Chinese
我和佛陀自性平等安住，五蕴是无数的如来，烦恼是如来的种姓，烦恼的自性是解脱，众生的心具有自生智慧的精华，一切法是现证的体性，世尊释迦牟尼佛的刹土显现不完全清净，实际上也是完全清净的刹土，进入殊胜无二的行境，以供养如来的殊胜女子令欢喜等等。这些是您的圣言，经由波罗蜜多之道的经藏所说。密咒之道也只是善妙地决定了如何成办这些意义的方法，因此成立了圣言关联的证人。为了消除对这些意义出自何经的疑惑，略微展示一些依据：我和佛陀平等安住，以及五蕴显现为佛陀的依据出自《华严经》： 何者我和诸佛陀，自性平等极安住，不住无取彼等者，彼等如来所宣说。 色受想和行识，以及心识诸蕴聚，无数如来彼等者，彼等成为大能仁。 如是宣说。烦恼是如来的种姓，以及自性等等出自《维摩诘所说经》：烦恼是如来的种姓。以及，谁远离贪嗔痴即是解脱，这是对骄慢者的开示，无我者贪嗔痴的自性即是解脱。虽然是积聚和糟粕以及无有精华，但却不是不积聚福德，不是不糟粕智慧，不是没有灌顶为自生智慧的精华，如是宣说。一切法宣说为现证的体性。以及，太阳和月亮不完全清净吗？盲人们
English
That I and the Buddhas abide equally in nature, that the five aggregates are countless Tathagatas, that afflictions are the lineage of the Tathagatas, that the nature of afflictions is liberation, that the minds of sentient beings possess the essence of self-originated wisdom, that all phenomena are characterized by perfect accomplishment, that this realm of the Blessed One, Shakyamuni, which appears impure, is also a completely pure realm, that one enters the supreme non-dual way, and that the Tathagatas are pleased by the supreme offerings of women, etc., are stated in your own words, in the sutras of the Perfection of Wisdom path. And in the path of Secret Mantra, it is merely that the methods for accomplishing these meanings are well established, thus establishing the validity of the scriptural connection. To dispel doubts about which sutras these meanings come from, a few sources are indicated: The source for 'I and the Buddhas abide equally' and 'the five aggregates appear as Buddhas' is from the Gandavyuha Sutra: Whoever I and all the Buddhas, Abide equally in nature, Those who do not abide and do not grasp, Those are spoken of by the Sugatas. Form, feeling, perception, and, Discrimination and consciousness, Those countless Tathagatas, Those become great sages. As it is said. The source for 'afflictions are the lineage of the Tathagatas' and 'nature' etc., is from the Vimalakirti Sutra: 'Afflictions are the lineage of the Tathagatas.' And, 'whoever is free from desire, hatred, and ignorance is liberated,' this is shown to the arrogant; for those without ego, the nature of desire, hatred, and ignorance is liberation. Although it is accumulation and dross and without essence, it is said that it is not not accumulating merit, not not drossing wisdom, and not without the essence of empowerment into self-originated wisdom. All phenomena are proclaimed as the characteristic of perfect accomplishment. And, are the sun and moon not completely pure? The blind
Chinese
看不见。同样，我的这个佛土，如同以珍宝庄严的佛土一般，恒常如此，但你们却看不见。如对舍利弗所说的那样，以及如所说进入无二之理那样。关于以女身使佛欢喜，也在其他经中说：菩萨为了使如来完全欢喜，将自己的身体显现变化为女身，并在如来面前恒常安住。如所说的那样。因此，诸佛世尊是无须证据的，不示现色身，不示现正法，不示现疑惑之处。那些心怀疑惑的人，由于我慢的控制，即使对特殊的人也不生起信心，由于愚痴，也不生起寻求证据的心。由于听闻甚少，所以佛陀安立三种证据，也是为了那些未曾听闻的愚笨下劣之人。建立这样的关联也是为了那些人可能存在的情况。另外，有些人这样说：在这些被称为密咒续部的经典中，也显示了许多重复和赘述。因此，即使考证出这些是续部，有些人仍然怀疑是以前的堪布们从经论中摘录，或者自己编纂的。因此，它们不会成为信仰的对象，也不会成为事业和成就之因。他们这样怀疑。例如，从《密集金刚》中所说的菩提心品，以及部族之母和十忿怒尊的咒语，以及事业和猛厉事业的行仪，以及加持金刚橛的仪轨等。在《幻化网续》中也是如此，同样说了重复的内容。以及《秘密藏》和《八十品》等，或多或少地说了重复的内容。同样，大、小金刚座四处，以及大、小黑阎摩敌等，如果说这些是导师那样说的，那么重复讲述就变得没有意义了。如果说是某个人编纂的，那么也会出现如上所说的过失，而且也没有人的证据。因此
English
Unseen. Similarly, this Buddha-field of mine is always like a Buddha-field adorned with jewels, but you do not see it. As it was said to Shariputra, and as it was said to enter into the state of non-duality. Regarding pleasing the Buddha with a female body, it is also said in other sutras: The Bodhisattva, in order to completely please the Tathagata, manifests and transforms his own body into a female body, and always abides in front of the Tathagata. As it was said. Therefore, the Buddhas, the Bhagavat, are without the need for proof, they do not show the form body, they do not show the sacred Dharma, they do not show the place of doubt. Those who harbor doubts, due to the power of arrogance, do not generate faith even in special individuals, and due to ignorance, they do not generate the mind to seek proof. Because of little hearing, the Victorious Ones established the three kinds of proof, also for those ignorant and inferior people who have not