Chinese
未舍庄严圆满宫殿，五种功德之自性，四方于顶上回旋显现。如是说。于彼处，从法身无生之状态中，示现圆满报身之面容与手，以具足五决定的方式，为所化机中清净之菩萨与持明者殊胜之眷属们，宣说了与各自根器相符的无量密咒续部。第二，于天界宣说者，对于未能前往色究竟天之天人菩萨有缘者们，于色究竟天清净种姓之天处，与自在之楼阁，以及须弥山之顶，和具柳树之宫殿中，宣说了众多密咒续部。第三，于人间宣说者，如上于三天界，对于未能前往色究竟天之人中有缘者们，导师化身之身，显现为报身金刚持，于鹫峰山，宣说了文殊幻化网六万品。于寒林等处，宣说了众多事部续。于国王印扎菩提之宫殿中，以重复的方式宣说了于色究竟天所说之佛陀合修法，以及其他众多密咒母续。第四，于非人处宣说者，多数金刚手之续与众多金刚橛之续，于夜叉之境宣说。阎魔敌黑与怖畏金刚等，于阎魔之境宣说，吉祥生与吉祥胜等，于罗刹之城市欢喜城中宣说，觉悟王之续部等，于龙之境宣说。第三，关于如何汇集教法之方式有三：何人汇集，何时汇集，如何汇集。第一，何人汇集之方式有两种说法：小乘部说，所有律藏由近护汇集，所有经藏由阿难汇集，所有论藏由迦叶汇集。大乘部则说，王舍城之南方，名为比玛拉桑巴瓦之山
English
The palace of unabandoned adornment and perfection, the nature of five qualities, appears as a square swirling on the crown of the head. Thus it is said. In that place, from the state of the unborn Dharmakaya, the Sambhogakaya with face and hands was shown, and in the manner of possessing the five certainties, to the Bodhisattvas who are purified from the trainable and the supreme Vidyadharas, countless secret mantra tantras were taught in accordance with their respective capacities. Second, the teaching in the realm of the gods: To the fortunate gods and human Bodhisattvas who could not go to Akanishta, in the divine realm of the pure lineage of Akanishta, and in the palace of dominion, and on the summit of Mount Meru, and in the palace with willows, many secret mantra tantras were taught. Third, the teaching in the realm of humans: As above, in the three divine realms, for the sake of the fortunate human beings who could not go to Akanishta, the Teacher, the Nirmanakaya himself, manifested as the Sambhogakaya Vajradhara, and on Vulture Peak Mountain, taught the Manjushri Guhyasamaja Tantra in sixty thousand chapters. In the Cool Grove and other places, many Kriya Tantras were taught. In the palace of King Indrabodhi, the Buddha Samayoga taught in Akanishta was taught in a doubled manner, and also many secret mantra mother tantras were taught. Fourth, the teaching in the realm of non-humans: Most of the Vajrapani Tantras and many Vajrakila Tantras were taught in the realm of the Yakshas. Yamantaka Krishna and Bhairava, etc., were taught in the realm of Yama, and Shri Bhava and Shri Dampa, etc., were taught in the Rakshasa city of Delight, and the Tantras of the Kings of Realization, etc., were taught in the realm of the Nagas. Third, there are three ways in which the teachings were compiled: by whom, when, and how. First, there are two traditions regarding who compiled them: The Hinayana schools say that all the Vinaya was compiled by Upali, all the Sutras were compiled by Ananda, and all the Abhidharma was compiled by Kashyapa. According to the Mahayana, to the south of Rajagriha, a mountain called Vimala Sambhava
Chinese
在具备功德之处，聚集了十一俱胝菩萨，汇集了十万俱胝的法藏，想要由文殊菩萨汇集经部，金刚手汇集律部，弥勒汇集论部。当时只是口头汇集，没有记录成文字。第二，汇集的时间：第一次结集，在导师去世的那一年，由国王阿阇世王做施主，在阿修罗的岩洞中，由五百阿罗汉汇集，但也没有记录成文字。第二次结集，在导师去世后两百年，由国王达玛拉札·阿育王，在鸟雀的寺院中，由五百阿罗汉汇集。当时也没有记录成文字。第三次结集，在导师去世后三百年，由于迦腻色迦王的恩德，在克什米尔地区的名为“一切喜悦”的寺院，也就是名为扎烂达拉的寺院中，由五百阿罗汉，以及婆须蜜多罗等五百菩萨，和二百五十位精通声明和意义的凡夫汇集，为了那些没有获得不忘陀罗尼的凡夫们，记录那些念诵时有遗漏的经典，据说就是从那时开始记录成文字的。密咒的续部，必定是由金刚手独自汇集的。在《智慧明点续》中说：“未来的时候，谁会为那些有缘的众生宣说那些如实宣说的续部呢？”被问到时，回答说：“金刚手怙主会宣说的。”汇集的方式是：导师所说的八万四千法蕴，汇集为四种意义，即考虑到对治而广说，考虑到分类而中说，考虑到汇集而略说，考虑到众生的根器而按次第宣说。第一，考虑到对治而广说：为了对治贪欲，宣说了两万一千律藏；为了对治嗔恨，宣说了两万一千经藏；为了对治愚痴，宣说了两万一千论藏；为了对治三毒平等，宣说了两万一千密咒藏。总而言之，法的门
English
In a place endowed with virtues, eleven kotis of Bodhisattvas gathered, and collected ten hundred thousand kotis of Dharma treasures, desiring that the Sutra Pitaka be collected by Manjushri, the Vinaya Pitaka by Vajrapani, and the Abhidhamma Pitaka by Maitreya. At that time, they were collected orally and not written down. Second, the time of collection: The first council was held in the year the Teacher passed away, with King Ajatashatru as the patron, in the Asura cave, where five hundred Arhats gathered, but it was not written down. The second council was held two hundred