English
Padmasambhava subdued the assemblies of non-humans and black-sided spirits of the snowy land through the power of his abilities. He brought the eight classes of gods and demons of the white side under his control, employed them as servants, and appointed the Four Great Kings and others as officials. In particular, from various places such as gods, nagas, yakshas, and humans, he invited the limitless volumes of tantras held by vidyadharas and assemblies of dakinis, and respectfully enshrined them. During the consecration, scattering of flowers, and other ceremonies, inconceivable and wondrous displays manifested, becoming nectar for the eyes of all gods and humans. The assemblies of mantra masters and protectors guarded the commands, and so on, being no different from the temple of Orgyen Heruka, which is widely known. The great temple of the three immutable and spontaneously accomplished modes, and so on, are the three wheels of Dharma. Although various temples such as Toling Golden Temple existed during the later translation period, none could compare to the former, and therefore none are particularly noted. Therefore, such a temple is authoritative and powerful, and primarily relies on Chinese scriptures as evidence, with many translators and wise accomplished ones residing there, so even the slightest fabricated word errors cannot be inserted. Therefore, the Dharma translated there, like gold that has been burned, cut, and polished, is a trustworthy standard, which is the true greatness of the early translation. Third is the greatness of the translators. The noble Samantabhadra, the master of the ten bhumis, manifested as a human being, namely the great translator Vairochana, and others who could fathom the depths of the Dharma, perfected the skill of realization, visibly bore the signs of accomplishment, and gathered many holy beings such as the twenty-five disciples and king. One hundred and eight translators and others gathered together. First, the texts were translated into Tibetan, and then the meaning of the words was corrected with the great panditas as witnesses. Then, it was established through teaching and learning, and such translation was rare even later, as stated in the praise of Ngok Lotsawa. Thus, because the Dharma was corrected by translators, panditas, wise and accomplished ones gathered together, the greatness of the Dharma is truly manifested. Fourth is the greatness of the panditas. In most of the new translations, the translators translate the meaning of the words from Chinese scriptures, and most are translated after hearing from panditas, and those panditas are also qualified, but during the time of the early translation
Chinese
像班智达和成就者这样的人非常稀少。伟大的萨迦班智达曾说：“持戒精进的圣者吉祥寂护，行为成就的莲花生大士，智慧明亮的莲花姿态者，是争论时代的第二佛陀。”正如他所说，像堪布寂护这样持戒精进的大师，作为开创车轨的导师而广为人知，即使在印度也很稀少，宗喀巴大师也说：“被文殊菩萨摄受，超越自他宗派的彼岸，精通深奥的意义，我顶礼吉祥寂护。”并且说：“当享受这理性的盛宴时，在许多世中于理性之道上，历经诸多辛劳进行立宗和破斥，对于善于精通的辩论者们，如同顶上的顶饰珍宝般高贵，彻底摧毁恶语者的群体，在圣地印度也极其稀有，这样的尊者被吐蕃的君王迎请，唉呀，我们吐蕃百姓真是幸运啊！”心中沉浸在奇妙的喜悦中，完全被喜悦所驱动，从而被他人所左右。”等等，特别地赞叹。成就自在莲花生大士，在圣地印度的成就者如繁星般的群体中，像月亮一样卓越而广为人知。在印度、西藏、卓丁等地，无数的成就征象显现的传记，至今依然广为人知。班禅比玛拉米扎，作为精通且成就的佼佼者而闻名于汉藏两地，获得了大迁转虹身不死金刚之身，至今仍驻锡在中国五台山。以此为代表，佛陀秘密、智藏友等在印度广为人知，后来的印度班智达和成就者们都以此为衡量标准。不仅仅是这样一两个，而是众多班智达和成就者同时聚集，翻译和审定显密佛法，这样的情况在后来的新译时期是如何发生的呢？因此，在众多卓越的翻译者班智达和成就者作为见证的情况下，佛法像无瑕的精炼黄金一样毫无错谬地被翻译，这是前译佛法的伟大之处。像这样卓越的班智达和成就者们，获得了十自在的地位，
