Chinese
其体性是，佛陀身语意三者的体性之轮。所诠释的语音总相显现为文字。如是说。总而言之，续的体性是方便与智慧无二无别。如《喜金刚》所说：“方便与智慧自性续，此我宣说汝当谛听。”续的词义是，如《宝鬘论》所说：“决定之词有六种，五圆满故说为大，关联且无间断故，扰乱之故需依赖故，宣说秘密真言念诵故。”如是说。分类是，如《幻化经》所说：“续的分类有两种，所说义之续与，能说词之续二者。”如是说。续的特征是，如《菩提心释》所说：“五身五智之自性，于道之续中勤精进，无有错乱金刚语，于果位真实道中，决定安置而行持。”如是说。名相是，如《合修秘密续》所说：“根本释和口诀与，后续以及心要续，补遗以及真言续，开显如钥匙一般，六边四相作区分。”如是说。如是于天与人之境显扬，佛语和论典之差别，体性和词义等特征和名相皆已广说。现在是第五总义的结尾，所有这些法类的意趣，依赖于汉藏的关联方式，而示现自己的意愿和安立，共有七点：旧译的翻译方式，新译的翻译方式，被称为新旧的理由，二者的差别，遮止立名者之诤论，总的教法安立简略示现，以及如何造作的著述方式，包括愿文吉祥。其中第一点，旧译续部如何传入印度的情形是，详细的已经在上面说过了，特别是在这里也为了信受的缘故而宣说。新旧二者，在印度本土的新旧差别很大，旧译的成就者们是在导师逝世后不久出现的，而新译的续部
English
Its essence is the wheel of the essence of the Buddha's body, speech, and mind. The general form of the expressed sound appears as letters. Thus it is said. In short, the essence of the tantra is the inseparability of skillful means and wisdom. As it is said in the Hevajra Tantra: "The tantra is the nature of skillful means and wisdom, listen to this which I shall explain." The meaning of the word 'tantra' is, as it is said in the Ratnavali: "The definitive word has six meanings: it is great because of the five perfections, because it is related and without interruption, because it is disturbing, because it is necessary to rely on it, and because it teaches the recitation of secret mantras." Thus it is said. The divisions are, as it is said in the Mayajala Tantra: "There are two divisions of tantra: the tantra of the meaning to be expressed, and the tantra of the words that express it." Thus it is said. The characteristics of the tantra are, as it is said in the Bodhichitta Commentary: "The nature of the five bodies and five wisdoms, diligently applying to the tantra of the path, the vajra words without error, in the true path of the result, firmly establishing and practicing." Thus it is said. The names are, as it is said in the Samputa Tantra: "The root explanation, the oral instructions, the subsequent tantra, the heart essence tantra, the supplement, and the mantra tantra, revealing like a key, distinguishing the six limits and four aspects." Thus it is said. Thus, the manner in which it is known in the realms of gods and humans, the distinctions between the Buddha's words and the treatises, the essence and the meaning of the words, and the characteristics and names have all been extensively explained. Now is the end of the fifth general meaning, the intention of all these dharmas, relying on the relationship between China and Tibet, and showing one's own wishes and establishments, there are seven points: the way of translating the Nyingma, the way of translating the Sarma, the reasons for being called Nyingma and Sarma, the differences between the two, refuting the arguments of the terminologists, a brief presentation of the general establishment of the Dharma, and the way of composing, including the aspiration prayer and auspiciousness. Among these, the first point, the way in which the Nyingma tantras descended into India, has already been explained in detail above, and especially here it is also explained for the sake of faith. The difference between the Nyingma and Sarma is very great in India itself, the siddhas of the Nyingma appeared not long after the passing of the teacher, while the Sarma tantras
Chinese
这些上师不是后世才出现的。其中，宁玛派的上师们，由于传承和灌顶如四大河流般涌来，所以教诲非常严密，而且传承也少。而新派的上师们，无论得到什么传承都开始著述，数量众多，教诲传承也多。那么，宁玛派最初是如何出现的呢？邬金大师是在释迦牟尼佛涅槃后十二年出现的。如《中部变迁预言经》中所说：“断常常见我入涅槃，为断灭见故于四三十二时，于莲花无垢之科沙海岛，成为国王欢喜之子之圣者，转无上心要之义法轮。”大传记中说，是从释迦牟尼佛的近侍阿难陀出家的。之后，极喜金刚、文殊友、师利星哈、毗玛拉等人，也都是在释迦牟尼佛涅槃后三百年内出现的。这些人也大多前往克什米尔、邬金和中部变迁之地。当时，灌顶的法门，都是金刚萨埵真身、秘密主、空行母事业自在母，以及他们亲自开启空行母的秘密宝藏珍宝匣，进行灌顶、授记，使相续成熟解脱。这与其他的印度班智达不同。而且，邬金大师拥有无数无根的八部众处等续部，都是空行母们亲自交付的。后来，所有的梵文经书也都传到了桑耶寺。后来，阿底峡尊者来到西藏桑耶寺时，铺设了赤松德赞的皮垫，陈设灯火，日夜阅览梵文经书。当时，阿底峡尊者说道：莲花生大师役使空行母为奴仆，获得了对显有世间的自在，所以似乎连八部众等空行母处所的众生也被迎请来了。有一次，印度的空行母们也为我开启了续部的秘密宝藏，
English
