English
Thus, I heard the words "Tab Tshe," which were written in letters with liquid of lapis lazuli on golden pages. Thus it is. In particular, the one who requests the tantra and the one to whom it is entrusted at the end are often the ones who compile it. For example, the Vajrasattva Mayajala, the one to whom it is entrusted compiles it, as stated in the Ocean: "Among the retinue, possessing excellent fortune, the lord of secrets, the time for taming having arrived, Vajrapani compiles it." Thus it is. Similarly, the Root Tantra of Kalachakra by Zla-ba bzang-pos (Good Moon), the Two Examinations by Vajra Heart, the Source of Vows by Vajrapani, and the Vajra Dakini by Vajravarahi were compiled. Thus, although the speaker and the compiler are shown to be different, in the definitive sense, the wheel of teaching and the tantra are not different. As it is said in the Root Tantra of the Peaceful Gathering of the Blissful Gathering: "I am the great king, the teaching and the decline are also me." And in the Secret Accomplishment it says: "The one who teaches the tantra is the mind vajra, the one who teaches is also the one who compiles it." Therefore, if in the King of Sutra Teachings and Instructions it is said: "The three vehicles of guidance, the Bhagavan has definitely spoken, the cause and effect are spontaneously accomplished, not seeking from other Buddhas, why was the definitive vehicle not spoken?" As an answer to the question: "If faith in the cause, the wheel of the cause dharma, is well turned, a near path of the Vajra Vehicle will arise in the future." Therefore, the wise say that by teaching the three pitakas of the vehicle of cause, it is the command spoken directly from the mouth, and the pitaka of the vidyadharas of the vehicle of result is the command subsequently permitted. However, the former, such as the Heart Sutra of Wisdom, is not certain, and the latter, such as in the Praise of Names, "Then the Bhagavan Shakyamuni, the perfect Buddha, the best of bipeds, from his mouth came forth excellent speech," etc., is also not certain. One's own tradition holds that for those who are to be tamed, who are sharp-witted and of excellent fortune, the Lord of Sages also spoke many tantras in the human world. Even so, to explain it as not having been spoken here is to temporarily consider that the sound of mantra is not generally known in the human world, and the prophecy of its future appearance is with consideration of its widespread knowledge. So, how did it become known in the world of gods and humans? According to the early translations of secret mantras
Chinese
在续部和修部这两者中，首先，在《总经》中说：“我从这里隐没后，在八年又十二年时，将成为名为三处天界的，教法的心髓殊胜者。在赡部洲东方的边境，从人中具有福分和种姓的那位，名为匝国王者，事先显现各种景象，在名为‘猛烈者’的顶端，以友伴的劣等身，对兰卡的统治者等，金刚手将显现。”如是，世尊逝世后二十八年时，具殊胜种姓的五位持明者在兰卡境内的玛拉雅山顶，以各自的现量和神通汇集，发出二十三个悲叹之声，于是金刚手现身，对五种姓等大多数持明者聚集之处，示现了先前被称为色究竟天，兜率天，三十三天等处的秘密乘，并且，那些由罗刹智慧方便者用黄金书板以碮琉璃的熔汁书写后，以七种意之作用隐藏于虚空中。那时，以其加持力，萨霍拉的国王匝梦见了七种稀有梦兆，依靠这些而修行，与梦兆相应地，那些续部的书板真实地降临人间。事部续降临于瓦拉纳西，瑜伽部降临于燃烧火焰的山顶，大瑜伽部降临于萨霍拉境内的匝国王的宫殿顶上，阿努瑜伽部降临于兰卡境内的被称为僧伽罗洲的森林中，连同书板一起降临，而阿底瑜伽部则在西方邬金境内，由大学者嘎绕多杰如实听闻于吉祥金刚萨埵或金刚手，从而汇集并著于书板上，如是宣说。修部是，在先前的色究竟天秘密胜妙之处，导师普贤王如来以法性自声所宣说的续部，金刚手自己显现于九聚坛城中，首先口诵，然后著于书板，并且作为意解而作了五部论，交付于空行母业自在母，她区分了共同和不共同的续部后
English
Among the two, the Tantra Section and the Sadhana Section, firstly, in the General Sutra, it says: "After I disappear from here, in eight years and twelve years, I will be known as the three divine realms, the supreme essence of the teachings. In the eastern border of Jambudvipa, from among humans, that fortunate and noble one, called King Ja, will have various visions appear beforehand, and on the peak called 'The Fierce One,' with the inferior body of a companion, to the ruler of Lanka and others, Vajrapani will appear." Thus, twenty-eight years after the passing of the Buddha, five vidyadharas of noble lineage gathered on the summit of Mount Malaya in Lanka, through their respective direct perception and miraculous powers. They uttered twenty-three verses of lamentation, whereupon Vajrapani appeared in person and revealed the secret vehicle, known as Akanishta, Tushita, and the Thirty-Three Heavens, to the gathering of the five lineages and most of the vidyadharas. These were