作为僧的本体。若阿难、迦叶等形像等僧及佛法都用四尘为本体。若取凡夫僧，则以有漏五阴为本体。 三藏的意义从两方面分别：修多罗（Sutra，经），这里译为‘綖’，因为它能够连持诸法相。毗那耶（Vinaya，律），意思是‘灭’，灭除身口意的恶业。这两个都从意义和作用上得名。阿毗达磨（Abhidharma，论）有两种解释：一是‘无比法’，即从相状上形容其殊胜而得名。二是‘对治法’，以所观之法和所得之法作为所对治的对象，智慧作为能对治的主体。这即是从心境结合的角度来通称。‘藏’是从意义上立名。二是从本体上说明：三藏都以音声、色、识为本体。 二藏的意义从两方面分别：一是名称，一是菩萨藏，二是声闻藏。教导上根器的人修行自利利他的行为的教法叫做菩萨藏。为下根器的人修行自利行为的教法叫做声闻藏。二是说明本体。虽然就人来立名，二者不同，但论的本体与前面的三藏相同。 建立‘藏’有九个原因。‘因’是‘所以’的意思，有三对三：一是就障碍而言。
English
English version: The debate between host and guest, the arguments that go back and forth, and the measurement of principles are why it is called a ‘Treatise’ (论). What is relied upon is the Alaya-vijñana (阿黎耶识, storehouse consciousness), which is what all dharmas rely upon. Among all that is relied upon, this consciousness is the most supreme, so it is called ‘Supreme Aspect’ (胜相). Within this ‘Supreme Aspect’ there are four qualities, so it is called ‘Middle’ (中). ‘Collective names’ (众名) refers to reliance and even food. ‘Collective names’ are at the very beginning, so it is called ‘First’ (第一). The Three Jewels (三宝) are different in three ways: First, the Three Jewels of the same aspect, which is the principle of Buddha-nature divided into three. That is, the meaning of nature, principle, and illumination is Buddha; the meaning of rules and models is Dharma; and the harmony of the same nature is the meaning of Sangha. Although there are three meanings, the essence is one and not different, so it is called ‘Same Aspect’ (同相). Second, the Three Jewels of different aspects: one is Precious Buddha (宝佛), the Dharmakaya (法身, Dharma body) takes true and constant five skandhas (五阴, aggregates) as its essence, the Sambhogakaya (报身, reward body) takes cultivated five skandhas as its essence, and the Nirmanakaya (化身, transformation body) takes transformed five skandhas as its essence. Principles, teachings, practices, and results are called Dharma; Bodhisattvas (菩萨), Sravaka Sangha (声闻僧, Hearer Sangha), etc., are Sangha. Third, the Three Jewels of abiding: that is, taking the image of the Buddha, etc., as Buddha; paper and silk, etc., as Dharma; Ananda (阿难, the foremost in hearing), Kasyapa (迦叶, the foremost in ascetic practices), etc., and ordinary Bhikkhus (比丘, monks) as the essence of Sangha. If the images of Ananda, Kasyapa, etc., Sangha, and the Buddha Dharma all take the four elements (四尘) as their essence. If ordinary Sangha is taken, then it takes the five skandhas with outflows (有漏五阴) as its essence. The meaning of the Tripitaka (三藏, three baskets) is distinguished from two aspects: Sutra (修多罗, discourses), here translated as ‘thread’ (綖), because it can connect all the characteristics of dharmas. Vinaya (毗那耶, monastic rules), means ‘extinction’ (灭), extinguishing the evil karma of body, speech, and mind. These two are named from their meaning and function. Abhidharma (阿毗达磨, higher knowledge) has two explanations: one is ‘Unsurpassed Dharma’ (无比法), which is named from the aspect of describing its supremacy. The second is ‘Antidote Dharma’ (对治法), taking the dharma that is observed and the dharma that is attained as the object to be counteracted, and wisdom as the subject that can counteract it. This is a general term from the perspective of combining mind and object. ‘Pitaka’ (藏, basket) is named from its meaning. Second, explaining the essence: the Tripitaka all take sound, form, and consciousness as their essence. The meaning of the Two Pitakas is distinguished from two aspects: one is the name, one is the Bodhisattva Pitaka (菩萨藏), and the other is the Sravaka Pitaka (声闻藏). The teachings that guide people of superior faculties to cultivate the practice of benefiting themselves and others are called the Bodhisattva Pitaka. The teachings for people of inferior faculties to cultivate the practice of benefiting themselves are called the Sravaka Pitaka. Second, explaining the essence. Although the two are different in terms of the people for whom they are established, the essence of the treatises is the same as the preceding Tripitaka. There are nine reasons for establishing the ‘Pitaka’. ‘Reason’ (因) means ‘the reason why’ (所以), there are three pairs of three: first, in terms of obstacles. --------------------------------------------------------------------------------
Chinese
分三。初爱分障。唯是修式。二业障。即身口意三不善。即苦乐二边因之而起。三自见取障。即以诸见为通首取迷理十使也。二体。初后二体以意为性。中间一种通三业为体 第二三者。具诠三学说修多罗。本末通诠故。又修多是教。三学三门并依教生故作是说。毗那耶成二。以依戒生定故作是说。阿毗达唯慧。以是未知但言慧也 第三三者法义。宣说法义因果是修多罗。以此藏宣说语言故。成就法义毗那耶。由于持犯无疑所以故成因果法义也。法义胜智由阿毗达磨。以此藏生智胜故能了法义也。 无悔义十法二门分别。一持戒。二无悔。三心安。四得喜。五问猗。六乐。七定。八见如实。九厌离。十解脱 二体性者。是中前六中。初一是持戒为因。后五是戒果。同是戒学摄。并是定因。第七是定果。即慧因。第八是慧果。第九是慧用。第十是三学所问果。若就三业出体。初一通三业。中八唯以心为体。后一以无为为体。若三学。前六是戒。中一是定。次二是慧。后一是前三所得果无为也。 三藏通用五义三分别门。一名。二体。三住地 一名者。谓熏．觉．寂．通．解脱。熏者由闻思习之不已熏识成种。即从譬为名。觉者由修慧力故能觉察真理故名觉。寂者远离能所之执名寂。通者若有能所之执即不通 现代汉语译本 分三部分。第一部分是爱分障（Aivaenabhandha，由爱欲产生的障碍），这完全是修行的形式。第二部分是业障（Karmavrana，由行为产生的障碍），即身、口、意三方面的不善行为，这是苦和乐两种极端的原因。第三部分是自见取障（Atmagraha-drsti-upadanaskandha，执着于自身见解的障碍），即以各种错误的见解为首，执着于迷惑真理的十种烦恼（Dasa Klesa）。 第二，关于它们的本体。前两种障碍以意（Manas，意识）为本体。中间的业障通于身、口、意三业。第三种障碍以意为本体。 第三，关于三藏（Tripiṭaka，佛教经典的总称）。具足诠释三学的经典是修多罗（Sutra，经藏），因为它从头到尾都诠释了三学。根本和末端都加以诠释。而且，修多罗是教义，三学的三门都依教义而生，所以这样说。毗那耶（Vinaya，律藏）成就了两种，因为它依靠戒律而生定力。阿毗达磨（Abhidhamma，论藏）唯有智慧，因为这是未知的，所以只说是智慧。 第三，关于三藏的法义。修多罗宣说法义的因果关系，因为这个藏宣说了语言。毗那耶成就了法义，因为对于持戒和犯戒没有疑问，所以成就了因果法义。阿毗达磨使法义胜过智慧，因为这个藏产生殊胜的智慧，能够了解法义。 无悔义（Aparitapita，没有后悔的意义）的十法，从两个方面来分别。一是持戒（Sila，戒律）。二是无悔（Aparitapita，没有后悔）。三是心安（Prasada，内心平静）。四是得喜（Pramodya，获得喜悦）。五是问猗（Priti，询问和依靠）。六是乐（Sukha，快乐）。七是定（Samadhi，禅定）。八是见如实（Yathabhutananadassana，如实地观察）。九是厌离（Nirveda，厌恶和远离）。十是解脱（Vimoksha，解脱）。 第二，关于它们的体性。在这十法中，前六种，第一种是持戒为因，后五种是持戒的果报，都属于戒学所摄，并且是禅定的因。第七种是禅定的果报，也就是智慧的因。第八种是智慧的果报。第九种是智慧的作用。第十种是三学所问的果报，也就是无为法（Asamskrta，不生不灭的法）。如果从身、口、意三业来分析它们的本体，第一种通于身、口、意三业。中间八种唯以心为本体。最后一种以无为法为本体。如果从三学来分析，前六种是戒，中间一种是定，其次两种是慧，最后一种是前三者所得到的果报，也就是无为法。 三藏通用的五种意义，从三个方面来分别。一是名（Nama，名称）。二是体（Sarira，本体）。三是住地（Adhisthana，所住之处）。 一名，指的是熏（Vasana，熏习）、觉（Bodhi，觉悟）、寂（Santa，寂静）、通（Abhijna，神通）、解脱（Vimoksha，解脱）。熏，指的是通过不断地听闻、思考和修习，熏习意识，形成种子。这是从比喻而得名。觉，指的是通过修习智慧的力量，能够觉察真理，所以名为觉。寂，指的是远离能和所的执着，名为寂。通，指的是如果存在能和所的执着，就不能通达。