Chinese
我向国王和班智达们禀告说：我到西藏以后，必须翻译以前在西藏完全没有流传过的法类。班智达们说：金刚座下面隐藏着口诀的法，即使印度没有使用的权利，但你前往西藏有很大的利益，所以就按照道理去取吧。据说，比玛拉师徒迎请了所有的法，以至于印度的经书都断绝了。比玛拉前往桑耶寺，翻译了显宗和密宗的总论，特别是九乘和三部大圆满法的所有法，最终在中国五台山，一直住到千佛的教法存在为止，并承诺每过一百年就会有一个化身来到西藏。这些是总的讲述了三传承的密咒的降临方式，现在具体地确定法的自性之方式有两种，即共同乘和不共乘的宗派。第一种有三种，即词义、分类和果。第一种是：从梵语“ယာན”（yana）这个词而来的是“乘”，意为凭借它而行进，所以是“行进”和“运载”的意思。在《集经》中说：此乘犹如虚空无量殿，是获得喜乐安乐之最胜乘，那是什么呢？即一切众生皆入于涅槃。第二种有两种，即总的分类和具体的分类。第一种是为了调伏众生的烦恼，佛陀以大悲心随应众生根器而宣说，因此乘的种类也只能是这些，没有其他的说法。如《楞伽经》中说：为了引导众生，才确定宣说各种乘，但并没有特指是哪一个。也就是说，如果暂时归纳，是考虑到果而说成一个。如《妙法莲华经》中说：没有两种乘。又如《俱舍论》中说：存在即唯一，不存在其他的。又从因和果的角度考虑，分为两种，从大小的角度考虑，也分为两种。如《吉祥生起四灭续》中说：为了因之法和果之故，此乘也有两种。又如《益西准》中说：大小次第之智
English
I reported to the king and the panditas, saying: Since I have arrived in Tibet, I must translate a Dharma category that has never been circulated in Tibet before. The panditas said: The Dharma of oral instructions hidden under the Vajra Throne, even if India does not have the right to use it, but you going to Tibet has great benefits, so take it according to reason. It is said that Vimala and his retinue invited all the Dharma, so that the scriptures in India were cut off. Vimala went to Samye Monastery, translated the general treatises of Sutra and Tantra, especially all the Dharma of the Nine Vehicles and the Three Categories of Dzogchen, and finally stayed in Mount Wutai in China until the teachings of the Thousand Buddhas existed, and promised that an emanation would come to Tibet every hundred years. These are general explanations of how the secret mantras of the three lineages descend. Now, specifically, there are two ways to determine the nature of Dharma: the common vehicle and the uncommon vehicle. The first has three aspects: meaning of the word, classification, and result. The first is: The word "yana" (藏文：ཡ་ནའི་སྒྲ་, 梵文天城体：यान, 梵文罗马拟音：yāna，汉语字面意思：乘) comes from the Sanskrit word "ယာན" (yana), which means "vehicle," meaning to proceed by means of it, so it means "proceeding" and "carrying." In the Compendium Sutra, it says: This vehicle is like an immeasurable palace in the sky, it is the supreme vehicle for attaining joy, happiness, and bliss. What is that? That is, all sentient beings enter Nirvana. The second has two aspects: general classification and specific classification. The first is for the purpose of subduing the afflictions of sentient beings, and the Buddha teaches according to the capacity of sentient beings with great compassion, so the types of vehicles can only be these, and there are no other explanations. As it says in the Lankavatara Sutra: In order to guide sentient beings, various vehicles are determined and explained, but there is no specific designation of which one it is. That is to say, if we temporarily summarize, it is said to be one considering the result. As it says in the Lotus Sutra of the Wonderful Dharma: There are not two vehicles. Also, as it says in the Kunje Gyalpo: Existence is only one, there is no other. Also, considering the cause and effect, it is divided into two types, and considering the size, it is also divided into two types. As it says in the Glorious Arising Four Exhaustion Tantra: For the sake of the cause of Dharma and the result, this vehicle also has two types. Also, as it says in the Ye She Dron: Intelligence of large and small order
Chinese
