Chinese
如此修持大不应理。若以彼等之名声而修持为清净，则苯教和外道之论典皆将变为清净之法。因为在所有佛法之论典中，多有引用和提及彼等之论典和边际之安立。彼等灌顶修持之口诀，因未为其他所知，亦将变为非为正统。总的来说，若因未在此等（论典）中出名即为非法，则此等之病，除了大圆满之外，玛尔巴、米拉等之甚深法门，如胜乐金刚耳传等众多法门，以及香巴噶举之四金法等众多法门，还有当巴的息解法类等众多法门，仅仅是名字也没有听说过，那么这些法门之间又有什么颠倒呢？如对噶举和德谢杜巴等之理由，连名字的一点点概念都没有确定，就妄加诽谤，口无遮拦，像这样说谎和狡辩之徒，或是自作聪明的家伙们。如果不是邬金莲师和比玛拉等人所造之论典，那么他们的果位，如萨迦派的昆鲁旺（775）守护等众多法门，以及对杰尊巴等人所宣说和教导之法是什么，现在就应该指出来。以前的目录，如丹噶玛、旁塘玛、巴协、拉协等任何一部中，连名字都没有出现过，因此以前的国王大臣们在位期间所翻译的宁玛派续部肯定不是正确的。虽然如此说，但即使没有被收录在那些目录中，也没有任何证据表明那些国王大臣在位期间没有翻译和宣说。因为所有这些目录都有不同之处，如先后顺序的缺失和遗漏，以及对显宗和密宗的偏袒等，存在各种不同的观点。因此，仅仅因为在这些目录中没有出现，就断定不是前译是不成立的。即使假设没有收录在其中，那些目录也是共同使用的经藏和论藏。因此，大密宗的续部和不共的口诀没有被收录在那些目录中。因此，以未被三大目录收录来证明不是佛法，那就等于把从胜者（佛陀）到胜者之补处（菩萨），以及所有智者和成就者们的不共口诀，耳传口授的，所有甚深之法都贬低为非法了。
English
It is highly inappropriate to practice in this way. If one practices purely based on their reputation, then the doctrines of Bon and the Tirthikas would become pure Dharma. This is because in all Buddhist doctrines, there are many references and mentions of their doctrines and the establishment of boundaries. Those empowerment and practice instructions, because they are not known to others, would also become unorthodox. In general, if something is considered non-Dharma simply because it is not famous in these (texts), then this problem would extend to many profound Dharma practices besides Dzogchen, such as the profound Dharma of Marpa, Mila, and others, like the Chakrasamvara oral transmission, the four golden Dharmas of the Shangpa Kagyu, and the many practices of Dampe's Pacification teachings. Even their names are not heard of, so what is the difference between these Dharmas? Like those who criticize Kagyu and Deshek Dupa without even having a clear understanding of the reasons behind their names, speaking recklessly and engaging in lies and sophistry, or those who pretend to be intelligent. If they are not texts composed by Orgyen Padmasambhava and Vimalamitra, then what are their fruits, such as the protection of Khonluwang (775) of the Sakya school, and what is the Dharma that was taught and instructed to Jetsunpa and others, which should be pointed out now. In previous catalogs, such as the Denkarma, Phangthangma, Bashez, and Lashez, even the names do not appear. Therefore, the Nyingma tantras translated during the reign of those previous kings and ministers must not be authentic. Although it is said so, even if they are not included in those catalogs, there is no evidence to suggest that those kings and ministers did not translate and teach them. Because all these catalogs have differences, such as omissions and additions in the order of precedence, and biases towards Sutra and Tantra, there are various different viewpoints. Therefore, it is not valid to conclude that something is not a pre-translation simply because it does not appear in these catalogs. Even if we assume that they are not included in them, those catalogs are for the common use of the Tripitaka and Shastras. Therefore, the Great Secret Tantras and uncommon instructions are not included in those catalogs. Therefore, proving that something is not Dharma because it is not included in the three catalogs is equivalent to degrading all the uncommon instructions of the Victorious Ones (Buddhas) to the Victorious Successors (Bodhisattvas), and all the wise and accomplished ones, the profound Dharmas transmitted from ear to ear, as non-Dharma.
