Chinese
关于讲解以宁玛派续部十万颂为代表的显密经论之方法，名为《邬达拉之鬘》。莲花金刚著。 关于讲解以宁玛派续部十万颂为代表的显密经论之方法，名为《邬达拉之鬘》。莲花金刚著。 关于讲解以宁玛派续部十万颂为代表的显密经论之方法，名为《邬达拉之鬘》的论著。顶礼上师！以您之智慧与慈悲的妙智，将所有应知之法界，一时之间，平等且无杂，圆满地，普照一切的遍主上师，祈赐吉祥！对于清净能仁之教理大海，已广开博学之眼者，对此等言语之组合有何不满？然而，为了使新学者乐于讲修，以言语之组合开启佛法之门，首先，确定所讲之善法，讲述本师如何宣说之方式，传承之流传方式与讲解之顺序，讲解之导师与听法之学子的行为，讲修之发心与动机，以及以三殊胜之行为，连同利益，如次第宣说。在此，当开始讲解以宁玛派续部十万颂等为代表之佛法时，为了与虚空同等的一切有情众生之利益，为了在此生证得无上圆满，双运四身五智之自性，遍主金刚持大尊之果位。为此，听闻甚深秘密无上金刚乘之甚深续部次第，并如理修持彼等之所诠之义，生起如是之发心，并以殊胜菩提心来明确听法之动机与行为，以正念安住，从不误取舍之门来听闻。此处，正值应听闻之法，乃是我等本师无与伦比之能仁自在，全知释迦狮子之不可思议之语秘密，其中以宁玛派密续十万颂而广为人知，是讲解以宁玛派内续三部为主之续部之时机。总而言之，我等本师善于调伏所化众生之方便，且具大悲心
English
A Garland of Utpalas: A Method for Explaining the Sutras and Tantras in General, Exemplified by the Nyingma Gyübum. By Pema Vajra. A Garland of Utpalas: A Method for Explaining the Sutras and Tantras in General, Exemplified by the Nyingma Gyübum. By Pema Vajra. A treatise called A Garland of Utpalas: A Method for Explaining the Sutras and Tantras in General, Exemplified by the Nyingma Gyübum. Homage to the Lama! By the wisdom of your knowledge and love, May the all-encompassing realm of phenomena, All at once, equally and without mixture, Completely and perfectly, May the all-seeing, all-pervading Lama grant auspiciousness! Those who have opened wide the eyes of learning Upon the ocean of the pure teachings of the Thubpa, What could they dislike in such a composition of words? However, for the sake of new minds who are eager to teach and learn, To open the door of Dharma with a composition of words, First, identify the Dharma to be taught, The way the Teacher spoke of the topic, The lineage's transmission and the order of explanation, The way of the teacher who explains and the student who listens, The intention and motivation for teaching and learning, And with the three noble conducts of action, Explain the benefits and the order as it is. Here, when engaging in teaching the Dharma, exemplified by the Nyingma Gyübum, For the sake of all sentient beings equal to space, May we realize the supreme, unsurpassed omniscient, the nature of union, the four kayas, and the five wisdoms, the state of the all-pervading, great Vajradhara in this very life. For that purpose, listen to the profound and secret, unsurpassed Vajrayana's profound tantra series, and cultivate the meaning of those expressions in accordance with the Dharma, with the thought that I will do so, and with the supreme Bodhicitta, clarify the motivation and conduct of listening to the Dharma, and with mindfulness closely established, listen from the gate of unerringly abandoning and adopting. Here, the Dharma that is to be listened to at this time is the secret of the speech of our Teacher, the Incomparable Thubpa's Lord, the Omniscient Shakya Simha, which is inconceivable, and among them, the Nyingma Gyübum, which is widely known as the Ancient Secret Mantra, is the time to explain the tantras, mainly the three inner tantra divisions of the Early Translation School. In general, our Teacher is skilled in the means of taming those to be tamed, and has great compassion and
Chinese
