Chinese
像轮涅一样修习，中央是国王自己，四位尊贵的妃子被安置在佛母的位置，四位大臣被安置在四种姓的位置，公主们被安置在内殿的女神的位置，普通的妃子们被安置在外殿的女神的位置，普通的大臣们被安置成四位门卫和贤劫的菩萨一样。国王心想：我们眷属都成就为持明者的处所，为了使这神圣的法不衰败，将儿子夏卡拉布底立为王位继承人，阿阇黎咕咕惹以口传和诀窍教导，交给那位胜者，让他修习。国王和眷属都成就为安住在空地的菩萨持明者。他的儿子夏卡拉布底也同样修习，和七百眷属也成就为持明者的处所。又是国王夏卡拉布底，因为儿子年幼，将女儿郭玛德瓦安置在殊胜的坛城中，陈设一百五十种仪轨，将因陀罗菩提的法门传给被赐予国土和土地的女儿，女儿和一百眷属也成就为持明者。之后，女儿将口传和诀窍传给王子，由此发展至今。正如邬金莲花生大师所说，逐渐兴盛起来。桑结桑瓦大师在《道次第论》中也说：从那之后，在金刚座的上方，瞻洲东南方的角落里，在珍宝严饰的殊胜宫殿中，在吉祥神圣的房间里，咕咕惹匝因陀罗菩提和，辛哈邬巴惹匝和，女儿郭玛巴等，获得幻化网的灌顶后，显现成就荟供轮坛城，显现前往金刚持的处所。还有，在《桑结涅觉》的注释中也说：为了使胜者的意旨长久住世的方法，化身的太阳照亮世界，在调伏三藏世界的时候，即使愚钝者也被安置在圣道上，却未见自己本然的真实义。为了使未来聪慧者解脱，化身的菩萨大智者，以意旨的力量调伏愚昧的方式，坛城幻化的轮涅光明照耀，是诸位怙主之后。
English
Like the wheel of nirvana, he was instructed to meditate. In the center was the king himself. The four noble consorts were placed in the position of the mothers. The four ministers were placed in the position of the four castes. The princesses were placed in the position of the inner goddesses. The ordinary consorts were placed in the position of the outer goddesses. The ordinary ministers were placed as the four gatekeepers and the bodhisattvas of the Good Kalpa. The king thought, "Since we and our retinue have become the abode of vidyadharas, in order to prevent this sacred Dharma from declining, he enthroned his son Shakrapati as the crown prince. Acharya Kukura taught the oral transmission and the key instructions, and entrusted them to that Victorious One, and had him meditate. The king and his retinue all became vidyadharas of the bodhisattvas dwelling in the empty space. His son Shakrapati also meditated in the same way, and he and his seven hundred attendants also became the abode of vidyadharas. Again, King Shakrapati, because his son was young, placed his daughter Goma Devi in the center of the glorious mandala, arranged the one hundred and fifty rituals, and taught the system of Indrabhuti to his daughter, who was given the country and the land. That daughter and her one hundred attendants also became vidyadharas. Thereafter, the daughter passed on the oral transmission and key instructions to the prince, and this is how it has gradually flourished to this day, as Ugyen Padmasambhava said. Master Sangye Sangwa also said in the 'Stages of the Path': "From then on, above the Vajra Throne, in the southeastern corner of Jambudvipa, in the noble palace adorned with jewels, in the auspicious and sacred room, Kukkuraja Indrabhuti and, Simha Uparaja and, the daughter Goma Pala and others, having obtained the empowerment of the net of illusion, manifestly accomplished the mandala of the gathering, and manifestly went to the place of Vajradhara." Also, in the commentary on 'Sangye Nyamsjor', it says: "The method for the Victorious One's intention to remain for a long time, the sun of the incarnate body illuminates the world, at the time of taming the world of the three pitakas, even the dull-witted are placed on the noble path, but they do not see the true meaning of their own reality. In order to liberate the wise ones of the future, the incarnate bodhisattva, the great intellect, by the power of intention, illuminates the wheel of illusion of the mandala in the manner of subduing ignorance, is the lord of the protectors."
