Chinese
仅仅是那样的。由不受散乱影响的有心者所说。与获得解脱之道相符。那也如仙人所说般顶戴。如是说。作者是由不散乱的有心者，具有甚深智慧者们。仅仅以胜者的教法为主，为了阐明解脱之道，具备言语修饰和救护的两种功德而撰写，称为论著。如《释论理》中说：调伏所有烦恼敌，救护轮回之怖畏，因有调伏救护之功德，故名为论著，此二者在其他宗派中没有。如是。如此一般性地阐述了经教和证悟的区分之后。具体到如何转动法轮的方式上。就因乘而言，胜者是善巧方便之自性者，与所化众生的根器次第相应。如牛奶制药的比喻，以及磨练宝珠的比喻等所说，首先是讲述务必从轮回中解脱的道理，中间是讲述三解脱门的道理，最后是不退转法轮的道理，像这样转动了三次法轮。如《持力王请问经》中说：种姓之子，如来了知未完全清净的有情界，以讲述无常、痛苦、无我、不净，令生厌离之语，使对轮回极度欢喜的有情心生厌离。令其进入殊胜之律藏，仅此如来也不断精进。其后，以讲述空性、无相、无愿之语，令其领会如来之理。仅此如来也不断精进。其后，以讲述不退转法轮之语，以及三轮完全清净之语，使彼等有情进入如来之境。如是所说。最初的四谛法轮是，导师成佛后，在七七日结束时，安住在鹿野苑的树林中。深寂离戏光明无为法，甘露
English
Just like that. Spoken by mindful ones free from distraction. Conforming to the path of liberation. That too is accepted with reverence, as spoken by the sages. Thus it is said. The authors are mindful ones free from distraction, endowed with profound wisdom. Relying solely on the teachings of the Victorious One, to elucidate the path to liberation, possessing the two qualities of eloquence and protection, it is composed and called a treatise. As it is said in the "Commentary on Reasoning": 'It subdues all the enemies of afflictions, and protects from the fears of samsara. Because of the qualities of subduing and protecting, it is called a treatise. These two are not found in other systems.' Thus it is. Having thus generally explained the distinction between scripture and realization. Specifically, regarding how the wheel of Dharma is turned. As for the causal vehicles, the Victorious One, being the master of skillful means, in accordance with the order of the faculties of the beings to be tamed. As illustrated by the example of milk medicine, and the example of polishing a jewel, etc., first, the teaching of the necessity of liberation from samsara, in the middle, the teaching of the three doors of liberation, and finally, the teaching of the irreversible wheel, in this way, the wheel of Dharma was turned in three stages. As it is said in the "Sutra Requested by the King of Powerful Dhāraṇīs": 'Son of good family, the Tathāgata, knowing the realm of sentient beings that is not completely pure, with the talk of impermanence, suffering, selflessness, and impurity, which causes aversion, makes the minds of sentient beings who are extremely delighted in samsara turn away. He causes them to enter the noble Dharma Vinaya, but the Tathāgata does not cease his effort with just that. After that, with the talk of emptiness, signlessness, and wishlessness, he causes them to understand the nature of the Tathāgata. The Tathāgata does not cease his effort with just that. After that, with the talk of the irreversible wheel, and the talk of the complete purification of the three wheels, he causes those sentient beings to enter the realm of the Tathāgata.' As it is said. The first wheel of Dharma of the four truths is, after the teacher attained enlightenment, at the end of seven weeks, residing in the grove of Ṛṣipatana. Profound, peaceful, free from elaboration, luminous, uncompounded Dharma, nectar.
