English
That which is mainly based on local language, such as the old Nyingma Dzogchen, and among the new Dharma cycles, the most extensive Lamdre (Path and Fruit), and the most beneficial to beings, the Six Dharmas and the Two Principles, etc., do not rely solely on the treatises of one tantra. Instead, they gather the meanings and intentions of many tantras, making it easier for those with uncertain aptitudes to practice. This is similar to the Four Suffering Practices of the True Dharma, and the many early and later appearances of the Mahamudra lineage. Among these, some seem to be connected with initiations and generation stage practices based on only one tantra, but this is merely the intention of some lineage lamas. Because the activities of those lamas are vast, they naturally become widespread. Because there are many people with uncertain aptitudes in this Tibetan land, some say that these general instructions that do not rely on a single tantra but use general key instructions as the path are widely beneficial. There is no basis for this. Although it seems reasonable, it is also unreasonable. At this time, Khenpo Rinpoche is also investigating the Great Guidance of the Four Stages of the Path, the definitive secrets of the tantras, which is worthy of a wise person. He is also conducting extensive research on the subtle points of practice, such as whether the oral transmission verses are complete, and personally making strict corrections, which I greatly rejoice in. In general, many people ask me for Lamdre, Niguma Mahamudra, Chöd, etc., and many people ask for the Six Yogas in order to connect with the tantras, merely following fame. Those who truly practice are as rare as stars in the daytime. Almost no one wants to actively explore other Dharma categories that are mainly related to the tantras. On our side, we let things go as they go, and although there are no empty words like "getting, getting," I wonder if this is beneficial to the end of the Vajrayana teachings. In other aspects, there are many who teach tantric Dharma after first studying the characteristics, and although many Geshes will emerge in the future, there will be no shortage of prejudice and accusations against these people, let alone being proficient in the tantric Dharma itself. Deep Dharma practice is almost impossible to appear. The reason for such a great famine is that I think it is a sign of the decline of the Dharma.
Chinese
之中安放。如今这藏地，仅有一些零星的灌顶和传承，至于每一部续部的法，所有部分都圆满具备的情况，似乎并不多见，这是显而易见的事实。我们这些将要前往来世的人，从上面提到的那些法中，能带走的恐怕也就像从口袋里滚落的东西一样吧。嘿嘿！我得到也好，得不到也行的法，也得到了不少。得到则利益巨大，不得则不行的上述这些法，我努力追求。努力之后，得到也算是得到了，我自己的前程算是走到了顶峰。这些人，打赢了一场官司，或者赢得了一场辩论，或者解决了一块土地的纠纷，就说前程好啊，但是，对于深奥的佛法，哪怕是一小段偈颂，用三千大千世界的所有财富也无法衡量，像那样的佛法，从至尊上师那里听闻，也听闻了，理解，也理解了，知晓，也知晓了，体验，也体验了，这是福德的极致。没有比这更好的前程了吧！不会有更好的前程了吧！不会有更好的前程的！总而言之，我就是 ཕཊ་（藏文，梵文天城体，phaṭ，摧破）。现在进入正题，这个时候，因为桑孜（བསམ་རྩེ）的领主策东（རྩེ་གདུང་）家的南嘉布赤仲布卡（རྣམ་རྒྱལ་བུ་ཁྲིད་དྲུང་བུ་ཁ），突然去世，所以送来了超度亡灵的供品。最初，之前世尊母明智持明者策玛（རྩེན་མ）的坛城崩塌的预兆的果报，到此为止。四位夫人左右未能如愿。那里的秘密通道，以及策东（རྩེ་གདུང་）家的仲尊库雄巴（ལྕམ་དྲུང་སྐུ་གཞོན་པ་འབྲིང་མཚམས）前来迎接，强烈要求在古曲汝（གུ་ཆུ་རུག་）举行驱魔仪式。因此，在藏历五月初前往日喀则（གཞིས་ཀ་རྩེ）。到达那天，说是吉祥的星宿日，于是为仲尊（ལྕམ་དྲུང་）做了驱魔仪式。第二天，在第六天，也稍微供奉了超度亡灵的供品。在那之后，又遇到了盛夏，住了两个半月左右。这个时候也发生了各种各样的争吵。总的来说，萨迦派（ས་ལུགས་པ་）的这位，从一开始到现在，供养的朵玛（ཞལ་བཟན་）上的手印就比较小。总的来说，就像鸟嘴干枯，人嘴湿润的比喻一样。没什么好害怕的啊！我可是金刚。
