Chinese
善妙正直。因好的施主做了黄金之法，导致教法衰败啊！ 这句话非常正确，希望没有偏见的学者们好好思考。 现在，为了随顺那些教言之轮并弘扬教法，这里将稍微阐述论著的内容。 其中有六个方面：本体、词义、分类、归纳、先说者和对法的认定。 首先，本体是舍弃有情众生的烦恼，并从恶趣中救护。 导师智稳（Blo-brtan）说： “能摧毁所有烦恼敌， 救护恶趣轮回之处， 若是具足功德之法行， 此二在其他宗义中无。” 词义是：教言的意义是使佛陀的教法不明显之处变得明显。 分类有三种：无意义的、意义颠倒的和具有意义的。 无意义的就像乌鸦的论著。 意义颠倒的是外道徒的论著。 具有意义的是内道的论著， 其中又分为偏重辩论的和偏重修证的。 前者的所诠是：语言的解释，即声明的论著；能诠的词句的解释，即量论的论著。 偏重修证的又分为两种：总摄经藏的论著和解释经藏的论著。 总摄经藏是：佛陀的教言广大，经文数量众多，因此无法将它们一一纳入有情众生的心中。所以，圣者们造了许多论著，其必要在于使未理解者理解，使隐蔽者显明，并确定甚深之意。如《现观庄严论》。 解释经藏的论著是：佛陀的教言安住在金刚句中，凡夫俗子没有理解其意义的能力。因此，圣者和殊胜之人造了许多教言的伟大注释。 意义的归纳是：一切教言都包含在三藏中，因此论著也包含在三藏中。 最早出现的论著是：《阿毗达磨七论》。
English
Virtuous and upright. Because good patrons made golden Dharma, the teachings have declined! This statement is very accurate, and I hope that unbiased scholars will contemplate it well. Now, to follow those wheels of teachings and to expand the teachings, this is a treatise, so I will explain a little about its content. There are six aspects to it: essence, definition, division, collection, the first speaker, and the identification of the Dharma. First, the essence is to abandon the afflictions of sentient beings and to protect them from the lower realms. The teacher Lodro Ten (Blo-brtan) said: "That which completely destroys all the enemies of affliction, and protects from the existence of the lower realms, if it is a Dharma practice with great qualities, these two are not found in other systems." The definition is: the meaning of the teachings is to make clear what is not clear in the Buddha's teachings. There are three divisions: meaningless, distorted meaning, and meaningful. Meaningless is like the treatise of a crow. Distorted meaning is the treatises of the heretics. Meaningful is the treatise of the inner path, which is further divided into those that emphasize debate and those that emphasize practice. The subject matter of the former is: the explanation of language, the treatise on grammar; the explanation of the expressive words, the treatise on valid cognition. Those that emphasize practice are further divided into two: treatises that summarize the scriptures and treatises that explain the scriptures. Summarizing the scriptures is: the Buddha's teachings are vast, and the number of scriptures is numerous, so it is impossible to include them one by one in the minds of sentient beings. Therefore, the noble ones created many treatises, the necessity of which is to make the uncomprehended comprehend, to make the obscured clear, and to establish the profound meaning. Like the Ornament of Clear Realization. The treatise that explains the scriptures is: the Buddha's teachings abide in the vajra words, and ordinary people do not have the ability to understand its meaning. Therefore, the noble ones and the holy individuals created many great commentaries on the teachings. The collection of meanings is: all the teachings are contained in the three baskets, so the treatises are also contained in the three baskets. The earliest treatise is: the Seven Treatises of Abhidharma.