Chinese
于处所修习之后，吉祥一切佛陀共同结合之经论，秘密坛城次第修成之义明显，使所化清净之众解脱。为令长久安住秘密乘，于化身菩提萨埵斯麦卓国王，充分开演秘密甚深之口诀，为瑜伽之义而善加教导。化身逝世后世之时，胜者之密教于赡洲处所显现。迎请至王宫，进行供养，欢喜恭敬赞叹，善视而未见征兆。以大悲之关联力，被称为持明咒者。受持为殊胜，请求执持经卷。幻化明点空性之坛城经论，由成就者殊胜之天神作授记。如是出现并加以弘扬。化身喜饶多杰，从金刚萨埵处亲自听闻后，邬金导师蒋华西宁，师利星哈，莲花生大士，班智达智经，班禅无垢友等之心髓口诀三部加以弘扬。幻化秘密藏之诸法类，由导师佛密弘扬。秘密藏之注释和幻化道次第等论著也撰写了很多。又，杰达日之弟子，文殊菩萨摄受之导师色格多杰对秘密藏作注释并加以弘扬。又，噶玛巴自己之宗派，也成就大圆满在印度存在。噶玛巴巴希，当金刚萨埵之化身喜饶多杰听闻大圆满龙钦饶绛等时，自生金刚我亦成为托泽瑜伽自在，说证悟大圆满之语义一切皆一。又于语录中说，在国王匝之后，莲花生大士未到藏地之前，在印度我亦成为能讲所有宁玛密咒之咒语瑜伽士，名字也叫作智慧金刚燃。这些说明了密咒之续部不一定需要由化身亲自宣说之理，以及能仁
English
After practicing in a place, the scripture of the glorious union of all Buddhas, the meaning of accomplishing the secret mandala in sequence is clear, liberating the pure assembly of those to be tamed. In order to maintain the secret vehicle for a long time, to the incarnate Bodhisattva Smekhrod Gyalpo, he fully expounded the secret and profound instructions, and thoroughly taught for the sake of yoga. At a time after the passing of the incarnate body, the secret teachings of the Victorious Ones appeared in the continent of Jambudvipa. He was invited to the royal palace, offered homage, rejoiced, revered, praised, looked upon with kindness, but no signs were seen. Through the power of compassionate connection, he was known as a mantra holder. He was held as supreme, and requested to hold the scriptures. The scripture of the mandala of illusion, bindu, and emptiness, was prophesied by the accomplished and supreme deity. Thus it appeared and was propagated. The incarnate Kunga Garab Dorje, having personally heard it from Vajrasattva, expanded the three sections of mind-essence instructions of the master Jampal Shenyen, Shri Singha, Guru Padmasambhava, Pandit Jñana Sutra, and Panchen Vimalamitra. The cycles of the Secret Essence of Illusion were propagated by the master Buddha Guhya. He also composed many commentaries on the Secret Essence and treatises such as the stages of the path of Illusion. Furthermore, the disciple of Jetari, the master Sek Dorje, who was embraced by Manjushri, composed a commentary on the Secret Essence and propagated it. Moreover, according to the Karma Kagyu tradition itself, it is established that Dzogchen exists in India. When Karma Pakshi heard Longchen Rabjam and others on the Great Perfection from Garab Dorje, the emanation of Vajrasattva, Rangjung Dorje himself became Toktse Yogin Wangchuk, and said that the meaning of all the words of the Great Perfection is one. Also, in his words, he said, "After King Ja, just before Guru Padmasambhava came to Tibet, in India, I also became a mantra yogi who knew how to teach all the Nyingma mantras, and my name was Yeshe Dorje Bar." These explain that there is no necessity for the tantras to be spoken directly by an emanation body, and that the Thubpa
Chinese
还讲述了包括大圆满在内的九乘次第的道理，以及宁玛派在印度如何产生和发展的道理。 ༈ 。另外，关于宁玛派的续部，一般来说，新派的所有续部都具备续部的十个要素，这在印度普遍闻名，并且一直延续至今。在藏地，以前翻译过，以后也会翻译。除了新旧术语的差别外，翻译的细微之处几乎完全一致。然而，宁玛派的这些续部，从讨论的基础到完整地展示续部，完整地展示十个要素的情况很少。如果续部是合格的，就必须具备续部的十个要素。如果这些不具备，有什么理由说它们是低劣的续部呢？ 如是说。一般来说，密宗的续部是根据众生的根器和法界的规律而设立的，因此很难确定其范围、数量和界限。但简而言之，在《金刚顶经》中说： 续即是连续，世间即是续。 意思是说，从草丛中的虫子到佛陀，相续不断。在《秘密集会续后分》中说： 自性清净是因，地是方便，同样不夺是果，三续义摄。 如是说，因之续是指一切众生的相续都具有白色的种子；方便之续是指修持的道；果之续是指显现具有三身五智的自性，这三种。在《现观庄严论》的解释中说： 续有二种，即根本和支分。 如是说有两种。阿阇黎圣天说： 所说义之续的体性是能够显现无二智慧的，能说词之续的体性是能够显现无二智慧的诀窍。 如是说也有两种。阿阇黎佛密也分为了两种。总之，因之续有境和有境以及因果两种，因此，为了净化其垢染，宣说了生起次第和圆满次第这两种。
English
It also explains the principle of the nine vehicles in order, including Atiyoga, and the principle of how the Nyingma school arose and developed in India. ༈. Also, regarding the Nyingma tantras, in general, all the new tantras are well-known throughout India for having the ten elements of tantra, and they have remained so to this day. In Tibet, they have been translated before and will be translated later. Apart from the difference between new and old terminology, the nuances of translation are almost entirely the same. However, these Nyingma tantras, from the basis of discussion to the complete presentation of the tantra, rarely present all ten elements completely. If a tantra is qualified, it must have the ten elements of tantra. If these are not present, what reason is there to say that they are inferior tantras? Thus it is said. In general, the tantras of Secret Mantra are established according to the minds of sentient beings and the laws of the Dharma realm, so it is difficult to determine their scope, number, and limits. But in short, in the Vajrasekhara Sutra it says: Tantra is continuous, the world is tantra. This means that from the worm in the grass to the Buddha, there is continuous succession. In the Uttaratantra of the Guhyasamaja it says: Self-nature is pure cause, the ground is means, likewise non-stealing is the result, the meaning of the three tantras is condensed. As it says, the cause tantra refers to the fact that the continuum of all sentient beings has a white seed; the means tantra refers to the path of practice; the result tantra refers to the manifestation of the nature of having the three bodies and five wisdoms, these three. In the explanation of the Abhisamayalankara it says: There are two tantras, namely the root and the branches. As it says, there are two kinds. Acharya Aryadeva says: The nature of the tantra of the expressed meaning is that which is able to manifest non-dual wisdom, and the nature of the tantra of the expressing word is the key to being able to manifest non-dual wisdom. As it says, there are also two kinds. Acharya Buddhabgupta also divided it into two kinds. In short, the cause tantra has the object and the subject, and the two causes and effects, therefore, in order to purify its defilements, the two stages of generation and completion are taught.
