Chinese
我，心性无有边际与偏颇地显现，乃是虚空边际中心之续部。所说的续部有：《轮回自解脱宝性秘密续》、《菩提心普作王续》、《阿底广大圆满续》等等，共同和个别的续部如同虚空般存在。第三个共同要义是关于讲说和听闻的方式，分为思考讲说的方式、如何讲说和听闻的方式、以及讲说和听闻的利益三个方面。第一方面又分为佛陀讲经说法的方式、阿罗汉讲经说法的方式、以及班智达讲经说法的方式三种。首先是依靠三种神变来转法轮。神通神变，如放光、上升至七棵多罗树高的空中等，展示无量身的神变，使所化众生生起信心和渴望。普说的神变，以明了了知所化众生的根器、想法和习气无余，心想应与其相符的法，加持眷属的相续，这是意之神变，使相续清净且堪能。随后的教诫神变，随所化众生的意乐降下法雨，使众生与增上生和决定胜的果位相应。这在一切神变中最为殊胜。《俱舍论》中说：“诸神变中，教诫最胜，不迷故，随顺故，与悦意果相连故。”三种神变的道理是：以神通使所化众生生起信心，因为不具信心者不是法的法器。如《入行论》中说：“于无敬者不说法，如巾覆头及缠首，或执伞杖与兵器，不应为彼说是法。”普说能使心堪能，并了知各自的相续。随后的教诫是随其意乐和根器而宣说，若非如此，则法对所化众生无益，如药与病相混，反而会变成毒药。又如《入行论》中说：“若为大器说法器，不应施设劣等法。”
Chinese
《庄严宝王经》中说：瑜伽行者的空性，不应与非处结合。若与非处结合，犹如甘露变为毒药。如是说。阿罗汉说法的方式是：依听者的器皿清净、讲者的语言清净、以及经论的所诠清净这三者而宣讲。宣讲者以神通观察，得知是否为法器，然后将具器者作为调伏的对象。语言清净，悦耳动听，言辞无垢，以此衔接。佛法的意义清净，没有错谬，不与解脱相违，通过开示解脱音声的各种名相等等，使其具有意义。那么，为何不依靠三种神变来宣讲呢？因为声闻众有四种不能了知的缘故，所以不能宣讲。四种缘由是：因处所久远而不能了知，如同芒果树的儿子不知母亲在哪里出生一样。因时间久远而不能了知，如同舍利弗不知屋主具吉祥的解脱种子何时出现一样。因自性久远而不能了知，例如无尽之因的果如何，无尽之果的因如何等等。经中说：孔雀的羽毛虽然只有一种颜色，但其成因的类别却多种多样。了知这些的就是一切智者，不是一切智智就不能了知。不能了知佛陀的众多功德，例如十力、四无畏、四辩才等等，因为没有获得大菩提之法，所以不能自在地观察如来藏等一切法门的决断之相。如《宝性论》的解释中说：总而言之，这四种人被认为不具备见到如来藏的眼睛。哪四种呢？即异生、声闻、独觉、以及新入大乘的菩萨。班智达说法的方式有两种。在吉祥那烂陀寺的寺院中居住的班智达们，以五种圆满来宣讲一切佛语。
English
It is said in the Sutra of Dense Array: The emptiness of yogic practice should not be combined with non-places. If combined with non-places, it is like nectar turning into poison. Thus it is said. The way an Arhat teaches the Dharma is by relying on three things: the purity of the listener's vessel, the purity of the speaker's language, and the purity of the subject matter of the scriptures. The teaching is done by knowing whether or not someone is a vessel for the Dharma through clairvoyant examination. Having made the one who possesses the vessel the object of taming, the pure language is pleasing to the ear, and the words are connected without impurity. The meaning of the Dharma is pure, without error or confusion, and by showing the various aspects of the sound of liberation, etc., without mixing with liberation, it becomes meaningful. So why not teach based on the three miracles? Because the Shravakas have four reasons for not knowing, they cannot teach. The four reasons are: They cannot know due to the distance of the place, just as the son of a mango tree does not know where his mother was born. They cannot know due to the distance of time, just as Shariputra did not know when the seed of liberation of the householder Shrikyi was born. They cannot know due to the distance of characteristics, such as how the fruit of endless causes is, and how the cause of endless fruits is, etc. As it says in the Sutra: The peacock's plumage has only one color, but the types of causes are various. Knowing this is omniscient, and not knowing it is not omniscient wisdom. They do not know many of the Buddha's teachings, such as the ten powers, the fearlessnesses, and the four kinds of perfect knowledge, etc., because they have not attained the Dharma of great enlightenment. Therefore, they are not able to freely observe the aspects of the determination of all the doors, such as the essence of the Sugata-garbha. As it says in the commentary on the Uttaratantra: In short, these four types of people are regarded as not having the eyes to see the Tathagatagarbha. What are the four? They are ordinary beings, Shravakas, Pratyekabuddhas, and Bodhisattvas who have newly entered the Mahayana. There are two ways in which Panditas teach the Dharma. The Panditas residing in the glorious Nalanda monastery teach all the Buddha's words with five perfections.