Chinese
有些人认为，它是在导师（佛陀）涅槃之前创作的。另一些人则说，《大毗婆沙论》更早，是在结集佛经之初创作的。随着三次法轮的转动，也出现了三部论典。确定法类后，对初转法轮的意旨进行解释，创作了有十万颂的《大毗婆沙论》。还有《阿毗达磨七论》、《律经根本》等。为了使中间法轮得以解脱，创作了以意义解释的中观理聚六论和三部般若经。理聚六论是：《根本慧论》、《六十正理论》、《七十空性论》、《回诤论》、《广破论》、《于无所畏论》等。两种后得的庄严论是：《亲友书》和《宝鬘论》。对于这些论典，也有阐明意义的解释。佛护论师著有《根本慧论》的注释，婆毗耶著有该注释的注释，观世音寂命著有该注释的注释。第三法轮的论典是弥勒菩萨的论典，即五法。其中，对总的经部进行解释的是《经庄严论》，详细区分的是对波罗蜜多的解释《现观庄严论》，对总持自在的解释是《宝性论》，区分中边、法与非法，以及《二观察》和《瑜伽行五地事》、《分别炽燃论八事》、《义明论》等，这两者的共同之处是《宝性论》等。总之，每一部都具备大小乘两种，并且能够确定三种意义。现在，确定密咒的意义有五种：体性、词义、分类、定义和名称。体性是：生起意念。救护知识。或者说是体性的自性。如《密集金刚》所说：现在称为意，ra是救护。那么，如果波罗蜜多也能救护意念，密咒有什么区别呢？区别在于能够安乐地救护和迅速地救护。如《怖畏金刚续》所说：此处不做苦行，此处不需要戒律和誓言。因为意义深奥，所以根
English
Some believe that it was composed before the passing away of the Teacher (Buddha). Others say that the Great Commentary (Vibhasha) is earlier and was composed at the very beginning of the compilation of the teachings. Following the three turnings of the wheel of Dharma, three treatises also appeared. Having identified the Dharma categories, the Great Commentary (Vibhasha), which has one hundred thousand shlokas, was composed as an explanation of the intention of the first turning of the wheel of Dharma. There are also the Seven Treatises on Abhidharma, the Root Sutra of the Vinaya, and so forth. In order to liberate the intermediate wheel of Dharma, the Madhyamaka Collection of Reasoning Six Treatises and the Three Prajnas were composed as explanations of meaning. The Six Treatises on Reasoning are: the Root Wisdom, the Sixty Stanzas on Reasoning, the Seventy Stanzas on Emptiness, the Refutation of Disputes, the Thorough Analysis, and the Treatise on Fearlessness, and so forth. The two ornaments of subsequent cognition are: the Letter to a Friend and the Garland of Jewels. For these, there are also commentaries that clarify the meaning. Buddhapalita composed a commentary on the Root Wisdom, Bhaviveka composed a commentary on that commentary, and Avalokiteshvara Vairagi composed a commentary on that commentary. The treatises of the third turning of the wheel of Dharma are the treatises of Maitreya Bodhisattva, namely the Five Dharmas. Among them, the explanation of the general Sutras is the Ornament of the Sutras, the detailed explanation of the Paramitas is the Ornament of Clear Realization, the explanation of the empowerment of the Dharani is the Uttaratantra Shastra, the Differentiation of the Middle and the Extremes, Dharma and Non-Dharma, as well as the Two Compendiums, the Five Stages of Yogic Practice, the Eight Sections of the Prakarana, the Meaningful Explanation, and so forth. The commonality of both is the Uttaratantra Shastra, and so forth. In short, each one is complete with both the Great and Small Vehicles, and they serve to establish the meaning in three ways. Now, there are five ways to establish the meaning of mantra: essence, etymology, division, definition, and nomenclature. The essence is: the arising of mind. Protecting knowledge. Or rather, it is the very nature of essence. As it says in the Guhyasamaja Tantra: Now, da is called mind, and ra is to protect. So, if the Paramitas can also protect the mind, what is the difference between them and mantras? The difference is great in that they can protect with ease and protect quickly. As it says in the Fierce Reading: Here, there is no need to do asceticism or endure hardships. Here, there is no need for vows and precepts. Because the meaning is profound, the senses
Chinese
