Chinese
一位侍者向国王和班智达们禀告说：自从我来到藏地以后，需要翻译一些在藏地前所未闻的佛法。班智达们说：金刚座（菩提伽耶）下面藏有口诀之法，我们印度虽然没有使用的权利，但你前往藏地意义重大，所以就按照道理取走吧。据说比玛拉侍者迎请了所有佛法，并查清了印度的范本。比玛拉前往桑耶寺（བསམ་ཡས་，今西藏山南地区扎囊县桑耶镇）。翻译了显宗和密宗的总论，特别是九乘，以及大圆满的三部，最终在汉地五台山（山西五台山）住锡，直到千佛的教法存在为止，并承诺每过一百年就会在藏地化身一次。这些是关于三传承的密咒降临方式的总述。现在，详细确定法之自性的方式有两种：共同乘和不共同乘的宗派。第一种有三种：词义、分类和果。第一种是：从“行”的声音而来的是乘，意思是想要指示并由此行进，即前进和运送。如《摄颂》中所说：此乘犹如虚空无量殿，获得喜乐安乐之殊胜乘，何者能令一切众生入涅槃。第二种分为两种： общей классификации и конкретной классификации. 第一种是为了调伏众生的烦恼，佛以慈悲心根据众生可调伏的程度而施教，因此乘的种类也仅限于此，没有其他解释。如《楞伽经》中所说：为了引导众生，确定宣说了各种乘，但没有指定是哪一个。也就是说，如果暂时总结，就是指果位而说成一个。如《妙法莲华经》中所说：没有两个乘。又如《俱生经》中所说：存在的是唯一，不存在其他的。又从因和果的角度来说是两种，从大小的角度来说也说是两种。如《吉祥四大衰损续》中所说：为了因之法和果，乘也有两种。又如《益西准》（地名）中所说：大小次第的
English
A servant reported to the king and the panditas, saying: Since I came to Tibet, I have had to translate some Dharma teachings that were previously unheard of in Tibet. The panditas said: Underneath the Vajra Throne (Bodh Gaya) there are hidden instructions of Dharma, although we in India do not have the right to use them, it is very meaningful for you to go to Tibet, so take them according to reason. It is said that Vimala's servant invited all the Dharma and verified the Indian manuscripts. Vimala went to Samye Monastery (བསམ་ཡས་, present-day Samye Town, Zhanang County, Shannan Prefecture, Tibet). He translated the general treatises of Sutra and Tantra, especially the Nine Vehicles, and the three categories of Dzogchen, and finally resided in Mount Wutai (Mount Wutai, Shanxi) in China, until the teachings of the Thousand Buddhas exist, and promised to incarnate in Tibet every hundred years. These are the general descriptions of the descent of the secret mantras of the three lineages. Now, there are two ways to specifically 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 vehicle comes from the sound of "going", meaning to indicate and proceed from it, that is, to advance and transport. As stated in the Compendium: This vehicle is like a measureless palace in the sky, the supreme vehicle that brings joy, happiness, and bliss, which leads all sentient beings to Nirvana. The second is divided into two: general classification and specific classification. The first is for subduing the afflictions of sentient beings, and the Buddha teaches with compassion according to the degree to which beings can be subdued, so the types of vehicles are limited to this, and there is no other explanation. As stated in the Lankavatara Sutra: To guide sentient beings, various vehicles are definitely taught, but none are specified. That is to say, if summarized temporarily, it refers to the result and is said to be one. As stated in the Lotus Sutra: There are not two vehicles. Also, as stated in the Kunje Gyalpo: What exists is only one, there is no other. Also, from the perspective of cause and effect, there are two, and from the perspective of size, there are also said to be two. As stated in the Glorious Four Elements Exhaustion Tantra: For the sake of the cause of Dharma and the result, there are also two vehicles. Also, as stated in Yeshe Dron (place name): The order of large and small