Chinese
圣教汇集，经由人道传承而兴盛。一些大乘经典由文殊等汇集，经由大多数菩萨传承，从而在人间兴盛。至于果金刚乘的开端，并非由导师释迦王亲自向人间的普通所化众生广泛宣说，而是以暂时隐藏的方式，为了有缘的殊胜根器者而开示。由于这个原因，为了遣除普通所化众生对这个密咒是否为佛语的怀疑，当时导师释迦王亲自在普通所化众生的眷属中，以密咒最初在人间出现的这种方式真实地授记道：在《经部窍诀宝王经》中说：“我于涅槃后，十二年中，以大悲相应之加持，金刚手将于国王匝之王宫顶上，示现殊胜之教法心髓。” 与此等显明宣说的方式相符，导师以大悲劝请五部佛和代理者们，将果之法写在金册上，用毗琉璃的文字书写，以大悲相应的加持，在国王匝的王宫顶上自然显现，国王匝和导师咕咕ra匝以金刚萨埵的加持力领悟其义，从而密咒在人间兴盛。此外，文殊菩萨使其显现在天界，观世音菩萨使其显现在龙界，金刚手菩萨使其显现在夜叉的处所。在赡部洲，克里亚位于瓦拉纳西，瑜伽位于瑞玛拉雅燃烧的山，玛哈和阿努位于国王匝的处所，阿底瑜伽则在达那郭夏洲被宣说和修持，并由此广泛传播到各个地方。在其他的解释中，四种口传、五种生圆次第和大圆满三种的共同续部，以及幻化八部，由于见解属于阿底，行持属于玛哈，因此也被归类为阿努的续部，无论从生圆次第和大圆满的要点指示方面如何安立都可以。在这些之中，圣教是如何产生的古老故事
English
The teachings were compiled and flourished through human transmission. Some Mahayana sutras were compiled by Manjushri and others, and transmitted through most Bodhisattvas, thus flourishing in the human world. As for the beginning of the Fruition Secret Mantra, it was not widely proclaimed by the Teacher Shakyamuni himself to the common disciples of the human realm, but was taught in a temporarily hidden manner for the sake of the fortunate and superior beings. Because of this, in order to dispel the doubts of ordinary disciples as to whether this secret mantra is the word of the Buddha, at that time, the Teacher Shakyamuni himself, in the assembly of common disciples, prophesied in reality that the secret mantra would first appear in this human realm, saying: In the Sutra of the King of Quintessential Instructions, it is said: "After my Nirvana, in the twelfth year, through the blessings of great compassion, Vajrapani will reveal the supreme essence of the teachings on the roof of King Ja's palace." In accordance with this clear way of speaking, the Teacher, with great compassion, urged the Five Buddhas and their representatives to write the Fruition Dharma on golden books, written in lapis lazuli letters, and through the blessings of great compassion, it naturally appeared on the roof of King Ja's palace. King Ja and the master Kukuraja realized its meaning through the blessings of Vajrasattva, and thus the Secret Mantra flourished in the human realm. Furthermore, Manjushri made it appear in the realm of the gods, Avalokiteshvara made it appear in the realm of the nagas, and Vajrapani made it appear in the abode of the yakshas. In Jambudvipa, Kriya is located in Varanasi, Yoga is located in the burning mountain of Rimala, Maha and Anu are located in the abode of King Ja himself, and Atiyoga is taught and practiced in the island of Dhanakosha, and from there it spread widely to all places. In other explanations, the four oral transmissions, the five stages of generation and completion, and the common tantras of the three of Great Perfection, as well as the eight classes of illusion, are also said to belong to the Anu tantras because the view belongs to Ati and the practice belongs to Maha, and it can be established in any way from the point of indicating the key points of generation, completion, and Great Perfection. Among these, the old story of how the teachings came about.
