Chinese
如果我来说，释论的法类中，此法类是最殊胜的。其他的续部之王，多为印度的一般班智达，或修行者获得少许能力，或仅获得共同成就的成就者所说。虽有被称为获得圣位或殊胜成就者，也多是过去在凡夫俗子的基础上，于此时新近获得殊胜成就，如获得初地者。也有将殊胜成就融入修持，获得加行道之位者，也当做获得殊胜成就者。最好的释论作者也不过如此。而此处菩提萨埵的释论三篇，以及《略示观想》、《真实义亲近》等，就究竟意义而言，如果从圆满正等觉为了调伏众生而示现形象的角度来说，是十地自在观世音、金刚藏、金刚手等殊胜佛子们为了阐明续部意义而造的论典。因此，心释三篇等这些，对于其他的略续来说，被称为释续，与开示根本续意义的本尊所说的自释一样，在来源大小上没有差别，但从容易理解和词义清晰的方面来说，这些更为稀有。其中，在吉祥哲蚌寺（Drepung Monastery）的佛塔法界处，我们的导师释迦狮子亲自对金刚手化身国王月贤等密咒乘的所化众生宣说的十二千颂根本续，以及月贤亲自所著的六万颂释论等，并未在印度和雪域等地，即斯陀河（Sita River）以南的人间出现，除了《灌顶略示》等少部分之外。在印度流传的有多少，并不一定都传到了藏地。但是，主要的部分在这里也有。那么，这些是什么呢？根本续的一部分，意义确定为同一方向的《灌顶略示》和《略
English
If I may say so, among the classes of commentaries, this class is the most excellent. As for other kings of tantras, many are explained by ordinary Indian panditas, or practitioners who have gained some ability, or accomplished ones who have only gained common siddhis. Although there are those who are said to have attained the noble bhūmis or supreme siddhis, many of them have newly attained supreme accomplishments at this time on the basis of ordinary beings in the past, such as those who have attained the first bhūmi. There are also those who have incorporated supreme accomplishments into their practice and have attained the position of the path of application, who are also regarded as having attained supreme accomplishments. Even the best commentary writers are only that much. But here, the three commentaries of the Bodhisattvas, as well as the "Brief Exposition of Visualization," the "Intimate Approach to Ultimate Meaning," and so on, in terms of the definitive meaning, if from the perspective of the Complete Perfect Buddha manifesting forms to tame beings, are treatises composed by the supreme sons of the ten bhūmis, such as Avalokiteśvara, Vajragarbha, and Vajrapāṇi, in order to clarify the meaning of the tantras. Therefore, these three mind commentaries and so on, for other abbreviated tantras, are called explanatory tantras, and are the same as the self-commentaries spoken by the deity who explains the meaning of the root tantra, without any difference in the size of the source, but in terms of easy understanding and clarity of words and meanings, these are more rare. Among them, in the Dharmadhātu place of the stupa of glorious Drepung Monastery, our teacher Śākyasiṃha personally spoke to the disciples of the mantra vehicle, such as King Chandra Bhadra, an incarnation of Vajrapāṇi, the twelve thousand verse root tantra, and the sixty thousand verse commentary written by Chandra Bhadra himself, etc., did not appear in India and the land of snow, that is, in the human realm south of the Sita River, except for a small part such as the "Brief Exposition of Empowerment." How much was prevalent in India did not necessarily all come to Tibet. However, the main parts are also here. So, what are these? A part of the root tantra, the meaning of which is definitely in the same direction, the "Brief Exposition of Empowerment" and the "Brief
