Chinese
而且这三个法轮，也是按照众生根器的次第所说，也产生了疑惑之处。初法轮，是为了所有众生执着粗分事物，承认能取和所取在胜义中存在，因此大乘行者不相信，成为了争论之处。二法轮，因为宣说了诸法无自性，声闻乘行者心生疑惑，这也成为了争论之处。三法轮，对有和无的所有观点的特征进行了判定，显示了必要、一和多、本体无别平等性，或者说诸法是心的显现方式，或者说宣说了没有超出心，因此大家都相信，远离了争论。这在《解深密经》中也有说到，世尊最初在瓦拉纳西为进入声闻乘的行者，通过四圣谛进行了开示，转动了无人能转的法轮，因为这个法轮不是至高无上的，是引导的意义，成为了争论之处。世尊从宣说诸法无自性开始，最初也说了有，后来远离了二边，为进入大乘的行者进行了详细的开示，因此转动了具有非常稀有之事的第三法轮，这个法轮是至高无上的，是究竟的意义，也没有成为争论之处。如是宣说了。这样，对于转动的三法轮，有些人认为，这三个法轮是佛陀以一种声音，按照所化众生根器的次第，各自听到的。在《十万颂般若经》中说：我没有说色之如是性，但有些人看到说是色空，有些人听到说色不空等等。在《秘密藏续》中说，例如如同麻醉清醒一样，一种声音各自通过声音来理解。这些也没有矛盾，真实而言，没有显现为色和声，因为是所化众生的清净显现，所以任何一种说法都合理，是引导的意义和究竟的意义。
English
Moreover, these three wheels of Dharma were taught according to the order of beings' faculties, and doubts also arose. The first wheel of Dharma was for the sake of all sentient beings who are attached to gross objects, affirming that the grasper and the grasped exist in ultimate reality, which the Mahayana practitioners did not believe, and it became a point of contention. The second wheel of Dharma, because it taught that all phenomena are without inherent existence, the Shravakas were doubtful, and that also became a point of contention. The third wheel of Dharma, the characteristics of all views of existence and non-existence were determined, and the necessity, one and many, the equality of non-difference in essence were shown, or that all phenomena are the way the mind appears, or that it was taught that it does not go beyond the mind, so everyone believed, and it was free from contention. This is also mentioned in the Sutra Unraveling the Thought, the Blessed One first in Varanasi for those who have entered the Shravaka vehicle, by explaining the four noble truths, turned the wheel that no one else had turned. Because that wheel is not supreme, it is a provisional meaning, and it became a point of contention. The Blessed One, starting from teaching that all phenomena are without inherent nature, initially also said that there is, and later separated from the two extremes, for those who have entered the Mahayana vehicle, he explained in detail, thus turning the third wheel of Dharma, which has very wonderful things. The wheel of Dharma is the supreme, the definitive meaning, and it did not become a point of contention. Thus it was said. In this way, regarding the three wheels of Dharma that were turned, some people think that these three wheels of Dharma are the Buddha's one speech, according to the order of the disciples' faculties, each heard differently. In the Hundred Thousand Prajnaparamita it says: I did not speak of the suchness of form alone, but some see it as form is empty, some hear it as form is not empty, and so on. In the Secret Essence Tantra it says, for example, like being anesthetized and waking up, one sound is understood separately by sound. These are also not contradictory, in reality, there is no appearance as form and sound, because it is the pure appearance of the disciples, so any statement is reasonable, it is the provisional meaning and the definitive meaning.