仅仅依靠那样的方便，就能宣说与所化众生的根器、意乐差别的相应的无量法门和乘的类别，如果从舍弃和对治的角度安立，那就是八万四千法蕴。如《普作王续》中所说：为了对治烦恼贪欲的对治法，宣说了二万一千部律藏；为了对治烦恼嗔恨的对治法，宣说了二万一千部经藏；为了对治烦恼愚痴的对治法，宣说了二万一千部论藏；为了对治三种毒平均的对治法，宣说了第四个藏，二万一千部。就像这样。所有这些，从能诠之语的角度来说，是经律论三藏；从所诠之义的角度来说，是现证三学，也就是安住在体性是教证二法的法中。《俱舍论》中说：佛陀的教法有两种，即教法和证法。那么，秘密真言金刚乘也包含在其中吗？答：包含在其中。那么，包含的方式是怎样的呢？印度的论师们也有不同的说法。有些论师说：秘密真言是按照经藏的方式来解释的。如果追随“经藏是如此的辉煌”等说法，就按照经藏来解释。有些论师，如比玛拉等人，则说：论藏是三藏之宝中最殊胜的，是从着重宣说见解和智慧的角度来解释论藏。有些论师则认为，三藏的一切诀窍，是将果作为道用，不将方便的差别视为舍弃和对治的差别，并且为了显示道的本体不同，而将密宗瑜伽部作为独特的藏，安立为第四藏。无论怎样，其意义的本质都必须解释为三学和修持菩提心的诀窍，因此道的本质是相同的，只是方便更为殊胜而已。因此，这里所讲的是从四种殊胜的角度，胜于因明乘的果金刚乘。这里是主要讲述见解和行持的差别。
English
Just by relying on such means, countless Dharma doors and vehicle categories corresponding to the dispositions, faculties, and intentions of the beings to be tamed can be proclaimed. If established from the perspective of abandonment and remedy, these constitute the eighty-four thousand collections of Dharma. As stated in the Kunjed Gyalpo Tantra: "As a remedy for subduing the affliction of desire, twenty-one thousand sections of the Vinaya Pitaka are taught. As a remedy for subduing the affliction of hatred, twenty-one thousand sections of the Sutra Pitaka are taught. As a remedy for subduing the affliction of ignorance, twenty-one thousand sections of the Abhidhamma Pitaka are taught. As a remedy for subduing the three poisons equally, a fourth Pitaka of twenty-one thousand sections is taught." Like that. All of these, from the perspective of expressing words, are the three Pitakas of Sutra, Vinaya, and Abhidhamma; from the perspective of the meaning to be expressed, they are the three trainings of direct realization, which abide in the Dharma of the two aspects of teaching and realization. The Abhidharmakosha states: "The Buddha's teachings are of two kinds: teaching and realization." So, does the Secret Mantra Vajrayana also belong to these? It does belong, but how is it included? The Indian teachers also seem to have different ways of explaining it. Some say: "Secret Mantra is explained in the manner of the Sutra Pitaka." If one follows statements such as "The Sutra Pitaka is so glorious," one explains it according to the Sutra Pitaka. Some teachers, such as Vimalamitra, say: "The Abhidhamma Pitaka is the most excellent of the three precious Pitakas," and explain it according to the Abhidhamma Pitaka from the perspective of emphasizing view and wisdom. Some teachers consider that whatever is the essence of all three Pitakas transforms the result into the path, does not view the differences in skillful means as differences in abandonment and remedy, and because it shows the body of the path as different, they make the unique Vidyadhara Pitaka a separate Pitaka and establish it as the fourth Pitaka. In any case, the essence of the meaning must be explained as the three trainings and the instructions for cultivating bodhicitta, so the essence of the path is the same, and only the means are particularly excellent. Therefore, in this case, it is the occasion to show the Vajrayana of the result, which is superior to the causal vehicle from the perspective of four superiorities. This is mainly the difference in view and conduct.