Chinese
完毕。论典是如何产生的呢？ 释迦牟尼佛涅槃后一百多年，在广严城，五百位持不同部派的阿罗汉聚集在一起，编纂了《大毗婆沙论》，共三百卷，这是本教论典的开端。从那时起，解释深奥广大的佛语密意的伟大车乘，如龙树和无著二尊等，以及以世间庄严师徒众所著的论典，以及精通密宗的菩萨所著的三部释论，以及以著名的七位成就者等为代表的，由大成就者持明者们所著的众多论典相继出现。论典是指追随佛陀的教言，由具足功德的作者善加阐述的。其分类有三种：引经论典、释经论典、经义理智论典。第一种如《法句经》等。第二种如《十万颂般若释论》等。第三种如是说：无意义、意义颠倒、与意义相符，恶劣、狡诈、无情、舍弃痛苦，听闻、辩论、修行精进，论典远离六种过失，具足三种功德。如六种理智集合和慈氏五论等。以上简要叙述了经和论典的总纲。现在讲述第二部分，即特殊之处，如何产生殊胜的续部成就法，即八大嘿噜嘎的珍贵法。此甚深法在色究竟天，由普贤王如来嘿噜嘎对清净眷属以金刚语宣说，由金刚法等集结。显现为神通文字，安放在珍宝匣中，存于大塔善逝积聚中，交付于空行母事业自在母及空行海众守护。何时在尸陀林罗陵寒林等恐怖之处，邬金莲花生大师，文殊友，龙树，莲花生 达那桑吉达（梵文：dhana saṃkṛta），无垢友，如布古雅，寂藏
English
Finished. How did the treatises come about? More than a hundred years after the Buddha's Nirvana, in Vaishali, five hundred Arhats from different Hinayana schools gathered together and compiled the "Great Commentary on the Abhidharma," consisting of three hundred volumes, which was the beginning of the treatises of this teaching. From then on, great chariots explaining the profound and vast intent of the Buddha's words, such as Nagarjuna and Asanga, as well as treatises composed by the assembly of world-ornament teachers and students, and the three sets of commentaries by Bodhisattvas who were proficient in the Tantric tradition, and the many treatises composed by great accomplished vidyadharas, represented by the famous seven siddhas, and so on, appeared one after another. A treatise is defined as that which follows the words of the Buddha and is well explained by an author who possesses the qualities. Its divisions are threefold: treatises that compile sutras, treatises that explain sutras, and treatises on the wisdom of the meaning of sutras. The first is like the "Dhammapada" and so on. The second is like the "Commentary on the Hundred Thousand Verses of Prajnaparamita" and so on. The third is as it is said: Meaningless, meaning reversed, in accordance with meaning, evil, deceitful, uncompassionate, abandoning suffering, listening, debating, diligently practicing, a treatise is considered to be free from six faults and endowed with three qualities. Like the six collections of intelligence and the five treatises of Maitreya and so on. Having briefly described the general principles of the sutras and treatises, now I will speak about the second part, the special aspects, how the precious Dharma of the Eight Herukas, which accomplishes the extraordinary tantras, came about. This profound Dharma, in the Akanishta realm, was spoken in Vajra words by Samantabhadra Heruka to the pure retinue, and was collected by Vajradharma and others. Appearing as miraculous letters, it was placed in a jeweled casket and stored in the great stupa, the Heap of Bliss, entrusted to the dakini Karma Wangmo Che and the assembly of the Ocean of Dakinis for safekeeping. At that time, in the terrifying places such as the charnel ground, Ro Ling, and the Cool Grove, Acharya Humkara, Manjushrimitra, Nagarjuna, Padmasambhava, Dhanasamskrita, Vimalamitra, Rompuguya, Shantigarbha.
Chinese
当莲花生大师和八位持明进行会供时，出现了奇妙的景象，八个宝箧被光芒和彩虹环绕。空行母和傲慢神众围绕着它们。莲花生大师心想：‘这里有能摧毁世界的甚深教法。’于是，上师们专注于此，并将誓言物赐予护法神众，让他们立下誓言。当时，空行母们说：‘请问有何指示？’然后一阵风吹来，指示将宝箧交给各位上师。于是，装有亚达教法的银宝箧被交给了吽嘎拉上师；装有文殊身教法的铁宝箧被交给了文殊友；装有莲花语教法的铜宝箧被交给了龙树心；装有金刚橛教法的绿松石骨宝箧被交给了莲花生；装有大殊胜教法的金宝箧被交给了毗玛拉米扎；装有母续教法的犀牛皮宝箧被交给了达纳桑吉达；装有赞颂供养教法的皮革宝箧被交给了燃布古雅德瓦赞扎；装有猛咒教法的陨石宝箧被交给了彭杰香提噶尔瓦。一个用五种珍宝制成，用细小文字封印，装有八十万颂的宝箧被放置在上师们中间。另有史料记载，金刚橛教法的宝箧被交给了扎巴哈斯德；用五种珍宝制成的宝箧，是能同时修持八大法行坛城的教法，被交给了所有教法的继承者莲花生。这是持明上师们接受教法的历史。之后，上师们各自打开自己的宝箧，取出各自的教法。但没有一位上师能打开中央的珍宝宝箧，即使打破封印也不行。八位上师一心祈祷，向空行母们祈请，封印才自动解开，从中出现了八大法行善逝总集的教法。善逝总集的教法宝箧
English
When Padmasambhava and the eight vidyadharas were in assembly, marvelous signs appeared, such as eight chests surrounded by light and rainbows. Dakinis and haughty spirits were seen surrounding them. Padmasambhava thought, 'Here are profound teachings capable of destroying the world.' So, the masters focused on this, and gave samaya substances to the assembly of oath-bound protectors, enjoining them with oaths. At that time, the dakini goddesses said, 'What command is given?' Then a wind arose, instructing that the chests be given to the masters. Thus, the silver chest containing the teachings of Yaksha was given to Acharya Humkara; the iron chest containing the teachings of Manjushri's Body was given to Manjushrimitra; the copper chest containing the teachings of Padma's Speech was given to Nagarjuna's Heart; the turquoise bone chest containing the teachings of Vajrakila was given to Padmasambhava; the