Chinese
你做了这件事的报告，他们反驳说，寿命缩短了二十年作为惩罚。阿难陀说，我第一次在母亲去世时没有这样做，真是太感谢了，除此之外，他无话可说。此外，由于做了不应该展示的事情，例如展示佛陀的相好等有缺陷的行为，阿难陀眼含泪水，被逐出那些阿罗汉的行列，去了另一个地方，说道：‘迦叶等阿罗汉们把我赶走了。’当时，阿难陀向一位名叫圣者牧童子的人，讲述了导师的无相之法，他如理作意，获得了无垢的阿罗汉果位。之后，圣者牧童子向阿难陀授记说：‘大近侍阿难陀，如果一心专注禅修，顷刻间就能获得阿罗汉果位。’听了这话，阿难陀一心专注禅修，在那一瞬间就获得了阿罗汉果位。之后，阿罗汉们将他迎请到大众集会中，恭敬供养，并开始结集经藏。关于结集经藏，大小乘有不同的观点，有两种说法。小乘的观点认为，律藏由长老优波离结集，经藏由阿难陀结集，论藏由迦叶结集。大乘的观点认为，经藏由文殊菩萨结集，律藏由金刚手菩萨结集，论藏由弥勒菩萨结集。这两种观点并不矛盾，只是简略结集和详细结集的区别。前三者结集了三藏法蕴，后三者结集了十万大藏经。此外，每个人都有自己听闻的部分，所以并不矛盾。第二点，关于结集的时间，导师涅槃后的那一年推迟到夏季，是因为阿难陀没有获得阿罗汉果位。之后，五百阿罗汉聚集在一起，由国王阿阇世王作为施主，在阿修罗的石窟中铺设了五百张毛毡座垫。早上，圣者优波离入座，宣讲律藏的经文。中午
English
Because you made that report, they retorted that the lifespan was shortened by twenty years as punishment. Ananda said, 'I didn't do this the first time when my mother passed away, so I am very grateful,' and he had nothing more to say. Furthermore, because of doing things that should not be shown, such as showing the marks and signs of the Buddha, etc., which were flawed behaviors, Ananda, with tears in his eyes, was expelled from among those Arhats and went to another place, saying, 'Kashyapa and the other Arhats have expelled me.' At that time, Ananda taught a Dharma without characteristics from the Teacher to a person named Arya Drizi Bu, who, by properly applying his mind, attained the stainless Arhatship. Then, Arya Drizi Bu prophesied to Ananda, saying, 'Great attendant Ananda, if you meditate with one-pointed concentration, you will attain Arhatship in an instant.' Hearing this, Ananda meditated with one-pointed concentration and attained Arhatship in that very instant. There, the Arhats invited him to the assembly of all, honored and revered him, and began to compile the teachings. Regarding the compilation of the teachings, there are two views according to the Hinayana and Mahayana perspectives. According to the Hinayana view, the Vinaya was compiled by the Elder Upali, the Sutras were compiled by Ananda, and the Abhidhamma was compiled by Kashyapa. According to the Mahayana view, the Sutras were compiled by Manjushri, the Vinaya by Vajrapani, and the Abhidhamma by Maitreya. These two are not contradictory, but are distinguished by being either a concise compilation or a detailed compilation. The first three compiled the Tripitaka, the collection of Dharma, and the latter three compiled the great treasury of Dharma, the ten million volumes. Furthermore, since each person has their own hearing, there is no contradiction. The second point is, regarding the time of compilation, it was delayed until the summer of the year after the Teacher's passing because Ananda had not attained Arhatship. Then, five hundred Arhats gathered, with King Ajatashatru as the patron, and five hundred felt cushions were spread in the Asura cave. In the morning, the venerable Upali sat and recited the Vinaya Sutras. At noon
Chinese
早上，圣者阿难陀住锡并宣说了经藏。下午，圣者优波毱多宣说了论藏。当时，他们以正确的理解宣说，并以不忘失的陀罗尼持守，因此没有记录成文字。那时，阿罗汉们创作了第一转法轮的解释，一部名为《分别说藏大论》的论著，其中包含十万颂。此后，七位阿罗汉创作了七部论著，即：《智慧入门》、《善加分别之基》、《识蕴法蕴》、《施设论》、《界蕴》、《行相数》等七部论著，并因此而闻名。第二次结集是：世尊逝世二百年后，国王达摩·阿育王出现并成为施主。在印度孔雀寺，五百位阿罗汉聚集在一起。当时，他们以正确的理解进行了详细的结集，但没有记录成文字。在这个时期，一些凡夫俗子遗忘了，但圣者们没有遗忘。第三次结集是：世尊逝世三百年后，国王迦腻色迦在位期间，他成为施主。在克什米尔地区的孔雀寺，一个名为扎拉纳达的寺院里，五百位阿罗汉、婆须蜜多等五百位菩萨，以及两百五十位精通声明和意义的凡夫俗子聚集在一起。在这个时期，大多数凡夫俗子遗忘了，但圣者们获得了不忘失的陀罗尼。为了那些没有获得不忘失陀罗尼的凡夫俗子，为了使佛法长久住世，以及为了未来众生的依怙，他们将佛法详细地记录在桦树皮、贝叶和阿伽茹香的树皮上，并在那时记录成文字。无上密咒的续部，大部分是秘密主金刚手所宣说的。在《智慧明点续》中，有这样的授记：在未来，谁将为那些有缘的众生宣说那些如实宣说的续部？当被问及这个问题时，佛陀回答说：金刚手怙主所宣说的将是无二无别的。
English