English
Such Paṇḍitas and Siddhas are exceedingly rare. The great Sakya Paṇḍita said, "The venerable Śāntarakṣita, diligent in vows, glorious one, Padmasambhava, glorious one, accomplished in conduct, The clear-minded master, with the nature of a lotus, Is the second Victorious One in an age of strife." As he said, such a great master of discipline as the Abbot Śāntarakṣita, famed as the inaugurator of the chariot path, is rare even in India, as Je Tsongkhapa also said, "Having been seized by Mañjuśrī, Reaching the far shore of self and other tenets, Possessing mastery over the profound meaning, To glorious Śāntarakṣita I bow." And, "When experiencing this feast of reasoning, In many lifetimes on the path of reasoning, Having done much labor in establishing and refuting, For the many learned debaters who are well-versed, High as a jewel, the crest ornament on their crowns, Having utterly vanquished the hosts of evil speakers, Such a one is exceedingly rare even in the noble land, Invited by the king of Tibet, Oh, we Tibetan subjects are fortunate!" With minds reveling in wondrous bliss, Completely moved by joy, thereby becoming subject to others." And so forth, he specially praised him. The master of accomplishment, Padmasambhava, is universally renowned as being like the moon amidst the constellation of accomplished ones in the noble land of India. The histories of the countless signs of accomplishment manifested in India, Tibet, Droding, and elsewhere are still known to all without diminishing even today. The great Paṇḍita Vimalamitra is renowned throughout India and Tibet as the foremost among the learned and accomplished, having attained the deathless vajra body of the great transference rainbow body, and still resides on the Five-Peaked Mountain in China. Representing this, Buddha Guhyasamaja, Jinamitra, and others are universally renowned in India, and are regarded as standards by later Indian Paṇḍitas and Siddhas. It was not just one or two such individuals, but many Paṇḍitas and Siddhas gathered at one time, translating and establishing the scriptures of sutra and tantra. How did such a thing occur in the later New Translation period? Therefore, with many extraordinary translating Paṇḍitas and Siddhas present as witnesses, the Dharma was translated without error, like flawless refined gold, which is the greatness of the Early Translation Dharma. Thus, those extraordinary Paṇḍitas and Siddhas, having attained the state of the ten powers,
Chinese
能将石头变成绿松石，视黄金与驴子平等，不将财富视为最重要，心怀利益佛法和众生，以祈愿和发心来消除雪域黑暗的使者。国王和诸佛之子以智者成就者的身份降临，这在过去的时轮经预言和《文殊根本续》中，有“国王是人间的神”的预言等所证实。第五，供养礼物的殊胜之处。法王以斗来衡量金粉，以黄金装满鹿的食槽，拥有如此巨大的财富，才能将如此众多的译师和班智达聚集到西藏。这仅仅是财富的殊胜，不能转化为佛法的殊胜。一些新派人士说，自己的宗派以三观察净化的纯金般的佛法为殊胜。如果你们这些自以为是的人能得到像三观察净化的纯金，那也可以。但你们没有理解到，佛法是法王以其祈愿、发心和权威而产生的。然而，如果没有那样的财富，就像为了迎请阿底峡尊者到西藏而寻找黄金，导致拉喇嘛益西沃在噶洛的监狱中去世的例子一样，想法虽大却无法实现。法王以其伟大的权威，为了建立佛法之寺，外部建造寺庙，内部建造身语意之所依，作为佛法之主的译师和班智达的旅费和生活用品，以及侍从等一切所需之物无不具备，因此译师和班智达们才能聚会并翻译纯正的佛法，这难道不是殊胜之处吗？因为这是佛法产生的因缘。相对于此，所谓“黄金佛法”，或者说“前往印度历经艰辛寻得的佛法”，或者说在西藏被称为“班智达的单传秘诀”等等，其他佛法是真实的，获得困难也是真实的。但是，像法王时代那样供养，像贝若扎那那样苦行，或者像从印度的大班智达化身圣者那里亲自接受那样，是非常罕见的。因此，这也是佛法真正的殊胜之处，对他人来说是殊胜的
