Chinese
钉住三身，在六道漂泊之处钉住三身，于五大之魔钉住三身，此为五者。如是，于善逝云集的法类中，将经、律、论的法类编排为一百三十种，这是国王请求后，莲花生大士赐予的，并作为伏藏埋藏在洛扎空庭朗朗的佛像背后等地。国王的第十六世转世，大国王娘尼玛沃色从伏藏中取出。对于那位大士，此道的教言伏藏如河流般汇入，由此次第相传，直至今日，成熟解脱修行的优良传承未曾衰败地存在着。这些是简略的历史，详细内容可在密咒经典的宝库和佛教史中了解。第二，中间的善，以具备历史的讲经方法来阐述，分为共同和不共两种。首先，一切佛语都以导师、处所、眷属、时间、法五种圆满的方式，以生起对佛语的定解的方式来讲解。一切论典都以五种算数的方式来讲解，即作者是谁所著？从何处引用？属于哪个派别？为何而作？首尾之义为何？以确定这五种方式来了解论典，然后进行讲解。共同方面，以共同的意义来阐述，段落划分，解释词句，并且要了解其中的必要性，连接词句之间的关系，对于可能产生的不合理之处，要给出辩驳的答案，以及通过合理的论证，以使人远离无知、邪见、怀疑的污垢，生起正确的认识的方式来进行讲解，这是总体的讲解方式。第二，分别讲解时，总体上将超越世间的殊胜法门全部归纳为九乘次第，然后按照这些次第，以各自具备五种圆满的方式，不混淆地讲解每一种的见、修、行、果的差别，以及外
English
Having nailed the three kayas, having nailed the three kayas in the wandering places of the six realms, having nailed the three kayas to the demons of the elements, these are the five. Thus, in the Dharma assembly of the Sugata's gathering, this arrangement of one hundred and thirty categories of Dharma of tantras, agamas, and instructions was given by the master Padmasambhava at the request of the king, and was hidden as a treasure in places such as behind the statue of Vairochana in Lhodrak Khomting. The sixteenth rebirth of the king, the great king Nyang Nyima Ozer, unearthed it from the treasure. For that great being, the treasure of teachings of this path descended like a confluence of rivers, and from that, it has been transmitted in succession until the present day, without the good lineage of maturation, liberation, and practice being diminished. These are brief histories; detailed information can be found in the treasury of secret mantra scriptures and in religious histories. Second, the virtue in between, explaining through the method of teaching Dharma that possesses history, is divided into two: common and specific. First, all the Buddha's words are explained through the five perfections of teacher, place, retinue, time, and Dharma, in a way that generates certainty in the Buddha's words themselves. All treatises are explained through the five calculations: who is the author? From where was it collected? To which tradition does it belong? For what purpose was it made? What is the meaning of the beginning and the end? Understanding the treatises through these five certainties, one should then explain them. In general, one should explain by elaborating on the general meaning, dividing the text into sections, and explaining the meaning of the words. One should understand the necessity there, connect the words to each other, show answers to objections to doubts about what is inappropriate, and with reasoned arguments, explain in a way that generates correct knowledge, free from the stains of ignorance, wrong views, and doubt. This is the general way of explaining. Second, in explaining specifically, in general, all the doors of the supreme Dharma of the transcendent vehicle are summarized into the nine vehicles in order, and then, in accordance with the order of these, one should explain the differences in view, meditation, conduct, and result of each of them, without mixing them, through the five perfections possessed by each of them, as well as the outer
Chinese