Chinese
《略续》第五品，包含一千三百多颂的串联组合偈颂，以及其余的《略续》后续诸品，这些都是广为人知的、带有“续”之名称的经典。此外，还有妙吉祥称所著的《观想扼要》，白莲所著的《真实近修》，以及阐明三种瑜伽精要等各种小型论著。虽然这些著作没有“续”的名称，但实际上它们属于续部。时轮金刚的伟大注释《无垢光》，共计一万两千颂，完整地存在。此外，金刚心所著的《喜金刚》注释，以及金刚手所著的《胜乐轮》注释，据说完整的篇幅各有六千颂。然而，为了利益汉藏两地的人们，实际流通使用的只是开头的一小部分。尽管如此，这两部注释各自从意义的精髓方面完整地解释了续部的含义，即完整地阐述了密宗的基础、道、果的次第。此外，还有金刚手所著的《胜乐轮》修法，以及种姓自在藏匿者所著的《金刚亥母》修法等，这些也被视为续部的解释。虽然它们被“修法”等术语所限制，没有“续”的名称，但实际上它们与续部相同。对此，有些人认为，就佛陀的教法而言，如来涅槃前出现的经典是佛语（བཀའ），之后出现的则是对佛语的注释性论著。因此，《时轮金刚略续》是在世尊涅槃六百年后出现的，所以仅仅是注释。然而，从词句和意义两方面来看，这完全是从根本续部中摘录出来的。除了太阳车祈请等少数补充性的偈颂外，一千三百颂全部是从续部中摘录的词句。只是由于组合的需要，对顺序和章节进行了调整。但这在汇集者的意图中，对于其他所有的经续也是一样的。将佛陀广大的教诲汇集成简短的语句，这种做法在后世
English
The fifth chapter of the Condensed Tantra, containing over one thousand three hundred verses of linked composition, and the remaining chapters of the subsequent Condensed Tantras, are all well-known scriptures bearing the name "Tantra." In addition, there are Jampal Drakpa's "Essential Visualization," Pema Karpo's "True Approach," and various minor treatises clarifying the essence of the three yogas. Although these works do not bear the name "Tantra," they actually belong to the Tantra category. The great commentary on the Kalachakra, "Vimalaprabha" (Stainless Light), with twelve thousand shlokas, exists in its entirety. Furthermore, the commentary on the Hevajra by Vajrahṛdaya, and the commentary on the Chakrasamvara by Vajrapani, are said to have a complete length of six thousand shlokas each. However, for the benefit of the people of both China and Tibet, only a small portion of the beginning is actually used. Nevertheless, each of these two commentaries fully explains the meaning of the Tantra in terms of the essence of the meaning, that is, they fully explain the order of the basis, path, and fruit of the secret mantra. In addition, there is the Chakrasamvara Sadhana by Vajrapani, and the Vajravarahi Sadhana by Kalki Khya'pjug, etc., which are also considered explanations of the Tantra. Although they are restricted by terms such as "Sadhana" and do not bear the name "Tantra," they are actually the same as the Tantra. Some people think that, in terms of the Buddha's teachings, the scriptures that appeared before the Tathagata's Parinirvana are the Buddha's words (Kama), and those that appeared later are the commentarial treatises on the Buddha's words. Therefore, the Condensed Kalachakra Tantra appeared six hundred years after the Blessed One's Parinirvana, so it is only a commentary. However, in terms of both words and meaning, this is entirely excerpted from the root Tantra itself. Except for a few supplementary verses such as the Sun Chariot's prayer, all one thousand three hundred verses are words excerpted from the Tantra. Only the order and chapters have been adjusted due to the need for composition. But this is the same for all other Sutras and Tantras in the intention of the compiler. Such a compilation of the Buddha's vast teachings into concise statements in later times
