Chinese
在当下状态中，与三世一切佛陀的意趣合一，自显现极其清净的金刚界大乐土。导师圆满报身，光荣普贤王如来，伟大的金刚持，显现为五部寂怒本尊的代表。从自身显现而非他者的眷属，被无量寂怒本尊坛城所围绕的中央，法性智慧光明不可言说之意，在时间基位圆满、迁变、无变的法界中，以自生的方式显现。从那样的状态中，十地恒常显现的，他显现圆满报身的特殊乐土，在色究竟天，导师以六道之主的形象，为眷属边地的菩萨、持明者们，以密咒续部无量意趣的表示之语，为了度化众生而不断宣说。在《秘密藏续》中说：在色究竟天无上胜妙之处，身是遍照如来的形象，对于菩萨眷属们，同样殊胜的语不言说，以身来衡量宣说诸法。如是，对于菩萨九地所显现的色究竟天，以及八地所显现的假名色究竟天等，也以相似的方式宣说续部。在那些时候，为了调伏凶猛怖畏等刚强难化的众生，显现为吉祥黑汝嘎的形象，以忿怒坛城的化身来成办事业。对于无法前往那些刹土的清净所化，则显现为极乐世界等自性化身的清净刹土，以及对于清净与不清净的各种所化，在调伏众生的化身刹土中，于三世中往来示现，金刚持随所应化，寂怒的游舞不间断地显现，关于时间和数量不确定的说法是不可思议的。其中说到：那时对于各种不同的事物，显现为各自不同的形象，虽然从本性上没有改变，但由于业力的影响，显现为各自不同的形象。以及《文殊师利幻化网续》中说：过去诸佛已经宣说，未来诸佛也将宣说，现在出现的圆满正觉佛陀，一次又一次
English
In the present state, being of one mind with all the Buddhas of the three times, in the self-manifest, utterly pure Vajra realm, the great Akanishta, the teacher, the Sambhogakaya, glorious Samantabhadra, the great Vajradhara himself, appears with the representatives of the five peaceful and wrathful families. In the center of the self-manifest retinue, not other than himself, surrounded by immeasurable mandalas of peaceful and wrathful deities, the inexpressible intent of the Dharma, the wisdom of clear light, manifests in the realm of unchanging ground, complete with time, transformation, and immutability, in the manner of self-arising. From that very state, the other-appearance Sambhogakaya, which constantly appears to the ten bhumis, in the Akanishta, a special pure land, the teacher, in the form of the lord of the six realms, to the retinue of Bodhisattvas and supreme Vidyadharas on the edge of the land, continuously teaches the immeasurable intent of the secret mantra tantras with symbolic speech, in order to liberate beings. In the Guhyagarbha Tantra, it says: In Akanishta, the supreme, unsurpassed place, the body is in the form of Vairochana, to the retinue of Bodhisattvas, likewise, the supreme speech is unspoken, the Dharmas are measured and taught by the body. Similarly, in the Akanishta that appears to the Bodhisattva on the ninth bhumi, and in the imputed Akanishta that appears on the eighth bhumi, the tantras are taught in a similar manner. At those times, for the sake of taming the violent and difficult-to-tame beings such as the fierce Bhairava, appearing in the form of glorious Heruka, the activity is accomplished through the emanation and explanation of the wrathful mandala. For the pure beings who cannot go to those realms, the pure lands of self-nature Nirmanakaya such as Sukhavati are manifested, and for the various beings, pure and impure, in the Nirmanakaya realms for taming beings, the Vajradhara who goes, abides, and comes in the three times, the uninterrupted display of peaceful and wrathful forms, appears as he tames them, and the statements about the uncertainty of time and measure are immeasurable. From that, it says: At that time, for various dissimilar things, they appear as different from each other, although they are not changed from their own nature, they appear differently due to the influence of karma. And in the Manjushri Mayajala Tantra, it says: The Buddhas of the past have spoken, the Buddhas of the future will also speak, the fully enlightened Buddha who appears now, again and again
Chinese
