Chinese
吉祥大成就八教总义释难成就精髓。麦彭蒋扬多杰。 吉祥大成就八教总义释难成就精髓。麦彭蒋扬多杰。 吉祥大成就八教总义释难成就精髓。那摩咕噜曼殊廓喀雅。吉祥莲花生智慧身，利他上师众眷如云，大乐空行自在英雄主，万物敬礼顶礼膜拜您。智慧身尊文殊具吉祥，嬉游马鸣无染莲花语，真实成就意尊无变异，功德总主至尊前顶礼。吉祥嬉游怀摄诸母众，事业金刚橛令敌障粉，傲慢本尊众之主宰尊，炽燃护法众前祈请胜。以咒调伏所化诸有情，无量本尊咒语三摩地，幻化大网之精髓乃，坛城一切遍主修部八。仅仅闻名忆念彼等者，二种成就圆满如云布，极其显现密咒之精髓。如理宣说传承之教言。于此三时之本尊寂猛浩瀚无余汇集一，为成办事业与智慧之成就，所有方便诀窍之甚深至极，加持事业之威力尤为强大，吉祥玛哈瑜伽之甚深修部，略述声名远扬之八教见解。首先，以吉祥史传之门生起欢喜；中间，以吉祥史传所依之法作普遍开示；最终，以吉祥密咒精髓修部八之见解作分别解说。其中，第一又分总说与别说两种。首先，总说经与论之史传，天子宝积所请问经中云：一切法归摄为经与论，善说以及彼之义疏二，以彼之威力故释迦教法。
English
Glorious Great Accomplishment: An Explanation of the General Meaning of the Eight Teachings, the Essence of Accomplishment. Mipham Jamyang Dorje. Glorious Great Accomplishment: An Explanation of the General Meaning of the Eight Teachings, the Essence of Accomplishment. Mipham Jamyang Dorje. Glorious Great Accomplishment: An Explanation of the General Meaning of the Eight Teachings, the Essence of Accomplishment, is complete. Namo Guru Manjughoshaya. The glorious wisdom body born from the lotus, a cloud of delight for the assembly of vidyadhara lamas, the lord of great bliss dakinis, I prostrate and pay homage with all things to the hero's lord. The supreme wisdom body, Manjushri, is glorious and blessed. The unattached lotus speech is the sound of a horse at play. The supreme mind of true accomplishment is unchanging. I bow to the glorious, supreme lord, the master of all qualities. The play of glory subdues the mamos, and the activity of the phurba reduces enemies and obstacles to ashes. May the fiercely proud mantra lords, who have become the lords of all, be victorious in cutting off the assembly of blazing command attendants. To all those who are to be subdued by mantras, the essence of the great net of illusion, which is the arrangement of countless deities, mantras, and samadhis, is the eight sections of accomplishment, the pervasive lords of all mandalas. Even hearing or admiring their names, the two kinds of accomplishments, complete and abundant like clouds, appear greatly. That is the essence of secret mantra. It is expressed according to the transmission of the meaning. Here, all the peaceful and wrathful deities of the three times are gathered into one. The profound and ultimate methods and instructions for accomplishing the siddhis of action and wisdom, and the particularly great power of blessings and activities, are the profound accomplishment sections of glorious Mahayoga, known as the Eight Teachings. I will briefly explain the meaning of their intention. First, to generate joy through the gateway of auspicious history. Second, to generally explain the method of teaching the Dharma based on that auspicious history. Finally, to explain the meaning of the eight sections of accomplishment, the essence of auspicious secret mantra. Of these three, the first has two parts: general and specific. First, the general history of the scriptures and treatises is from the sutra requested by the son of the gods, Norbu Dzin: All dharmas are gathered into scriptures and treatises. Excellent speech and its commentary. By its power, this teaching of Shakya.
