English
And, what was translated by Rinchen Zangpo and others is known as the New Translation. The three old translators are: Vairotsana, Jñānakumāra, and Ma Rinchen Chok. The three young translators are: Kawa Paltseg, Chokro Luyi Gyaltsen, and Zhang Bande Yeshe De. Vairotsana was a translator of both mantra and philosophy. Jñānakumāra and Ma Rinchen Chok mostly translated tantra. The three young translators mostly translated philosophy. The difference in the objects of expression, the Dharma, is that, in general, philosophy is not known as new or old, but there is new and old in terms of meaning. The Vinaya, most of the Sutras, and all of the Abhidharma are Old Translations. The explanations were also discontinued from Kachad, and later the explanations were restarted. Pramana has both new and old. The Madhyamaka, Prajnaparamita, and the Five Dharmas of Maitreya were also translated earlier, and later the translators such as Rinchen Zangpo revised some of the translations. The explanation transmission is the Indian explanation transmission. If we consider it from the perspective of Secret Mantra, the three sections of Mahāyoga, Anuyoga, and Atiyoga, and what are known as the Eight Great Mandalas of Accomplishment are Nyingma. The Three Sections of Phag Yok, Yamantaka, Matrika Tantras, Hevajra, Chakrasamvara, Mahamaya, Ghantapada and so on are Sarma. Fourth, the difference in translation is that the Nyingma translations, because they were translated by emanation translators in the past, one version is one version, and there will be no differences. Even if it is translated back into Sanskrit, it can be proofread. The Sarma translations, because they were translated later by individual translators according to their own understanding, there are many differences in order to make it easy for Tibetans to understand. There are two views that there is no difference: words and meaning. There is no difference in words, only the wording of the earlier and later translations is slightly different. The reason why the Nyingma translations were not revised later has already been explained above. The reason why there is no difference in meaning is that all secret mantras include empowerment and blessings that ripen the unripe, and the path that liberates the ripened. Even though the names of the empowerments are different, the meanings are the same. The Sarma are known as the Four Empowerments. The Nyingma also have what are known as the Four Empowerments. There are also other names. There are also the names of Common Empowerment, Special Empowerment, and Supreme Empowerment.
Chinese
共同的灌顶是利益的十种灌顶，特殊的灌顶是能力的五种灌顶，这两种都包含在瓶灌顶中。殊胜的三种灌顶是：方便的秘密灌顶，智慧的秘密灌顶，无二的灌顶。方便的秘密灌顶是：以明点菩提心灌顶在弟子的舌头上，是真正的秘密灌顶。智慧的秘密灌顶是：依靠智慧母来认识，是智慧智慧的灌顶。认识方便智慧无二，认识所知真谛无别的实相，是第四灌顶。因此，灌顶也非常一致。解脱道也一致，所有的解脱道都包含在生起次第和圆满次第中，在生起次第的时候，只是名称不一致，意义非常一致。首先，宁玛派的结界和萨玛派的防护轮两者意义相同。同样，忏悔和七支净供，会供等两者意义相同。同样，如是的等持修空性和智慧的会供修空性两者意义相同。普贤的等持修慈悲和修四无量心意义相同。观想宫殿显现次第和有次第的意义也相同。观想本尊身的时候，观想本尊身六支生起和五现证菩提生起和三仪轨生起和刹那忆圆生起等，新旧两派都有，意义相同。迎请和供养等意义相同。新派的生起次第品尝甘露和旧派的药供仪轨意义相同。赞颂和念诵和会供和余食也意义相同。新旧两派各自都有不同的差别，这是各个续部的规矩，意义上是一致的。在圆满次第的时候，也是上门解脱道，依靠脉轮二者和命勤三者，修拙火瑜伽和下门大乐道，依靠空行母和密处二者，进行明点的出入，提升俱生觉受等非常一致。这是无有差别的。
English
The common empowerments are the ten beneficial empowerments, and the special empowerments are the five power empowerments. These two are included in the vase empowerment. The supreme three empowerments are: the secret empowerment of skillful means, the secret empowerment of wisdom, and the non-dual empowerment. The secret empowerment of skillful means is: empowering the disciple's tongue with the bindu of bodhicitta, which is the actual secret empowerment. The secret empowerment of wisdom is: relying on the wisdom mother to recognize, which is the empowerment of wisdom and jñana. Recognizing the non-duality of skillful means and wisdom, recognizing the reality of the undifferentiated nature of knowable truth, is the fourth empowerment. Therefore, the empowerments are also very similar. The path of liberation is also similar, as all paths