或者在此生证悟成佛，中等者于法性中阴证悟，下等者于有中阴证悟。再次下等者于七世之内证悟成佛。密集金刚经中说：“以此即是薄伽梵自性，从三身无别中产生，以智慧海完全庄严，于此生即可获得。”如是说。总之，归纳而言，真言的体性即是空性与大悲的自性。如闪电鬘经中说：“空性与大悲，以无二的方式，即称之为秘密真言。”如是说。词义解释是：对非器者保密，对具器者赞叹，因此称为秘密真言。幻化网续中说：“秘密真言之所以称为秘密，并非法本身有缺失，而是为了对非器、小心量的众生，以慈悲方便而极度保密。”如是说。分类有三种：秘密真言、明咒、陀罗尼。它们的差别是：空行秘密续中说：“为了对无明者保密，故称为秘密真言。由于其意义毫不颠倒，故称为明咒。由于未从空性中动摇，故称为陀罗尼。”如是说。又有些人认为：具有父神母神双运者为秘密真言，阳性成分较多者为明咒，阴性成分较多者为陀罗尼。又有些人说：从ཨཱོཾ་（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）引出者为秘密真言，从ཏདྱ་ཐཱ་（藏文，梵文天城体：तद्यथा，梵文罗马拟音：tadyathā，汉语字面意思：如是）引出者为明咒，从ན་མོ་རཏྣ་ཏྲ་ཡཱ་ཡ་（藏文，梵文天城体：नमो रत्नत्रयाय，梵文罗马拟音：namo ratnatrayāya，汉语字面意思：皈依三宝）引出者为陀罗尼。似乎每一种都包含所有，不应仅以某一方面来确定。定义是：不变者，即是佛陀意之自性。幻化网中说：“是法的精华，能成办，与法界完全相应，被称为秘密真言的定义。”如是说。名称有很多种说法，邬金大师认为：一般而言，无法完全计数，但确切地说，可归纳为方便与智慧、道与果四种。无垢友说：“数量无边无尽，方便与智慧双运，言语穷尽，故归纳为真实意义的精华。”如是说。圣天说：“凡是融入无二智慧显现者。”如是说。根嘎宁波认为：续部的
English
Or attain Buddhahood in this life, the intermediate attain Buddhahood in the Bardo of Dharmata, and the lower attain Buddhahood in the Bardo of Existence. Again, the lower attain Buddhahood within seven lifetimes. The Guhyasamaja Tantra says: "By this, the Bhagavan is of suchness, arising from the indivisibility of the three bodies, adorned with the ocean of wisdom, and will be attained in this very life." Thus it is said. In short, to summarize, the essence of mantra is the nature of emptiness and great compassion. As the Garland of Lightning says: "Emptiness and compassion, in a non-dual manner, are called secret mantra." Thus it is said. The etymology is: it is secret to the unworthy vessel, and praised by the worthy vessel, therefore it is called secret mantra. The Tantra of the Magical Net says: "The reason why secret mantra is called secret is not that there is any fault in the Dharma itself, but it is kept extremely secret with compassionate means for sentient beings who are unworthy vessels and of small minds." Thus it is said. There are three divisions: secret mantra, vidya mantra, and dharani mantra. Their differences are: The Dakini Secret Tantra says: "Because it is secret to the ignorant, it is known as secret mantra. Because its meaning is not inverted, it is called vidya mantra. Because it does not move from the state of emptiness, it is called dharani mantra." Thus it is said. Also, some believe that: having the union of father and mother deities is secret mantra, having more male aspect is vidya mantra, and having more female aspect is dharani mantra. Also, some say: that which is derived from ཨཱོཾ་ (Tibetan, Devanagari: ओं, IAST: oṃ, Literal meaning: Om) is secret mantra, that which is derived from ཏདྱ་ཐཱ་ (Tibetan, Devanagari: तद्यथा, IAST: tadyathā, Literal meaning: Thus it is), is vidya mantra, and that which is derived from ན་མོ་རཏྣ་ཏྲ་ཡཱ་ཡ་ (Tibetan, Devanagari: नमो रत्नत्रयाय, IAST: namo ratnatrayāya, Literal meaning: Homage to the Triple Gem) is dharani mantra. It seems that each contains all, and it should not be determined by only one aspect. The definition is: the unchanging, which is the very nature of the mind of the Buddha. The Magical Net says: "It is the essence of the Dharma, accomplishing, and completely corresponding to the Dharmadhatu, and is said to be the definition of secret mantra." Thus it is said. There are many different opinions regarding the names. According to the Great Master Orgyen: In general, it is impossible to count completely, but accurately speaking, it can be summarized into four: means and wisdom, path and fruit. Vimala says: "The number is endless and infinite, the union of means and wisdom, the words are exhausted, therefore it is summarized into the essence of the true meaning." Thus it is said. Arya Deva says: "Whatever is integrated into the manifestation of non-dual wisdom." Thus it is said. Kunga Nyingpo believes: the tantras