English
therein. Nowadays, in this Tibetan land, there are only some individual empowerments and transmissions. As for the Dharma of each tantra, it seems that there are not many cases where all parts are completely present. This is an obvious fact. We who are about to depart for the next world, from those Dharmas mentioned above, what we can take with us is probably like something rolling out of a pocket. Hehe! I have obtained quite a few Dharmas that are good to obtain, and also okay not to obtain. Those Dharmas mentioned above, which are greatly beneficial if obtained and must be obtained, I pursued diligently. After striving, obtaining is also considered obtaining, and my own future can be said to have reached its peak. These people, winning a lawsuit, or winning a debate, or resolving a land dispute, say that their future is good. However, for the profound Dharma, even a small verse cannot be measured by all the wealth of the three thousand great thousand worlds. Such Dharmas, hearing from the supreme lama, I have heard, understood, and known, and also experienced. This is the ultimate of merit. There is no better future than this! There will be no better future! There will be no better future! In short, I am ཕཊ་（Tibetan, Devanagari, phaṭ, shattering）. Now, to get to the point, at this time, because Namgyal Buchi Drung Bhuka (རྣམ་རྒྱལ་བུ་ཁྲིད་དྲུང་བུ་ཁ) of the lord of Samtse (བསམ་རྩེ), Tsedong (རྩེ་གདུང་), suddenly passed away, offerings for the deceased were sent. Initially, the result of the omen of the collapse of the mandala of the Bhagavati Mother, the Vidyadhari Tsema (རྩེན་མ), was up to this point. About four consorts could not be satisfied. The secret passage there, and the younger Drung尊 Kumshongba (ལྕམ་དྲུང་སྐུ་གཞོན་པ་འབྲིང་མཚམས) from Tsedong (རྩེ་གདུང་) came to welcome, strongly requesting that an exorcism ceremony be held in Guchu Rug (གུ་ཆུ་རུག་). Therefore, at the beginning of the fifth Tibetan month, I went to Shigatse (གཞིས་ཀ་རྩེ). On the day of arrival, it was said to be an auspicious constellation day, so I performed the exorcism ceremony for Drung尊 (ལྕམ་དྲུང་). The next day, on the sixth day, offerings for the deceased were also made. After that, I also encountered the height of summer and stayed for about two and a half months. At this time, various disputes also occurred. In general, this Sakyapa (ས་ལུགས་པ་) has had a relatively small hand seal on the Torma (ཞལ་བཟན་) from the beginning until now. In general, it is like the analogy of a dry bird's beak and a wet human mouth. There is nothing to be afraid of! I am Vajra.
Chinese
是这样认为的。哈哈哈，真是可笑。还有，这里有些人不懂得赞扬却去赞扬，不懂得诋毁却去诋毁，诸如此类的事情正在发生。他们还反复说我利用诋毁的借口，做了忿怒事业。对这些人我说：暂且从恶趣行续中说，愚人诋毁三宝，危害佛法，努力诋毁上师的人，智者应当严厉杀死。与非法相应，行恶行，总是努力危害众生，违背誓言的人，有慈悲心的，咒师用咒语杀死。这样说了对七种应诛杀的对象，说要进行诛杀。喜金刚中也说：对佛法有害的，摧毁上师佛陀的，禀告上师释迦牟尼后，应当以慈悲心杀死。吉祥密集金刚中也说：不信者和说话的众生，诋毁金刚上师的，以及对其他恶毒的众生，应当极力劝请这样做。又说：怙主以欺骗，毁灭一切有情，也不会堕入恶趣，获得菩提道也不难。一切如来身语意，吉祥金刚忿怒续中说：唉玛吙，杀戮是好的，只要从罪恶中解脱，即使造了千种罪恶，也不会生于无间地狱等处。这样说忿怒事业是利益他人的殊胜方便。菩提萨埵具有咒语行持者，这是非常善巧的方法。总集三续中也说：对恶毒者要进行遮止，或以实物，或以咒语，或以其他，幻轮和三摩地，也可以用药物来做，如果不是这样区分，一定会违犯誓言。邪魔和邪恶的引导者，一定会死亡堕入地狱，遭受长久的痛苦折磨，因此要精进，不生嗔恨以慈悲心，一定要用咒语杀死。这样说了如果不对恶人行持猛厉事业，就会违犯誓言。同样，在其他续中也说：诋毁金刚上师的，以及大乘