Chinese
是贪求享乐的前兆。那若巴和，寂天菩萨和，弥勒巴和，达玛噶瓦，阿底峡，嘎雅达热，仁钦桑波，卓弥，俄，玛尔巴译师，俄洛等等后来的智者成就者们的，大圆满的教典连一句偈颂也没有翻译，看来可以肯定不是在邬金和印度弘扬的佛法。虽然有人这么说。但事实并非如此，因为成就者邬金巴在唐波哈拉寺的经堂里，也找到了宁玛派续部的目录，并写在了传记里（776年），你自己去查阅一下。特别是觉沃对阿若的大乘瑜伽赞叹有加，达玛巴持有大圆满的宗见，措洛赞扬桑耶寺的梵文经书等等，这都是没见过的谎言。后来的译师们，对宁玛派和大圆满的教典一点也没有翻译，也没有任何证据表明在印度没有找到可以翻译的。难道邬金和印度以外弘扬的佛法都不是佛法吗？如果这样，那么根本大续部在印度没有，而是在弘扬的洲和，香巴拉等地弘扬，难道这些根本大续部因为译师们没有找到就不是佛法了吗？在印度有的时轮续释等心部三类，嘎雅达热，卓弥，玛尔俄等一点也没有翻译，难道就不是佛法了吗？译师们各自没有找到和没有翻译就不是佛法的话，那么大译师仁钦桑波翻译的，由导师功德藏所著的《现观自性合一续》，以及行续的注释，仪轨等等，看来在印度也没有找到，难道这些注释也不是佛法吗？据说在印度圣地，中间时期隐没的经续无数，译师们也没有见到那些，难道那些也不是佛法吗？从印度肯定要翻译的众多经续，据说译师们在世的时候印度没有，难道那些也不是佛法吗？此外，译师们只是没有在印度找到大圆满，而不是对佛陀的
English
It is a harbinger of wanting to enjoy pleasures. Naropa and, Shantipa and, Maitripa and, Dampa Gyagar, Atisha, Gayadhara, Rinchen Zangpo, Drogmi, Ngog, Marpa Lotsawa, Ngog Lo, etc., the later scholars and accomplished ones, it seems that not even a single verse of the Great Perfection teachings of those people has been translated, so it must be certain that it is not a Dharma that was propagated in Oddiyana and India. Although some say so. But the truth is not so, because the accomplished Ugyenpa himself found the catalog of Nyingma tantras in the Thang Bihara monastery, and it is written in the biography (776), you should check it yourself. In particular, Jowo greatly praised Aro's Mahayana Yoga, Dampa held the Great Perfection's tenets, and Troglo praised the Sanskrit scriptures of Samye, etc., these are all unseen lies. Those later translators did not translate even a little of the Nyingma and Great Perfection teachings, and there is no evidence that they could not find anything to translate in India. Are all the Dharmas propagated outside of Oddiyana and India not Dharma? If so, then the great root tantras are not in India, but are said to be propagated in the continents of propagation and Shambhala, etc., are these root tantras not Dharma because the translators did not find them? The three categories of mind division, such as the Kalachakra Tantra commentary, etc., which are in India, Gaya Dhara, Drogmi, Mar Ngog, etc., did not translate even a little, is it not Dharma? If the translators did not find and did not translate each one, is it not Dharma, then the great translator Rinchen Zangpo translated the "Union of Reality" tantra composed by the teacher Kunsnying, and the commentary on the Action Tantra, rituals, etc., it seems that they were not found in India either, are these commentaries not Dharma either? It is said that countless sutras and tantras disappeared in the holy land of India in the middle period, and the translators did not see those either, are those not Dharma either? Most of the many sutras and tantras that must be translated from India, it is said that they did not exist in India during the time of the translators, are those not Dharma either? Furthermore, the translators only did not find the Great Perfection in India, but not the Buddha's
