Chinese
那庆拉（Na-ching Lha）的形象，都追随嘉拉赛（Gyalsé）托美桑波（Thokmé Zangpo）巴哇（Palwa）的教言。装藏宝瓶也按照密咒的方式进行修法，非常纯正，其总结是根钦钦哲（Kunkhyen Khyentsé）所作。说这部续不是事续，如果说是事续，就应该展示经部仪轨的特征等，像对待仇敌一样抛弃本尊真言等，有些自诩非常聪明的人过度评判，进行诽谤，虽然进行了各种诋毁，但真正了解的人很少。要修习这种没有诋毁的事续。如是说。如果按照密咒的方式进行修习，那么修行者们必须获得依靠三部总集或者如来部的行续的具相灌顶，并且在实修的时候，必须特别注意，不同于其他坛城，这里可以省略本尊和本尊的供品，但是，关于彩绘仪轨，必须依据秘密总续或者依靠它，由杰贡秋伦珠（Je Könchok Lhundrup）等可靠的智者所著的文字来进行。总的来说，事续是从上部的仪轨誓言中获取而造作的，关于本尊观修的方式，上师桑结隐（Sangye Gyangwa）说：空性文字声音形象，手印特征共有六种。宗喀巴大师在《菩提道次第广论》中详细阐述了六本尊的分类，有些人认为如果不这样观修，就不是合格的事续，这种想法是片面的。图赛洛扎瓦仁钦南嘉（Thuksé Lotsawa Rinchen Namgyal）和持律者扎巴坚赞（Dülwa Dzinpa Drakpa Gyaltsen）所著的长寿佛仪轨中，只有生起次第等，不胜枚举，而此处的修习方式是，在《智慧金刚总集》中说：不离智慧菩萨的殊胜安乐，不以自身为本尊而生起慢心，这样的修法是安住于行续中。因此，按照事续的独立宗派的一种说法，这里因为没有自生本尊，所以迎请本尊，进行供养，祈求愿望，是作为君臣的方式。此外，对于续部四部的具相坛城，不要说修习，甚至连灌顶都没有获得，为了生计，毫无顾忌地进行这些仪轨，一些贪得无厌的人进行不如法的仪轨。
English
The forms of Nachung Lha follow the teachings of Gyalsé Thokmé Zangpo Palwa. The consecration vase is also practiced according to the mantra method, which is very pure, and its summary was made by Kunkhyen Khyentsé. It is said that this tantra is never an action tantra. If it were, it should show the characteristics of the sutra ritual, etc. Some who consider themselves very clever criticize and slander, abandoning deities and mantras as if they were enemies. Although they have made various slanders, few truly understand. Practice this action that is free from slander. It is said. If one practices according to the mantra method, then practitioners must obtain the qualified empowerment of action tantra based on the general three families or the Tathagata family, and in the practice, it is necessary to pay special attention that unlike other mandalas, the deity and the deity's offerings can be omitted here, but the ritual of painting must be based on the secret general tantra or relying on it, and must be done according to the writings of reliable scholars such as Je Könchok Lhundrup. In general, the action tantra is created by taking the vows of the upper ritual, and regarding the method of deity visualization, the master Sangye Gyangwa said: Emptiness, letters, sounds, forms, and six mudra characteristics. Je Tsongkhapa explained in detail the classification of the six deities in the Lamrim Chenmo, and some think that if they do not visualize in this way, it is not a qualified action tantra, but this idea is one-sided. In the Amitayus ritual written by Thuksé Lotsawa Rinchen Namgyal and the Vinaya holder Drakpa Gyaltsen, there are only the generation stage, etc., which are too numerous to mention. The method of practice here is, as it says in the Wisdom Vajra Samuccaya: The practice that does not depart from the supreme bliss of the wisdom bodhisattva and does not arise pride by considering oneself as the deity abides in the action tantra. Therefore, according to one explanation of the independent school of action tantra, here, because there is no self-generation of the deity, the deity is invited and offered, and wishes are requested, which is the way of a lord and subject. Furthermore, for the qualified mandalas of the four classes of tantras, let alone practice, even without obtaining empowerment, they engage in these rituals without hesitation for the sake of livelihood, and some greedy people perform impure rituals.