说什么呢？就这样。像这样，从无始以来在色究竟天等地所宣说的续部，后来复述宣说的也很多。比如时轮金刚等，是导师释迦牟尼佛在此刹土示现成佛之相后，在宣说三乘之后，于春季仲月黑月之晦日，在吉祥米聚塔处，下方是法界语自在，上方是吉祥星宿的坛城显现，为聚集的眷属灌顶后，认为宣说了所有瑜伽和瑜伽母的续部。从《最初贤善续》中说：导师在鹫峰山，如宣说般若波罗蜜多之理，在吉祥米聚处，同样宣说了甚深密咒之理。如此。又《心要释·日光狮子》中说，乔达摩·悉达多舍弃了在尼连禅河边苦行的身体，以智慧身前往色究竟天，被所有如来以五种现证加持，于大金刚界成佛，依次来到须弥山顶金刚宝殿和海边，宣说了瑜伽续部。在那里前往乌仗那和萨霍拉地方，为因陀罗菩提等宣说了所有秘密续部，之后再次进入所舍弃的身体，在金刚座示现成佛之相。又有些人认为，乌仗那国王因陀罗菩提看到导师的声闻弟子在空中飞行往来，因距离太远而分辨不清，问大臣说：这些红色的鸟群是什么？他们说：这不是鸟，是佛陀的声闻弟子。国王想见佛陀，于是祈祷。第二天，世尊带着五百阿罗汉从波罗奈斯以神通而来。国王供养后，请求成佛之法。佛说：出家后依靠三学。国王说：纵然 Jambudvipa 的园林变成狐狼，我也能轻易做到，但舍弃欲望的解脱，我永远不想要，嘎达玛。说完，刹那间声闻众消失不见，这里没有八种补特伽罗，
English
What is said? Thus it is. Like this, from beginningless time, the tantras taught in Akanishta and other places were later recited and spoken many times. For example, the Kalachakra and others, after the teacher Shakyamuni Buddha manifested enlightenment in this realm and taught the three vehicles, on the dark moon of the middle spring month, at the auspicious Dhanyakataka Stupa, below was the empowerment of Dharmadhatu speech, and above was the mandala of auspicious constellations manifested, after empowering the assembled retinue, it is believed that all the tantras of Yoga and Yogini were taught. From the "First Excellent Tantra" it says: The teacher on Vulture Peak, like the way of teaching Prajnaparamita, in the auspicious Dhanyakataka, similarly taught the profound secret mantra way. So it is. Also, in the "Essence Commentary, Sunlight Lion," it says that Gautama Siddhartha abandoned the body of asceticism on the banks of the Nairanjana River, and with the wisdom body went to Akanishta, and was blessed by all the Tathagatas with the five Abhisambodhis, and became enlightened in the Great Vajradhatu, and successively came to the summit of Mount Meru, the Vajra Jewel Palace, and the seashore, and taught the Yoga tantras. There he went to Oddiyana and Sahor, and taught all the secret tantras to Indrabhuti and others, and then re-entered the abandoned body and manifested enlightenment at Vajrasana. Some also believe that King Indrabhuti of Oddiyana saw the Shravaka disciples of the teacher flying back and forth in the sky, and because the distance was too far, he could not distinguish them, and asked the ministers: What are these red flocks of birds? They said: These are not birds, they are the Shravaka disciples of the Buddha. The king wanted to see the Buddha, so he prayed. The next day, the Blessed One, with five hundred Arhats, came from Varanasi by means of miraculous power. After the king made offerings, he requested the method of enlightenment. The Buddha said: After ordaining, rely on the three trainings. The king said: Even if the Jambudvipa garden becomes a jackal, I can easily do it, but the liberation of abandoning desires, I never want it, Gatama. After saying this, in an instant the Shravaka assembly disappeared, and here there are no eight types of individuals,
Chinese
没有声闻和独觉，菩萨具有大神通，他们化现成他的形象。当空中发出声音时，智慧的坛城显现并为国王灌顶，当下便成就了双运之身，导师认为一切密续都交付给了他。此外，在鹫峰山、尸陀林、楞伽城主罗睺罗等处，导师将自己转变为坛城主尊的形象，或者不转变，以随顺众生的方式宣说了许多续部。因此，对于同一部续典，由于所化众生的显现不同，出现不同的开端并不矛盾。《文殊幻网经》的释续中说：开端有三种，即色究竟天、须弥山顶和阎浮提。为了菩萨、天人和人类的利益而宣说。导师也有三种，即佛陀金刚持、化身转轮王和释迦牟尼佛。时间是调伏所化众生之时，在眷属聚集之时宣说。第二点是，由金刚手和请问的眷属所摄持，八大成就者等印度和藏地的智者们对此进行了解释。虽然旧译派的噶玛和伏藏传承以及新译派的观点数不胜数，但这里将要讲述的是续部总体的誓言。一般来说，密宗金刚乘的续部由金刚手菩萨所汇集，据说以梵文（Sanskrit，梵文天城体：संस्कृत，梵文罗马拟音：saṃskṛta，汉语字面意思： संस्कृत）、俗语（Prakrita，梵文天城体：प्राकृत，梵文罗马拟音：prākṛta，汉语字面意思： प्राकृत）、阿婆诃陀语（Apabhramsha，梵文天城体：अपभ्रंश，梵文罗马拟音：apabhraṃśa，汉语字面意思： अपभ्रंश）、空行母语和野蛮人的语言等各种语言和文字记录在书本上。《智慧滴续》中说：未来之时，谁将为有缘的众生宣说秘密续部？佛开示说：金刚手怙主将宣说。因扎菩提所著的《胜乐根本续》的注释中说：未来依次授记的汇集者，在殊胜的须弥山北方的天界胜地，柳叶城的巨大宫殿中，无数的勇士们，九十六俱胝等聚集，向至尊秘密主祈请