Tibetan
གྲེལ་དང་བཅས་པ་རྒྱ་གར་དུ་གང་བཞུགས་ཐམས་ཅད་ལོ་པཎ་རེ་རེས་ཀྱང་རྫོགས་པར་བསྒྱུར་ (༧༧༧)པ་ཡིན་ནམ། ཡང་ན་ཕྱོགས་རེ་བ་དང་ཁ་ཡར་ཙམ་ལས་མ་བསྒྱུར་བ་ཡིན། ཕྱོགས་རེ་བ་ལས་ཐམས་ཅད་མ་བསྒྱུར་ན་ནི། དེ་རྣམས་ཀྱིས་རྫོགས་ཆེན་མ་བསྒྱུར་བར་ཟད་དེ། །དེ་ལས་གཞན་པའི་པདྨ་ས་མ་བྷ་ལྤ། སངས་རྒྱས་གསང་བ། བི་མ་ལ་སོགས་སྔ་ཕྱིར་བྱོན་པའི་ལོ་པཎ་ཆེས་མང་བ་རྣམས་ཀྱིས་བསྒྱུར་ཅིང་གཏན་ལ་ཕན་པས་ཆོག་མོད། ཇོ་བོ་རྗེ་བོད་དུ་བྱོན་ནས་བསམ་ཡས་སུ་ཕྱགས་ཕེབས་པའི་དུས་ཇོ་བོས་པེ་ཀར་དཀོར་མཛོད་ནས་རྒྱ་དཔེ་མང་པོ་གཟིགས་པས། ཇོ་བོས་གསན་གཟིགས་མ་མཛད་པའི་རྒྱུད་སྡེ་མང་པོ་བཞུགས་གདའ་བ་དང་། ཇོ་བོའི་ཞལ་ནས། ནི་ཡུལ་ན་ཐེག་ཆུང་གི་འདུལ་བ་ཉུང་བ། དེ་ལས་ཐེག་པ་ཆུང་དུའི་མདོ་སྡེ་མང་། དེ་ཚོ་བས་ཐེག་ཆེན་གྱི་མདོ་སྡེ་མང་། དེ་བས་ཐེག་ཆེན་གྱི་མངོན་པ་མང་། དེ་ཐམས་ཅད་པས་སྐྲཱི་ཡ་མང་། དེ་ཐམས་ཅད་པས་ཡོ་གག་མང་། དེ་ཐམས་ཅད་པས་ཕ་རྒྱུད་མང་། དེ་ཐམས་ཅད་པས་མ་རྒྱུད་མང་སྟེ། མ་ཡུལ་མ་གཏོགས་ལྷ་མ་སྲིན་སྡེ་བརྒྱད་ཀྱི་གནས་ན་ཡང་བསམ་གྱིས་མི་ཁྱབ་པ་ཞིག་བཞིགས་ཤིང་འགྲོ་བ་མཐོ་དམན་མ་ལུས་པའི་དོན་ཡང་འདི་ཡི་སྒོ་ནས་མཛད་པ་མང་གསུངས་ཤིང་། མི་ཡུལ་བཞུགས་པའི་གསང་སྔགས་འདི་ལ་ང་ལས་མཁས་པ་མེད་སྙམ། མཁའ་འགྲོ་མ་རྣམས་ཀྱིས་ནམ་མཁའ་ནས་གཞལ་ཡས་ཁང་གི་སྒོ་ཕྱེ་ནས་རྒྱུད་མང་པོ་བསྟན་པ་ཡིན་ཡང་འདི་རྣམས་མི་གདའ། ཐེག་པ་ཆེན་པོ་གསང་སྔགས་འདི་ལ་མཐའ་མངོན་རྒྱུ་ཡོད་ཡོད་མི་འདྲ་གསུངས་ནས་ཐུགས་རྒྱལ་ཆག་ །བོད་ཀྱི་རྒྱལ་པོ་ལ་རྗེས་སུ་ཡི་རང་མཛད། བོད་ཀྱི་བསྟན་པ་དར་དུས་དེ་འདྲ་པ་རྒྱ་གར་དུ་ཡང་མ་བྱུང་འདུག་གསུངས། རྒྱ་གར་དུ་མེས་དགྲ་ལན་མང་དུ་བྱུང་བས་ཚིག་པ་འདྲ། རྒྱ་གར་ན་མེད་པའི་རྒྱུད་མང་པོ་འདིར་སྣང་གསུངས་ནས་ཕལ་ཆེར་བཞེངས་ནས་རྒྱ་གར་དུ་ (༧༧༨)བསྐུར་བར་བཤད་མོད། པཎ་ཆེན་ཤཱཀྱ་ཤྲཱིས་ཀྱང་ཁོ་བོ་ལ་སྔར་མ་གྲགས་པའི་གདམས་པ་བཞི་ཡོད་གསུངས་ནས་དེའི་ནང་ནས་ཡ་གྱལ་གཅིག་ །ཡང་དག་མེ་གཅིག་ཐོད་གཅིག་དང་། དེ་ལ་བརྟེན་པའི་གཏུམ་མོའི་གདམས་པ་སོགས་རྣམས་ཀྱང་སྔགས་རྙིང་མ་ཡིན་མོད། དམ་པ་རྒྱ་གར་གྱི་བླ་མ་གྲུབ་ཐོབ་ཕོ་མོ་ལྔ་བཅུ་རྩ་བཞིའི་ནང་ནས་ནམ་མཁའ་ལྟ་བུའི་སྐུ་ཐོབ་པའི་བླ་མ་བཞི་ཡིས་སློབ་དཔོན་པདྨ་འབྱུང་གནས་ལས་རྡོ་རྗེ་ཕུར་བའི་དབང་བརྒྱུད་མན་ངག་ཐམས་ཅད་དང་། རྫོགས་པ་ཆེན་པོ་ལ་སོགས་པ་མང་དུ་གསན། དམ་པས་བོད་དུ་སྐུ་ཚེ་འདི་ལན་
Chinese
所有包括眷属在内的在印度的所有住锡者，都是每一位译师和班智达都圆满翻译（777）的吗？ 还是只翻译了一部分，或者只是稍微翻译了一点？ 如果只是翻译了一部分而没有全部翻译的话，那么他们就没有翻译大圆满。 除此之外，莲花生、佛密、毗玛拉等前后出现的众多译师和班智达们翻译并确定下来，已经足够了。 尊者阿底峡到藏地后，在桑耶寺拜访时，尊者在白噶宝库中看到了许多印度梵文经书。 其中有许多尊者没有听闻和见过的续部。 尊者说：“在这个地方，小乘的律藏很少， 比这小乘的经藏多， 比这些大乘的经藏多， 比这大乘的论藏多， 比所有这些克里亚瑜伽（梵文：Kriyāyoga）多， 比所有这些瑜伽（梵文：Yoga）多， 比所有这些父续多， 比所有这些母续多。 除了母地之外，在天龙八部的地方，也有无法想象的景象，并且通过这个门径做了许多利益所有高低众生的事情。” 还说：“在人类居住的地方，对于这个密咒，我认为没有比我更精通的人了。 空行母们从天空中打开坛城之门，展示了许多续部，但这些都不存在。 对于这个大乘密咒，有显现和没有显现的因缘各不相同。”说完后，他的傲慢心就消失了。 他随喜赞叹藏地的国王， 说：“藏地佛法兴盛的时候，这样的情况在印度也没有出现过。” 因为印度多次发生外道入侵，所以感到懊恼。 他说：“这里显现了许多印度没有的续部。”据说他几乎全部抄写后送往印度（778）。 大班智达释迦室利也说：“我有四个以前没有听说过的诀窍。”其中之一是，一个真实之火，一个颅骨，以及依此而生的拙火的诀窍等等，虽然是旧密咒，但是，从印度来的五十四位成就者男女上师中，有四位获得了如虚空般身之上师，从莲花生大师那里听闻了金刚橛的所有灌顶传承和口诀，以及大圆满等等许多法。 尊者这一世在藏地
