Chinese
化身译师毗卢遮那传·大幻化 化身译师毗卢遮那传·大幻化 化身译师毗卢遮那传·大幻化 敬礼薄伽梵吉祥普贤王如来。 其中，一切法的法性是： 佛陀未曾造作，有情未曾修饰之时，本体无二，自性自明，显现如幻。 然有情未遇上师殊胜之口诀，故本体无二却误认为二，自性自明却未能证悟自明，显现如幻却执着为真实，从而感受六道之业与果报。 譬如，水之本性，若离诸缘，则如遇寒冰凝结成冰柱。 如是之有情，先前未将上师殊胜之口诀铭记于心，故于六道中显现，若能不作修饰而证悟佛陀之密意，即可成佛。 对于未能如是证悟之有情，善逝大悲者以善巧方便，为对治八万四千烦恼，宣说了八万四千法门。 此即归纳为十二部经，又归纳为三藏，即经藏、律藏、论藏。 何以明证？《普作续》第十章云： 贪嗔痴三毒生起，为调伏彼等之对治，宣说了八万四千法门。 又云： 由色声香味触生起，贪嗔痴三毒。 调伏彼等之对治为三藏。 宣说调伏贪欲之对治为，律藏二万一千颂。 宣说调伏嗔恨之对治为，论藏二万一千颂。 宣说调伏愚痴之对治为，经藏二万一千颂。 调伏三毒平等之对治为，三藏二万一千颂。 总而言之，宣说八万四千法门，乃为对治三毒而宣说。 如是宣说。 若与容器之次第相合，则
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The Great Mirage: A Biography of the Incarnate Translator Vairochana The Great Mirage: A Biography of the Incarnate Translator Vairochana The Great Mirage: A Biography of the Incarnate Translator Vairochana. Homage to the Bhagavan, Glorious Samantabhadra! Herein, the nature of all dharmas is: At the time when the Buddhas have not made it, and sentient beings have not modified it, the essence is non-dual, the characteristic is self-awareness, and the appearance is illusory. However, sentient beings, not having encountered the instructions of the supreme guru, mistake the non-dual essence for duality, do not understand self-awareness as self-awareness, and cling to the illusory appearance as reality. Thus, they experience the karma and fruits of the six realms. For example, the nature of water, when separated from conditions, appears like an ice pillar frozen by the cold. Such sentient beings, not having previously internalized the instructions of the supreme guru, perceive the six realms. By realizing the Buddha's intention without modification, they attain Buddhahood. For sentient beings who have not realized this, the Sugata, with great compassion and skillful means, taught eighty-four thousand dharma doors as antidotes to the eighty-four thousand afflictions. These are condensed into the twelve branches of scripture, which are further condensed into the three pitakas: Sutra, Vinaya, and Abhidharma. How is this evident? The tenth chapter of the Kunje Gyalpo Tantra states: When the three poisons of desire, hatred, and ignorance arise, eighty-four thousand dharma doors are taught as antidotes to subdue them. It also states: From form, sound, smell, taste, and touch, the three poisons of desire, hatred, and ignorance arise. The antidotes to subdue them are the three pitakas. The Vinaya Pitaka, consisting of twenty-one thousand sections, is taught as the antidote to subdue desire. The Abhidharma Pitaka, consisting of twenty-one thousand sections, is taught as the antidote to subdue hatred. The Sutra Pitaka, consisting of twenty-one thousand sections, is taught as the antidote to subdue ignorance. The three pitakas, consisting of twenty-one thousand sections, are the antidotes to subdue the three poisons equally. In general, eighty-four thousand are taught to subdue the three poisons as antidotes. Thus it is said. If it is combined with the order of the containers, then
Chinese
有上、中、下三等，也就是每一等又分三等，总共九等。那么这又是如何显现的呢？《普作续》第五品中说：有是从一中没有而有，显现是显现为两种相，生起是生起为九乘，汇聚是汇聚为大圆满。这样说的。因乘的法，是从佛口宣说的那些法的经部，由智者所造的，是论典或者说是善分别。果乘金刚乘，是从佛口宣说的续部和教言，由智者所造的口诀，或者说是诺比卡。之所以称之为经部，是因为化身的佛口所说，将意义汇集于经中，词句得以完整。之所以称之为续部，是因为身语意依次相传。一切论典都以五种方式阐述意义：必要的概括和词义，总义和分支的区分，以及辩论考察。这样说的。一切口诀都以五个要点来讲解。一切续部都以五种圆满来讲解。其中，小乘声闻的五种圆满是：导师释迦牟尼佛，地点是瓦拉纳西的鹿野苑，或者说是胜幢王的园林，或者说是给孤独园。时间是最初的五百年。眷属是比丘和比丘尼。教法是究竟意义上的律藏四部，引导意义上的经部如《本生经》或者《业百经》、《别解脱经》、《念住经》。结集者是阿难陀。另外，缘觉不具备五种圆满，如《卡萨姆特拉经》所说：诸佛也不住世，声闻也已灭尽时，缘觉的智慧，不依赖于他，而是从自身产生。这就能证明。大乘中观的五种圆满是：导师释迦牟尼佛，地点是鹫峰山，时间是第二个五百年。眷属是菩萨和持戒的眷属。教法是究竟意义上的般若波罗蜜多和眷属母十七部，引导意义上的经部如《十万颂》等一切大乘经典。结集者是圣阿难陀。为什么要称之为经部呢？因为经部阐述了地点、体性和法义。这样说的。又