Chinese
我发现了这样一种法。无论向谁展示，都无法理解。不如保持沉默，住在森林边。当他这样想着不说法，专注于小事时，由于过去宏愿的激励，梵天和帝释天两位神祇献上千辐金轮和如意宝珠，祈请转法轮。因此，在瓦拉纳西的仙人堕处鹿野苑，为五贤部眷属和八万天人，以三次重复四圣谛的方式，转了十二相法轮，即律藏等。中间的无相法轮，在鹫峰山等地，为声闻和菩萨众，从甚深空性的角度出发，将从色蕴到一切种智的所有法，都确定为空性并加以阐述，即《般若经》十万颂等母子十七部。最后的善分别法轮，在广严城、菩提伽耶、马来亚等不确定的地方，为大慧菩萨、宝鬘狮子吼等精通佛陀意趣的众生，将了义和不了义的意义分别开来，详细地确定并加以解说，即《楞伽经》、《华严经》、《解深密经》、《大涅槃经》等，以及其他《华严经》、《宝积经》等极其广大的经典。
English
I have found a Dharma such as this. No matter to whom I show it, they will not be able to understand. It is better to remain silent and dwell in the forest. When he was thinking thus, not teaching the Dharma and focusing on small matters, due to the encouragement of past great aspirations, the gods Brahma and Indra offered a golden wheel with a thousand spokes and a wish-fulfilling jewel, and requested the turning of the wheel of Dharma. Therefore, in the Deer Park at Ṛṣipatana in Vārāṇasī, for the five excellent disciples and eighty thousand gods, by repeating the four noble truths three times, he turned the twelve aspects of the wheel of Dharma, namely the Vinaya Pitaka and so forth. The intermediate, signless wheel of Dharma, in places such as Vulture Peak Mountain, for the assembly of Śrāvakas and Bodhisattvas, starting from the perspective of profound emptiness, establishing that all dharmas from form to omniscience are empty in their own nature and explaining it, namely the Hundred Thousand Verse Prajñāpāramitā Sutra and so forth, all belonging to the seventeen sections of the Mother and Sons. The final, well-discriminated wheel of Dharma, in places such as Vaiśālī, Bodh Gaya, Malaya, and other uncertain places, for Bodhisattvas such as Mahāmati, Ratnamālā-siṃhanāda, and others who are exclusively skilled in the ways of the Buddha's intention, separately distinguishing the definitive and provisional meanings, thoroughly establishing and explaining them, namely the Laṅkāvatāra Sūtra, the Ghanavyūha Sūtra, the Saṃdhinirmocana Sūtra, the Mahāparinirvāṇa Sūtra, and so forth, as well as other extremely extensive collections such as the Avataṃsaka Sūtra and the Ratnakūṭa Sūtra. Thus, the three turnings of the wheel of Dharma are also determined as eighty-four thousand collections of Dharma through the means of what is to be abandoned and its antidote. As it is said in the Treasury [Abhidharmakośa]: "As an antidote to actions, the collections of Dharma are spoken of as being in accordance." And in the Kunje Gyalpo [Sarvabuddhakṣetraguṇavyūha Sūtra]: "As an antidote to subdue the afflictive emotion of desire, twenty-one thousand sections of the Vinaya Pitaka are spoken of. As an antidote to subdue hatred, twenty-one thousand sections of the Sutra Pitaka are spoken of. As an antidote to subdue ignorance, twenty-one thousand sections of the Abhidharma Pitaka are spoken of.
Chinese
说了一万一千部。说是调伏平等之敌对法，第四个藏经说了两万一千部。如此。从显示自因的角度安立为三种，即：从口中说出的教言，加持的教言，和允许的教言。从所诠三学方面也分三种，即：主要显示增上戒学的是律藏，主要显示增上心学的是经藏，主要显示增上慧学的是论藏。从能诠经典方面分为十二类，如云：经部、应颂与记别，讽颂、自说与因缘，譬喻、本事与本生，广大方广及希法，是为十二部经教。如是。从所化补特伽罗的角度，也安立为二乘次第，如无著菩萨云：彼等三者，由下乘及，最胜乘之差别而分为二，即声闻藏和菩萨藏。如是。从小乘又分声闻和独觉二者，故为三乘。大乘也分因乘和果乘，故为四乘。加上道阶人天乘，则安立为五乘等，从暂时道之差别，虽说至无数，但就究竟义而言，没有安立为异乘之相，如《楞伽经》云：乃至心之行境间，不见有乘之边际，心若完全止息时，无乘亦无有行者。如是。从宗派的角度安立，随顺初法轮的是小乘说一切有部和经部二者，随顺中、末二法轮的是大乘中观和唯识二者，共四者。这些内部也有分支和观点差别，非常广博，但此处因文字繁多而止笔。这些之中，尤其殊胜的是果位大密金刚乘的法轮如何转起呢？于处自显现极清净之色究竟天大刹土中，导师六种姓之普贤王如来或遍入主
English
It is said that there are eleven thousand volumes. It is said that the fourth collection of scriptures, which is the antidote to equalizing the enemies, contains twenty-one thousand volumes. Thus it is. From the perspective of showing the self-cause, it is established as three: the teachings spoken from the mouth, the teachings of blessing, and the teachings of permission. From the perspective of the three trainings that are expressed, there are also three: the Vinaya Pitaka, which mainly shows the training of higher morality; the Sutra Pitaka, which mainly shows the training of higher mind; and the Abhidhamma Pitaka, which mainly shows the training of higher wisdom. From the perspective of the expressing scriptures, it is divided into twelve categories, as it is said: Sutras, songs, and prophecies, verses, self-statements, and causes, parables, accounts of events, and birth stories, extensive Vaipulya and wonderful dharmas, are the twelve branches of the scriptures. Thus it is. From the perspective of the individuals to be tamed, it is also established as two vehicles in sequence, as Asanga said: These three are divided into two by the difference between the lower vehicle and the most excellent vehicle, namely the Hearer's Pitaka and the Bodhisattva's Pitaka. Thus it is. The Lesser Vehicle is divided into Hearers and Solitary Realizers, hence the three vehicles. In the Great Vehicle, the cause vehicle and the result vehicle are separated, hence the four vehicles. Including the path-stage of gods and humans, it is established as five vehicles, etc. Although it is said to be countless due to the difference in the temporary path, in terms of the ultimate meaning, there is no establishment of different vehicles, as it is said in the Lankavatara Sutra: As long as there is movement of the mind, there is no end to the vehicles. When the mind is completely exhausted, there is no vehicle and no goer. Thus it is. From the perspective of philosophical schools, those who follow the first turning of the wheel are the Lesser Vehicle Vaibhashika and Sautrantika, and those who follow the middle and final turnings of the wheel are the Great Vehicle Madhyamaka and Yogacara, totaling four. There are also internal divisions and differences in views among these, which are very extensive, but I will stop writing here due to the abundance of words. Among these, what is particularly outstanding is how the wheel of Dharma of the Great Secret Vajrayana, the fruit, turns? In the realm of Akanishta, the great and utterly pure self-manifestation, the teacher, the six-family Samantabhadra or the pervasive lord.