English
Were all those residing in India, including their retinues, completely translated (777) by each and every translator and pandit? Or were they only partially translated, or just a little bit? If they were only partially translated and not completely, then they would not have translated Dzogchen. Apart from that, it is sufficient that many translators and pandits who came before and after, such as Padmasambhava, Buddhasamgupta, and Vimalamitra, translated and established them. When Lord Atiśa came to Tibet and visited Samye Monastery, he saw many Indian Sanskrit scriptures in the Pehar treasury. There were many tantras that Atiśa had not heard or seen. Atiśa said, "In this land, the Vinaya of the Lesser Vehicle is few, more than that are the Sutras of the Lesser Vehicle, more than those are the Sutras of the Great Vehicle, more than those are the Abhidharma of the Great Vehicle, more than all of those are the Kriyayogas (Skt: Kriyāyoga), more than all of those are the Yogas (Skt: Yoga), more than all of those are the Father Tantras, more than all of those are the Mother Tantras. Apart from the Mother Land, even in the abodes of the eight classes of gods and demons, there are unimaginable sights, and many benefits are done to all beings, high and low, through this gateway." He also said, "In the human realm, regarding this secret mantra, I think there is no one more proficient than me. The dakinis opened the doors of the celestial palace from the sky and showed many tantras, but these are not present. For this Great Vehicle secret mantra, the causes for manifestation and non-manifestation are different." After saying this, his pride diminished. He rejoiced and praised the king of Tibet, saying, "When the Dharma of Tibet flourishes, such a situation has not occurred even in India." Because India has been invaded by foreign enemies many times, he felt regret. He said, "Many tantras that do not exist in India appear here." It is said that he copied almost all of them and sent them to India (778). The great pandit Shakya Shri also said, "I have four previously unheard-of instructions." One of them is, one true fire, one skull, and the instructions on tummo based on that, etc., although they are old mantras. However, among the fifty-four male and female accomplished masters from India, four masters who attained bodies like the sky heard all the empowerments, transmissions, and instructions of Vajrakilaya from Guru Padmasambhava, as well as Dzogchen, etc. The venerable one, in this lifetime in Tibet