These teachers did not arise from later times. Among them, the Nyingma teachers, because the lineage and empowerment flowed like four great rivers, their teachings are extremely strict, and the lineage is also small. The new school teachers, whatever lineage they obtain, they begin to write, the number is large, and the lineage of teachings is also large. So, how did the Nyingma school first appear? The great master Oddiyana appeared twelve years after the Buddha Shakyamuni's nirvana. As it is said in the 'Central Transformation Prophecy Sutra': 'To refute the view of permanence, I enter nirvana. To eliminate the view of annihilation, at the time of four, three, and twelve, in the lotus, stainless Kosha Island, he will become the holy son of the king's delight, and turn the wheel of the ultimate heart essence.' The great biography says that he was ordained from Ananda, the attendant of Shakyamuni Buddha. After that, Garab Dorje, Manjushrimitra, Shri Singha, and Vimalamitra also all appeared within three hundred years after the Buddha's nirvana. These people mostly went to Kashmir, Oddiyana, and the central transformation land. At that time, the methods of empowerment were also the actual Vajrasattva, the Lord of Secrets, the Dakini Karma Wangmo Che, and they personally opened the Dakini's secret treasure, the precious Gau, and bestowed empowerment and prophecy, causing the continuum to ripen and be liberated. This is different from other Indian Panditas. Moreover, the great master Oddiyana has countless rootless tantras such as the Eight Classes, which were all personally entrusted by the Dakinis. Later, all the Sanskrit scriptures also arrived at Samye. Later, when Jowo Atisha came to Samye in Tibet, he laid out the leather cushion of Trisong Detsen, arranged lamps, and read the Sanskrit scriptures day and night. At that time, Jowo said: The great master Padmasambhava employed the Dakinis as servants, and obtained freedom over phenomenal existence, so it seems that even the beings in the Dakini places such as the Eight Classes were invited. Once, the Indian Dakinis also opened the secret treasure of the tantras for me,
Chinese
这里还有很多无与伦比的续部，真是太神奇了！这样做非常令人高兴，这在乔沃的传记中也很清楚。特别是大圆满光明金刚藏续部及其口诀，从嘎绕多吉到我们的上师邬金大师和比玛拉之间是一脉单传。而且，那些之前的上师们也都证得了无余涅槃。因此，当古汝和比玛拉来到西藏时，由于是一脉单传，所有的印度梵本都被迎请到西藏。由于在印度被视为秘密教法而没有弘扬，所以后来才无法找到。最初，金刚手菩萨所说的续部，写在金箔上，用青金石熔液书写的自生续部，以及作为教法基础的身语意所依，都位于金刚座上方的虚空中，在珍宝光芒的宫殿中，空行母们 постоянно供养。当有导师降临世间时，除了自然显现之外，任何人都无法使用。这些都是从大降法中讲述的。此外，八大黑噜嘎的总续部，以及各个分支的续部及其口诀，古汝和比玛拉在印度接受了八位持明者供养的所有续部及其口诀，并全部迎请到西藏。适合弘扬的在卡玛拉弘扬，为了未来而埋藏为伏藏。因此，译师们才无法确定其来源。此外，心部十八部，界部有一百零八部，小续三十二部，隆耶谢玛美的续部，以及窍诀心髓等等，各自的续部有五百六十部。这些都是译师们用文字翻译的，而且大部分印度梵本都保存在桑耶寺。
English
It is amazing that there are so many unparalleled tantras here! It is also clear in Jowo's biography that he was very pleased to do so. In particular, the Dzogchen, the Clear Light Vajra Essence Tantra, along with its instructions, is a single lineage from Garab Dorje to our master, the Great Orgyen, and Vimalamitra. Moreover, those previous masters all attained the state of no residue of the aggregates. Therefore, when Guru and Vimalamitra came to Tibet, since it was a single lineage, all the Indian texts were invited to Tibet. Because it was not propagated in India due to being a secret teaching, it could not be found later. Initially, the tantras spoken by Vajrapani, the self-arisen tantras written on gold paper with molten lapis lazuli, and the supports of body, speech, and mind that were established as the foundation of the teachings, reside in the sky above the Vajra Throne, in a palace of precious light, where the dakinis constantly offer worship. When a teacher comes into the world, no one can use them except for their natural manifestation. These are all explained in the Great Descent of the Teachings. Furthermore, the general tantras of the Eight