Chinese
从您自己的法界中，在这清净的大道上，出现的成就者您，是圣者们的秘密持有者，被称为秘密圣者的主人。像这样赞颂之后，圣者的明灯如何熄灭？圣者的秘密预言如何出现？对于像这样的六个问题的回答，通过十二种密宗的出现方式来确定。讲述了如同虚空般的续部，并且也进行了灌顶。那些结集教法的助手也是楞伽的领主。有些历史记载说，比丘鸠鸠罗惹修持金刚萨埵而亲见本尊，这是不正确的。因为与“金刚手菩萨向名为匝的国王宣说”相矛盾，而且梦兆也是国王本人所见的缘故。还有些人认为匝国王是邬金的国王因扎菩提，这也是不合理的，因为与“瞻洲东南方”相矛盾。此时，有些新派人士说，不依赖上师，依靠经书修持本尊而说亲见本尊是不合理的，因为会导致教言被割裂，不从上师处听闻则教法没有依据，没有灌顶则道路没有基础。而且这个授记也不是你们的《幻化经》等中出现的授记，而是金刚手菩萨在印度东方克里底卡的城市中，向国王饶赛达瓦宣说瑜伽续部的授记，其出处在后世律仪续中。你们这些颠倒之人，被颠倒的愚痴遮蔽了智慧之眼，这种说法是无法辩驳的。因为莲花生大士等大成就者都曾出现，而且以前的译师、班智达、国王、大臣、菩提萨埵们都将其视为信仰的处所，你们的邪见又能扰乱什么呢？然而，简单地说一下回答。不依赖上师，依靠经书修持本尊而说不能亲见本尊也是不合理的，因为佛的化身会显现为任何可以调伏的对象，如果经书可以调伏，那么在那里显现并不矛盾，经书本身也可以成为上师。
English
From your own Dharmadhatu, on this pure great path, you, the accomplished being who has arisen, are the secret holder of the holy ones, and are known as the master of the holy secrets. After praising in this way, how did the lamp of the holy ones fade? How did the secret prophecy of the holy ones arise? In response to these six questions, it was determined by the twelve ways in which the tantras arose. He taught the tantras that are like the sky and also bestowed empowerments. The lord of Lanka also helped to compile those teachings. Some histories say that the monk Kukuraja practiced Vajrasattva and saw his face, but this is incorrect. Because it contradicts "Vajrapani teaches to the king named Ja," and because the dream also occurred to the king himself. Some also think that King Ja is King Indrabodhi of Oddiyana, but this is unreasonable, because it contradicts "the southeastern direction of Jambudvipa." At this time, some of the New School say that it is unreasonable to say that one sees the face of the deity by relying on the scriptures to practice the deity without relying on the teacher, because it will lead to the cutting off of the teachings, the teachings will have no basis if they are not heard from the teacher, and the path will have no foundation if there is no empowerment. And this prophecy is not the prophecy that appears in your Sutra of Illusions, etc., but the prophecy that Vajrapani taught the yoga tantra to King Rabsel Dawa in the city of Kritika in eastern India, and its source is in the later Samvara Tantra. You who are upside down, your eyes of wisdom are blinded by the upside-down delusion, this statement is not debatable. Because great accomplished beings such as the great prince Padmasambhava have appeared, and the previous translators, pandits, kings, ministers, and bodhisattvas have regarded it as a place of faith, what can your wrong views disturb? However, to say a brief answer, it is also unreasonable to say that one cannot see the face of the deity by relying on the scriptures to practice the deity without relying on the teacher, because the emanation of the Buddha appears to whatever can be tamed, so if the scriptures can tame, then it is not contradictory to appear there, and the scriptures themselves can become the teacher.
