Chinese
，而且，需要说明的是，文殊忿怒尊续的第七品，说是为了成就菩提而消除障碍的法，却说不是真正获得菩提的方法。还有，身语意阎罗死主黑尊续，甚至连四灌顶也没有在正文中明确说明，吉祥持者也只是在字里行间寻找依据，费尽周折才找到可以显示四灌顶的方法，因此必须在无上瑜伽中修持。说黑尊三法的正文中没有圆满次第，这是因为根本不理解佛法的要点，只会积累谤法的罪业。有些与自己意见不合的其他宗派，虽然表面上轻视以这个法为主修，但如果你的话是真的，那么对于不是获得佛果的恶法，你自己也像在进行灌顶、听闻、讲说、展示技艺一样，实在是愚蠢至极，毫无意义。又说，即使这个法没有最终的果报，但其他教派有这个法，所以我们也只是为了扩大势力。如果你们清楚地表达了自己的意图，那倒是真的。即使如此，这里也要考察一下，如果第七品的道路不能获得菩提，那么你们自己认为第七品的讲说，无论是སྐྱོ་ལུགས་（不确定，疑似人名或地名）还是མལ་ལུགས་（不确定，疑似人名或地名），都是至高无上的法，这也是不合理的，即使能成就一些微小的利益，也终将和外道法一样。还有，对于所说的消除成就菩提的障碍，也要考察一下。如果像这样能消除一切障碍，那么就会成为无上的成就菩提之法，因为断除了一切障碍却不能获得菩提是不可能的。如果只是为了消除今生的疾病和伤害，以及贫困，那么仅凭这些是不能作为消除菩提障碍的方法的，因为医药、物品、学识和战胜敌人的方法等智慧也能做到，所以会和普通百姓一样。在这里，你们将守护和摧毁障碍的标准定在哪里呢？如果定在消除未来一两世的痛苦上，那么就和外道一样了。如果定在能够战胜魔鬼和阎罗上，那么这就要依靠出世间的
English
and, it is necessary to explain that the seventh chapter of the Manjushri Wrathful One Tantra, which is said to be the Dharma for removing obstacles to the attainment of Bodhi, is said not to be the real method for obtaining Bodhi. Also, this Tantra of the Body, Speech, and Mind, Yamaraja, the Black Lord of Death, does not even clearly explain the four empowerments in the text, and Jinasagara also only seeks evidence in the words and phrases, and painstakingly finds a way to show the four empowerments, so it is necessary to practice in Anuttarayoga Tantra. To say that there is no completion stage in the explicit teachings of the Black Dharma Three Sections is because one does not understand the key points of the Dharma at all, and will only accumulate the karma of slandering the Dharma. Some other schools that disagree with one's own views, although outwardly despise taking this Dharma as the main practice, but if your words are true, then for the evil Dharma that is not the attainment of Buddhahood, you yourself are also like performing empowerment, listening, speaking, and displaying skills, which is extremely foolish and meaningless. Also, even if this Dharma does not have the ultimate result, other sects have this Dharma, so we are only doing it to expand our influence. If you clearly express your intentions, that is true. Even so, it should be examined here, if the path of the seventh chapter cannot attain Bodhi, then you yourself consider the teachings of the seventh chapter, whether it is སྐྱོ་ལུགས་ (unclear, suspected person's name or place name) or མལ་ལུགས་ (unclear, suspected person's name or place name), to be the supreme Dharma, which is also unreasonable, even if it can achieve some small benefits, it will eventually be the same as the heretical Dharma. Also, regarding the so-called removal of obstacles to the attainment of Bodhi, it should also be examined. If it can remove all obstacles in this way, then it will become the supreme Dharma for attaining Bodhi, because it is impossible to cut off all obstacles and not attain Bodhi. If it is only to eliminate diseases and harms in this life, and poverty, then these alone cannot be regarded as methods for eliminating obstacles to Bodhi, because medicine, objects, knowledge, and methods of defeating enemies can also do it, so it will be the same as ordinary people. Here, where do you set the standard for guarding and destroying obstacles? If it is set on eliminating the suffering of the next one or two lives, then it is the same as the heretics. If it is set on being able to defeat demons and Yama, then this depends on the transcendent
English