Chinese
以及虚假的。有些人持续不断地欺骗他人，并信任他们所说的话等等，在这个珍贵的教法被污水玷污的恶劣时期，与密咒相关的只是口头上的名声，如杰达仓巴所认为的那样，仅仅修习显宗，正如觉沃噶当巴的语录中所说：“利益大而危险小”，这似乎是符合其意义的，因此将在下面展示实际修习的方式。班禅释迦秋登说，有显宗仪轨、密宗仪轨、共同仪轨三种，对于后者，按照经文的字面意思念诵即可。据说在显宗仪轨方面，钦姆的辅助著作中，许多不精通的人掺杂了愚蠢的显密混合物，似乎特别关注那些不纯洁的废纸，怎么能信任它们呢？更不用说同时修习显经和密续了。在阿里，洛钦仁钦桑波在托林寺的顶层修习事部和行部，中间层修习瑜伽部，底层修习无上部等等，各自进行修习，这被认为是展现了使智者满意的卓越智慧。这个共同的章节就像是把白狮子的鼻子上稍微弄窄了一点，变成了人的嘴巴。仲巴扎巴顿珠在拉隆鲁丁所作的仪轨中，也混合了显密二者，对于这庄严世间的苦行，人们心中难免会产生议论。如果不能毫无矛盾地同时修习二者，而按照显宗的方式修习，那么在仪轨的开头念诵自性空（藏文：སྭ་བྷཱ་ཝ་，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性），瑜伽部和无上部的供养加持，在朵玛供养时用金刚橛（藏文：བཛྲ་ཡཀྵ་，梵文天城体：वज्रायक्ष，梵文罗马拟音：vajrāyakṣa，汉语字面意思：金刚橛）和手印进行净化，从瓶灌的种子字中生起，赞颂时使用“噶当玛”等与密咒相关的偈颂，以及“东方其他无法战胜，来自康区”等等，将各自的处所与偈颂相结合，就像从祈请词中摘取例子一样的各种祈请词，摘取其他坛城的许多供养文，并以旋律来吸引他人，极力采取这些方法等等，许多寺院的住持和引赞师随意加入自己想到的东西，这完全是自创的，而且在一些历史中，堪布
English
and false. Some people constantly deceive others and trust what they say, etc. In this evil time when the precious teachings are defiled by sewage, what is associated with secret mantras is only verbal fame. As Je Taktsangpa believes, only practicing the Sutra system, as stated in the sayings of Jowo Kadampa, "Great benefit with little danger," seems to be in accordance with its meaning, so the actual practice will be shown below. Panchen Shakya Chokden said that there are three types of rituals: Sutra rituals, Mantra rituals, and common rituals. For the latter, it is sufficient to recite according to the literal meaning of the scriptures. It is said that in terms of Sutra rituals, in Chim's supplementary works, many unskilled people have mixed foolish Sutra and Mantra mixtures. It seems that they pay special attention to those impure scraps of paper. How can one trust them? Not to mention practicing both Sutra and Tantra at the same time. In Ngari, Lochen Rinchen Zangpo practiced Kriya and Charya Tantras on the top floor of Tholing Monastery, Yoga Tantra on the middle floor, and Anuttara Tantra on the bottom floor, etc., each practicing separately, which is considered to be an outstanding display of wisdom that pleases the wise. This common chapter is like narrowing the nose of a white lion a little and turning it into a human mouth. In the rituals performed by Drungpa Drakpa Dondrup in Lhalung Luding, Sutra and Mantra are also mixed together. For this asceticism that adorns the world, people's minds will inevitably generate discussions. If one cannot practice both without contradiction, and practices according to the Sutra system, then at the beginning of the ritual, reciting Svabhava (Tibetan: སྭ་བྷཱ་ཝ་, Sanskrit Devanagari: स्वभाव, Sanskrit Romanization: svabhāva, Chinese literal meaning: self-nature), the blessings of offerings from Yoga and Anuttara Tantras, purifying with Vajrakila (Tibetan: བཛྲ་ཡཀྵ་, Sanskrit Devanagari: वज्रायक्ष, Sanskrit Romanization: vajrāyakṣa, Chinese literal meaning: Vajra stake) and mudras during Torma offerings, generating from the seed syllables of vase empowerment, using verses related to mantras such as "Kadamma" during praise, and various invocation words like taking examples from aspiration prayers, such as "The East is invincible, from Kham," etc., combining each place with verses, taking many offering verses from other mandalas, and taking these methods to attract others with melodies, etc. The abbots and chant leaders of many monasteries arbitrarily add whatever they think of, which is completely self-created, and in some histories, the Khenpo
Chinese