In the morning, the venerable Ananda resided and expounded the Sutra Pitaka. In the afternoon, the venerable Upagupta expounded the Abhidhamma Pitaka. At that time, they spoke with accurate understanding and held it in a dharani of non-forgetfulness, so it was not written down. At that time, the Arhats composed an explanation of the first turning of the wheel of Dharma, a treatise called the "Great Treatise of the Distinct Exposition Treasury," which contained one hundred thousand shlokas. After that, seven Arhats composed seven treatises on Abhidhamma, namely: "Entrance to Wisdom," "The Basis of Good Differentiation," "The Aggregate of Consciousness, the Collection of Dharma," "The Treatise on Designation," "The Collection of Elements," "The Enumeration of Destinies," and seven treatises, as they are known. The second council was: two hundred years after the passing of the Teacher, a king named Dharma Ashoka appeared and became the patron. In the Kukkutarama in India, five hundred Arhats gathered. At that time, they compiled it accurately and meticulously, but it was not written down. During this time, some ordinary beings forgot, but the noble ones did not forget. The third council was: three hundred years after the passing of the Teacher, during the reign of a king named Kanishka, he became the patron. In the monastery called Kukkutarama in the land of Kashmir, in a place called Jalandhara, five hundred Arhats, five hundred Bodhisattvas including Vasumitra, and two hundred and fifty ordinary individuals skilled in sound and meaning gathered. During this time, most of those ordinary individuals forgot, but the noble ones obtained the dharani of non-forgetfulness. For those ordinary individuals who had not obtained the dharani of non-forgetfulness, and to make the Buddha's teachings firmly established, and as a support for future beings, they carefully recorded the Dharma on birch bark, palm leaves, and the bark of the agaru tree, and at that time it was written down. The tantras of the unsurpassed mantra vehicle were mostly spoken by the Lord of Secrets, Vajrapani. In the Tantra of the Wisdom Drop, there is a prophecy: In the future, who will explain to those fortunate beings the tantras that have been truly spoken? When asked this question, the Buddha replied: What is spoken by the Protector Vajrapani will be inseparable.
Chinese
因此，大圆满等一些被称为宁玛派的法，由化身噶绕多杰、持明托嘎匝、天之持明根嘎宁波、化身图巴竹，以及普尔纳·涅瓦尔夏瓦等无数空行母所集结，在各自的续部中已阐明。这些是对续部集结的简要概述。由于文字繁多令人畏惧，故可在第三法轮中了解。第三个意义是如何集结的：所宣说的八万四千法蕴，被集结为四种意义：考虑到对治，广说；考虑到分类，中说；考虑到简略，略说；考虑到众生的根器，次第宣说乘。首先，考虑到对治而宣说，即：为了调伏贪欲的对治，有两万一千部；为了调伏嗔恨的对治，有经部两万一千部；为了调伏愚痴的对治，有论部两万一千部；为了对治三毒平等，有密咒两万一千部。总而言之，宣说了八万四千法门。其次，考虑到分类的意义，中等宣说，即将所有教法分为十二部经典：经部、应颂部、讽颂部、本事部、本生部、未曾有部、譬喻部、方广部、记别部、自说部、论议部、授记部。第三，考虑到简略的意义而简略宣说，即将一切佛语归纳为三藏，或归纳为大小乘两种，或者归纳为事部和瑜伽部两种。第四，考虑到众生的想法而次第宣说乘，实际上乘并没有次第之分，但由于众生根器的次第而区分了乘，分为乘的体性、定义和分类三种。乘的体性，以及包含道和果的，或者般若的精髓是什么呢？《楞伽
English
Thus, some of what are known as Nyingma, such as Dzogchen, were compiled by emanations such as Garab Dorje, the Vidyadhara Töpa Tsal, the divine Vidyadhara Kunga Nyingpo, the emanation Thubpa Drug, and countless dakinis such as Pūrṇa Nēvarśava, as is clear in the context of their respective tantras. These are brief summaries of the compilation of the tantras. Due to the fear of extensive writing, it can be understood by referring to the third turning of the wheel of Dharma. The third meaning is how they were compiled: The eighty-four thousand collections of Dharma that were taught were compiled into four meanings: taught extensively considering the antidote; taught moderately considering the divisions; taught concisely considering the brevity; and taught in stages considering the faculties of beings. First, teaching considering the antidote: to subdue the antidote to attachment, there are twenty-one thousand; to subdue the antidote to hatred, there are twenty-one thousand Sūtras; to subdue the antidote to ignorance, there are twenty-one thousand Abhidharma; to subdue the three poisons equally, there are twenty-one thousand Secret Mantras. In general, eighty-four thousand Dharma doors were taught. Second, considering the meaning of division, teaching moderately, all the teachings are divided into twelve categories of scriptures: Sūtra, Geya, Vyākaraṇa, Udāna, Nidāna, Avadāna, Itivṛttaka, Jātaka, Vaipulya, Adbhūta-dharma, Upadeśa, and