Because wisdom needs to be generated, it is necessary to understand that it is the method to attain enlightenment. In your understanding, from the aspect of severance, although obstacles and other faults have been eliminated, from the aspect of accomplishment, there may be a situation where merits have not been manifestly accomplished. These are the foundational Dharma categories. It seems like washing away the dirt from a copper bowl without pouring in the essence. Apart from understanding some terms, the understanding of the stages of the path and abandonment and antidotes has only emerged a little. Therefore, if the antidote is not generated, the object to be abandoned cannot be abandoned. If the two accumulations are not complete, the two obscurations cannot be purified, just as if appearance does not arise, non-appearance cannot be eliminated. Therefore, generating merit in accomplishment and eliminating obstacles and faults in severance are like being side-by-side and jumping together. If the means of eliminating obstacles is supremely accomplished, then the means of generating merit will also be supremely accomplished. Śrīdhara's argument that the Black Tantra is the unsurpassed yoga tantra is to prevent some people from interpreting it as a lower tantra. Even if it does not possess the characteristics of the unsurpassed yoga tantra, how could it be changed and disguised as the unsurpassed yoga tantra by reversing the meaning in the words of the tantra? If that were the case, the tantra would not be the unsurpassed yoga tantra, and the teacher would become a great liar. You yourselves would not want that. If the Black Tantra and the Seven Conceptions (rtog bdun) are truly the unsurpassed yoga tantra, then it must be based on possessing the characteristics of the unsurpassed yoga tantra. Is it possible for water to exist without moisture? These Three Sections of Black Teachings (nag po skor gsum) are the unsurpassed yoga tantra because they show the characteristics of the generation stage. It is established by direct perception, and it has also been acknowledged. Furthermore, it is said that whatever shows the complete characteristics of the generation stage necessarily shows the completion stage in either the explicit or implicit aspect, such as Guhyasamaja. The Three Sections of Black Teachings are also the tantra that shows the completion of the generation stage. This is what is said. The explanation of the teacher Śrīdhara is that some people interpret the Black Enemy Secret Mantra as an outer tantra, believing that the main deity should not have a consort. Although it is not clear when showing the face and hand gestures, there is union in the secret empowerment and wisdom empowerment. Therefore, it is not an outer tantra. The main deity must have a consort, which is requested through song.
Chinese
因为存在之故。如此安立能立，仅仅揭示了对彼方所许的少许损害而已。因为没有讲授更高的灌顶和圆满次第，怎么会用其他的能立来推翻呢？本来，圆满次第等等的甚深口诀，是在弟子成为法器时才宣讲的，哪里会在与他人争辩论战之时说呢？你们自己所持的，那种随口而出的类比，即使对于吉祥持等等最伟大者来说，这种比量也存在很大的过失。因此，父续的怖畏金刚法类，密集金刚幻化网等等，以及母续的合修等等，在续部的明示圆满次第方面，没有明显与不明显的差别。还有，那些不精通之人，对于“秘密的真如之，瑜伽生起已开显，圆满瑜伽误忆持”的词句，没有理解它所显示的其他的广大甚深意义，却说这是在显示父续和母续的差别。对于这种其他任何大德都不曾说过的事情，只有你们自己才想得起来，并且以此作为理由，说以生起次第为主的是父续，以圆满次第为主的是母续，因此父续没有圆满次第也可以。如此毫无根据地随意臆造，以此来迷惑愚昧之辈。对此应该这样说：如果父续以生起次第为主，没有圆满次第也可以，那么母续以圆满次第为主，是否也可以没有生起次第呢？还有，你们说父续没有广讲圆满次第，又说密集金刚中有圆满次第，这也是相违的。还有，你们一边这样说，一边又说密集金刚的圆满次第是不甚深的，母续和胜乐金刚的圆满次第是极其甚深的，这立即就自相矛盾了。因为不甚深的圆满次第，就不是圆满次第。如此区分，是因为你们自己根本没有认识圆满次第，所以才会有这种胡言乱语。还有，在已经努力说完金刚怖畏的续部传承中没有圆满次第之后，又说有消除忧愁的禅定，以及夜晚修行的少许圆满次第