golden chest containing the teachings of Mahottara was given to Vimalamitra; the rhinoceros hide chest containing the teachings of the Mamo was given to Dhanasamskrita; the leather chest containing the teachings of praise and offering was given to Rambuguyadeva Chandra; the meteorite chest containing the teachings of wrathful mantras was given to Punjeshantinggarbha. A chest made of five precious jewels, sealed with fine script, containing eight hundred thousand verses, was placed in the midst of the masters. Another historical account states that the chest of Vajrakila teachings was given to Prabahasti; the chest of five precious jewels, containing the teachings for accomplishing the mandala of the Eight Herukas in one, was given to Padmasambhava, the recipient of all the teachings. This is the history of how the vidyadharas received the teachings. Then, the masters each opened their own chests and took out their respective teachings. But none of the masters could open the central jewel chest, nor could they break the seal. The eight masters prayed with one-pointed mind, and supplicated the dakinis, and the seal opened on its own, and from within it came the teachings of the Eight Heruka Deities United. The chest of teachings of the Sugata United
Chinese
而且，对于身之忿怒明咒之间的每一个修法，也有八种修法的方式。静命论师认为，修法八教之要，究竟归于生起、圆满、大圆满三者。同样，邬玛喇嘛将之归纳为经、律、论三藏。龙树菩萨则以三种瑜伽来修持。莲花大阿阇黎则以三种瑜伽之方式来修持。吽嘎Ra则以见、行、修三种来修持。达纳桑吉达则认为见行合二为一。让布古雅则认为归纳为宗和隘两种方式。摧破金刚藏的论典则认为修法八教的边际，在于命和命息二者相遇。因此，各自的观点都认为修行的根本在于各自的立宗，但实际上他们的意图是一致的，无论怎么说都可以。其中最为殊胜的成就持明大师莲花生，在桑耶青普的红岩鸠仓，为君臣心子九人，授予修法八教的坛城灌顶，各自的花朵落于九族之神，各自的神都获得了成就。对于他们，秘密口诀中，传授了教言八教善逝总集的法类。其中经、律、论的法类，被称为一百三十部。首先，经部中，善逝总集根本续，后出决定续，后后的明咒续，未圆满者圆满续，开显者灯之续五者，是共同的五续。特殊续部十者是，寂静总集根本续，大胜总集根本续等八部，持明总集根本续等十部，共十五部续。菩提萨埵金刚藏所造的五部论典是：大悲悬索处之论，事业神变天之论，事业究竟修持之论，秘密明咒决定义之论，开显者明灯之论，总共五部论典，如此经论二十部。口诀方面，外释方便开显之口诀，内修方便
English
Moreover, for each practice between the wrathful mantras of the body, there are also eight ways of practicing. Acharya Manjushrimitra believes that the essence of the Eight Heruka Sadhanas ultimately culminates in the three: Generation, Completion, and Great Perfection. Similarly, Acharya Vimalamitra summarizes them into the three: Sutra, Vinaya, and Abhidharma. Acharya Nagarjuna practices with three yogas. Acharya Padmasambhava Maha Anu Ati practices in the manner of three yogas. Acharya Humkara practices with three: View, Conduct, and Practice. Acharya Dhanasamskrita believes that View and Conduct are combined into two. Acharya Rambuguhya believes that they are summarized into two ways: Dzong and Thrang. The text of Phungjye Shittinggarbha believes that the boundary of the Eight Heruka Sadhanas lies in the meeting of life and life-breath. Therefore, each of their views believes that the root of practice lies in their respective tenets, but in reality, their intentions are consistent, and it can be said in any way. Among them, the most supreme accomplished great vidyadhara Padmasambhava, in Samye Chimphu's Drakmar Keutsang, conferred the mandala empowerment of the Eight Heruka Sadhanas to the nine heart-sons of the king and subjects, and each of their flowers fell upon the nine families of deities, and each of the deities attained accomplishment. To them, in the secret oral instructions, he transmitted the Dharma cycles of the Eight Heruka Sadhanas, the Gathering of Sugatas. Among these, the Dharma categories of Sutra, Vinaya, and Abhidharma are known as one hundred and thirty sections. First, in the Sutra section, the Gathering of Sugatas Root Tantra, the Later Certainty Tantra, the Later Later Mantra Tantra, the Completing the Incomplete Tantra, the Revealing Lamp Eye Tantra, these five are the common five tantras. The ten special tantras are: the Peaceful Gathering Root Tantra, the Great Supreme Gathering Root Tantra, and so on, eight sections, the Vidyadhara Gathering Root Tantra, and so on, ten sections, a total of fifteen tantras. The five treatises composed by Bodhisattva Vajrahṛdaya are: the Treatise on the Compassionate Hanging Rope Place, the Treatise on the Miraculous Manifestation of the Deities, the Treatise on the Accomplishment of the Ultimate Fruition, the Treatise on the Definitive Meaning of Secret Mantra, the Treatise on the Revealing Lamp, a total of five treatises, thus twenty tantras and treatises. In terms of oral instructions, the Outer Explanation of the Means of Revealing Oral Instructions, the Inner Practice of the Means