Chinese
虽然有矛盾，但国王本身被说成是拥有权力的种姓，并被称为金刚手菩萨的化身。如果这样，那么国王掌权时，永远存在着有权掌管佛法之人断绝的过失，并且说没有从上师那里听闻，所以佛法没有出处。即使没有从人类的上师那里听闻，但金刚手菩萨亲自以瑜伽士的形象显现，宣说佛法并赐予灌顶，道路怎么会没有基础呢？如果因为没有人类的上师而不相信，那么你自己的帝洛巴从金刚持那里听闻的，又有谁能信任呢？同样，金刚铃论师从胜乐金刚那里亲自传承也是一样的。如果说那些是对大成就者而言，那么这里也是一样的，国王本身就是真正的大成就者。关于授记，我们有什么经典明确地否定了《幻化网续》？即使是瑜伽续部出现的，那么那时金刚手菩萨有什么证据没有宣说《幻化网续》等？佛法非常有出处，因为诸佛授记，金刚手菩萨亲自加持，并且众多大成就者依次出现。如果即使那样也不相信，那么从空行母的岛屿偷取经卷并在阎浮提传播，以及在北方香巴拉寻找佛法而进入南方的大海，以及先前听闻无我母的《二观察》，后来多比黑鲁嘎从邬金寻找等等，你们有各自互相矛盾的历史，谁能相信呢？如果你的辩论使我们的佛法有缺陷，那么外道辩论佛教，那么所有的佛教都会变成有缺陷的，并且你们自认为是佛法的古尔塔萨姆布扎等，如果我们辩论，也会变成不是佛法，并且互相辩论，没有达成共识，所以不是佛法。十八部派也因为我们的是这样，其他不是这样的辩论而变成不是佛法，但不是那样，一切都像佛教一样。因此，不要诽谤佛法和个人，在《宝积经》中说，比丘
English
Although there are contradictions, the king himself is said to be of a lineage possessing power, and is known as an emanation of Vajrapani. If that were the case, then when the king holds power, there would always be the fault of the lineage of those with authority over the Dharma being cut off. And to say that because it was not heard from a lama, the Dharma has no source, even if it was not heard from a human lama, how could the path be without foundation when Vajrapani himself appeared as a yogi, taught the Dharma, and bestowed empowerment? If you do not believe because there is no human lama, then who can trust that Tilopa heard it from Vajradhara? Similarly, it is the same that Vajraghantapa directly received the transmission from Chakrasamvara. If you say that those are for great siddhas, then it is the same here as well, the king himself is truly a great siddha. Regarding prophecies, what scripture do we have that explicitly denies the Mayajala Tantra? Even if it originated from the Yoga Tantras, what proof is there that Vajrapani did not teach the Mayajala Tantra and others at that time? The Dharma has a very strong source, because the Buddhas prophesied it, Vajrapani personally blessed it, and many great siddhas appeared in succession. If you still do not believe even that, then stealing scriptures from the island of the dakinis and spreading them in Jambudvipa, and entering the southern ocean to search for the Dharma in northern Shambhala, and first hearing the Two Examinations from Anatma, and later Dombi Heruka searching for it in Oddiyana, etc., you have your own contradictory histories, who can trust you? If your arguments make our Dharma flawed, then if non-Buddhists argue against Buddhism, all Buddhist teachings would become flawed, and if we argue against your self-proclaimed Dharma, such as Gurtasaṃbhūta, it would become non-Dharma, and because we argue with each other and do not reach a consensus, it is not Dharma. The eighteen schools of Hinayana would also become non-Dharma because they argue that ours is like this and others are not, but it is not like that, everything is the same as the Buddha's Dharma. Therefore, do not slander the Dharma and individuals. In the Ratnakuta Sutra, it says, "Bhikkhus"
Chinese