years after the Teacher's passing, by King Dharmaraja Ashoka, in the Kukutarama monastery, where five hundred Arhats gathered. At that time, it was also not written down. The third council was held three hundred years after the Teacher's passing, through the grace of King Kanishka, in the monastery called "All Joy" in the land of Kashmir, also known as the Jalandhara monastery, where five hundred Arhats, as well as Vasumitra and other five hundred Bodhisattvas, and two hundred and fifty ordinary beings skilled in grammar and meaning, gathered. It is said that for the sake of those ordinary beings who had not attained the Dharani of Non-forgetting, they began to write down the scriptures that were recited with omissions. The tantric scriptures were definitely collected solely by Vajrapani. In the Jnanaloka Tantra, it says: "In the future, who will explain the truly spoken tantras to sentient beings with fortune?" When asked, the answer was: "Vajrapani, the protector, will explain them." The way of collecting is: The eighty-four thousand aggregates of Dharma spoken by the Teacher were collected into four meanings, that is, speaking extensively considering the antidote, speaking moderately considering the classification, speaking briefly considering the collection, and speaking in order of the vehicles considering the faculties of beings. First, speaking extensively considering the antidote: To counteract desire, twenty-one thousand Vinaya Pitakas were taught; to counteract hatred, twenty-one thousand Sutra Pitakas were taught; to counteract ignorance, twenty-one thousand Abhidhamma Pitakas were taught; to counteract the equal balance of the three poisons, twenty-one thousand Mantra Pitakas were taught. In general, the door of Dharma
Chinese
据说是八万四千种烦恼的对治法。考虑到分类的意义，中间宣说的是：一切教法都分为十二部经，即：经部、应颂部、讽颂部、本事部、本生部、未曾有法部、譬喻部、论议部、授记部、自说部、广部和方广部。考虑到总摄的意义，总摄而宣说的是：佛的一切教言都总摄为三藏，或总摄为大小乘，或者总摄为显密二者。考虑到众生的想法，依次宣说乘的是：虽然就真实的意义而言，没有多种乘，但由于根器的次第，而分为了多种乘。其中有三：乘的体性、词义和分类。首先，乘的体性是：道与果，或者说是智慧与慈悲。如《楞伽经》所说：乘的自性是智慧与慈悲。词义是：能运载故名为乘，如马、象、船和筏等。也就是说，以此运载故名为乘，即法。此运载故名为补特伽罗。此处所运载的是果。分类也有说乘是一种的，如《意集经》中说：当确信秘密即是心要时，乘的门也只有一个。如《意旨显说经》中说：没有分别念，也没有错乱，在一个悦意的金刚句中，由于所化众生的想法，而出现了许多差别。也有说乘是两种的，如《意集经》中说：因为有大小次第的智慧，所以乘的次第也是如此，总摄起来就是大小两种。也有说乘是三种的，如《名号赞》中说：以三种乘而生起出离心。也有说乘是四种的，如《根本续秘密藏》中说：从四种乘的出离中，安住于一种乘的果中。也有说乘是五种的，如《秘密藏》中说：一切也是如此，即随顺聚集的自在天和人乘，以及声闻乘、
English
It is said to be the antidote to the eighty-four thousand afflictions. Considering the meaning of division, the middle teaching is: all teachings are divided into twelve categories of scripture, namely: Sutra, Geya, Vyakarana, Gatha, Udana, Nidana, Itivrittaka, Jataka, Adbhutadharma, Avadana, Upadesha, and Vaipulya. Considering the meaning of summarization, the summarized teaching is: all the Buddha's teachings are summarized into the Tripitaka, or summarized into the Greater and Lesser Vehicles, or summarized into the two, Sutra and Tantra. Considering the thoughts of beings, the vehicles are taught in sequence: although in the true sense there are not many vehicles, they are divided into many vehicles according to the order of faculties. There are three aspects to this: the nature of the vehicle, the definition, and the classification. First, the nature of the vehicle is: the path with its result, or wisdom and compassion. As it says in the Lankavatara Sutra: The nature of the vehicle is wisdom and compassion. The definition is: because it carries, it is called a vehicle, like a horse, an elephant, a boat, or a raft. That is, because it carries, it is called a vehicle, which is the Dharma. This carries, therefore it is a person. What is carried here is the result. The classification is also explained as one vehicle, as it says in the Gongdü Sutra: When one is certain that secrecy is the essence, there is only one gate of the vehicle. As it says in the Gongpa Lungten Sutra: There is no