of liberation are included in the generation stage and the completion stage. In the generation stage, only the names are different, but the meaning is very similar. First, the Nyingma's boundary cutting and the Sarma's protection wheel have the same meaning. Similarly, confession and the seven-branch offering, tsok, etc., have the same meaning. Similarly, meditating on emptiness with the samadhi of suchness and meditating on emptiness with the gathering of wisdom have the same meaning. Meditating on compassion with the samadhi of universal appearance and meditating on the four immeasurables have the same meaning. Meditating on the manifestation of the palace with successive layers also has the same meaning. When meditating on the deity's body, the generation of the deity's body with six limbs, the generation with five manifest enlightenments, the generation with three rituals, and the generation as instantaneous recollection and completion, all exist in both the new and old schools, and the meaning is the same. Inviting and offering, etc., have the same meaning. The Sarma's generation stage of tasting nectar and the Nyingma's medicine offering ritual have the same meaning. Praise, recitation, tsok, and leftovers also have the same meaning. Both the new and old schools have their own differences. This is the custom of each tantra class, and the meaning is consistent. In the completion stage, also, the path of liberation through the upper gate, relying on the two chakras and the three vital points, meditating on tummo yoga, and the path of great bliss through the lower gate, relying on the two, namely the secret place and the space, performing the entering and reversing of bindus, and enhancing the co-emergent experience, are very similar. This is without difference.
Chinese
是这样的。宁玛派的殊胜之处在于，荣巴·曲桑曾说：对于宁玛密法来说，比新派殊胜的特点有六个。第一，迎请者的施主之特点：宁玛派的施主是君主祖孙三代等，由圣者三族怙主的化身迎请而来。据说，这与由普通人做施主而翻译的法不同。第二，修行寺庙之特点：以前是在吉祥桑耶寺等上下部法轮处安座宣说的，据说与现在的寺庙布札·恰恰不同。第三，翻译者的特点：以前是由巴果·贝若扎纳和嘉巧等化身译师翻译的法，据说与现在的译师冬天住在尼泊尔，夏天谋求利益，对以前的智者之译作进行各种自我美化的修改不同。第四，班智达的特点：以前的班智达，如菩提萨埵（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），或佛陀古雅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），或比玛拉米扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），或莲花生等安住于持明之地的菩提萨埵迎请来的法，据说与现在那些吃不饱饭，到西藏寻找黄金的贫穷乞丐班智达不同。第五，供养鲜花的特点：以前是用量器来衡量黄金粉末进行供养，用装满黄金肉的容器进行供养，用黄金马和骡子的驮子进行供养而求得的法，据说与现在从腋下偷偷摸摸地拿出一点点黄金进行供养而求得的法不同。第六，所说之法的特点：以前在佛陀的教法没有衰败之时，由化身译师确定了没有勘误的经文，确定了所知事物的存在方式，并且是以多种能够证悟它的方法来庄严的法，而现在这个时代的虚假译师，对以前的译作进行各种修改，对佛陀的教言和上师的言教进行肆意篡改，每个人都修改一部分法，把一个错误推到另一个错误上，父亲做的儿子无法认可的法，据说这是不同的，是有区别的。关于经和论的区别，善知识钦波曾说：在某个固定的地方，讲述
English
A continuous group, for a continuous retinue, saying a continuous teaching, this is the Buddha's word (bka'). Because the teacher is not fixed, the place is not fixed, the retinue is not fixed, the time is not fixed, the dharma spoken is not fixed, so it is said to be the teaching. In any case, it is not determined that this is it. Some say that what is spoken directly from the mouth of the Buddha, who is perfect in abandonment and wisdom, or what is permitted, or what is blessed, is called the Buddha's word (bka'). Based on the meaning of the Buddha's word (bka'), what is later created by the noble ones and individuals is called treatises. As it says in the Essence of the Sun Sutra: "Abandonment and wisdom are perfect, its power and its appearance, what is spoken by it is called the word (bka'), after I pass into nirvana, those who are not me but like me, who explain the Buddha's teachings, I say that the treatises are its own nature." This is distinguished from the perspective of essence. Some say that it is distinguished from the perspective of time, that everything spoken before the Buddha passed into nirvana is the Buddha's word (bka'), and everything spoken after the Buddha passed into nirvana is the teaching. The debaters say, then the treatises, the seven Abhidharma treatises, also become the Buddha's word (bka')? Because it is said in the sutra, "The Dharma treasury is Shariputra, the treatise