Chinese
如果由普通人来做，或许不能算是佛语，但由于是圣者妙吉祥（འཕགས་པ་འཇམ་དཔལ་）所作，与结集者结集佛语没有差别，因此不能不算作佛语。而且，更为特殊的原因是，导师（སྟོན་པ་）自己在根本续中作了授记，因此是佛语，就像被圣者授记的人无疑是圣者一样。那又是怎样的呢？《鬘持》（འཕྲེང་འཛིན་）三十颂，加上一百个支分和五个章节，由语自在王（སྨྲ་བའི་རྒྱལ་པོ）宣说圆满的吉祥续，结集者也是他。如是说。无垢光（དྲི་མེད་འོད་）等如前所述，实际上是释续，如是说。从那时到现在，都没有使用“续”这个词，因此我们也不新造“续”这个词，因为没有必要。而且，对于这部带注释的续王，在藏地这里，由于不同的译师翻译，出现了非常多不一致的译本。吉觉（གྱི་ཇོ་）·热玛（རྨ་）译师、卓（འབྲོ་）·年（གཉན་）·芒沃（མང་འོར）译师，阿夏（འ་ཞ་）·惹（རྭ་）译师、噶绒（ག་རོང་）·匝弥（ཙ་མི་）译师， 朋肖（སྤོང་ཞོ་）·克冈（ཁེར་རྒང་）·定日（ལྡིང་རི་）·扎名（གྲགས་མྀང་）四位，绒（རོང་）·林（གླིང་）·色（སེ་）译师、洛琼（ལོ་ཆུང་）·索耶（བསོད་ཡེ་）译师，洛哲宁布（བློ་གྲོས་སྙིང་པོ་）、恰洛（ཆག་ལོ་）·雅隆巴（ཡར་ལུངས་པ），这些都是译师和班智达合作的译本，有些是根本翻译，有些是修改过的翻译。有人说是由俄（འགོས་）·洛库巴翻译的。香敦（ཤོང་སྟོན་）、唐敦（ཐང་སྟོན་）、邦洛（དཔང་ལོ）的译本，是没有听从班智达的擅自翻译。两位译师洛哲（བློ་གྲོས་）翻译的，因为是三世诸佛大遍知（དུས་གསུམ་སངས་རྒྱས་ཀུན་མཁྱེན་ཆེན་པོ་）的教言所劝请，并且符合佛语，虽然是擅自翻译，却具有加持和光彩。在新译本中，这个译本是最好的，容易理解，文辞优美清晰。这些是这样的：最初是吉觉·月光（གྱི་ཇོ་ཟླ་བའི་འོད་ཟེར་）的译本，这个被称为多译本。然后是热·格瓦洛哲（རྨ་དགེ་བའི་བློ་གྲོས）。卓（འབྲོ་）译师涅策·喜饶扎巴（གཉེལ་ཙེར་ཤེས་རབ་གྲགས）。年（གཉན་）译师达玛扎巴（དར་མ་གྲགས）。芒沃·绛曲喜饶（མང་འོར་བྱང་ཆུབ་ཤེས་རབ）。阿夏·嘉嘎策（འ་ཞ་རྒྱ་གར་བརྩེགས）。惹（རྭ་）译师却饶（ཆོས་རབ）。定巴（སྟེང་པ་）译师噶绒·楚臣炯乃（ག་རོང་ཚུལ་ཁྲིམས་འབྱུང་གནས）。布让（བུ་རང་）译师洛琼·扎觉喜饶（ལོ་ཆུང་གྲགས་འབྱོར་ཤེས་རབ）。扎
English
It is possible that if done by an ordinary person, it might not be considered the Buddha's word, but since it was composed by the noble Manjushri, it is no different from the compilers compiling the Buddha's word, so it cannot be considered not the Buddha's word. Moreover, the main reason for its specialness is that the Teacher himself prophesied it in the root tantra, therefore it is the Buddha's word, just as there is no doubt that the person prophesied by the noble one is a noble one. What is it like? The thirty verses of the 'Garland Holder' (འཕྲེང་འཛིན་), plus a hundred branches and five chapters, the glorious tantra is completely taught by the King of Speech (སྨྲ་བའི་རྒྱལ་པོ), and he is also the compiler. So it is said. Stainless Light (དྲི་མེད་འོད་) and others, as mentioned above, are actually explanatory tantras, so it is said. From then until now, the term 'tantra' has not been used, so we will not create the term 'tantra' anew, because there is no need. Moreover, regarding this King of Tantras with commentary, in this part of Tibet, due to the translation by different translators, there have been very many inconsistent translations. Gyi Jo (གྱི་ཇོ་)·Rema (རྨ་) translator, Dro (འབྲོ་)·Nyen (གཉན་)·Mangwor (མང་འོར) translator, Azha (འ་ཞ་)·Ra (རྭ་) translator, Garong (ག་རོང་)·Tzami (ཙ་མི་) translator, Pong Sho (སྤོང་ཞོ་)·Ker