English
There are three levels: superior, intermediate, and inferior. Each of these is further divided into three, making a total of nine. How are these manifested? The fifth chapter of the *Kunje Gyalpo Tantra* states: 'Existence arises from one where there was none. Manifestation is shown in two aspects. Arising occurs in nine vehicles. Convergence is into the Great Perfection.' This is what it says. The causal vehicle is the Sutra Pitaka of those teachings spoken by the Buddha, composed by learned individuals, which are the treatises or excellent distinctions. The resultant Vajrayana vehicle refers to the oral instructions or Nopi-ka composed by learned individuals from the tantras and agamas spoken by the Buddha. It is called Sutra Pitaka because the words spoken by the Nirmanakaya Buddha are compiled into Sutras, and the phrases are complete. It is called Tantra because the body, speech, and mind are transmitted in sequence. All treatises explain the meaning in five ways: the summary of necessity, the meaning of the words, the general meaning, the division of branches, and the inclusion of debates and investigations. This is what it says. All oral instructions are explained with five key points. All tantras are explained with five perfections. Among these, the five perfections of the Lesser Vehicle, the Shravakas, are: the teacher Shakyamuni Buddha, the place is the Deer Park of Varanasi, or the garden of King Victory Banner, or the Anathapindika's Grove. The time is the first five hundred years. The retinue consists of monks and nuns. The teachings are the four Vinaya Pitakas in the definitive sense, and the Sutras such as the Jataka tales, the Karma Shataka, the Pratimoksha, and the Smrtyupasthana in the provisional sense. The compiler was Ananda. Furthermore, the Pratyekabuddhas do not possess the five perfections, as stated in the *Khasamutra Sutra*: 'When the Buddhas do not reside, and the Shravakas have ceased, the wisdom of the Pratyekabuddha arises from itself, without reliance.' This demonstrates it. The five perfections of the Great Vehicle, the Madhyamaka, are: the teacher Shakyamuni Buddha, the place is Vulture Peak Mountain, the time is the second five hundred years. The retinue consists of Bodhisattvas and those who uphold the vows. The teachings are the Prajnaparamita and the seventeen related texts in the definitive sense, and the Sutras such as the Hundred Thousand Verses and all the Great Vehicle Sutras in the provisional sense. The compiler was Arya Ananda. Why is it called Sutra Pitaka? Because the Sutra Pitaka explains the places, characteristics, and Dharma meanings. This is what it says. Again
Chinese
为什么称为“律”呢？因为是舍弃堕落和决定，以及四种学处和善加辨别，并且如实修持调伏之故。为什么称为“论”呢？因为为了显现而再三广说，以胜伏的智慧而显现法之故。这是三藏的词义。外密方面，最初的导师是普贤如来。从色究竟天之处，安住于意为法性之状态中。化现为拉西亚嘎尔莫等四位手印天女，以及供养天女等身相，慈悲心从未间断。以涂香等八供进行供养赞颂，显现为普贤如来而宣说续部。“法性之中未解脱，为利有情化现报身，慈悲心从未间断，为利有情昔日誓言岂能忘。”如此劝请。因此称为续部。行续方面，导师三部主中，主要为毗卢遮那佛，以及不共之眷属金刚萨埵和无量光佛，还有特殊部之眷属三部怙主。时间是第三个五百年。教法方面：从顶轮出现的是顶髻续，从左右肩出现的是行续臂膀善妙续，从心间出现的是心部殊胜续，从脐轮出现的是苏悉地续，从足部出现的是足部胜乐轮续，等等。结集者清净金刚手说在色界天善法天宫处。之后在人间，导师释迦牟尼佛，地点在寒林尸陀林，时间是第四个五百年。眷属是男女持明者。结集者是金刚手。教法与之前相同。有些人也说是阿难陀结集。方便方面，从吉祥虚空藏续中说：“二者皆为续之方便，此之行持不定故，经中亦无定说。彼之安立，以四大洲上下二者可知，圆满之法不可宣说。”这是说。瑜伽菩萨五圆满是：导师为大毗卢遮那佛的