on designation is Maudgalyayana," it is said to be created by the two supreme ones. If it is said that the two supreme ones passed away before the Buddha passed into nirvana, then the reason for passing away is that Maudgalyayana passed away before the Buddha, as recorded in the Vinaya, and Shariputra passed away before the Buddha, as recorded in the Sutra of Repaying Kindness. They say this. Some say that it is not like that now, saying that the two supreme ones passed away before the Buddha, this is a wrong view of the Shravakas. The two tantras, Sutra and Tantra, say that Maudgalyayana did not pass away before the Buddha. In the Infinite Gate of the Perfection of Wisdom Sutra, it says that when the Buddha passed away, the Buddha said, "I have entered nirvana, Maudgalyayana, you, in the world realm, gather as many of my disciples as there are." Then, Maudgalyayana came to the top of Mount Sumeru and spoke this sentence to gather the retinue: "Whoever is a disciple of the Sugata"
Chinese
诸位！此世间界所有众生谛听！今导师开演妙法，凡欲听闻者皆来此处！如是说。于《意集经》中云：导师涅槃时，具神通者汝当去，于世间界中，凡我所有之弟子皆召集之！决定应作之事尚有之！如是说。具神通者以法之音声，顷刻间普闻，即：成为胜者之刹土，决定凡诸位，决定趋向此处所有众生谛听！今胜者安置甘露三，摧毁三毒者所有众生谛听！如是说故。非于导师前已逝世，乃导师涅槃后所造之论典云。又，于钦之口中云：声闻二胜者，乃于导师前已逝世。然《阿毗达磨七论》亦是佛语，谓所说之零星佛语，乃由七阿罗汉所编纂云。是故称之为论典。总而言之，法有三：教法、证法、寂灭涅槃之法。此乃教法，故称教法。实乃佛语云。又，或谓二大声闻于导师前已逝世，或谓未逝世，亦不相违，二胜者乃导师所教化者。所教化之境，乃所知之法，即教法，乃断地之第一所缘境。第二，能认知所知境者，乃有情之识，有二：为宗派所转者，及未为所转者。未为所转者有二：庸俗者及远见者。庸俗者，虽知晓前世后世及业果，然不依循二者，犹如极其愚笨之旁生。远见者，虽知晓二者，然不依循二者，将后世置之度外，仅成办今生之利益，依循工巧及医药等。宗派所转者有二：虽仅于希求果位上相同，然入于歧途之外道，以及既希求果位，亦不入于歧途之内教佛教徒。前者有二：极端者及外道。
English
Listen, all beings in this world! Today, the Teacher unfolds the Dharma; whoever wishes to hear, come here! Thus it is said. In the Gongdü it is said: When the Teacher passes away, you, the one with magical powers, go and gather all my disciples in the world! There are things that must be done! Thus it is said. It is said that the one with magical powers made the sound of the Dharma heard in an instant: Surely, whoever becomes a field of the Victorious One, surely all of you who turn towards this place, listen! Today, the Victorious One establishes the three nectars, all who destroy the three poisons, listen! Thus it is said. It is said that it is not a treatise made before the Teacher passed away, but after the Teacher passed away. Also, from the mouth of Chim it is said: The two supreme Shravakas passed away before the Teacher. However, the seven treatises of Abhidharma are also the words of the Buddha, that the scattered words of the Buddha were compiled by seven Arhats. That is why it is called a treatise. In general, there are three kinds of Dharma: the Dharma of teaching, the Dharma of practice, and the Dharma of peaceful Nirvana. This is the Dharma of teaching, so it is called the Dharma of teaching. It is actually the word of the Buddha, it is said. Furthermore, it is not contradictory to believe that the two great Shravakas passed away before the Teacher, or to believe that they did not pass away, the two supreme ones were taught by the Teacher. The object of teaching is the Dharma of knowledge, that is, the Dharma of teaching, which is the first object of cutting the ground. Secondly, there are two kinds of minds of sentient beings that recognize the object of knowledge: those who are transformed by tenets and those who are not. Those who are not transformed are of two kinds: the vulgar and the far-sighted. The vulgar, although they know the past and future lives and the law of karma, do not follow them, like extremely foolish animals. The far-sighted, although they know these two, do not follow them, but put the future life far away and only accomplish the benefits of this life, following crafts and medicine, etc. There are two kinds of minds transformed by tenets: those who are similar only in desiring the result, but who enter the wrong path, the Tirthikas, and those who also desire the result and enter the path that is not wrong, the Buddhists within. The former are of two kinds: the extremists and the Tirthikas.