Chinese
所有论著都用五支进行解释。五种圆满是：处所圆满、导师圆满、正法圆满、眷属圆满和时间圆满。这些也分为以受用圆满的刹土和化身处所显现聚集与未显现聚集两种来阐述。受用身所依的刹土未显现聚集的是：处所圆满是色究竟天密严刹土，导师圆满是吉祥遍照，正法圆满唯有大乘，眷属圆满是安住于地的菩萨，时间圆满是恒常相续不断。显现聚集的是以三转法轮的次第：初转法轮时，处所圆满是瓦拉纳西仙人堕处鹿野苑施无畏林，导师圆满是释迦牟尼佛，正法圆满是四谛，眷属圆满是五比丘以及贤劫八万眷属，时间圆满是成佛后七个七天的时间。中转法轮时，处所圆满是王舍城鹫峰山，导师圆满是释迦牟尼佛，正法圆满是广、中、略三部属于六支，眷属圆满有两种，共同的眷属是舍利子、目犍连子、 Ra-v-'byor等五千比丘，以及生主母等五百比丘尼，以及屋主给孤独和善女人萨迦玛等优婆塞和优婆夷的众多眷属。非共同的眷属是善护菩萨、宝生菩萨、商主圣者等百千俱胝的众多眷属。时间圆满是十二年中以两个月为殊胜的时间里宣说的。末转法轮是：处所圆满是天界、龙界、王舍城和莲花城等。导师圆满是释迦牟尼佛。正法圆满是了义的种类，如来藏的阐述等。眷属圆满是共同和
English
All treatises are explained with five branches. The five perfections are: place, teacher, dharma, retinue, and time. These are also explained in terms of manifest and unmanifest gatherings by the enjoyment body's pure land and the place of emanation. The unmanifest gathering of the enjoyment body's basis is: the perfection of place is the Akaniṣṭha dense array pure land, the perfection of the teacher is glorious Vairocana, the perfection of the dharma is only the Mahāyāna, the perfection of the retinue is the bodhisattvas abiding on the ground, the perfection of time is the constant continuous cycle. The manifest gathering is in the order of the three turnings of the wheel of dharma: In the first turning of the wheel, the perfection of place is Vārāṇasī Ṛṣipatana Deer Park, the forest of giving fearlessness, the perfection of the teacher is Śākyamuni, the perfection of the dharma is the four truths, the perfection of the retinue is the five monks and the eighty thousand along with Bhadra, the perfection of time is the time of seven weeks after enlightenment. In the intermediate turning of the wheel, the perfection of place is Vulture Peak in Rājagṛha, the perfection of the teacher is Śākyamuni, the perfection of the dharma is the three sections of extensive, intermediate, and concise belonging to the six branches, the perfection of the retinue has two aspects: the common retinue is Śāriputra, Maudgalyāyana, Rāhula, and so on, about five thousand monks, and Mahāprajāpatī and so on, about five hundred nuns, and the householder Anāthapiṇḍada, and the laywoman Sāgāmatī and so on, many groups of laymen and laywomen. The uncommon retinue is Bhadrapāla Bodhisattva, Ratnakara Bodhisattva, the noble captain, and so on, many hundreds of thousands of koṭis. The perfection of time is that which was spoken for twelve years with two months extra. The final turning of the wheel is: the perfection of place is the realm of gods, the realm of nāgas, Rājagṛha, and the city of Padmāvatī, and so on. The perfection of the teacher is Śākyamuni. The perfection of the dharma is the definitive meaning, the teaching of the tathāgatagarbha, and so on. The perfection of the retinue is common and
Chinese
是无与伦比的众多集合。在圆满的时间里，说了三十二年。计算的五个要素是：谁是作者？从何处收集？属于哪个方面？为了谁的利益而作？从头到尾总结的意义，以及时间，这五个要素。如果与这部论典相符，作者是听闻甚多如来之语，拥有财富的遍知语自在。所依据的，是从因明之乘和果金刚乘中收集的。属于自性大圆满，是进入八识阿底瑜伽之道的支分，即大圆满。为了今生和来世的众生，无论是渐次还是顿悟，都使他们获得共同的解脱。从头到尾总结的意义是，将基、道、果三者，以及见、修、行三者，总共六者，都归纳为入道之方便、道本身和究竟之果三个次第来阐述。在住于比克拉玛拉希拉寺的班智达讲法的方式中，通过使听众成为法器和确定教法的体系这两个方面来讲解。理由是：首先将听众转变为特殊的法器，然后阐述佛陀教法的出现方式，即经和论的次第，因此会变得非常相关。在使听众成为法器的法中，有作者上师的伟大、他所作的法的伟大，以及讲述和听闻具有如此伟大的法的仪轨这三个方面。理由是：通过讲述上师和法的伟大，使听众和追随者对上师和法产生信仰和敬仰。由此加持融入，成为进入解脱道和法的因。如《广大游舞经》所说：对此的信仰是显现法的门，使心变得堪能。上师龙树也曾说过：如此一切诸法中，善说信为根本。如果与这部论典相符，上师是对如来教法以恭敬心善加持守者，通达小乘和大乘之理，