Chinese
以及意义，应以领会诸根次第的方式来理解。详细阐述了如何讲述这些因缘乘的道理，并顺便提及了密咒也包含在乘之中。第二是讲述果密咒乘的方式，有四种：色究竟天大乐处、天界、人间和非人界。什么是色究竟天大乐处呢？在《幻化金刚》中说： “完全舍弃清净之境，从色究竟天大乐处胜地。” 关于此处的度量，又在上面说：“从世间处的色究竟天，以二倍极其衡量。” 关于此处的特征，也在那里面说：“本体超越二边，不舍弃圆满庄严的宫殿，具有五种功德的自性，四角的顶端显现盘旋。” 那里面说，提到此处的意义的名称是：色究竟天法界宫殿，自性任运成就的宫殿，大秘密母的虚空，清净法界的宫殿，清净稠密的庄严，自显现智慧的宫殿。等等各自不同的名称，意义本体一致的那个地方，导师自知智慧之王，普贤王如来或大金刚持，从法身无生之状态显现身相，以具足五种决定的方式，对不逊于眷属，以及业清净的菩萨眷属，和持明者殊胜的眷属们，宣说适合各自根器的业，以及父续密咒，母续密咒，无二密咒，根本续，解释续，口诀续，事业续，后续，以及后续的后续决定显示的续，显示能力密咒续，分别的钥匙续，以及补全不完整的续等等，说了无数的法。第二，在天界宣说，对于无法前往色究竟天，但具有善缘的天人和人间的菩萨们，在色究竟天清净部的处所，以及自在的楼阁
English
and meaning, it should be understood in the manner of comprehending the order of the faculties. The ways in which the reasons for these causal vehicles are explained are extensively discussed, and it is mentioned in passing that secret mantras are also included within the vehicles. The second is the manner of explaining the resultant secret mantra vehicle, which has four aspects: the Akaniṣṭha great bliss place, the realm of the gods, the human realm, and the realm of non-humans. What is the Akaniṣṭha great bliss place? In the Māyājāla Vajra it says: "Having completely abandoned pure realms, from the supreme place of Akaniṣṭha great bliss." Regarding the measure of that place, it is said above: "From the Akaniṣṭha of the world realm, with twice the measure." Regarding the characteristics of that place, it is also said there: "Essence beyond the two extremes, unabandoned, complete with ornaments, a celestial mansion, the nature of the five qualities, the crown of the four corners appears swirling." It says there, the names mentioned for the meaning of that place are: Akaniṣṭha Dharma-dhātu palace, self-arisen spontaneously accomplished celestial mansion, great secret mother's space, pure realm's celestial mansion, perfectly pure dense arrangement, self-appearing wisdom celestial mansion. And so on, each with different names, in that place where the meaning and essence are in complete agreement, the teacher, the king of self-knowing wisdom, Samantabhadra or the Great Vajradhara himself, arises in the form of body and face from the state of the unborn Dharmakāya, in a manner possessing the five certainties, to the retinue that is no less than himself, and to the retinue of Bodhisattvas who have purified karma, and to the supreme retinue of Vidyādharas, he teaches the karma appropriate to their respective capacities, as well as the Father Tantras, Mother Tantras, Non-Dual Tantras, Root Tantras, Explanatory Tantras, Oral Instruction Tantras, Activity Tantras, Subsequent Tantras, and the Subsequent Subsequent Tantras that are definitely shown, the Power-Demonstrating Mantra Tantras, the Differentiating Key Tantras, and the Tantras that complete what is incomplete, and so on, he taught immeasurable teachings. Second, teaching in the realm of the gods, for the gods and human Bodhisattvas who are unable to go to the Akaniṣṭha place but possess good fortune, in the Akaniṣṭha pure realm's place, and the powerful mansion.
Chinese
以及，须弥山的顶端，殊胜的楼阁，耆婆童子的集会圣殿，持柳天子的宫殿中，以各种调伏方式宣说了无数的密咒续部。第三，在人间的处所宣说：如前所述，对于无法前往色究竟天和三界天等处所的有缘之人，导师示现为化身，以及金刚萨埵等形象，宣说了时轮金刚，六万幻化网，瑜伽总持续，以及二次第续等众多法门。在寒林等处宣说了众多的克里亚续。在国王印扎菩提的宫殿中，以莲花的方式宣说了在色究竟天所说的佛陀平等和合，此外还宣说了无数的密咒续部。第四，在非人处所宣说：在夜叉的处所宣说：主要宣说了金刚手的大部分续部，以及金刚橛的十万部续等。在阎魔的处所宣说了阎魔黑敌，摧毁者，寿命主，血红，血海，命主，死主燃火，血海明镜，业阎魔海等无数法门。在罗刹的城市欢乐城中，宣说了吉祥生起最初，吉祥胜妙，电鬘，阎魔心钉等无数法门。在龙的处所宣说了证悟王续，死主甘露续，九头龙魔，付托续海，龙心钉，毒海沸腾，顶髻燃火续等无数法门。如是详细讲述了导师如何宣说的方式。接下来，第三个总义，将如何宣说的教言归纳的方式有三种：何人如何归纳，何时归纳，以及如何归纳。其中首先，何人如何归纳：圆满正等觉的佛陀在八十岁涅槃后，婆罗门阿阇梨和纯陀祈请佛陀住世两年，在八十二岁时于吉祥草
English
And, at the summit of Mount Meru, in the excellent mansions, in the sacred assembly hall of the young physician Jivaka, and in the palaces of the Willow-Bearing One, countless tantric scriptures were taught in ways that tamed beings according to their individual needs. Third, the teachings given in human realms: As mentioned before, for those fortunate individuals who could not ascend to Akanishta and the three realms of the gods, the Teacher manifested as an emanation body and in the form of Vajrasattva, and taught many teachings, including the Kalachakra, the sixty thousand networks of illusion, the Yoga Tantras, and the Two-Stage Tantras. In Cool Grove and