Chinese
口诀观鬘释 经义宝藏显明。 藏敦多杰坚赞。 口诀观鬘释 经义宝藏显明。 藏敦多杰坚赞。 邬 波 德 舍 达 尔 舍 冈 玛 啦 斯 亚 跋 舍 丹 怛 惹 纳瓦阿阿阿 阿 尔 塔 惹 特 纳 洛 郭 纳 玛 比 扎 哈 惹 提 斯 玛。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 口诀观鬘释经义宝藏显明之论著。 平等离边虚空性，自生自明智慧宝，随顺所化心识现，第六丈夫敬上师。 总的来说，法有两种：所诠之义和能诠之词。第一种又有两种：完全染污的轮回之法和超越轮回之法。其中，在《秘密藏续》中说：“有根之过患，由我执而生。”等一颂，说明了轮回的因、缘、体性、过患和流转方式。超越轮回也在该续中说：“最初无我自智本智意。”等一颂，从超越轮回的基础、自性、名相的角度，说明了其体性，详细内容应从其他地方了解。用三种方式来表达所诠之义的要点，有两种：为了使人了解所应进入的法，而确定圣法；为了使人正确理解意义，而采取的解释方法。第一种确定方法有两种：总的说明和分别解说。其中，总的说明是指：总的来说，三界的一切有情都由二元无明产生，由业和烦恼促成，果的体性是安住于三界中的六道众生，数量不可思议，受到共同和个别痛苦的逼迫，净化业障的三门无不痛苦。对于这些众生，圆满正等觉佛陀的离境大智慧，如镜中或水月中的影像般，对于尚未在上方国土成就的所化众生，以无分别的三种方式垂视，以无有增减的大悲心，从所化众生的角度，以四种生起方式而生，所作的事业也有三种，此处是确定胜义
English
Explanation of the Garland of Views of Oral Instructions, Illuminating the Precious Meaning of the Tantra. Tsangton Dorje Gyaltsen. Explanation of the Garland of Views of Oral Instructions, Illuminating the Precious Meaning of the Tantra. Tsangton Dorje Gyaltsen. U Pa De Sha Da Rsha Kam Ma La Sya Bha Sham Da Ntra Navāāāārtha Ratnā Loko Nāma Bi Ja Ha Ra Ti Sma. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) A treatise called "Explanation of the Garland of Views of Oral Instructions, Illuminating the Precious Meaning of the Tantra" is present. From the nature of equality, devoid of extremes, the nature of space, The self-arisen, self-luminous, precious wisdom, Appearing according to the minds of those to be tamed, like a reflection in water, I bow to the sixth son, together with the lama. In general, there are two types of Dharma: the meaning to be expressed and the words that express it. The first has two aspects: the Dharma of cyclic existence, which is completely afflicted, and that which transcends it. Furthermore, in the Secret Essence Tantra, it says, "The fault of the root of existence arises from the thought of self." This verse and others explain the cause, condition, nature, fault, and manner of cyclic existence. Transcendence of suffering is also explained in the same tantra: "The very beginning is the selfless, self-aware, all-knowing mind." This verse and others explain the nature of transcendence of suffering from the perspective of its basis, nature, and nomenclature. The details should be understood from other sources. There are two aspects to establishing the essence of the meaning expressed by the three types of words: identifying the sacred Dharma in order to understand the object to be entered, and the method of explanation in order to understand the meaning without error. The first identification has two aspects: general presentation and specific explanation. The general presentation is that, in general, all sentient beings of the three realms arise from the two types of ignorance. They are accomplished by karma and afflictions. The nature of the result is that the six classes of beings, inconceivable in number, dwell in the three realms, afflicted by common and individual sufferings. The purification of karma is painful in all three doors. For these beings, the great wisdom of the fully enlightened Buddha, free from objects, like a reflection in a mirror or water, looks upon those to be tamed who have not yet achieved the upper realm with three inseparable ways of seeing. Great compassion, free from attachment and aversion, arises from the perspective of those to be tamed in four ways. Among the three types of activities, here is the determination of ultimate
Chinese
