English
In the second period, Arhat Nyer-ba composed the Great Commentary Treasury (Vibhasa). Four hundred years after the Buddha's passing, the masters Nagarjuna and his son appeared and widely clarified the Madhyamaka (Middle Way) tradition, composing works that explain the meaning of the three baskets (Tripitaka), commentaries on the first collection of discourses, commentaries on the middle collection of reasoning, and commentaries on the final collection of praises. Aryadeva composed the Four Hundred Verses and others. Sthiramati composed works such as the Practices of Avalokiteshvara. Chandrakirti composed the Clear Words (Prasannapada) and Engaging in the Middle Way (Madhyamakavatara), among others. Around nine hundred years, nearing a thousand, the masters Asanga and Vasubandhu appeared. Asanga, having practiced on Maitreya, went to Tushita heaven, where he stayed for a moment in the warmth of the gods. The noble Maitreya composed commentaries on the general teachings, two ornaments, two distinctions, the Treatise on the Sublime Continuum of the Great Vehicle, and five dharmas, which were propagated in Jambudvipa. Each master composed many commentaries. In particular, Master Asanga composed the five sections of the Grounds (Yogacarabhumi), the two types of vows, and the twenty dharmas related to Maitreya. Vasubandhu composed many commentaries and sub-commentaries on these, and especially composed the Abhidharmakosha (Treasury of Abhidharma) with its auto-commentary, among many others. Dignaga composed the Condensed Meaning of the Eight Thousand and the Compendium of Valid Cognition, among many others. Dharmakirti composed the Seven Treatises on Valid Cognition and others. Chandra Gomi composed the grammar treatise Chandra-pa and many others. Hero (Pawa) composed the Garland of Birth Stories and many others. Master Yon-tan Od composed the Root Sutra in nine volumes, the Karma Shatam in nine volumes, and others. Shakya Od composed the Three Hundred Verses and others. Chokyi Shaynyen composed the Extensive Commentary and others. Master Vimala composed the Joyful, which shows the places of the four Agamas, and the Elephant Drinking Water, among many others. Abbot Shantarakshita composed the Madhyamaka Aloka (Illumination of the Middle Way) and others. Kamalashila composed the Third Stage of Meditation and others. Master Yeshe Nyingpo composed the Distinguishing of the Two Truths and others. Shantipa composed the Twenty Thousand Pure Ones and others.
Chinese
并著有《破执》，导师解脱部著有《二万光明》等，狮子贤著有《现观庄严论》的略释《义明》等，智慧生藏著有《能仁密意的庄严》等，觉沃杰著有《菩提道灯论》等。总之，那些印度的班智达以及其他无数的人，为了阐明内外之理，创作了许多论典，使瞻部洲得以弘扬和发展，从而使佛法得以长久住世。正如所说：“一切法皆为经和论，善说以及其释义，依此之故，释迦之教法，于此世间得以长久住。” 第二，讲述果金刚乘，分为新派和旧派。首先，新密宗分为三：说法者导师的来历、其所说的密咒的自性、以及作为知识来源的续部的分类。首先，属于事部的那些人，如果具有极大的精进，那么在此生就能见到圣者的果位，即法性的真谛，并在十六世的寿命中，以那个身体积累二资粮，最终获得菩提。如果精进属于中等或下等，那么在十六世的生命中，通过供养坛城等积累无数的资粮，最终在色究竟天成佛，然后化身到这里。属于行部的那些人，在七世之后，属于瑜伽部的那些人，在三世之后，在色究竟天以五现证菩提成佛，然后以十二行事业利益众生。无上密续中说，有些人先积累行为和光明净化的二资粮，在此生中，根器敏锐的人在修行苦行时，身体坐在河边，心在色究竟天接受大光明灌顶，修习深观双运的禅定，立即成佛，然后前往金刚座示现成佛之相。正如佛智足的《解脱明点》中所说：“为何释迦牟尼，于无数劫中积资粮？
English
and authored "Breaking Attachments." The teacher Vimuktisena composed works such as "Twenty Thousand Lights," and Simhabhadra wrote concise commentaries on "Ornament of Clear Realization," such as "Meaning Elucidation." Prajnakaragupta authored works like "Adornment of the Intent of the Sage," and Atisha composed "A Lamp for the Path to Enlightenment," among others. In short, those Indian pandits and countless others composed numerous treatises clarifying inner and outer principles, causing the teachings to flourish and spread in Jambudvipa, thus ensuring the long-lasting presence of the Buddha's teachings. As it is said, "All teachings are both sutras and treatises; well-spoken words and their commentaries; by virtue of this, the teachings of Shakya will long endure in this world." Secondly, explaining the fruition of the Secret Mantra vehicle, which is divided into the New and Old schools. Firstly, the New Secret Mantra tradition has three aspects: the manner in which the speaker, the teacher, appears; the nature of the mantras spoken by them; and the categories of tantras that serve as sources of knowledge. Firstly, those who belong to the Action Tantra, if they possess great diligence, will in this very