并且对于内道的各种宗派，将分别进行区分和阐述。这些需要详细查阅密宗经藏，如果在此简要说明，所谓的宗派分为外道和内道两种。其中，第一种有三百六十种见解，六十二种坏灭见，二十种邪见，五种 तर्क 派，四种 मुस्तिक 派，以及常断两种等各种分类，但简而言之可归纳为常断两种。常常见解认为，自我或梵天、自在天等的自性是常恒的，并且一切都是由其所为。断见则认为，由四大产生，现在的蕴身是突然产生的，死后便断灭，因此，众生在轮回中反复轮回是不存在的。对此，人我既非与蕴身一体也非异体的观点被理智所否定。梵天、自在天、遍入天等常恒的补特伽罗，创造世间一切事物的作用是不存在的，因为常恒是空无作用的，而有作用的事物必定是无常的。其他一切都是无常的，唯独它是常恒的观点是没有成立依据的，因为对于实有存在的事物来说，不可能存在非由因产生的本来存在。主张断灭也是不合理的，因为任何事物都不可能无因而生。如果产生，则会陷入其恒常存在或不存在的过失。对于缘起之法，在因缘具足的情况下，果的相续断灭是不可能的。因此，众生出生的心的因是前一刹那的心，并且从临终的心产生后世有之心的观点，在理智上没有妨碍并且有成立的依据。如果不是这样，那么现在显现的一切事物都不会依赖因果，因此会陷入一切存在或不存在的过失等诸多过失，所以被否定了。内道佛教也有因明之道的宗派和果金刚乘之道的宗派两种。其中，前者有声闻、缘觉和菩萨三乘。声闻乘中也有说一切有部和经量部的宗派两种。说一切有部认为，由五蕴和三种无为法所涵盖的一切法，可以归纳为五种知识之基，然后将有为法的
English
And the various schools of the inner path will be distinguished and explained separately. These need to be consulted in detail in the treasury of secret mantra scriptures. If briefly stated here, the so-called schools are divided into two types: outsiders and insiders. Among them, the first has three hundred and sixty views, sixty-two annihilationist views, twenty wrong views, five तर्क schools, four मुस्तिक schools, and various classifications such as permanence and annihilation, but in short, they can be summarized into permanence and annihilation. The view of permanence holds that the nature of the self or Brahma, Ishvara, etc., is permanent, and that everything is done by it. The annihilationist view holds that from the four elements, the present aggregate body is suddenly born, and after death it is cut off, so the repeated cycle of sentient beings in samsara does not exist. To this, the view that the self of a person is neither one with nor different from the aggregates is negated by reason. The action of Brahma, Ishvara, Vishnu, etc., as permanent individuals who create all things in the world does not exist, because permanence is devoid of action, and things that have action must be impermanent. There is no basis for the view that everything else is impermanent, but it alone is permanent, because for things that exist as real, it is impossible to have an originally existing thing that is not produced from a cause. Asserting annihilation is also unreasonable, because nothing can arise without a cause. If it arises, it will fall into the fault of being either constantly existent or non-existent. For the law of dependent origination, it is impossible for the continuity of the result to be cut off when the causes and conditions are complete. Therefore, the view that the cause of the mind of sentient beings' birth is the mind of the previous moment, and that the mind of the next existence arises from the mind at the time of death, is not hindered by reason and has a basis for establishment. If it is not so, then all the things that appear now will not depend on cause and effect, so it will fall into the fault of everything existing or not existing, etc., so it is negated. The inner Buddhist path also has two schools: the path of reasoning and the path of result, the Vajrayana. Among them, the former has the three vehicles of Shravaka, Pratyekabuddha, and Bodhisattva. Among the Shravakas, there are also two schools: the Sarvastivada and the Sautrantika. The Sarvastivadins believe that all dharmas covered by the five aggregates and the three unconditioned dharmas can be summarized into five bases of knowledge, and then the conditioned dharmas
Chinese