如果执持唯一乘来阐释意义，在因果二者中，侧重于因。导师以化身的方式，用四种观察方式观察所化众生，然后在赡部洲宣说佛法也有三种方式：通过对治的方式宣说，通过分类的方法宣说，以及通过摄集的方法宣说。其中，通过对治的方式宣说，是为了对治八万四千种烦恼，宣说了八万四千法门。考虑到所化众生三毒俱全或偏重于某一种，为了对治贪欲，修习析离不净观，这是律藏二万一千部，是针对贪欲的各种分类而说的。为了对治嗔恨，主要修习禅定，如前所述，经藏有二万一千部。为了对治愚痴，进行分类，这是论藏二万一千部。考虑到三毒俱全的情况，三藏平均分配，各有二万一千部，因此总共有八万四千种。这些数量也只是在所化众生的心识中显现，对于导师本身来说，是没有限制的，就像虚空一样。这样就从各个方面宣说了因果乘。法门的数量也因大小乘的观点以及各位论师的见解不同而有所差异，这是唯一因乘的显现。通过分类的方法宣说，这里是作为中等程度来展示的，也就是那八万四千法门，也包含在十二部经中，如契经部和应颂部等十二部。这些也被称为经藏，因为两种眷属聚集在一起，向导师简略地请教，或者说是请教和接受教诲。或者因为详细的对话以词句的形式出现，其中一人简要地阐述了意义。十二部经在其他地方有详细说明。现在是最后一种，通过摄集的方式宣说，也就是将那十二部经，摄集为三藏，这是在导师不住世的时候，由眷属们所做的。也就是在导师涅槃后，结集佛法的时候，阿难尊者结集了经藏，优波离结集了律藏，大迦叶结集了论藏等等。三藏中的每一藏都包含了三个部分。
English
If one holds to the sole vehicle to explain the meaning, among the two, cause and effect, it emphasizes the cause. The Teacher, in the form of an emanation body, observes the beings to be tamed with four types of observation, and then teaches the Dharma in Jambudvipa in three ways: teaching through the method of antidotes, teaching through the method of classification, and teaching through the method of collection. Among these, teaching through the method of antidotes means that to counteract the eighty-four thousand afflictions, eighty-four thousand Dharma doors are taught. Considering that the beings to be tamed have all three poisons equally or are inclined to one in particular, to counteract desire, the practice of contemplating impurity is taught, which is the Vinaya Pitaka of twenty-one thousand sections, spoken in consideration of the various classifications of desire. To counteract hatred, mainly meditation is practiced, as mentioned above, the Sutra Pitaka has twenty-one thousand sections. To counteract delusion, classification is done, which is the Abhidharma Pitaka of twenty-one thousand sections. Considering the situation where all three poisons are equally present, the three Pitakas are equally divided, each having twenty-one thousand sections, thus there are a total of eighty-four thousand types. These numbers also only appear in the minds of the beings to be tamed; for the Teacher himself, there is no limitation, like the sky. Thus, the vehicle of cause and effect is taught from all aspects. The number of Dharma doors also varies depending on the views of the Greater and Lesser Vehicles and the opinions of various teachers; this is the appearance of the sole cause vehicle. Teaching through the method of classification is presented here as an intermediate level, that is, those eighty-four thousand Dharma doors are also included in the twelve branches of scripture, such as the Sutra section and the section of verses, etc., the twelve sections. These are also called Sutras, because two kinds of retinues gather together and briefly ask the Teacher, or rather, ask and receive teachings. Or because detailed dialogues appear in the form of words, in which one person briefly explains the meaning. The twelve Sutras are explained in detail elsewhere. Now, the last one is teaching through the method of collection, which is to collect those twelve branches into the three Pitakas, which was done by the retinues when the Teacher was not dwelling in the world. That is, after the Teacher passed away, during the time of compiling the Dharma, Venerable Ananda compiled the Sutra Pitaka, Upali compiled the Vinaya Pitaka, and Mahakasyapa compiled the Abhidharma Pitaka, and so on. Each of the three Pitakas contains three parts.