English
These are the unique and vast assemblies. In a time of perfect abundance, it was spoken for thirty-two years. The five aspects of calculation are: Who is the author? From where was it gathered? To which aspect does it belong? For whose benefit was it made? And the meaning summarized from beginning to end, along with the time. According to this treatise, the author is the all-knowing Lord of Speech, rich with the wealth of having heard much of the words of the Sugata. The source is gathered from all the vehicles of reasoning and the resultant secret mantra vehicle. It belongs to the Great Perfection of inherent nature, being a branch of the means to enter the eight consciousnesses into Ati Yoga, the Great Perfection. The purpose is to bring all beings of the present and future, whether gradual or sudden, to a common liberation. The meaning summarized from beginning to end is that the three bases, paths, and fruits, and the three views, meditations, and conducts, totaling six, are all summarized and taught in three stages: the means to enter the path, the path itself, and the ultimate fruition. In the manner of the Pandit residing in the Vikramashila Monastery teaching the Dharma, it is explained through making the listener a suitable vessel and ascertaining the system of the teachings. The reason is that by first establishing the listener as a special vessel, and then explaining the manner in which the Buddha's teachings arose, i.e., the order of the sutras and treatises, it becomes very relevant. In the Dharma that makes the listener a suitable vessel, there are three aspects: the greatness of the author-teacher, the greatness of the Dharma he composed, and the manner of teaching and listening to the Dharma that possesses such greatness. The reason is that by speaking of the greatness of the teacher and the Dharma, the listeners and followers generate faith and devotion to the lama and the Dharma. Through this, blessings enter, becoming the cause for entering the path of liberation and the Dharma. As the Extensive Play Sutra says, "Faith in this is the door through which the Dharma appears, making the mind workable." The teacher Nagarjuna also said, "Thus, in all these dharmas, faith is well-spoken as the root." According to this treatise, the teacher is one who upholds the teachings of the Sugata with reverence, understands the principles of the Lesser and Greater Vehicles,
Chinese
通达三藏，以及果乘密咒的四部或六部续部的自性。善于修学听闻、思维、修习的次第。精通讲说、辩论、著述。以殊胜的见解、证悟和三摩地的功德庄严自身。安住于国王乘的殊胜殿堂中，处于极度寂静的真实禅定之中。以慈悲心披上为自他利益而精进的盔甲。此即多闻法师戒律慧。法，乃是将一切乘的精要意义汇集一处，纠正因果的途径，提升一切根器的层次，不依赖于其他道之支分，听闻使无明的黑暗消散，思维使通达实相的意义，修习使解脱于法性的虚空，讲说使自他的智慧增长，听闻使智慧的莲花绽放，观看使烦恼的罪障消除，分析使获得解脱道的菩提。以无量功德的广大积聚庄严的广大之海。此即大乘窍诀的论典《休息三篇》。如何讲说和听闻的方式是：对说法者生起如医师的想，对法生起如药物的想，对自己生起如病人的想，然后恭敬地听闻。《华严经》中说：善男子，你应该对自己生起病人的想，对法生起药物的想，对善知识生起如药王的想法，对精勤修持生起如调养疾病的想法。详细的在下面会讲到。对于教法的纲要的确定：首先是导师如何宣说三转法轮的方式，中间是阿罗汉们如何汇集的方式，最后是论典作者们如何造论的方式，这三者如前所说。这些是确定讲说方式的词句。第二，如何讲说和听闻的方式有三种：讲说者上师的自性，听闻者弟子的自性，共同应做的