Chinese
伟大的金刚持，以非您之外的无数善逝之众，以超越言语文字自性的法性不可说之意，以光明照耀的加持力，在奥明净土大乐，须弥山顶，以及赡部洲等处，以圆满受用和种种化身，调伏安住于世间的所化众生，以及具有殊胜智慧的勇士和瑜伽母等不可思议的眷属众，以手势和语言的方式，在各种适当的时机宣说了所有密咒的续部。如《文殊幻化网经》的释续中所说：四大部洲有三种显现，即奥明净土处、须弥山顶和赡部洲，为菩萨和众生的利益而宣说。导师也有三种，即佛陀金刚持大士、转轮圣王化身和释迦牟尼佛亲自宣说。时间是调伏所化众生之时，眷属聚集之时宣说。如是等等。此外，在海边、乌仗那、萨霍拉国、吉祥香巴拉等地，导师亲自显现或不显现为坛城主尊之相，以各种方式宣说了不可思议的密咒续部。其他所有乘的次第，也是在那个时候从这无上大秘密的法轮中流出而宣说的。如《秘密藏续》所说：调伏、经藏、论藏和誓言、修持和成就，以及身、语、意之续，在十方广为流传，都是从秘密藏中流出的。这自性秘密藏，是所有三藏和续部的来源，是决定性的。如是所说。如此，对于如何宣说因乘和果乘，以及如何分别结集教法的方式，小乘声闻缘觉和共同的三藏，在导师涅槃之后，为了消除诸神的诽谤，在王舍城的榕树洞中，五百阿罗汉聚集，阿难陀尊者结集经藏，优波离尊者结集律藏，大迦叶尊者结集论藏，即三藏。
English
The Great Vajradhara, to the immeasurable assembly of Sugatas other than yourself, through the blessings of illuminating with speech that transcends the nature of words and expressions, the inexpressible great intention of Dharmata, in places such as the great and beautiful Akanishta, the summit of Mount Meru, and Jambudvipa, with perfect enjoyment and various manifestations of emanations, tames the beings to be tamed who abide on the earth, and to the inconceivable assembly of disciples with special intelligence, heroes, and yoginis, he taught all the tantra sections of secret mantras through gestures and words at various appropriate times. As stated in the explanatory tantra of the Manjushri Illusion Net: "The four continents have three aspects: Akanishta, the summit of Mount Meru, and this Jambudvipa are renowned. It is taught for the benefit of bodhisattvas and gods and humans. The teacher is also of three kinds: Buddha Vajradhara the Great, the emanation of the Wheel-Turning King, and Shakyamuni himself taught it. The time is when the beings to be tamed are tamed, and it is taught at the time when the disciples gather." And so on. Furthermore, in places such as the seashore, Oddiyana, the land of Sahora, and glorious Shambhala, the teacher himself, either appearing or not appearing as the main deity of the mandala, taught inconceivable numbers of mantra tantras in various ways. All other levels of vehicles were also taught at that time, emanating from this very wheel of the supreme great secret dharma. As stated in the Guhyagarbha Tantra: "Vinaya, Sutra, Abhidharma, and Samaya, practice and accomplishment, and the tantras of body, speech, and mind, which are widely known in the ten directions, all emanate from the Secret Essence. This Essence of Secret Nature is the source of all the Tripitaka and all the Tantras, and it is definitively established." As it is said. Thus, regarding how the causal and resultant vehicles were taught and how the teachings were separately compiled, the Tripitaka common to the Lesser Vehicle Shravakas and Pratyekabuddhas: after the teacher passed into nirvana, in order to dispel the slander of the gods, five hundred arhats gathered in the Nyagrodha cave of Rajagriha, and Ananda compiled the Sutras, Upali compiled the Vinaya, and Mahakashyapa compiled the Abhidharma, thus the three pitakas.