Chinese
虽然方便被安立为表达的语词之续，但对于主要阐述息增等事业的续部来说，也不一定需要具备十种事物。而对于毫不颠倒地宣说生圆次第之道的续部来说，则必须具备十种事物，即见、坛城、灌顶、誓言、修持、事业、真言、手印、三摩地和供养这十种，或者其他所说的也可以，这些续部中存在。有些续部中没有也没有过失。即使在新密咒中，金刚摧坏、尊胜、白伞盖、《咒语汇集续》等，在事行部中大多不齐全。《法行现观续》和《三界胜尊之分别》等一些瑜伽部中也不齐全，无上瑜伽部的大部分中也没有。因此，在新派续部中，具备和不具备十种事物的有很多，所以没有必要一定要求一部续具备全部十种事物。 又，新派续部在印度东西部、邬金等地，直到现在都毫无衰败地存在着。而藏地的许多新旧译师都进行了翻译修改。例如，仅《喜金刚》一部，就有前后七次左右的翻译。而宁玛派的续部，在赤松德赞之前也没有翻译，从那时起也没有翻译的历史，没有可靠的论据。根据这种情况来看，宁玛派在印度没有也是合理的。理由是，那时西藏被苯教所统治，苯教的教法非常兴盛，所有众生都认为苯教很神奇。译师们将密咒说成是苯教的规矩，念诵仪轨、朵玛和进行结合解脱的实践，只是名字叫做大圆满和宁玛派而已，印度也没有。智者们也这样说，对此还说什么呢？说新派续部在印度各地直到现在都毫无衰败地存在，也太过分了，因为《时轮根本续》和《六万颂释》等
English
Although skillful means are established as the continuum of expressive words, it is not necessary for the tantras that mainly expound the accomplishment of various activities such as pacifying and increasing to have all ten aspects. However, the tantras that teach the path of generation and completion stages without inversion must possess the ten aspects, namely, view, mandala, empowerment, samaya, practice, activity, mantra, mudra, samadhi, and offering, or whatever else is explained. These tantras possess them, and it is not a fault if some do not. Even in the New Mantras, Vajravidāraṇa, Vijayā, Sitātapatrā, the Tantra Compendium, and so on, are mostly incomplete in the Kriyā and Caryā categories. The Dharma Practice Abhisamaya Tantra and the Kalpa of Trailokyavijaya, and so on, are incomplete in some Yoga categories, and most of the Anuttarayoga sections do not have them. Therefore, in the New Tantras, there are many that have and do not have the ten aspects, so there is no necessity for a single tantra to have all ten aspects. Furthermore, the New Tantras exist without decline in all the sacred lands of India, east, west, and Oddiyana, up to the present day. The many early and later Tibetan translators have made translations and revisions. For example, in the case of Hevajra alone, there have been about seven early and later translations. However, this Nyingma Tantra was not translated even before Trisong Detsen. Since there is no reliable historical or logical basis for translation from that time onwards, it seems reasonable to assume that the Nyingma tradition does not exist in India. The reason is that at that time Tibet was dominated by Bon, and the Bon teachings were very prosperous, and all beings regarded Bon as wonderful. The translators explained the secret mantras as being in accordance with the Bon tradition, reciting the Phrin Gzhung Gyerwa, making Torma offerings, and practicing union and liberation, but they were merely called Dzogchen and Nyingma, and they did not exist in India either. The wise ones also say this, so what more can be said about it? Saying that the New Tantras exist without decline in all the sacred lands of India up to the present day is also too extreme, because the Kalachakra Root Tantra and the Sixty Thousand Commentary, and so on,