written by the Rakshasa Lodrö Thabden on golden tablets with molten lapis lazuli, and hidden in the sky through the seven aspects of intention. At that time, through its blessings, King Ja of Sahora dreamed seven wondrous dreams, and based on these, he practiced. In accordance with the dreams, the tablets of those tantras actually descended into the human realm. The Kriya Tantras descended in Varanasi, the Yoga Tantras on the peak of the Burning Mountain, the Maha Yoga Tantras on the roof of King Ja's palace in Sahora, the Anu Yoga Tantras descended with the tablets in the forest of the island of Simhala, known as Lanka, and the Ati Yoga Tantras were collected and written on tablets by the great scholar Garab Dorje in the land of Oddiyana in the west, having directly heard them from glorious Vajrasattva or Vajrapani, as it is said. The Sadhana Section is: In the supreme secret place of Akanishta, the tantras spoken by the teacher Kuntuzangpo Chemchok Heruka with the natural sound of Dharmata, Vajrapani himself appeared within the mandala of the nine assemblies, first recited orally, then written on tablets, and also composed five commentaries as explanations of the meaning, entrusting them to the Dakini Las-kyi Wangmo Che. She then separated the common and uncommon tantras.
Chinese
将珍宝之匣分别放入，作为伏藏埋藏在能带来安乐的佛塔堆中。某时，八位成就的上师命令伏藏守护者们。空行母将八个特别的匣子交给被委任的八位上师。总续部的匣子由八种珍宝制成，因过于沉重而再次埋藏于原处。后来，全集持明上师莲花生大士迎请出，并善加教导了君臣九位心子或二十五位弟子。按照新密咒的说法，邬金国王因扎菩提将续部写成书卷，并向人们展示，以至于该地的所有微小生物都获得了成就，化为虹身。之后，邬金之地化为一片空旷的湖泊，被龙族占据，金刚手菩萨将续部交付给龙族，并使之成熟。他们逐渐变成人类，在湖边建立村庄，通过修行获得成就。他们的子女变成空行和空行母，因此被称为邬金空行之地。湖水干涸后，也出现了一座自生的黑鲁嘎神殿。续部的书卷就保存在那里的宝库中。后来，国王瓦苏卡尔帕、龙树和库库日巴等成就者从中取出了一大部分续部。同样地，从香巴拉等其他地方也取出了续部，并逐渐弘扬开来。新旧的差别在于，印度没有明确区分，但在西藏，根据翻译的先后而闻名。从以前的班智达佛密、菩提萨埵、邬金的上师莲花生和班禅比玛拉米扎等，以及译师贝若扎纳、热、嘉、觉若、祥三等翻译开始，直到班智达智作来到之前所翻译的经、续、论释等一切，都称为旧派或前译。从大译师仁钦桑布开始翻译，直到大小译师玛、麦、郭、卓若、卓等迎请印度和尼泊尔的各种班智达进行翻译，都称为新派或后译。
English
Having placed the precious boxes separately, they were hidden as treasures in the stacks of stupas that bring happiness. At one time, the eight accomplished masters commanded the treasure guardians. The dakini handed over the eight specific boxes to the eight masters who were entrusted with the teachings. The box of the general tantra, made of eight kinds of precious substances, was too heavy to lift, so it was reburied in the same place. Later, the great master Padmasambhava, the all-gathering vidyadhara, invited it forth and excellently instructed the nine heart-sons of the king and subjects, or the twenty-five disciples. According to the reputation of the New Secret Mantra, King Indrabhuti of Oddiyana made the tantras into books and showed them to the people, so that all the small creatures of that land attained siddhi and went into rainbow bodies. Then, the land of Oddiyana became an empty lake filled with nagas, and Vajrapani entrusted the tantra classes to them and caused them to ripen. Gradually, they became human beings and built villages by the lake, and by practicing, they attained accomplishment. Their sons and daughters became dakas and dakinis, so it was called the Land of Oddiyana Dakinis. The lake also dried up, and a self-arisen Heruka temple also appeared. The tantra books were kept in its treasury. Later, accomplished ones such as King Vasukalpa, Nagarjuna, and Kukkuripa took a large portion of the tantras from there. Similarly, it is believed that they were also taken from other places such as Shambhala and gradually spread. The difference between the old and the new is that in India there is no separate distinction, but in Tibet it is known according to the order of translation. From the translations of the earlier panditas Sangye Gungwa, Bodhisattva, the Oddiyana master Padmasambhava, and the great pandita Vimalamitra, and the translators Vairochana, Rema, Gnyag, Ska, Cog, Zhang, and others, up to the time of the pandita Smriti, all the sutras, tantras, and commentaries translated are called Nyingma or Early Translation. From the beginning of the translation by the great translator Rinchen Zangpo, until the great and small translators Mar, Mel, Go, Drogra, Dro, etc., invited various panditas from India and Nepal to translate, these are known as Sarma or Later Translation.