English
Because it exists. Thus establishing the proof, it only reveals a slight harm to what is accepted by the other party. Since there is no explanation of the higher empowerments and the completion stage, how can it be overthrown by other proofs? Originally, the profound instructions of the completion stage and so on are taught when the disciple becomes a vessel, but where would they be spoken during a debate with others? The analogy that you yourselves hold, that kind of analogy that comes out of your mouth, even for the most great ones like the Glorious Holder, this kind of reasoning has great faults. Therefore, the Yamāntaka class of the Father Tantras, the Guhyasamāja Māyājāla, and so on, and the combined practices of the Mother Tantras, and so on, there is no difference in terms of clarity or obscurity in the explicit completion stage of the tantras. Furthermore, those who are not skilled, regarding the words, "The yoga of the secret Suchness, the arising has been revealed, the perfect yoga is mistakenly remembered," without understanding the other vast and profound meaning that it shows, they say that this is showing the difference between the Father Tantras and the Mother Tantras. Regarding this matter that no other great person has ever said, only you yourselves can think of it, and taking this as a reason, you say that the Father Tantras are mainly showing the generation stage, and the Mother Tantras are mainly showing the completion stage, therefore the Father Tantras can be without the completion stage. Thus, you fabricate without any basis, and use this to deceive the ignorant masses. To this, one should say this: If the Father Tantras mainly show the generation stage, and can be without the completion stage, then if the Mother Tantras mainly show the completion stage, is it also permissible to be without the generation stage? Furthermore, you say that the Father Tantras do not extensively teach the completion stage, and you also say that the Guhyasamāja has the completion stage, this is also contradictory. Furthermore, while saying that, you also say that the completion stage of the Guhyasamāja is not very profound, and the completion stage of the Mother Tantras and Hevajra is extremely profound, this is immediately very contradictory. Because the completion stage that is not very profound is not the completion stage. Making such distinctions is because you yourselves have not recognized the completion stage, therefore there is such nonsense. Furthermore, after having tried to say that there is no completion stage in the lineage of Vajrabhairava, you then say that there is meditation to dispel sadness, and a small portion of the completion stage for practicing at night.
Chinese
说“这个惩罚，还算不错”这样的话，是毫无根据的疯话，说了不该说的话，还觉得好，真是可笑。如果说悲伤的修法是好的，那其他的圆满次第修法又有什么不好的理由呢？密诀的隐蔽解说中也认可这些，而且经典中明确指出的也不是其他的缘故。以悲伤来祈请的禅定，在圆满次第中阐述的圆满次第是拙火四轮，在你们的观点里，这被认为是甚深的圆满次第。而且你们的父续一般不需要圆满次第，已经说过不需要甚深的圆满次第了。怖畏金刚的续也被认为是父续，这种矛盾的堆积是怎么回事？你们自己好好想想吧，或许有一天你们会明白自己的立场。如果别人说了，你们就会燃起无法忍受的嗔恨。第二点是，要这样确定：在无上续部中，只主要阐述父神的咒语、坛城和事业的，就是父续。不仅如此，母神的咒语、坛城和事业也加以发挥的，就是母续。这也不是说，意义和方法、智慧这两者，由这两个续部来划分，因为大多数瑜伽母续，也会发挥以方法为主的神、咒语、结合三者。因此，方法续一定只发挥父神是不遍的。母续中，像四座续这样的，虽然也有只发挥母神的，但大多数是两者都发挥的。因此，不共的特点之名，是赋予具有特点的事物，称为瑜伽母续，就像说妓女的住所一样。不能以空性与慈悲，生起次第与圆满次第，幻身与光明，福德与智慧，乐空与明空等来区分父续和母续，因为两者都同样阐述这些。那么，父续被称为大瑜伽，无上瑜伽是母