English
Why is it called 'Vinaya'? Because it abandons downfalls and determinations, as well as the four trainings and proper discernment, and because it truly practices taming. Why is it called 'Abhidharma'? Because it extensively explains again and again in order to reveal, and because it reveals the Dharma through the wisdom of overcoming. This is the etymology of the Tripitaka. In terms of outer tantra, the first teacher is Kuntuzangpo (Samantabhadra). From the Akanishta heaven, he abides in the state of Dharmata (the nature of reality). He manifests as the four mudra goddesses, such as Lasya Karmo, and as offering goddesses, never ceasing his compassion. He makes offerings and praises with the eight offerings, such as dhupa (incense), and manifests as Kuntuzangpo, then speaks the tantras. 'Not liberated in the state of Dharmata, he manifests as the Sambhogakaya (enjoyment body) for the benefit of sentient beings, never ceasing his compassion, how can he forget the vows of the past for the benefit of sentient beings?' Thus he urges. Therefore, it is called Tantra. In terms of Kriya Tantra (Action Tantra), among the three lords of the families, the main one is Vairochana himself, and the uncommon retinue is Vajrasattva and Amitabha, and the retinue of the special family is the three lords of the family (Avalokiteshvara, Manjushri, and Vajrapani). The time is the third five hundred years. In terms of the teachings: from the crown of the head comes the Ushnishavijaya Tantra, from the left and right shoulders come the Kriya Bhujanga Tantra, from the heart comes the Heart Supreme Tantra, from the navel comes the Subahupariprccha Tantra, from the feet comes the Feet Chakrasamvara Tantra, and so on. The compiler, pure Vajrapani, said that it was in the Akaniṣṭha heaven, in the Good Dharma Palace. Then, in the human realm, the teacher Shakyamuni Buddha, the place was the Cool Grove charnel ground, the time was the fourth five hundred years. The retinue was male and female vidyadharas. The compiler was Vajrapani. The teachings were the same as before. Some say that Ananda was also the compiler. In terms of Upaya (means), from the Glorious Namkha Gomang Tantra: 'Both are the means of the tantra, because its practice is uncertain, there is no certainty in the scriptures either. Its establishment can be known by the upper and lower two of the four continents, the perfect Dharma cannot be declared.' This is what it says. The five perfections of the Bodhisattva Yoga are: the teacher is the great Vairochana
Chinese
与续部相符。因此，毗卢遮那佛普照一切。处所是色究竟天。眷属是四种姓的诸佛，没有其他的眷属。勇父勇母是具有特殊智慧的眷属。时间是第五个五百年。教法是根本续母续，净除恶趣，三界胜尊，吉祥胜初等。结集者是吉祥生金刚手。中间在欲界天界，为持明成就者们宣说。在人间，于燃烧的火焰山上宣说。眷属是持明男女。时间是第六个五百年。教法是之前的教法。导师是释迦牟尼。结集者是阿难陀。如果说导师释迦牟尼的教法中，显宗和密宗都宣说是不合理的，那么，《意集经》第七品中，楞伽主问道：秘密主，化身释迦牟尼佛，是哪位佛的化身？秘密主回答说：这是金刚萨埵的化身，是不可思议的三世诸佛，即使说也说不尽，从中取一份化身。这是说，法身由报身毗卢遮那佛以语狮子对金刚萨埵进行劝诫。幻化等，种姓之种姓，即种姓之主。心之心，即心之至尊。金刚部主一切坛城。这是说，化身分出一部分，释迦牟尼等宣说了密咒是合理的。《意集经》中说：又在三千大千世界的娑婆世界中，授记名为释迦牟尼佛，宣说大小乘的法，以及心的坛城光明，以及密咒的真如。因此，在人间宣说的是释迦牟尼佛。如果问，那么大瑜伽的教法是谁宣说的呢？这也是通过三身传承，即大色究竟天。十部经中说：色究竟天，色究竟天，处所色究竟天。珍宝宫殿的陈设等。导师普贤王如来与母普贤王如来无二结合，融入法身。幻化差别宣说续中说：方便与智慧无二，那就是金刚