English
That's the way it is. Ha ha ha ha, it's really laughable. Also, there are some here who praise without knowing how to praise, and who slander without knowing how to slander, things like that are happening. They also repeatedly say that I, using the excuse of slander, have done wrathful deeds. To those people I say: For the time being, it is said in the Tantra of the Practice of the Evil Destinies, that fools who revile the Three Jewels, harm the Buddha's teachings, and strive to revile the lama, should be killed sternly by the wise. Those who are associated with non-dharma, engage in evil deeds, always strive to harm sentient beings, and break their vows, should be killed with mantras by compassionate mantra practitioners. Thus, it is said that the seven objects to be killed should be dealt with by killing. It is also said in the Hevajra Tantra: Those who harm the teachings, destroy the lama and the Buddha, after asking the lama Shakyamuni, should be killed with compassion. It is also said in the Glorious Guhyasamaja Tantra: Those sentient beings who are unbelievers and speakers, who revile the Vajra Master, and also other malicious sentient beings, should be strongly urged to do this. It also says: Although the Protector, through deception, destroys all living beings, he will not be born in the lower realms, and it will not be difficult to find the path to enlightenment. In the Tantra of the Glorious Vajrakrodha, the Body, Speech, and Mind of all the Tathagatas, it is said: Emaho, killing is good, as long as one is liberated from sins, even if one has committed thousands of sins, one will not be born in the Avici hell and so on. Thus, it is said that wrathful deeds are the supreme means of benefiting others. Bodhisattvas who have the practice of mantras, this is a very skillful method. It is also said in the Three Root Tantra: One should ward off the malicious, either with objects, or with mantras, or with other means, mandalas and samadhi, and also with medicine. If one does not distinguish in this way, one will certainly break one's vows. Demons and evil guides will certainly die and fall into hell, suffering prolonged torment, therefore one should be diligent, not generate anger but with compassion, one must kill with mantras. Thus, it is said that if one does not perform fierce deeds against the wicked, one will break one's vows. Similarly, it is also said in other tantras: Those who revile the Vajra Master, and the Mahayana
Chinese
能降伏，任何于真言续部的，行持结合之事业者，应精进努力而诛杀，或者从住处驱逐之。如是说。十四根本堕中，对于恶毒者恒常怀有慈爱，行持此者立为第十条。如是之说有吗？若对恶毒者心怀亲近，说是根本堕。依此推断，若未行诛法，则有罪过，若行持，则会产生利益。有这样一种说法。比黑炭还黑的恶人，利用权势诽谤诸佛菩萨，更不用说，是诛法的对境。伪装成修行人或格西，自己造作对佛法和众生有害之事的所有这些人，都是应该诛杀的对象。菩提萨埵大菩萨班智达达磨rakṣita（梵文，धर्मा रक्षिता，Dharmarakṣita，护法）也说：即使像贤善者一样被众人装扮，然于邪见之林中，我执纷乱者，如母虎食子般恐怖者，应由奉命护法们诛杀之。身着绛红色法衣，寂静调柔，看似庄严，然如猫一般心怀恶意者，此无药可救之伪善者，应投入于妖女们的口中。即使安坐于九万俱胝之首座，然如遍入天一般未能调伏自心者，贪嗔之光芒四射十方者，应投入于阎罗狱卒之口中。虽已出家并进入佛法之门，然如在家之人一般，所作无边无际，对于一切应舍应取皆加以轻蔑者，应受持明仙人们的诅咒。虽具足出家之相，然不守护戒律，对于欲望之事，心识散乱者，对于圣者们加以诽谤者，应被空行母们彻底诛杀。为了获得利养，而显现圣者之相，如犬豕一般贪图享乐，对于所有密咒誓言皆加以欺骗者，应投入于金刚持之火炉中。口中高唱大乘之语，然轻蔑业果，以空性之语欺骗信众者，如鬼怪一般伪装其身者，应由具誓言者以咒诛杀之。如是，别解脱戒且放一边，即使自己必须堕入大恶趣，然对于摧毁佛法的怨敌