Chinese
关于律藏，仅仅阐述守护的就是律藏之律，阐述智慧部分的就是律藏之论，主要阐述禅定的就是律藏之经。用这些来衡量二者。那么，如果说因的乘，由三藏宝来阐述是这样的话，秘密真言如何理解呢？以前的智者们的见解各不相同，如乔沃阿若等人归纳于论藏，论藏广泛地阐述蕴、界、处的差别，秘密真言玛哈瑜伽中也同样阐述蕴、界、处的差别。还有一些智者说归纳于律藏，因为律藏中守护的事项种类繁多，而秘密真言中阐述数百万的誓言。这两种说法都没有明确的经典依据。还有从以前的智者到现在的大多数密咒师都归纳于经藏。这是如何知道的呢？从《克里亚摧毁一切》中说：“此经应当平等。”以及“此经的威严。”以及从《乌巴亚遍照显现菩提》中，经名是“经部自在王”。以及从《瑜伽合集》中说：“对于大乘显宗的欢喜，此经应当宣说。”以及从《玛哈瑜伽决定语上师》中说：“秘密真言经部之王的法轮。”这样讲述，所以可以确定，这是现在所有密咒师的观点。对此，至尊上师大乐逝者说：“归纳于论藏和律藏这两种观点是没有经典依据的微细显现，从法相符的角度来看，就像把大象归纳到跳蚤里一样。归纳于经藏也是依赖于微小的经典依据和微小的智慧，就像小孩子的想法一样。没有理解乘的次第，因果的见行差别，导师显现方式的差别，以及所化众生根器上下的差别，仅仅是说了一小部分。”这三种观点就像一个国王，许多高低不同的人各自说“这是我的国王的国王”，或者像用各种颜色的布暂时改变摩尼宝珠的显现方式一样。因此，归纳于律藏是极不合理的，因为律
English
Regarding the Vinaya Pitaka, that which solely elucidates protection is the Vinaya of the Vinaya. That which elucidates the aspect of wisdom is the Abhidhamma of the Vinaya. That which primarily elucidates samadhi is the Sutra of the Vinaya. These are used to measure the two. So, if it is said that the Vehicle of Cause is taught by the three precious Pitakas in this way, how is Secret Mantra understood? The views of the previous scholars differ. Some, like Jowo Aro and others, compiled it into the Abhidhamma, because the Abhidhamma extensively explains the distinctions of the skandhas, dhatus, and ayatanas, and in Secret Mantra Mahayoga, the distinctions of the skandhas, dhatus, and ayatanas are similarly explained. Some scholars also say it is compiled into the Vinaya, because the Vinaya has a wide variety of things to be protected, while Secret Mantra teaches millions of vows. There is no clear scriptural basis for these two. Also, from the previous scholars to the majority of present-day mantra practitioners, it is compiled into the Sutra. How is this known? From the Kriya 'Destroying All,' it says, 'This Sutra should be made equal.' And, 'By the glory of this Sutra.' And from the Upaya 'Manifesting Perfect Enlightenment,' the title is 'King of the Sutra Lords.' And from the Yoga Samgraha, it says, 'Because of the manifest joy in the Great Vehicle, this Sutra should be taught.' And from the Mahayoga 'Definite Utterance of the Lama,' it says, 'The Dharma wheel of the King of Secret Mantra Sutras.' Thus, it is certain that this is the view of all present-day mantra practitioners. On this, the supreme Lama, the Great Bliss-Gone-One, said, 'The two views of compiling into the Abhidhamma and Vinaya are subtle appearances without scriptural basis. From the perspective of Dharma conformity, it is like compiling an elephant into a flea. Compiling into the Sutra also relies on subtle scriptural basis and subtle wisdom, like the mind of a child. Not understanding the order of the vehicles, the difference in view and conduct due to cause and effect, the difference in the way the teacher appears, and the difference in the faculties of the disciples, they only speak of a small part.' These three views are like a single king, with many high and low people each saying, 'This is the king of my king,' or like the appearance of a wish-fulfilling jewel being temporarily changed by cloths of various colors. Therefore, compiling into the Vinaya is extremely unreasonable, because the Vinaya
Chinese
显宗和密宗二者在道之阶段，由于违缘广大，仅凭守护难以调伏。显宗虽然广大地阐述了蕴、界、处，但都是从舍弃的角度来阐述；而密宗则将这些阐述为应取的果位的体性。此外，在见、行、禅定和果位的成就，以及作为入门之道的灌顶等方面，都截然不同。无论是归纳于显宗，还是上师们，也都认为二者并不相同。虽然都主要阐述禅定，但体性却不同，就像普兰的国王策德和康地的乞丐策德一样，虽然名字相同，但本质不同。关于教证的阐述也是如此。《摧毁金刚手》中说“若称显宗”，是因为克里亚瑜伽位于显宗和密宗的交界处，所以称为显宗。称为续部，也称为陀罗尼。虽然导师是化身，但与融入无二真谛，专注于本尊身相，以及用七世来修持佛地等方面，都截然不同。《现观庄严论》中说在显宗中宣说，即“显宗之王”之意，意为承认其为三藏之王，或如国王，或如道之阶梯，或如精髓。瑜伽部中说显宗，即“大乘现喜”之意，意为不舍弃一切所见之法，而是通过了知其为身、语、意而趋入，从而能将众生安置于果位。方法广大而费力甚少，道路迅疾，故称为大乘，也就是密宗。密宗以简短的词句表达广大的意义，故称为显宗。从决定语的角度来说，密宗就是显宗。密宗的意义在于，它以简短的词句来阐述广大之义，即轮涅一切皆为自心自明。如同心性、自明或俱生智慧等，不包含在显宗之中，因为畏惧文字的繁琐，所以没有引用大量的教证。那么，密宗的宗派是怎样的呢？总的来说，在法界义之色究竟天，圆满究竟的持明者，具有广大神变之圆满士夫们面前显现的导师，第六语自在部的本主普贤王如来，以特殊的报身，如水和明镜般清净的眷属之显现中，任运自成地安住着。