English
There are no Shravakas or Pratyekabuddhas, Bodhisattvas have great magical powers, they transform into his form. When a voice arises from the sky, the mandala of wisdom manifests and empowers the king, and immediately the body of union is accomplished, and the teacher intends to entrust all the tantras to him. Furthermore, at Vulture Peak Mountain, Cool Grove, the abode of the Lord of Lanka, Rahula, and so on, the teacher himself transforms into the form of the lord of the mandala, or without transforming, he speaks many tantras in various ways according to the disposition of beings to be tamed. Therefore, for the same tantric text, it is not contradictory that different introductions arise due to the different appearances of the beings to be tamed. In the explanatory tantra of the Manjushri Illusion Net, it says: There are three kinds of introductions, namely, Akanishta, the summit of Mount Meru, and this Jambudvipa. It is spoken for the benefit of Bodhisattvas, gods, and humans. There are also three kinds of teachers, namely, Buddha Vajradhara, the incarnate Chakravartin, and Shakyamuni Buddha. The time is when the beings to be tamed are tamed, and it is spoken at the time when the retinue gathers. The second point is that it is gathered by Vajrapani and the retinue who ask, and the eight great accomplished ones and other Indian and Tibetan scholars have explained it. Although the Kagyu and Terma traditions of the early translation school and the views of the new translation school are countless, here I will explain the vows of the tantric section in general. In general, the tantras of the secret mantra Vajrayana are collected by Vajrapani, and it is said that they are recorded in books in various languages and scripts such as Sanskrit (Sanskrit, Devanagari: संस्कृत, Romanized Sanskrit: saṃskṛta, literal meaning: refined speech), Prakrita (Prakrita, Devanagari: प्राकृत, Romanized Sanskrit: prākṛta, literal meaning: natural), Apabhramsha (Apabhramsha, Devanagari: अपभ्रंश, Romanized Sanskrit: apabhraṃśa, literal meaning: degenerate), the language of the Dakinis, and the language of the barbarians. In the Tantra of the Drop of Wisdom, it says: In the future, who will explain the secret tantra to sentient beings who have fortune? The Buddha said: Vajrapani will explain it. In the commentary on the Root Tantra of Chakrasamvara by Indrabhuti, it says: The collector who is successively prophesied in the future, in the supreme abode of the gods north of the excellent Mount Meru, in the great palace of the city of Willows, countless heroes, ninety-six kotis, etc., gather and pray to the supreme secret lord.
Chinese
如是，我听闻“塔布且”之语，于黄金书页之上，以毗琉璃之液书写成文。如是。特别是，续部的请问者是谁，以及最后交付于谁，那人多半就是结集者。比如金刚萨埵幻网，交付于谁就由谁结集，如《大海》中所说：“于眷属之中，具殊胜福，调伏之时至，秘密之主，金刚手结集。”如是。同样地，《时轮根本续》由月贤，《二观察》由金刚藏，《律生》由金刚手，《金刚空行母》由亥母结集。如此，虽然显示了宣说者和结集者不同，但就究竟意义而言，宣说之轮和续部并非不同。如《集密寂静集根本续》中说：“我乃大王，宣说和衰败亦是我。”以及《秘密成就》中说：“宣说续部彼乃心金刚，宣说者彼亦是结集者。”如是所说之故。如果《经部窍诀倾注之王》中说：“引导之三乘，世尊定已说，因果任运成，不从他佛寻，决定之乘为何未说？”作为所问之回答：“于因生信因法之，轮已善转若作已，金刚乘之近道一，未来时中将出现。”因此，智者们说，通过宣说因之乘的三藏，是直接从口中说出的教言，而果之乘的持明者之藏，是随后允许的教言。然而，前者如《般若波罗蜜多心经》等并不确定，后者如《名号赞》中，“此后世尊释迦牟尼，圆满正觉二足尊，从其口中出妙语。”等也不确定。自己的宗派认为，对于所化调伏的根器敏锐、福分殊胜的众生，能仁王在人间也宣说了许多续部。即便如此，在此却说没有宣说，这是因为暂时认为密咒的声音在人间不为大众所知，而预言后来出现，则是考虑到广为人知的情况。那么，在天人和人间的世界中是如何流传的呢？按照旧译密咒来说