heard. Establishing such a connection is also because such people may exist. Furthermore, some say this: In these texts that are known as Secret Mantra Tantras, many repetitions and redundancies are shown. Therefore, even if it is verified that these are Tantras, some still doubt that they were compiled from scriptures by previous Khenpos, or that they were composed by themselves. Therefore, they do not become objects of faith, nor are they suitable as causes for actions and accomplishments. They doubt in this way. For example, the chapter on the mind of enlightenment spoken of in the Guhyasamaja Tantra, as well as the mantras of the lineage mothers and the ten wrathful deities, as well as the conduct of actions and fierce actions, and the ritual of blessing the phurba, etc. In the Mayajala Tantra also, repetitions are spoken of in the same way. And the Guhyagarbha Tantra and the Eighty Chapters, etc., speak of repetitions in varying degrees. Similarly, the large and small Vajrasana four places, and the large and small Krishna Yamari, etc., if it is said that the Teacher spoke in that way, then repeating the explanation becomes meaningless. If it was composed by one person, then the faults mentioned above would occur, and there would be no human evidence either. Therefore,
Chinese
如果有人说，像这样的联系无法建立，那么，对此应该这样说：诸佛的加持在被调伏者的相续中显现，在示现利益和法性时，并非仅仅局限于显现殊胜的色身，而是可以显现为共同或不共同，低劣或殊胜。甚至那四魔和八万烦恼使众生烦恼，但它们也没有任何不成就诸佛事业的时候。因此，如来之加持的生起，也与分别念的显现相混合而生起，所以，不要对他人产生恶念。如果具备信心、智慧、禅定以及作为其助伴的戒律，那么善知识也与佛陀无异，正如经部论典中所说，上师是经过观察的佛陀。如果具备这样的功德，那么依靠佛陀造作无间罪，就如同从如来身上放出恶意的血。因此，如果存在传承联系，即使现在没有个人的证人，也不应成为怀疑的对象，更何况是直接诽谤呢？像这样的事情是极难容忍的。不能成为事业和成就之因的是：即使是胜者的甚深教言，但如果是从破戒的阿阇黎，以及成为受惩罚对象的人手中传承下来的经文集合，以及口耳相传的诀窍集合，以此来成就事业和成就，除了那些具有极度殊胜的福分、信心和等持的人之外，其他都不能成为成办之因。因此，为了那些对所知不颠倒宣说的人们，仅仅凭借经文联系的理智成立就足够了。为了迅速获得事业和成就，唯有获得上师的教言才是主要因缘，仅仅这些就能使个人的行为圆满。否则，如果对续部经典被个人篡改等产生怀疑，就会成为众多过失的基础。
English
If someone says that such a connection cannot be established, then it should be said that the blessings of the Tathagatas appear in the minds of those to be tamed. When showing benefit and the nature of reality, it is not limited to appearing only as a special form body, but can appear as common or uncommon, inferior or superior. Even the four Maras and the eighty thousand afflictions that cause suffering to sentient beings do not fail to accomplish the deeds of the Buddhas. Therefore, the arising of the blessings of the Tathagatas also arises mixed with the appearance of conceptual thoughts, so do not generate evil thoughts towards others. If one possesses faith, wisdom, samadhi, and the vows that are their companions, then a virtuous friend is also like the Buddha himself, as it is said in the Sutra texts that the teacher is the Buddha who has been examined. If one possesses such qualities, then accumulating deeds of immediate retribution by relying on the Buddha is like drawing blood of malice from the Tathagata. Therefore, if there is a connection of transmission, even if there is no personal witness at present, it should not be a cause for doubt, let alone direct slander. Such things are extremely difficult to tolerate. What cannot be the cause of action and accomplishment is: even if it is the profound word of the Victorious Ones, the collection of texts transmitted from the hands of teachers who have broken their vows and who have become objects of punishment, and the collection of oral instructions, by which action and accomplishment are achieved, except for those who have extremely excellent fortune, faith, and equanimity, others cannot be the cause of accomplishment. Therefore, for the sake of those who speak without reversing what is to be known, it should be understood that it is sufficient to establish the intellect connected to the texts. To quickly obtain action and accomplishment, only obtaining the instructions of the holy gurus is the main cause, and these alone will perfect the actions of the individual. Otherwise, if one doubts that the tantric texts have been altered by individuals, it will become the basis of many faults.