English
Being able to transform stones into turquoise, regarding gold and donkeys as equal, not considering wealth as most important, having the intention for the benefit of the Dharma and beings, and being the one whose activities dispel the darkness of the snowy land through aspiration prayers and intentions. The kings and sons of the Buddhas came as wise and accomplished ones, which is proven by the prophecies in the Kalachakra Tantra and the Manjushri Root Tantra, such as the prophecy that "the king is a god among men." Fifth, the greatness of the offering gifts. The Dharma King measured gold dust by the 'bre,' and with such great wealth as filling a deer's trough with gold, he was able to gather so many translators and pandits in Tibet. This is merely the greatness of wealth and does not transform into the greatness of the Dharma. Some of the New School say that their own system is superior because it is like purified gold, cleansed by the three examinations of the sacred Dharma. If you self-proclaimed wise ones have found something like purified gold cleansed by the three examinations, then so be it. But you have not understood that the Dharma arose from the aspiration prayers, intentions, and authority of the great Dharma King. However, if there were no such wealth, like the example of searching for gold to invite Jowo Rinpoche to Tibet, which led Lha Lama Yeshe Od to die in Garlog's prison, the thought is great but cannot be realized. The Dharma King, with his great authority, in order to establish the Dharma community, externally built temples, internally built supports of body, speech, and mind, provided travel expenses and necessities for the translators and pandits who were the masters of the Dharma, and all the necessary things including attendants were complete. Therefore, the translators and pandits were able to gather and translate the pure Dharma. How could this not be great? Because it is a condition for the arising of the Dharma. In relation to this, the so-called "golden Dharma," or "the Dharma sought with difficulty by going to India," or what is called in Tibet "the single lineage secret of the pandits," etc., it is true that other Dharmas are real and difficult to obtain. However, offering like in the time of the Dharma King, practicing austerities like Vairochana, or receiving directly from the great Indian pandit incarnations is very rare. Therefore, this is also the true greatness of the Dharma, which is great for others.
Chinese
虽然有，但是没有能与之相比的伟大之处。第六，所翻译的法的伟大之处。 所有的经和续，都出现在前译时期。 后来，虽然有一些续部的未译部分被翻译，但是没有像以前那样大规模地翻译。 例如，《分别解脱经大宝藏论》之前没有被翻译，为了显示译师的好坏，梵文原本被保存在桑耶寺，但是后来有人翻译了吗？ 同样，五部十万续，以及其他许多没有被翻译成藏文的经续，在印度有很多，更不用说在其他刹土和空行母的秘密宝藏中了。 如果有翻译它们的力量、财富、能力和智慧，那么所有应该被翻译的都会被翻译，没有谁不能翻译的。 特别是内续三部，是新旧两派共同称赞的续部所代表的金刚乘续部如海般的见解之精髓，口诀的要点，决定的意义，以及所有胜者的意之深处。 即使在印度，也只有少数智者和成就者心中有所领悟，但因为是非常秘密的甚深法，所以普通人很难得到。 然而，莲花生和比玛拉等伟大的成就自在者们，不顾利益，以慈悲之心赐予了西藏的福分。 但是，由于魔在法和人之间制造分裂，制造争端，导致新派人士产生怀疑，旧派人士获得了独特的法缘。 以前，像鸟群飞向虚空一样前往持明果位，有君臣二十五尊，耶巴的八十位大成就者，索、祖、努等许多成就自在者出现。 如今，仍然有少数有缘者根据自己的能力进行修行，传承没有完全断绝。 但是，现在却把甚深法藏放在一边，热衷于思辨的言论，热衷于挖掘新的伏藏法。 想要了解内续三部的宗义要点，通过讲修和禅修来实践的人很少。 土观仁波切曾说，不知道显密幻三部在哪里等。