life see the state of the noble ones, the truth of the Dharma-nature, and at the end of sixteen lifetimes, with that body, accumulate the two accumulations and attain enlightenment. Those with moderate or lesser diligence, in sixteen lifetimes, through offering mandalas and so forth, accumulate immeasurable accumulations, and finally, they will awaken in Akanishta and then emanate here. Those who belong to the Performance Tantra will, after seven lifetimes, and those who belong to the Yoga Tantra will, after three lifetimes, awaken in Akanishta with the five clear realizations and then benefit beings here through the twelve deeds. In the Unsurpassed Secret Mantra, it is said that some first accumulate the two accumulations of conduct and light purification. In this life, when individuals with sharp faculties practice austerities, while their bodies are sitting by the riverbank, their minds receive empowerment with great light in Akanishta, and by meditating on the samadhi of profound insight and union, they immediately attain Buddhahood and then go to Vajrasana to display the manner of attaining enlightenment. As it is said in the "Drop of Liberation" by Buddhajnana: "Why did Shakyamuni accumulate merit for countless eons?"
Chinese
如果不懂得这个道理，尼连禅河啊！什么也不是，只是个禅定之处。那时，十方诸佛以神通力转变他的执着，如虚空般清净，开示甚深光明无二之义。如夜晚时分如来一般，修习此道，黎明之时，刹那间便能真正领悟。为了调伏众生，即使安住于菩提树下，也能摧毁魔军。为了摄受有情众生，才转动法轮。如是说。有些人认为，发菩提心、积聚资粮的最终结果是在色究竟天成佛，然后再次在净居天的色究竟天示现成佛之相，之后才示现在金刚座成佛。正如《集经》所说：世尊成佛后不久，便知晓自己已成为一切如来的身、语、意之本体。于是从须弥山顶前往菩提树所在之处，为了与世间人相符，便取草而坐。还有些人认为，在殊胜的色究竟天，所有佛陀都为他灌顶之后，他便在此世间的色究竟天，刚成金刚持佛，便立刻在金刚座成佛，示现为释迦牟尼佛而成办利生事业。正如《金刚手灌顶续》所说：菩提萨埵，大菩萨金刚手执持者，在以鲜花庄严的世界之基和心髓灌顶之后，然后在此娑婆世界，以世尊释迦牟尼佛之名，在四大洲中间的世界的赡部洲降伏魔军，示现成佛。第二，关于他所说的密咒的自性，分为殊胜的超胜之相、安立为果之相、分为四种之相三种。第一，密咒和波罗蜜多乘虽然在最终成就佛果上意义相同，但由于在成就它的道路和方法上存在差异，因此以四种超胜之法而超胜，即在修持方法上不愚昧，方法众多，困难较少，以及是为根器极为敏锐者所设。
English
If this meaning is not understood, O Nairanjana! It is nothing, just a place of meditation. At that time, the Sugatas of the ten directions, through their power of transformation, reversed his attachment, and like the expanse of the sky, pure, they revealed the meaning of profound clarity and non-duality. Like the Victorious One at midnight, by meditating on this, at dawn, in an instant, one truly realizes. In order to tame beings, even while dwelling at the Bodhi tree, one destroys the armies of Mara. In order to gather sentient beings, one turns the wheel of Dharma. Thus it is said. Some believe that the ultimate result of generating Bodhicitta and accumulating merit is to attain Buddhahood in Akanishta, and then again in the Akanishta of the Pure Abodes to show the manner of attaining Buddhahood, after which they show attaining Buddhahood at Vajrasana. As it is said in the Compendium: The Blessed One, not long after attaining Buddhahood, knew that he had become the embodiment of the body, speech, and mind of all the Tathagatas. Therefore, from the summit of Mount Meru, he went to the place where the Bodhi tree was, and in order to be in accordance with the world, he took grass and sat down. Others believe that in the supreme Akanishta, after all the Buddhas have empowered him, he becomes Vajradhara in the Akanishta of this world, and immediately after attaining Buddhahood, he attains Buddhahood at Vajrasana, manifesting as Shakyamuni Buddha and accomplishing the benefit of beings. As it is said in the Vajrapani Empowerment Tantra: The Bodhisattva, the great being Vajrapani, after empowering the basis and essence of the world adorned with flowers, then in this world of endurance, in the Jambudvipa of the world in the middle of the four continents, under the name of the Blessed One Shakyamuni, having defeated the Maras, manifests enlightenment. Secondly, regarding the nature of mantra as spoken by him, there are three aspects: the aspect of special excellence, the aspect of being established as the fruit, and the aspect of being divided into four. First, although mantra and the Paramita Vehicle are the same in meaning in ultimately accomplishing the fruit of Buddhahood, they excel by four superiorities due to the difference in the path and method of accomplishing it, namely, not being ignorant in the method of practice, having many methods, having less difficulty, and being intended for those with extremely sharp faculties.