other places, many Kriya Tantras were taught. In the palace of King Indrabodhi, the Buddha's Union, which was taught in Akanishta, was taught in the form of petals, and countless other secret mantra tantras were also taught. Fourth, the teachings given in non-human realms: In the realm of yakshas, most of the Vajrapani Tantras were taught, as well as the hundred thousand sections of the Vajrakila Tantras. In the realm of Yama, countless teachings were given, such as Yama, the Black Enemy, the Destroyer, the Lord of Life, the Red-Black One, the Ocean of Blood, the Lord of Life, the Burning Fire of the Lord of Death, the Mirror of the Blood Lake, and the Cycle of the Ocean of Karma Yama. In the rakshasa city of Joyful, countless teachings were given, such as Glorious Arising First, Glorious Supreme, Garland of Lightning, and Yama Heart-Pin. In the realm of the nagas, countless teachings were given, such as the Realization King Tantra, the Death Lord Ambrosia Tantra, the Nine-Headed Naga Demon, the Ocean of Entrusted Tantras, the Naga Heart-Pin, the Boiling Poison Lake, and the Tantra of the Burning Fire on the Crown. Thus, the ways in which the Teacher taught have been extensively explained. Next, the third general meaning: there are three ways to summarize how the teachings were taught: who summarized them, when they were summarized, and how they were summarized. First, who summarized them and how: After the perfectly enlightened Buddha passed into nirvana at the age of eighty, the Brahmin Acharya and Chunda requested the Buddha to remain for two years, and at the age of eighty-two, at the auspicious grass
Chinese
在四双树之间，右胁着地卧于狮子座上，示现生病之相。在宣说了涅槃的最后教诲之后，在天、人、阿修罗等一切世间聚集的眷属之中，导师本身具有常恒金刚之身，没有衰老、死亡等，但为了破斥常见，策励懈怠者修法，示现了涅槃之相，荼毗火化后，舍利据说有摩揭陀的十八卡利沙瓦纳斗，也有说是八斗，作为未来众生积累福德的所依。右边的牙齿舍利，被三十三天的主人帝释天迎请到三十三天，作为天人们供养的对境。头盖骨额头的部分，被卡玛拉国王迎请到王宫等等，这些都是如涅槃经中所说的那样。之后，阿罗汉们想要结集经藏时，在佛陀未涅槃之前，目犍连子和舍利弗等许多阿罗汉，因无法忍受导师涅槃，因悲伤而死，所以现在也可以。这样进入火定而涅槃。还有一些人认为，目犍连子是在某个边地被外道杀害的说法也存在。导师涅槃的时候，也以生起厌离之相，无数阿罗汉涅槃，这时圣者迦叶对阿罗汉们说：如果所有阿罗汉都这样完全涅槃，那么佛陀的教法会在一时衰败，谁来结集经藏呢？如果不结集经藏，那么一切世间都会变得像黑暗一样，所以阿罗汉们要制定不涅槃的规矩。这样说了之后，那里缺少一个达到五百阿罗汉的人数，阿难陀因为一直在学习，没有获得阿罗汉果位，所以五百人还差一个。那时在南方的一个边地，有一位名叫圣牛护的阿罗汉，于是派人去请阿难陀。
English
Between the four Sala trees, lying on the lion throne with his right side down, he showed the appearance of being ill. After giving the final teachings on Nirvana, in the midst of all the assembled retinue of gods, humans, asuras, and other worlds, the Teacher himself has a permanent vajra body, without aging, death, etc. However, in order to refute the view of permanence and to encourage the lazy to practice the Dharma, he showed the appearance of Nirvana. After cremation, the relics are said to be eighteen khalishavanas of Magadha, or eight, as a basis for future beings to accumulate merit. The right tooth relic was invited to the Thirty-Three Heavens by Indra, the lord of the Thirty-Three, as an object of offering for the gods. The forehead part of the skull was invited to the palace by King Kamala, etc. These are all as stated in the Nirvana Sutra. Then, when the Arhats wanted to compile the scriptures, before the Buddha passed away, many Arhats such as Maudgalyayana and Shariputra could not bear the Nirvana of the Teacher and died of grief, so it is okay now. Thus, they entered the fire samadhi and attained Nirvana. Some also believe that Maudgalyayana was killed by heretics in a certain border area. At the time of the Teacher's Nirvana, also with the appearance of generating renunciation, countless Arhats attained Nirvana. At this time, the venerable Kashyapa said to the Arhats: If all Arhats completely attain Nirvana in this way, then the Buddha's teachings will decline at once, and who will compile the scriptures? If the scriptures are not compiled, then all the worlds will become like darkness, so the Arhats should make a rule not to attain Nirvana. After saying this, there was one person missing to reach the number of five hundred Arhats. Ananda, because he was always studying, had not attained the Arhat fruit, so there was one person short of five hundred. At that time, in a certain border area in the south, there was an Arhat named Holy Cowherd, so people were sent to invite Ananda.