conceptualization and no confusion, in one pleasing Vajra word, many differences arise due to the thoughts of the beings to be tamed. It is also explained as two vehicles, as it says in the Gongdü Sutra: Because there is wisdom of greater and lesser order, so the order of vehicles is also the same, summarized as two, greater and lesser. It is also explained as three vehicles, as it says in the Namjö Sutra: With the three vehicles, one arises from renunciation. It is also explained as four vehicles, as it says in the Root Tantra Secret Essence: From the renunciation of the four vehicles, one abides in the result of one vehicle. It is also explained as five vehicles, as it says in the Sangnying: Everything is like this, namely the Deva and human vehicle according to the gathering of power, and the Shravaka vehicle,
Chinese
声闻乘，菩萨乘，无上乘。如是说。也有说九乘的。《俱生论》中说：九乘和轮回的诸法。如是说。也有说不可思议的。《意集经》中说：乃至有意识，乘的边际不可及。如是说。那么密咒乘归于何处呢？有人说：如果听闻此经藏，就说归于经藏。有人说：归于论藏，论藏有二，说此咒是内论。然而此处不应归纳，因为密咒是持明者的法藏等等。一般计数是第四。第四共同义是神和人的境地如何显现之理，即咒和名相。名相的教言汇集后没有时间分配，人和非人争抢着拿走了。在人处所安住的也逐渐兴盛。在非人处所安住的，也由成就者迎请后逐渐兴盛。密咒有二：宁玛派的显现和新派的显现。关于古老的密咒的显现是：在三处天界和色究竟天所说，秘密主汇集后，用黄金书页，用毗琉璃的汁液书写，根本安住于自处，意之根本隐藏于前方的虚空中，匝霍尔的国王名为扎，依靠七个梦兆进行修持，经典就降临人间。降临于何处呢？克里亚降临于瓦拉纳西，因为那里有克里亚的物质，红牛的牛奶。瑜伽降临于燃烧的火山，因为那座山高大雄伟，与瑜伽之神相应。玛哈瑜伽降临于国王扎的屋顶上，因为那里享用广大，与玛哈瑜伽的会供相应。阿努瑜伽降临于喜马拉雅山有陨铁的山顶上，因为那里有猛烈的物质陨铁。阿底瑜伽降临于邬金达纳郭夏洲，因为那座洲平坦，与大圆满的一切法都显示为平等性相应。对于这些
English
The vehicle of the Hearers, the vehicle of the Bodhisattvas, and the unsurpassed vehicle. Thus it is said. It is also explained as nine vehicles. In the Kunje it says: "The nine vehicles and all the dharmas of samsara." Thus it is said. It is also explained as inconceivable. In the Gongdu it says: "As long as there is consciousness, there is no end to the vehicles." Thus it is said. So where is the Secret Mantra vehicle included? Some say: "If this Sutra Pitaka is listened to, it is said to be included in the Sutra Pitaka." Some say: "It is included in the Abhidhamma, and there are two Abhidhammas, and this mantra is said to be the inner Abhidhamma." However, it is not appropriate to include it here, because the Secret Mantra is the treasury of the Vidyadharas, and so on. Generally, it is the fourth when counted. The fourth general meaning is how it is known in the realms of gods and humans, which are mantra and characteristics. The teachings of characteristics were collected, and before there was time to distribute them, humans and non-humans snatched them away. Those who remained in the human realm gradually flourished. Those who remained in the non-human realm were gradually invited by the accomplished ones and flourished. There are two kinds of Secret Mantra: the known extent of the Nyingma and the known extent of the Sarma. The known extent of the old Secret Mantra is: those spoken in the three divine realms and Akanishta were collected by the Lord of Secrets, written on golden tablets with beryl extract, the root remained in its own place, and the root of the intention was hidden in the sky in front. The king of Zahor, named Dza, relied on seven dream omens and practiced, and the tablets descended to the human realm. Where did they descend? The Kriya descended to Varanasi, because there is the substance of Kriya there, the milk of a red cow. The Yoga descended from the burning mountain of fire, because that mountain is tall and majestic, and corresponds to the deity of Yoga. The Maha Yoga descended on the roof of King Dza's house, because there is great enjoyment there, and it corresponds to the gathering of Maha Yoga. The Anu Yoga descended on the peak of Mount Malaya, which has meteoric iron, because there is the fierce substance of meteoric iron there. The Ati Yoga descended on the island of Oddiyana Dhanakosha, because that island is flat, and corresponds to the fact that all the dharmas of Dzogchen show equality. For those