Chinese
这两种翻译在理解难易程度和衡量意境方面产生优劣的原因是：以前的译师和班智达们都是佛和菩萨的化身，因此如实地确定意义后进行翻译，所以语句容易理解，衡量意境方面也殊胜。后来的译师们，在当时对某些在藏地不太出名的法，怀着希求的目的，几次往返印度和尼泊尔，由学习过的学者们没有如实地领会意义，主要注重语音的翻译，因此语句生硬，难以理解，衡量意境方面也显得逊色。例如，查看《秘密藏续》的玛聂的译本和塔洛的译本，就能知道前后翻译的差别。不仅如此，前译是在以前印度佛教的寺院制度没有衰败的时候翻译的，除了塔洛的新译十三部左右之外，所有的经部和以外续为主的事续，以及文殊幻网、密集、合修等新派和共同的续部也翻译了很多。续部的产生方式也毫无差别地趋于一致。而且，后来的译师和班智达们没有涉猎过的教言阿努，口诀阿底，以及包括修部在内的无边续部，也成为了雪域藏地所化众生的福祉。后译们是因为后来在印度也出现了不同程度的兴衰，所以后来一些成就者从不同的地方获得了新的范本并加以使用，因此历史各不相同，法也从行事等各种方面，主要显现为内外共同的瑜伽。另外，宁玛的噶玛和掘藏的区别是：按照噶玛来说，外续三部都是以莲花生大师的宗派为主，以前讲修的传统非常兴盛。内瑜伽有三种，玛哈瑜伽中不共的幻网部分，从国王匝（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝）到公主郭玛德瓦之间修习的近传，各自的组合，前往金刚持处，公主的弟子佛密对布玛拉米扎进行讲述。玛聂译师听闻后依次传给了努和祖尔。教言阿努瑜伽是努钦·桑吉益西的……
English
The reason why these two translations have different degrees of ease of understanding and greatness in measuring the realm is that the previous translators and paṇḍitas were all emanations of Buddhas and Bodhisattvas. Therefore, they translated after ascertaining the meaning as it is, so the words are easy to understand and great in measuring the realm. Later translators, at that time, had a desire for certain teachings that were not well-known in Tibet. After traveling to India and Nepal several times, the scholars who had studied did not fully grasp the meaning as it is, and mainly focused on phonetic translation. Therefore, the words are rigid and difficult to understand, and it seems that they are less effective in measuring the realm. For example, by looking at the translations of the Guhyagarbha Tantra by Ma and Gnyags and the translation by Thar Lo, one can know the difference between the earlier and later translations. Moreover, the early translations were done when the Buddhist monastic system in India had not declined. Except for about thirteen of Thar Lo's new translations, all the sutras and the outer tantras, which are mostly Kriya Tantra, and the new and common tantras such as Manjushri Guhyajala, Guhyasamaja, and Yuganaddha were also translated a lot. The origin of the tantra divisions also converges into one without any difference. Moreover, the Anuyoga instructions, Atiyoga pith instructions, and countless tantras including the Sadhana sections, which were not used by the later translators and paṇḍitas, also became the glory of the beings to be tamed in the snowy land. The later translations are because there were various degrees of rise and fall in India later, so later some accomplished ones obtained new exemplars from different places and used them. Therefore, the histories are different, and the Dharma also mainly appears as common inner and outer yoga from various aspects such as conduct. Also, the difference between the Nyingma Kama and Terma is: According to Kama, all three outer tantra divisions are mainly based on the lineage of Guru Padmasambhava, and the tradition of teaching and practice was very prosperous in the past. There are three inner yogas, and the uncommon Guhyajala section of Mahayoga, the close transmission practiced from King Jaḥ (藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝) to Princess Gomadevi, each with its own group, went to Vajradhara, and the princess's disciple Buddhamitra explained it to Vimalamitra. The translator Ma and Gnyags heard it and passed it on to Nub and Zur in order. The Anuyoga instructions are those of Nubchen Sangye Yeshe...