Chinese
其中，在事部和瑜伽部这两者中，事部也有真实的事部，以及与其相似行为的行部这二者。瑜伽部也有仅仅是瑜伽部，以及瑜伽无上部这二者，分为四部。瑜伽无上部又分为方便部、智慧部和二者合一的部，分为三部，因此变为六部。对此，有些人认为无上部被方便智慧部中的任何一个所涵盖，所以不单独承认二无别部。实际上，道路的体性确实不超出方便智慧二者，但由于所化众生的差别，在词语的把握和道路的实际基础上，方便智慧的各个方面，以及这些方面的平等，或者主要显示从这些道路产生的智慧与否的差别是显而易见的，因此分为六部是没有问题的。这样，在所安立的四部或六部中，现在所要讲述的是殊胜的无上密续部。其中，在藏地，根据翻译的先后，有新旧密法之分。在此，按照旧译宁玛派的观点，所有无上密法的道路都包含在经、幻、心三者，或者说，包含在续、传承、口诀三者中，完全包含在内续瑜伽三部中。其中，新旧共同承认的无上续部大多属于摩诃瑜伽。旧译派不共的续部汇集在一起，就是广为人知的旧译宁玛续部。还有些人争论说，所安立的外内五部或六部续，是续部的次第差别，而不是乘的次第，这只是在文字上的争论。实际上，将所有密法都安立为果金刚乘，这在新旧共同的续部，以及汉藏所有大学者中都是广为人知和成立的。这样，总的遍及差别，是所有讲理者所认可的。
English
Among the two, Kriya Tantra and Yoga Tantra, Kriya Tantra also has the actual Kriya Tantra and the Carya Tantra, which practices in accordance with it. Yoga Tantra also has just Yoga Tantra and Anuttara Yoga Tantra, thus dividing into four tantras. Anuttara Yoga Tantra is further divided into Upaya Tantra, Prajna Tantra, and both combined, thus dividing into three, resulting in six tantras. Some argue that Anuttara Tantra is covered by either Upaya or Prajna Tantra, so they do not separately accept a non-dual tantra. In reality, it is true that the nature of the path does not go beyond the two, Upaya and Prajna, but due to the differences in disciples, the extent to which words are grasped and the actual basis of the path, the individual aspects of Upaya and Prajna, and the equality of these aspects, or whether or not the wisdom arising from these paths is mainly shown, the differences are obvious, so there is no problem in establishing six tantras. Thus, among those established as four or six tantras, what is to be discussed now is the occasion to explain the precious Anuttara Tantra. Among these, in Tibet, there are the new and old tantras, established according to the order of translation. Here, according to the view of the Early Translation Nyingma school, all the paths of Anuttara Tantra are contained within the three, Sutra, Illusion, and Mind, or the three, Tantra, Agama, and Upadesha, completely contained within the three sections of Inner Yoga. Among these, the Anuttara Tantras commonly accepted by both the new and old schools mostly belong to the Maha Yoga. The uncommon tantras of the Early Translation school, when gathered together, are known as the Collection of Nyingma Tantras of the Early Translation. Others argue that the established five or six outer and inner tantras are distinctions in the order of tantras, not the order of vehicles, which is merely an argument over words. In reality, the establishment of all tantras as the Vajrayana of the Result is well-known and established among all the great scholars of India and Tibet, and in the common tantras of the new and old schools. Thus, the general pervading the particular is accepted by all who speak of reason.
Chinese
因此，既然过去的续部总体上是乘，那么，由于承认其中有续部类别的差别次第，乘的次第也就自然成立了。然而，如果认为其中不应有乘的优劣之分，那是不合理的。因为即使在你们所认可的《金刚幕续》中也说：对于下劣者是事部续，事非事瑜伽在其后，对于上等根器者是瑜伽部续，无上瑜伽在其后。因此，四部续是考虑到各自所化的众生，以及根器优劣的四种次第而宣说的，既然续部有上下之分，那么乘也自然有优劣之分。无上部中的三个续部，也同样以智慧本身作为乘的次第。而且，如续中所说，母续比父续更为深奥，因此，在这里，就接近、非常接近和显现意义的光明俱生智的大圆满而言，也有优劣的次第。因此，仅仅因为在各自所行持的零星经续中，没有直接出现九乘次第的字句，就以此为依据而强烈否定，这纯粹是文字上的争论。如此，作为九乘次第顶峰的内续瑜伽三部，其宣说者正是贤劫第四导师释迦狮子。对于他来说，有三种不同的身之显现，因此也有三个开端的次第，如《文殊幻化网续》的释续中所说：开端有三种，在密严刹土和须弥山顶，以及在此瞻部洲广为人知。为菩萨天众和人们宣说。导师也有三种，即佛陀大金刚持，以及报身转轮王，和释迦牟尼。时间是调伏所化众生之时，在聚集了眷属之时宣说。与此相符，在佛陀自身大智慧的自显现，极其清净的密严刹土中，法界自性身和智慧法身无二无别，是双运的自性智慧之