因此，乘的数目也是这样，总的来说有大小两种。如是说。又从小中大的区别，有声闻、独觉、大乘三种说法。《经庄严论》中说：依于加行与资粮，以及意乐与宣说，还有修证的胜妙差别，安立乘有三种。《秘密明点宝续》中说：以外内次第也说为三种，即外内秘密乘三种，也善说了圣法。如是说。又，因乘有三种，与果位合起来也有四种说法。《文殊幻化网》中说：从三种乘的定出离，安住于一种乘的果位。如是说。《八品经》中说：此不可思议的教法，八万四千种名相，在乘的门中说为三种，摄为秘密乘则为四种。如是说。又，总摄名相有五种说法。《秘密藏》中说：从四种乘的定出离，安住于一种乘的果位。如是说。《楞伽经》中说：天乘与梵天乘，如是还有声闻乘，如是如来与独觉，宣说乘有种种差别。如是说。又，以幻化上下区分也有六种说法。《普作续》中说：必定获得的乘有六种。如是说。也有七种说法。《坛城总集》中说：天与人与声闻，独觉佛与菩萨心，外密与内密二者，如是宣说乘有七种。如是说。也有八种说法。《大虚空》中说：如是超越八乘的。如是说。也有九种说法。《普作续》中说：生起即是生起九乘。如是说。又，原本安住的天人二乘，外道五部，内道九次第，光明金刚藏乘，也有十六种说法。《心要日光续》中说：乘之最初十六怙主。如是说。又，也有说不可思议的。《楞伽经》中说：乃至心识趣入之间，乘的边际是无法穷尽的。又，只是在安住的体性上安立为乘，实际上并没有成立，那部经中说：心识何时一旦转变，就没有乘也没有行者。如是说。总之，一切都是智慧的次第
English
Therefore, the number of vehicles is also like that, and in summary, there are two types: large and small. So it is said. Furthermore, based on the distinction between large, medium, and small, there are three: the Hearer, the Solitary Realizer, and the Great Vehicle. The Ornament of the Sutras states: "Based on the application and the accumulation, as well as the intention and the explanation, and the superior distinctions of accomplishment, it is asserted that there are three types of vehicles." So it is said. The Secret Bindu Jewel Tantra states: "Also, according to the order of outer and inner, it is explained as three: the outer, inner, and secret vehicles. The sacred Dharma is also well-explained." So it is said. Furthermore, the causal vehicle is threefold, and combined with the result, it is also explained as fourfold. The Manjushri Illusion Net states: "From the definite emergence of the three vehicles, one abides in the result of one vehicle." So it is said. The Eight Fascicles state: "This inconceivable teaching, with its eighty-four thousand aspects, is explained as three in the gate of the vehicles. When condensed into the secret vehicle, it becomes four." So it is said. Furthermore, there are five ways of summarizing the aspects. The Secret Essence states: "From the definite emergence of the four vehicles, one abides in the result of one vehicle." So it is said. The Lankavatara Sutra states: "The vehicle of the gods and the vehicle of Brahma, likewise, the Hearer vehicle, likewise, the Tathagata and the Solitary Conqueror, the vehicles are explained as distinct." So it is said. Furthermore, there are also six ways of distinguishing the upper and lower through illusion. The All-Creating King states: "The vehicles that are definitely attained are six." So it is said. There are also seven ways of explaining it. The Mandala Compilation states: "Gods and humans and Hearers, Solitary Buddhas and Bodhicitta, the outer secret and the inner two, thus, it is explained that there are seven vehicles." So it is said. There are also eight ways of explaining it. The Great Sky states: "Thus, beyond the eight vehicles." So it is said. There are also nine ways of explaining it. The All-Creating King states: "Arising is the arising of nine vehicles." So it is said. Furthermore, there are also sixteen ways of explaining it: the two vehicles of gods and humans that remain as they are, the five groups of outsiders, the nine stages of insiders, and the Clear Light Vajra Essence vehicle. The Essence Sun Illuminating Tantra states: "The first sixteen protectors of the vehicles." So it is said. Furthermore, it is also explained as inconceivable. The Lankavatara Sutra states: "As long as the mind enters, there is no end to the vehicles." Furthermore, it is merely labeled as a vehicle on the nature of abiding, but it is not established in reality. That very sutra states: "When the mind transforms, there is no vehicle and no goer." So it is said. In short, everything is the order of intelligence.