Chinese
如所说：“将长久住于此世间。”关于圣言如何出现和论典如何出现的道理。首先，原始佛陀普贤王如来本身在自明本初法界中成佛，成为一切佛陀的作者。以不可思议的化身游戏，不间断地在刹土和时间中，以平等性的大庄严，为了无边众生的利益而行事。暂时，由于调伏此时此地众生的因缘，显现为我们的导师释迦牟尼佛。首先发起菩提心，中间行持圣言，最后现证圆满正等觉，在这三千大千世界中，以示现十二行相的导师至尊的化身形象显现，转动了共同和特殊的无量法轮。其中，对于共同的所化众生，在释迦族中出生并成佛，以离欲出家的形象，在瓦拉纳西仙人堕处转动了最初的四谛法轮，在王舍城转动了中间的无相法轮，在莲花处转动了最后的决定意义法轮。此外，在王舍城为天人转动了十善法轮，在玛玛达地方为独觉转动了十二缘起法轮等等。虽然为了所化众生在不同地方宣说了无量的法门，但实际上都包含在上面所说的三转法轮之中。其中，指示增上生和决定胜道的，被称为天人乘和声缘乘的共同乘。大乘则被称为特殊乘，其中又分为因乘和果乘两种。什么是因乘呢？就是对中观和唯识的观点进行辨别的所有经部的圣言，都是因波罗蜜多乘。而成为外内密咒的所有经部的圣言，则被称为果秘密真言乘。这些大乘行者最终获得佛果是相同的，但由于有长路和近路的差别，所以称为因果乘。密咒
English
As it is said, "Will remain long in this world." Regarding how the sacred word and the treatises came to be. Firstly, the primordial Buddha, Samantabhadra himself, having become enlightened in the self-aware primordial realm as the agent of all Buddhas, through inconceivable emanated play, without interruption in fields and times, with the great array of equality, performs the benefit of limitless realms of sentient beings. For the time being, due to the power of taming the sentient beings of this place and time, the appearance is that of our teacher, Shakyamuni Buddha. First, he generated the thought of enlightenment, in the middle he practiced the sacred word, and finally, he manifested perfect and complete enlightenment, and in this threefold thousandfold world, he appeared in the form of the emanation body of the supreme teacher who shows the twelve deeds, and turned the common and the extraordinary countless wheels of Dharma. Moreover, for the common disciples, he was born into the Shakya clan and attained Buddhahood, and in the form of a renunciate free from attachment, in Varanasi, the place where the sages fell, he turned the first wheel of Dharma of the Four Noble Truths, in Rajagriha he turned the intermediate wheel of Dharma of no characteristics, and in the land of Padma, he turned the final wheel of Dharma of definitive meaning. Furthermore, in Rajagriha, he turned the wheel of Dharma of the ten virtues for gods and humans, and in the land of Mamadhara, he turned the wheel of Dharma of the twelve links of dependent origination for solitary realizers, and so on. Although countless aspects of Dharma were taught in various places for the sake of disciples, in essence, they are all included within the three turnings of the wheel of Dharma mentioned above. Among these, the paths that show higher realms and definite goodness are called the common vehicle of gods and humans and the vehicle of hearers and solitary realizers. The Great Vehicle is called the extraordinary vehicle, and it has two types: the cause vehicle and the result vehicle. What are they? All the scriptures of the sutras that distinguish the views of Madhyamaka and Cittamatra are the cause Paramita Vehicle. And all the scriptures that are the outer and inner tantras are called the result Secret Mantra Vehicle. These Great Vehicle practitioners are the same in ultimately attaining Buddhahood, but due to the difference between long paths and short paths, they are called the cause and result vehicles. Secret Mantra
Chinese
在那个乘中，也有行瑜伽的三部。首先，在事部中，包括了所有明咒的根本，如《善臂续》等六部总续，以及个别续，如《文殊无垢续》等文殊法类，以及《大小食我执》等观音法类，以及《金刚手灌顶续》等金刚手类，这三类代表了事部。这些续在共同的处所尼连禅河，以及特别的处所杨柳苑等地，应诸天之王等的请求，导师化现为三族怙主等而宣说。如《现证菩提毗卢遮那》和《无分别续》等行部，与事部和瑜伽部的根本相同，因此也相应地宣说了。瑜伽部有瑜伽、大瑜伽和瑜伽之王三部。首先，在共同的处所三十三天和特别的处所色究竟天，导师以普贤如来毗卢遮那佛的形象，应请问者秘密主等，宣说了瑜伽大论三百卷，以及四大论续，即《彼续摄略》、《金刚顶》、《吉祥初续》、《总集分别续》等，为了眷属诸神和菩萨的利益。大瑜伽即是玛哈瑜伽的续部。也就是以《象着续》等十八部大怛特罗为代表的玛哈瑜伽续部，导师化现为吉祥大吉祥或毗卢遮那等，在请问者金刚持等眷属之中宣说。如果归纳玛哈瑜伽的续部，可以归纳为方便和智慧二续。瑜伽之王续有圆满阿努瑜伽乘和圆满大阿底瑜伽乘两种。首先，在王后布日的园林中，导师化现为吉祥普贤或金刚萨埵，应楞伽之主请求，宣说了四部经和五部定。四部经是《普时明智经》、《心大论经》、《智慧威猛电轮经》、《尸林
English
Within that vehicle, there are also three sections of Kriya, Charya, and Yoga Tantras. Firstly, in the Kriya Tantra, there are six general tantras that encompass the essence of all vidya-mantras, such as the "Good Arms Tantra," and specific tantras such as the "Immaculate Manjushri Tantra" and other Manjushri-related texts, as well as the Avalokiteshvara-related texts like the "Large and Small Zama-Tog," and the Vajrapani-related texts like the "Vajrapani Empowerment Tantra." These three represent the Kriya Tantras. These were spoken by the Teacher, who manifested as the Three Family Protectors and others, in response to requests from deities such as the King of Gods, in common places like Nairanjana