Gang (ཁེར་རྒང་)·Dingri (ལྡིང་རི་)·Drak Ming (གྲགས་མྀང་) four, Rong (རོང་)·Ling (གླིང་)·Se (སེ་) translator, Lochung (ལོ་ཆུང་)·Soye (བསོད་ཡེ་) translator, Lodro Nyingpo (བློ་གྲོས་སྙིང་པོ་), Chak Lo (ཆག་ལོ་)·Yarlungpa (ཡར་ལུངས་པ), these are translations by translators and panditas together, some are fundamental translations, some are modified translations. Some say it was translated by Go (འགོས་)·Lokupa. The translations of Shongton (ཤོང་སྟོན་), Tangton (ཐང་སྟོན་), and Banglo (དཔང་ལོ) are unauthorized translations without listening to the panditas. The translations by the two translators Lodro (བློ་གྲོས་) are because they were urged by the teachings of the all-knowing great omniscient Buddhas of the three times (དུས་གསུམ་སངས་རྒྱས་ཀུན་མཁྱེན་ཆེན་པོ་), and they conform to the Buddha's words, although they are unauthorized translations, they have blessings and splendor. Among the new translations, this translation is the best, easy to understand, with beautiful and clear words. These are like this: The first is the translation of Gyi Jo·Moonlight (གྱི་ཇོ་ཟླ་བའི་འོད་ཟེར་), this is known as the many translations. Then there is Re·Gewai Lodro (རྨ་དགེ་བའི་བློ་གྲོས). Dro (འབྲོ་) translator Nyeltzer Sherab Drak (གཉེལ་ཙེར་ཤེས་རབ་གྲགས). Nyen (གཉན་) translator Dharma Drak (དར་མ་གྲགས). Mangwor·Jangchub Sherab (མང་འོར་བྱང་ཆུབ་ཤེས་རབ). Azha·Gyagar Tzek (འ་ཞ་རྒྱ་གར་བརྩེགས). Ra (རྭ་) translator Cho Rab (ཆོས་རབ). Dingpa (སྟེང་པ་) translator Garong·Tsultrim Jungne (ག་རོང་ཚུལ་ཁྲིམས་འབྱུང་གནས). Burang (བུ་རང་) translator Lochung·Drakjor Sherab (ལོ་ཆུང་གྲགས་འབྱོར་ཤེས་རབ). Drak
Chinese
以“萨”字结尾的四位是：擦弥·桑结扎、彭肖·萨瓦扎、克尔冈·阔洛扎、定日·曲扎。还有绒林译师多吉旺秋、色译师楚臣云努、译师索南益西、译师洛哲宁布、恰洛·曲杰巴、雅隆·旭杰扎巴坚赞。他们向印度的班智达请教灌顶和口诀，然后进行翻译。虽然大部分具有加持力，但除了热、卓、擦弥、恰洛的传承外，其他传承似乎没有长久流传。据说班禅月护的自译、聂卡热译师的翻译、琼波曲尊的翻译也存在。据说卓色噶、蔡益的宁布等也翻译了各种心类注释。这些也只是被一些有见地的中期学者所见。我所见到的是热、卓的玛阿夏洛、琼芒沃、擦弥、恰洛、旭杰、香、邦、觉的翻译。中期擦弥和恰洛的传承也曾兴盛一时。但在吉祥时轮金刚方面，热、卓两种传承在西藏地区的事业方面是无与伦比的。有说法称“卓巴获得修持的加持，热巴获得讲说的加持”，这在某种程度上也是符合的。因为持有热派传承的人，续部的讲解非常兴盛，事业广大。而卓派传承的人，获得成就的人非常多。译师俄库巴翻译了金刚手菩萨上部注释，这是存在的。普遍认为，翻译时轮根本续和注释的最初之人是吉觉。所有的大德都一致认为俄没有翻译，我是这么想的。据说有学尊云努华等，如果这是真的，那也只是和吉觉同时代，不会更早。香塘邦三家的翻译，是对续部注释的意义用自己的智慧进行分析，并向藏人请教，以精通语音的方式进行修改。除了热、卓、擦、恰四家之外，没有其他的传承。只是因为智慧不同，在讲解和实修上有所不同。之后是觉囊派的翻译。ུ་གྲགས་པ་两位译师所翻译的是，雄译的语音和意义相符，词句组合也很好。但是，对于尚未完全理解的意义要点，也参考了旧译本和邦译本等。精通语音和意义的人很好地进行了审查和修改。在许多重要的地方，法主一切智者亲自进行了修改，因此比其他新译本更具加持力。据说从那以后也有进行零星修改的人，但仅仅是出现而已，没有经过讲修的确定。后部续由嘉年洛和谢邬译师翻译。后来，觉囊译师洛哲华对其中缺失的十一个颂进行了补译，并对其他部分进行了正确的修改。敦丹涅巴，班禅月护的自译本是主要的，也有其他的修改。妙吉祥称的见解要义简述是，一切智者觉囊巴的心子根桑曲扎贝桑所翻译的。此外，吉祥时轮方面，也翻译了大量的注释论典。名为《灌顶略义释·真实义摄集》的，是那若巴所著；还有名为“时轮足”的所著；以及没有作者署名，后来由布顿翻译的；南嘉贝桑波所著，邦洛翻译的；萨度布扎所著，杰博达瓦的译本，共有五种注释。后面的三种是第一种的追随者。灌顶次第的注释，是印度达日嘎巴所作；还有《难解释·莲花鬘》；时轮的四支瑜伽修法；以及十一支瑜伽，二者都是坛城仪轨《悦意鬘》。这四种都是班智达时轮足所著。对于第一略义，导师不动藏作了名为《释疏·心要光明》的论著；萨度布扎所著的修法和坛城仪轨两种；尼泊尔弥勒巴所著的修法；俱生修法嬉戏金刚和时轮足所著的两种；名为《名号赞修法》的，据说是一位菩提萨埵所著；名为《心要庄严》的，是主要阐述圆满次第的修法。