Chinese
仅仅是显现而已。对于心性本身清净的瑜伽士们来说，要知道所谓的“乘”也如同虚空一般，根本不存在。第二，从差别上区分，分为两种：殊胜的差别和密咒本身的阐述。第一是：依次声闻乘、独觉乘、佛乘和大乘，后者最为殊胜。如《经庄严论》中说：声闻的财富，能压倒世间人；独觉佛的财富，能压倒声闻；他们的财富，连菩萨的财富之尘也无法承受；他们的财富，连如来佛的财富之尘也无法承受。等等，大乘虽然有很多殊胜差别的名目，但归纳起来有七种。如《经庄严论》中说：目标广大，同样，修行二者，智慧精进，勤奋努力，善巧方便，真实修行广大，佛陀事业广大，因为具有七种广大，所以一定称之为大乘。从那之中，密咒果乘更为殊胜。如《三类灯》中说：意义唯一永不迷惑，方法众多没有困难，依仗敏锐的根器，所以密咒的乘更为殊胜。又如《经教敕赐王经》中，文殊菩萨问佛陀：世尊您明明已经说了这三个引导之乘，为什么不说这因果任运成就，不从他处寻求佛陀的决定之乘呢？佛陀回答说：因为对因有信心的因法之轮已经善妙转动，金刚乘的近道，未来将会出现。因此，密咒是将果作为道，佛陀存在于自身是究竟的乘。这两段引文与《三戒分别论》中“从度彼岸的无戏论中，如果有更殊胜的见解，那见解就会变成有戏论”相违背。因为前一段引文中的“不迷惑”和“根器敏锐”是指，从经典来看，密咒是进入智慧的见解，也是它的差别。后一段引文中的“因果
English
merely appearances. For yogis whose minds are pure in their very essence, know that the so-called "vehicle" is like the sky, without any basis at all. Second, the distinction is divided into two: the way of being superior and the explanation of mantra itself. The first is: successively, the vehicle of hearers and solitary realizers, the vehicle of the Buddhas, and the Great Vehicle, the latter being the most supreme. As it says in the Ornament of the Sutras: "The wealth of the hearers overwhelms the world; the wealth of the solitary Buddhas overwhelms even the hearers; their wealth cannot bear even the dust of the wealth of the Bodhisattvas; their wealth cannot bear even the dust of the wealth of the Tathagatas." And so on, although there are many categories of the superior distinction of the Great Vehicle, they are condensed into seven. As it says in the Ornament of the Sutras: "The aim is great, and likewise, the two accomplishments, wisdom, diligence, effort, skillful means, truly great accomplishment, and great Buddha activity; because it possesses seven greatnesses, it is certainly called the Great Vehicle." From that, the Secret Mantra Fruit Vehicle is even more superior. As it says in the Three Kinds of Lamps: "Because the meaning is one and never confused, because there are many methods and no difficulties, and because it relies on sharp faculties, the vehicle of mantra is especially superior." And in the King of Sutras Bestowed with Instructions, Manjushri asked the Teacher: "Bhagavan, you have definitely spoken of these three guiding vehicles, why do you not speak of the definitive vehicle that spontaneously accomplishes cause and effect and does not seek the Buddha from elsewhere?" The Teacher replied: "Because the wheel of the cause-dharma, which has faith in the cause, has been well turned, the near path of the Vajra Vehicle will arise in the future." Therefore, mantra is the vehicle that takes the fruit as the path, and the Buddha existing within oneself is the ultimate definitive vehicle. These two quotes contradict the statement in the Excellent Differentiation of the Three Vows that "From the non-elaborate of the Perfection of Wisdom, if there is a more superior view, that view will become elaborate." Because the "unconfused" and "sharp faculties" in the former quote refer to the view of mantra entering into wisdom from the sutras, which is its distinction. The "cause and effect" in the latter quote
Chinese
以“任运成就”等语，使金刚乘双运大乐之智慧得以显现。如《金刚帐续》所说：“对于下劣者，是事续。其次为非事瑜伽。对于殊胜有情，是殊胜瑜伽。其次为无上瑜伽。”如是后后胜于前前。第二，宣说密咒本身，分为二：确定四部密续数量的理由，以及分别阐述各自的类别。第一部分有五点。第一，考虑到四种种姓而宣说：婆罗门以沐浴和洁净为主，示现眷属，是为事续。吠舍种姓以外在沐浴和洁净，内在以羞耻和惭愧而安住，是为行续。刹帝利种姓以功德和财富治理国家，是为瑜伽续。首陀罗种姓不重洁净，烦恼粗重，耽著享用，是为无上续。如《胜乐嬉戏续》所说：“行事依婆罗门之洁净，行续胜于吠舍种姓。瑜伽国王眷属众多，本性首陀罗即已解脱，未曾向他人宣说，唯向汝妙女宣说。”又如《尸林庄严续》所说：“为调伏婆罗门、刹帝利、吠舍，以及首陀罗、旃陀罗，宣说了四部密续，即事续、行续、瑜伽续、无上续。”第二，考虑到有情之四种根器而宣说：对于下根者，是为事部；对于中根者，是为行部；对于上根者，是为瑜伽部；对于最上者，是为无上部。如《帐续》中引用的圣言。第三，根据时间而宣说四部：在第一个圆满劫时为事续，三圆满时为行续，二圆满时为瑜伽续，争斗时为无上续。如《诸佛总集续》所说：“圆满之初为事续，三圆满时为行续，二圆满时为瑜伽续，争斗之时为无上续。考虑到四时，也宣说了四部密续。”第四，考虑到所调伏之贪欲的四种进入方式而宣说四部：在圆满劫时，烦恼微弱，仅以观看即可满足，是为事续。如《金刚顶髻续》所说：“以白色之衣