Chinese
当衡量这些深奥而广大的境界时，名相乘是通过理性的方式进行观察，将通过后验确定的量度所衡量的胜义谛，确立为通过心识作用的基础。仅仅通过安住于此并努力修持寂止和胜观，在漫长的劫数里，才能以证悟真谛的解脱果为目标而显得深奥。而广大的方面，则是将内外诸法，蕴、界、处等现象衡量为世俗谛，仅仅是为了确定取舍的目标。密咒乘在衡量深奥的境界时，不依赖于心识的思辨，仅仅通过顺应身语的要点，气脉明点的特殊运行，就能在一瞬间，确立无分别智慧法身的根本意义真谛，并在此基础上，以特殊方便的智慧安住。因此，在今生等时候，就能证悟法界胜义谛，从而现证菩提，因此在深奥方面显得尤为殊胜。而广大的方面，则是将心性自性清净的法界光明坛城，确立为本始俱生的基础续。在此基础上，将显现的诸法，蕴、界、处等一切，认知为刹土、宫殿和天神自性，这是方便生起次第；一切本体清净，这是圆满次第。这两个次第被确定为二谛，通过修持殊胜方便和智慧的特殊道，在暂时能获得八成就，并通过四种事业成办自他利益。最终，在一生中，或者中阴，或者不超过十六世，就能现证菩提的殊胜果位，因此在广大的方面显得尤为殊胜。因此，密咒金刚乘对于深奥和广大的境界没有迷惑，所以也比名相乘更为殊胜。在方便众多方面也更为殊胜，例如，对于像贪欲这样应该断除的事物，名相乘是通过断除对境和有境来进行遮止，而密咒乘则是将其转化为生起次第的本尊瑜伽，并将盛大的贪欲认知为四喜的智慧，从而确立为生起无二智慧的基础。对于像共同的受用之物
English
When measuring these profound and vast realms, the Characteristic Vehicle observes through the means of reason, establishing the ultimate truth measured by the measure of subsequent inference as the basis of mental action. Merely by abiding in this and striving to cultivate calm abiding and insight, it aims for the fruit of liberation through seeing the truth over many eons, thus appearing profound. The vast aspect involves measuring all internal and external phenomena, such as aggregates, elements, and sense bases, as conventional truth, merely to determine the objects of acceptance and rejection. When measuring the profound realm, the Secret Mantra Vehicle does not rely on mental speculation. Merely by aligning the key points of body and speech, the special movements of channels, winds, and bindus, in an instant, it establishes the fundamental meaning of the truth of the Dharmakaya of non-dual wisdom. Abiding in this state with wisdom of special means, one realizes the ultimate truth of reality in this very life, thereby manifesting enlightenment, thus being particularly superior in profundity. The vast aspect involves establishing the spontaneously pure nature of mind, the mandala of clear light of reality, as the basis of the primordial continuum. Based on this, all phenomena that appear, such as aggregates, elements, and sense bases, are known as the nature of pure lands, palaces, and deities, which is the means of the generation stage. All are inherently pure, which is the completion stage. These two stages are determined as the two truths. By meditating on the special path of supreme means and wisdom, one attains the eight accomplishments temporarily and accomplishes the benefit of oneself and others through the four activities. Ultimately, in one lifetime, or in the bardo, or in no more than sixteen lifetimes, one manifests the supreme fruit of enlightenment, thus being particularly superior in vastness. Therefore, the Secret Mantra Vajrayana is not confused about the profound and vast realms, and is thus far superior to the Characteristic Vehicle. It is also superior in having many methods. For example, even in abandoning something like attachment, the Characteristic Vehicle abandons and obstructs the object and the subject. The Mantra Vehicle transforms it into the deity yoga of the generation stage, and recognizes great attachment as the wisdom of the four joys, thereby establishing it as the basis for arising non-dual wisdom. Regarding something like common objects of enjoyment,