Chinese
因此，仅仅通过信仰就能进入，这种分别观察只是名义上的。那些修行的人，是没有真实的。就像这样说的一样，对于佛语的取舍，被说是大乘总体誓言的衰败之因。另外，依靠法而积累业障，依靠人也是如此，这和依靠佛陀积累业障是一样的。因此，经典中会显示出许多内容，即使堪布们进行了编辑和组合，由于如来加持的显现没有确定的方式，所以不应该成为怀疑的对象。还有，如果对于见地高低的争论是为了众生的利益，那么诸佛也是允许的，以前的堪布们也是这样说的。因此，轻蔑低劣的见地是没有过错的，如果这样认为，这就像上面论证普遍的教证一样。外道们善说的论典，也是诸佛加持和化身所说的，是佛陀亲自授记的，更何况是显现为如来本身所说的教证呢？诸佛为了利益众生而说，所以对于小乘也不应该舍弃和驳斥。见地有高低，方法也有大小，所以怎么能对大乘法进行诽谤呢？应该各自按照自己的根器和意愿来修持。这部续中也说：诸地的差别安置，是进入秘密精华的道路，以无量奇妙的智慧，没有完全宣说不会变成无意义。就像这样说的一样。因此，诸佛的教法对于不让众生空耗都是各自真实的。所以在争论见地高低的时候，也不应该互相诋毁和争论，为了接近究竟的意义而辩论智慧是没有过错的。这些是关于经文关联的解释。因为是导师亲口所说的教言，所以有可信之处，但是导师和续部是相同还是不同呢？
English
Therefore, just by faith one can enter, this analytical observation is merely nominal. Those who meditate are devoid of truth. As it is said, accepting or rejecting the Buddha's words is said to be the cause of the decline of the general vows of the Mahayana. Furthermore, relying on the Dharma to accumulate karmic obscurations, and relying on individuals in the same way, is the same as relying on the Buddha to accumulate karmic obscurations. Therefore, the tantric texts show many things, and even if the Khenpos have compiled and combined them, since there is no definite way for the blessings of the Tathagata to manifest, it should not be an object of doubt. Also, if the debate about high and low views is for the benefit of sentient beings, then the Buddhas also allow it, and the previous Khenpos have also said so. Therefore, there is no fault in disparaging inferior views. If one thinks like this, it is like arguing for the general scriptures above. The scriptures well-spoken by the heretics are also blessed by the Buddhas and spoken by the emanations, and are prophesied by the Buddhas themselves. What need is there to mention the scriptures spoken by the Tathagata himself? Since the Buddhas speak for the benefit of beings, one should not abandon or refute the Hinayana. Since there are high and low views and great and small methods, how can one slander the Mahayana? One should practice according to one's own capacity and inclination. In this very tantra it is also said: The special arrangement of the grounds is also the path to enter the secret essence. With immeasurable and wonderful wisdom, it is not completely spoken so that it does not become meaningless. It is said like this. Therefore, the teachings of the Buddhas are all true in their own way so that beings are not wasted. Therefore, when arguing about high and low views, one should not slander and argue with each other. There is no fault in competing with wisdom to get closer to the ultimate meaning. These are explanations about the connection of the scriptures. Because it is the teaching spoken by the Teacher himself, there is credibility, but are the Teacher and the Tantra the same or different?