Herukas, and the individual tantras and instructions of each branch, Guru and Vimalamitra received all the tantras and instructions offered by the eight vidyadharas in India, and all were invited to Tibet. Those that were suitable for propagation were propagated in Kamala, and those that were to be concealed as treasures for the future were concealed as treasures. Therefore, the translators could not determine their sources. In addition, there are eighteen Mind Section texts, one hundred and eight Space Section texts, thirty-two Minor Tantras, the Lung Yeshe Marme Tantra, and the instructions of the Heart Essence, etc., with five hundred and sixty texts in their respective sections. These were translated into words by the translators, and most of the Indian texts are kept in Samye itself. Then, during the early period of the great Dharma wheel, when the teachings were flourishing, the incarnate kings and ministers acted as patrons, and the incarnate translators translated them, so they are called the Early Translations, and are known as the Nyingma. Furthermore,
Chinese
宁玛派续部的传承方式有几种：金刚座的东南方是扎霍尔国，当时班智达们也在扎霍尔学习。迎请到藏地的班智达，如中部地区的擦巴，以及印度东方的班智达达那希拉、吉那弥扎、苏然扎巴拉等等。上述续部以扎霍尔文字书写，因此中部地区的班智达们无法阅读。此外，在扎霍尔国，边境国王发动战争摧毁了佛法，后来据说有些经典也变得无根无据。还有，在金刚座，有柱子和宝瓶的下方，存放着许多大圆满续部。之前，希日桑哈和妙吉祥友将它们托付给古汝和比玛拉。现在还有许多剩余的经典。当译师卡觉玛三迎请比玛拉大师时，印度的班智达们心生嫉妒，由于谗言，将毗卢遮那流放到擦瓦绒，这使他内心痛苦。比玛拉大师声名远扬，国王米拉古扎介入此事，据说桑耶国王的命令没有被允许。但班智达们很高兴他去藏地，因此对比玛拉心怀不满。比玛拉向国王和班智达们请求说：“我如果去藏地，需要前所未闻的法藏。”班智达们说：“在金刚座下方，有无数的大圆满法，我们印度人在时机未到之前，无权宣说。但你前往藏地意义重大，尽可能多地获取智慧吧。”比玛拉和他的随从心怀不满，比玛拉也考虑到以后不再返回印度，于是迎请了所有的大圆满法，并查阅了所有的印度梵文原本。后来，一些藏地的译师说：“宁玛派不好，印度没有梵文原本。”这种说法是存在的。如果公正地思考，并确立真伪的依据，就应该相信上述说法。如果不是这样，那么无论谁的法，都没有确定的立足之地。此外，以前的译师们也是如此。
English
Some of the transmissions of the Nyingma tantras are as follows: The southeast of Vajrasana is the land of Zahor. At that time, the panditas also studied in Zahor. The panditas who were invited to Tibet, such as Tsalpa from Central Tibet, and the panditas from eastern India, such as Dhanaśīla, Jinamitra, Surandra Pala, etc. Since the above-mentioned tantras were written in the Zahor script, the panditas of Central Tibet could not read them. Furthermore, in the land of Zahor, the border king waged war and destroyed the Dharma. Later, it is said that some scriptures became without origin. Also, in Vajrasana, under the pillar with vases, there were many Dzogchen tantras. Previously, Shri Singha and Manjushrimitra entrusted them to Guru and Vimala. Now there are still many remaining scriptures. When the translators Ka, Chok, and Ma three invited the master Vimala, the Indian panditas became jealous. Due to slander, Vairochana was exiled to Tsawarong, which caused him heartache. Master Vimala became famous, and King Mila Kutra intervened. It is said that the order of the King of Samye was not allowed. But the panditas were happy for him to go to Tibet, so they harbored resentment towards Vimala. Vimala requested the king and the panditas, saying, "If I go to Tibet, I need a Dharma treasure that has never been heard of before." The panditas said, "Under Vajrasana, there are countless Dzogchen teachings. We Indians do not have the authority to explain them before the time is ripe. But you are going to Tibet with great significance, so take as much wisdom as you can." Vimala and his entourage were resentful, and Vimala also considered not returning to India later. Therefore, he invited all the Dzogchen teachings and examined all the Indian Sanskrit originals. Later, some Tibetan translators said, "The Nyingma is not good, there are no Sanskrit originals in India." This statement exists. If one thinks impartially and establishes the basis of truth and falsehood, one should believe the above statements. If not, then there is no definite basis for anyone's Dharma. Moreover, the previous translators were also like this.