and special places like Janglochan. The Charya Tantras, such as "Vairochana Abhisambodhi" and "Nirvikalpa Tantra," are taught in a manner similar to the essence of the Kriya and Yoga Tantras, as appropriate. The Yoga Tantra has three sections: Yoga, Mahayoga, and Atiyoga Tantras. Firstly, in the common place of the Thirty-Three Heavens and the special place of Akanishta, the Teacher, in the form of Sarvavid Vairochana, in response to requests from questioners such as Vajrapani, taught the great Yoga text in three hundred sections, and the four great Agama Tantras: the condensed version of that, the "Vajrasekhara," the "Shri Paramadya," and the "Samgraha-Tarka Tantra," for the benefit of the retinue deities and Bodhisattvas. Mahayoga refers to the Mahayoga Tantras, represented by the eighteen great tantras such as the "Elephantine Impregnation Tantra." The Teacher manifested as Shri Mahashri or Vairochana, and taught within the retinue of questioners such as Vajradhara. If the Mahayoga Tantras are summarized, they can be grouped into two: the Tantras of Method and Wisdom. The Yoga-uttara Tantra has two vehicles: the Anuyoga of Completion and the Atiyoga of Great Completion. Firstly, in the grove of Queen Puri, the Teacher manifested as Shri Samantabhadra or Vajrasattva, and in response to a request from the Lord of Lanka, taught the four sutras and five dams. The four sutras are the "Kun-dus Rigpa'i mdo," the "Sem-lung Chenmo'i mdo," the "Yeshe Ngam-ba Gloggi 'khorlo'i mdo," and the "Durtro Khu"
Chinese
涂油嬉戏之经。诸佛之意总集之经，乃一切教言之印玺。阿底瑜伽，于王后布日之园林与匝玛布日之园林中，导师化现为吉祥普贤王如来一切造作之王，宣说了普贤王如来安住于自性之续等大圆满心髓之部等。如是宣说之种种佛法，乃释迦王如来真身对阎浮提之人与声闻缘觉菩萨之种姓者，于圣地等地宣说因明之乘，并化现为毗卢遮那佛对诸天与三族怙主等大菩萨宣说外续三部，以及化现为吉祥普贤王如来对五部如来及其眷属宣说内续三部，彼等皆与所化众生之根器次第相应，然共同之境为达那郭夏，寒林，王宫，燃火之山等，特殊之境为色究竟天与法界虚空藏等，以共同与特殊之导师之相显现，对普通与特殊之眷属所化众生宣说因与果之法轮，仅此而已。然实则唯一导师之智慧身，为与所化众生之意乐相应，化现种种之嬉戏，开示种种之佛法，彼等广说则为四百八万法门，中说则为十二部经，略说则为九乘次第，如是宣说。此外，外内密瑜伽等之安立不可思议，然实则归摄于因与果二乘。彼教言从宣说方式分，有口说之教言，加持之教言，随许之教言三种。如是因与果之乘之教言，当时聚集之眷属中各自之结集者，以不忘失之陀罗尼受持，记录成文，使之在此世间兴盛广大。共同之因，即波罗蜜多乘，由住持薄伽梵等
English
The Sutra of Anointing and Play. The sutra that gathers the intentions of all Buddhas is placed as the seal of all teachings. In Ati Yoga, in the garden of Queen Buri and the garden of Zama Puri, the teacher himself manifested as the glorious Samantabhadra, the King who Creates All, and spoke of the Great Perfection, the essence of the mind, such as the tantra of Samantabhadra abiding in himself. Thus, the various teachings spoken were that Shakya King himself taught the vehicles of reasoning to the people of Jambudvipa and the lineages of Shravakas, Pratyekabuddhas, and Bodhisattvas in the sacred lands and so on, and manifested as Vairochana to the gods and the great Bodhisattvas such as the three family protectors, and spoke of the three outer tantras, and manifested as the glorious Samantabhadra to the five families of Buddhas and their retinues, and spoke of the three inner tantras. These are in accordance with the order of the minds of those to be tamed, but the common places are Dhanakosha, the Cool Grove, the King's Palace, the Burning Mountain, and so on, and the special places are Akanishta and the Dharmadhatu, the space of the Mother, and so on. Appearing as common and special teachers, they appear to turn the wheel of Dharma of cause and effect for the ordinary and special disciples of the retinue. In reality, the wisdom body of the one teacher, in accordance with the minds of those to be tamed, manifests various plays and teaches various Dharmas. Those that are extensively taught are the 4.8 million Dharma gates, those that are taught in the middle are the twelve branches of scripture, and those that are taught briefly are known as the nine successive vehicles. Furthermore, the arrangements of outer, inner, and secret yogas are inconceivable, but in reality, they are gathered into the two vehicles of cause and effect. These teachings, when divided according to the manner of speaking, are of three types: teachings spoken from the mouth, teachings of blessing, and teachings of permission. Such teachings of the vehicles of cause and effect were held in mind by the compilers who gathered in the retinue at that time, and were written down and made to flourish and spread in this world. The common cause, the Paramita vehicle, by the abodes Sthavira Vatsa and others.