Anuvyākaraṇa. Third, considering the meaning of brevity, teaching concisely, all the Buddha's words are summarized into the three pitakas, or summarized into the two vehicles of Mahāyāna and Hīnayāna, or summarized into the two, Kriya and Yoga. Fourth, considering the thoughts of beings, teaching the stages of the vehicles, in reality, there is no order in the vehicles, but the vehicles are divided according to the order of the faculties of beings, divided into the nature, definition, and classification of the vehicles. What is the nature of the vehicle, and the path and fruit, or the essence of prajñā? The Laṅka
Chinese
出自于逝者。乘之自性乃智慧之精华。如是说。词义解释是，乘为大，且能运载，故名乘。譬如马、象、船和筏等。分类而言，可以是唯一、多数，或非唯一非多数，皆可成立。如《名称赞》所说：从三乘之决定生起，安住于一乘之果。又如《总集密意经》所说：因已确定秘密之心髓，故乘之门也唯有一。如是说。亦可确定为多数，如《总集密意经》所说：因有大小次第之心，故乘之次第亦如是。总而言之，即大小二者。如是说。又如《根本续》所说：因应所化众生之根器，有天人之乘，声闻缘觉之乘，菩萨之乘，以及无上之乘。如是说。于唯一与多数皆可确定者，如《明点普照》所说：乘之门乃无命，离于唯一与多数之部分，以及一切行持。如是说。彼等如何归纳，以及归纳之意义，皆已广为决断。第四总义，于天界与人间如何流传之方式有二：即因之经教，以及果之密咒。经教之圣言，若能汇集后安放于僧众之暖房一处，或欲如乘之意愿般分配，然彼等无暇，人与非人皆争相夺取而携走。其后，安住于人间者，由圣者与成就者们次第汇集而弘扬。诸经散落于托噶之地，二万八千部散落于尼克里之地，十万部安住于龙族之地等等，诸多经典由学师圣天等迎请而来，因多已熟知，故不多赘述。密咒有二：虽在印度被称为新旧并无实义，然于藏地，则依翻译之先后，以及翻译来源之新旧而称之。若依所谓宁玛派而言，则于奥明、三处天界、自显稠密庄严之境、天魔境、以及养命之处所宣说者，乃秘密主金刚手或金刚法。
English
From the departed. The essence of the nature of the vehicle is wisdom. Thus it is said. The definition is that the vehicle is great and carries, therefore it is called a vehicle. For example, a horse, an elephant, a boat, or a raft. In terms of classification, it can be either one or many, or neither one nor many, which are all valid. As stated in the 'Praise of Names': From the definite arising of the three vehicles, one abides in the fruit of one vehicle. And as stated in the 'Compendium of Intentions': Because the secret essence is definite, the door of the vehicle is also only one. Thus it is said. It is also definite as many, as stated in the 'Compendium of Intentions': Because there is a mind of varying sizes, the order of the vehicles is just as it is. In summary, it is by the two, large and small. Thus it is said. And as stated in the 'Root Tantra': According to the capacity of those to be tamed, there are the vehicle of gods and humans, the vehicle of hearers and solitary realizers, the vehicle of bodhisattvas, and the unsurpassed vehicle. Thus it is said. That which is definite as either one or many is stated in the 'All-Illuminating Bindu': The door of the vehicle is lifeless, devoid of one and many parts, and all actions. Thus it is said. How these are summarized, and the meanings of the summaries, have been extensively determined. The fourth general topic, how it is known in the realms of gods and humans, is twofold: the cause, the characteristic, and the result, mantra. The precepts of the characteristics are: Having gathered the commands, they are placed in one place in the assembly's warming room, or if one wishes to distribute them according to the desire of the vehicle, then without delay, humans and non-humans seize and carry them away. Later, those who remained in human realms were gradually gathered and propagated by noble ones and accomplished ones. The sutras were scattered in the land of Thogar, twenty-eight thousand were scattered in the land of Nyikri, and one hundred thousand remained in the land of the Nagas, and so on. Many were invited by teachers such as Arya, and since most are well-known, I will not say much more. Secret mantra is twofold: Although in India the terms 'new' and 'old' are used without real meaning, in Tibet they are referred to as 'new' and 'old' according to the order of translation and the source of the translation. If we consider what is known as the Nyingma school, then those taught in Ogmin, the three celestial realms, the realm of Self-Appearing Dense Array, the realm of gods and demons, and the place of sustenance, are the secret lord Vajrapani or Vajradharma.