据说，会做无量无边的供养赞颂仪轨，如抛食供养、迎请长轨、劝请经长轨等。然《三戒分别》中说：“所谓劝请经长轨，见其于佛语作错谬，经续一切未曾说，若此种类之法增，则能损毁正法根，佛说一切之仪轨，纵易亦皆不奉行，然佛未说诸仪轨，虽难亦皆勤举行，甚稀奇哉。”故想这些是借口，并非如法。 此外，斯那扎巴认为，寂护论师和嘉衮索南桑波等智者的文献中所说的亡者仪轨，与被称为六道清净的宁玛派亡者仪轨相混合，无论如何都不合理。 俄尔钦则特别指出，如果为了亡者，迎请之后，摆设名牌或所依物，对其进行驱魔直至皈依等，沐浴时进行沐浴和排毒等，最后念诵十二生肖的愿文等，这些都被列为不净之列，即使在密法方面也不认可。因此，即使自认为是密法，如今的喇嘛们，在没有传承依据的情况下，对所有的神和上师都附加临终破瓦的修法，这就像杰钦仁波切所说：“有些人连少许荟供也不做，饮酒之际心中所想的，所有杂乱无章之事都混入仪轨中，名牌的勾招、沐浴后的混合等等，都是极其愚蠢的捏造。” 这话完全应验了。有些人供养三宝时，加入供养十方诸佛，皈依时加入义成五尊的供养，顶礼时加入噶当派传承的顶礼等，都是以念诵内容多为目的的过失。而且，此经仪轨的读诵传承的上师传承，如今已没有具足觉受者，只是将寺院上师世系等随意加入，这仅仅是破败寺院的传记。 俄尔钦认为，向释迦牟尼佛供养十六罗汉是不合理的，但斯那扎巴却认为合理。
English
It is said that they perform endless sequences of offering and praising rituals, such as scattering offerings, long invocation rituals, and long exhortation rituals. However, in the "Differentiation of the Three Vows," it is said, "The so-called long exhortation ritual, it is seen that it makes mistakes in the Buddha's words. It is not mentioned in all the sutras and tantras. If this kind of Dharma increases, it will damage the root of the Dharma. All the rituals spoken by the Buddha, even if they are easy, are not practiced. However, the rituals not spoken by the Buddha, even if they are difficult, are diligently performed. How strange!" Therefore, I think these are excuses and not valid. Furthermore, Taktsang Lotsawa said that mixing the rituals for the deceased mentioned in the writings of scholars such as Abbot Śīlabhadra and Nyak Wön Sönam Zangpo with the Nyingma rituals for the deceased, which are known as the purification of the six realms, is never appropriate. Ngorchen specifically pointed out that if it is for the sake of the deceased, after the invocation, setting up a nameplate or support, performing exorcism up to taking refuge, performing bathing and detoxification during the bathing, and finally reciting the prayers of the twelve zodiac signs, etc., are listed as impure. Even in terms of mantra, it is not accepted. Therefore, even if they claim to be mantra practitioners, nowadays, lamas who are excessively bold in their analogies attach the practice of transference of consciousness at the time of death to all deities and gurus without any lineage basis. This is like what Jamyang Khyentse said: "Some do not even offer a small tsok offering, and while drinking alcohol, whatever comes to their mind, all kinds of messy things are mixed into the ritual, such as inviting and dismissing nameplates, mixing after bathing, etc., are extremely foolish fabrications." These words have come true. Some people, when offering to the Three Jewels, add offerings to the Buddhas of the ten directions, and when taking refuge, add offerings to the five deities of the Meaningful Lasso. When prostrating, they add prostrations from the Kagyu lineage, etc., which are all faults of focusing on having a lot of recitation content. Moreover, the lineage of the reading transmission of this sutra ritual, there are no fully realized ones nowadays. They just arbitrarily add the lineage of the monastery's lamas, etc., which only appears to be the biography of a ruined monastery. Ngorchen said that it is inappropriate to offer to the Sixteen Arhats to Shakyamuni Buddha, but Taktsang Lotsawa said it is appropriate.
Chinese
按照小乘的说法，释迦牟尼佛的眷属之主是十六罗汉，我认为这在意义上是成立的。然而，如果真的要进行供养，那将导致大量的文字混乱，因此，不如依靠以前的旧文献，单独制作十六罗汉的供养仪轨，这样会更纯粹。米如喇嘛扎果饶绛巴·彭措坚赞，不去依止智者以断除增益，更不用说寻找完整的读诵传承，而是凭借老学究的傲慢，依据聂温的印版，以及其他所见的零星旧文献，编写了不少诸佛众的显现觉悟等辅助方法，并自诩为善说。据说在布达拉宫的《甘珠尔》殿，他会在茶歇时分，将药师佛仪轨分为广、中、略三种，有时会混合使用。如果将这些辅助方法与广轨结合，或者不结合，就好像中等篇幅的仪轨一样。他似乎认为，如果将这些内容与密法结合，就需要坛城彩绘等，但他甚至没有想到这些。在密法中，需要清晰地观想本尊的身色和手印，而在显宗中，除了凭借真实的威力和虔诚的力量进行供养祈祷外，不需要像生起次第那样的显现。按照显宗的方式修持宝瓶，以及迎请受持斋戒的对境，念诵班杂萨玛扎（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजः，梵文罗马拟音：vajrasamājaḥ，汉语字面意思：金刚集合）等，将各种矛盾的密法混合在一起，就成了广轨，不混合就成了中轨，这种“善说”是以前的智者们没有发现的，因此，应该将这类“善说”命名为“拉瓦善说”。您已经晋升为拉瓦活佛，因此出现了许多与经典不符的法相术语。