将这些方面分析为刹那和极微尘后，有色法以不可分割的原子为终极，识则以刹那不可分割的相续次第生起的方式在心中领悟，由此认识到其中没有补特伽罗的我，只有不聚合的法之自性，这个有漏的蕴体是刹那无常的，是三种痛苦的所依，并且由于空无补特伽罗的我，所以没有主宰和作者，通过这种方式证悟苦谛。这个具有痛苦自性的蕴体，从以我执为根本的烦恼以及烦恼的驱使下积聚各种业的因缘而生起，并且看到在轮回中反复投生，由此证悟集谛。断除轮回生起之因的根本——我执的道路，是通过证悟无我的智慧来断除的，这条道路是获得解脱涅槃的道路。从轮回的泥潭中彻底解脱并获得永久的解脱，这是合乎逻辑的，是最殊胜和合理的。除了无我的道路之外，舍弃它就没有其他的解脱之道，认识到这一点就是证悟道谛。通过这条道路，逐步断除俱生和我执遍计所执。断绝三界轮回的相续之灭，是从轮回中彻底解脱。了知业、烦恼和痛苦的无名寂灭是所有追求和获得的事物中最卓越和殊胜的，这就是证悟灭谛。如此通过见解的方式证悟四谛。认为这两种不可分割的实体是实有的，并且没有证悟生灭和清净的一切法是无基的空性，这就是没有证悟法无我。它的修习是习惯于不净观等作为对治三种毒素的方法。行持是安住于完全清净的别解脱戒律，从而行持三十七道品。果是四双八辈士夫，即暂时的七种道果，以及最终获得断尽三界一切结缚的阿罗汉果。声闻乘的宗义就是这些。
English
Having analyzed these aspects into moments and extremely minute particles, material forms are ultimately composed of indivisible atoms, and consciousness is understood in the mind as merely arising in a sequential series of indivisible moments. From this, one recognizes that there is no self of a person, only the nature of unaggregated phenomena. This contaminated aggregate is momentarily impermanent, the basis of the three sufferings, and because it is empty of a personal self, there is no lord or agent. Through this understanding, one realizes the truth of suffering. This aggregate, which is of the nature of suffering, arises from the causes and conditions of accumulating various actions under the influence of afflictions rooted in attachment to self. Seeing that it is repeatedly born in samsara, one realizes the truth of the origin. The path of abandoning the root of the cause of birth in samsara—the clinging to self—is abandoned by the wisdom that realizes selflessness. This path is the path to attain liberation and nirvana. To be definitively liberated from the swamp of samsara and attain permanent liberation is logical, supreme, and reasonable. There is no other path to liberation other than the path of selflessness; recognizing this is realizing the truth of the path. Through this path, one gradually abandons both the conceptually constructed and innate self-grasping. The cessation of the continuous birth in the three realms is definitive liberation from samsara. Knowing that the nameless pacification of karma, afflictions, and suffering is the most excellent and supreme among all things to be sought and attained is realizing the truth of cessation. Thus, the four truths are realized through the way of seeing. To believe that these two indivisible entities are truly existent and not to realize that all phenomena of arising, ceasing, and purification are baseless emptiness is not to realize the selflessness of phenomena. Its meditation is to become accustomed to the unattractive, etc., as antidotes to the three poisons. The conduct is to abide in completely pure individual liberation vows, thereby practicing the thirty-seven factors of enlightenment. The result is the four pairs and eight types of individuals, namely the seven temporary fruits of the path, and ultimately the attainment of the Arhat who has exhausted all bonds in the three realms. These are the tenets of the Hearer Vehicle.
Chinese
虽然他们都认为四谛和人无我以及无分是实有的，但他们认为非相应行和非组合不是像毗婆沙宗那样是实有，而是仅仅是假立的。此外，他们认为外境的显现是通过显现在意识上的方式来认识的，而不是像潜伏的外部事物那样。因此，在术语方面，他们的一些观点与实在论的认识论相符，因此被称为有部宗中的经部宗。然而，他们的见解、禅修、行为和结果与声闻乘没有区别。第二种是自主宗。在前世听闻了无我之法并立下誓愿的因缘成熟后，在最后一生中，由于对存在的厌倦，他们生起强烈的厌离心，并通过观察墓地中被遗弃的骨骸，认为这是死亡。死亡的原因是接受了生等等，从而以逆向的方式考察缘起，直到无明，从而证悟了苦谛和集谛。此外，他们也以同样的方式认识到人无我，即无明仅仅是执着于错误的虚构，实际上并不存在像其所执着的那样的人我，从而知道轮回的根本无明已经止息，这就是道谛。通过思维无明止息导致老死等止息的缘起逆转，从而证悟灭谛。由于内在心识刹那相续的缘起力，外境事物仅仅像梦境一样显现，实际上并不存在外境实有的无分微尘。因此，他们承认内在心识的刹那无分是真实存在的。因此，他们具有人无我和法无我的见解，即了知从所执着的色法方面来说，是无实有的，从而证悟了半个无我。禅修是依靠第四禅定，从加行道的暖位直到尽智和无生智，都可以在一个座垫上在相续中生起，这是通过以正直的方式确定缘起逆转的关键来实现的。行为是以无声的方式通过身体的姿势来宣说佛法，并通过神通变化来利益众生。结果是被称为如意妙乐地的自主阿罗汉的果位。