只有像我或类似我的人才能衡量人和法的标准，其他人则不能，因为这是所有障碍中最沉重的，并且会经历巨大的堕落。正如《续部经》所说：如果有人心中憎恨佛法，那他怎么会有解脱呢？正如《经庄严论》所说：心之过患，其性顽劣，非理之形，亦不合理，于犹豫之法，何须多言？故当舍置中庸，无有善恶。因此，法的种类不可思议，你们的宗派和我们的宗派都是一样的，有什么矛盾呢？这两者都是佛教的教义，而且在戒除恶行和行善方面没有区别。在《圣大涅槃经》中也说：世尊说：迦叶，我涅槃后，在未来的时代，如果有人互相争论说：这些是法，这些不是法，你们是颠倒的，那么，这种争论会让他们越来越堕落。迦叶，只有如来才是衡量标准，就像这样，符合律藏，符合经藏，不违背论藏的特性，那就是法，其他的就不是法。还有，像这样，追随如来，舍弃不善，行持善法，完全趋向解脱，那就是法，其他的就不是法。同样，以方便和善巧方便，成办自他利益，消除烦恼，那就是法，其他的就不是法。应该像这样广泛地理解。无论何时都不应该诽谤佛法和人，因为佛法是无边无际的，而自己所理解的也只是一点点，甚至连经和续部的名字都没有听过的人，更是不可思议。这就像井底之蛙测量大海一样。一切遍知的胜者及其眷属都真实地存在着，我怎么能这样衡量呢？凡是能引导众生之心走向解脱的，都被称为是佛法。
English
Only someone like me or similar to me can measure the standards of persons and Dharma, not others, because it is the heaviest of all obscurations and will lead to experiencing great downfalls. As the Root Tantra says: How can there be liberation for someone whose mind hates the Dharma? As the Ornament of the Sutras says: The fault of the mind is inherently stubborn. If even an irrational form is unreasonable, what need is there to speak of Dharma that is doubted? Therefore, it is best to remain neutral, without good or bad. Therefore, the categories of Dharma are inconceivable. What contradiction is there since both your system and our system are the same? Both of these are the teachings of the Buddha, and there is no difference in abandoning misdeeds and accomplishing virtue. In the Sutra of Great Nirvana, it is also said: The Buddha said: Kashyapa, after my Nirvana, in future times, if there are those who argue with each other, saying: These are Dharma, these are not Dharma, you are perverse, then that basis will cause them to go down and down. Kashyapa, only the Tathagata is the measure, like this, that which accords with the Vinaya, accords with the Sutras, and does not contradict the characteristics of the Abhidharma is Dharma, and the other is not Dharma. Also, like this, following the Tathagata, abandoning non-virtue, practicing virtue, and completely inclining towards liberation is Dharma, and the other is not Dharma. Similarly, that which accomplishes the needs of oneself and others through skillful means and wisdom and eliminates afflictions is Dharma, and the other is not Dharma. It should be understood as it is extensively explained. One should never slander the Dharma and persons, because the Dharma of the Buddha is limitless, and what one has understood is only a little, and it is inconceivable for those who have not even heard the names of the Sutras and Tantras. It is like a frog in a well measuring the ocean. Since the all-seeing Victor and his retinue are manifestly present, how can I measure it like that? All those that lead the minds of sentient beings to liberation are said to be the Dharma of the Buddha.
Chinese
如《宝积经》所说：我于所化有情无量世界中，以有情界及众生之意乐，并以根器之次第，成办众生之义利，名与词句，无量无数，音声亦复无边，极易了知。于某些（世界）中，显现梵天、自在天，以及人、天、非人与龙，遍入天及沙门、婆罗门，清净之身，以此成办利乐。于某些（世界）中，宣说近事之明论支分，以及祭祀、技艺、论典，无量无数。于某些（世界）中，宣说诸佛之法，宣说无常、痛苦、空性、无我。彼等之数量亦极无量，显现与众生之心之行境相符。如是等等广说。现在宣说正文之义：持明之王匝（ཛཿ），邬金之王因扎菩提，匝霍之王邬波罗匝，中部之比丘咕咕ra匝三者宣说，彼等一切亦于彼生之中，趋至任运成就之持明地。因扎菩提为子释迦菩提与女果玛德瓦宣说，彼二者亦安住于异熟持明之列。咕咕ra匝分为十八部续，为龙树与仙人巴希达宣说，获得大手印持明。十八部续者，根本续六部，后部六部，后之后部六部。龙树为莲花生，彼为毗玛拉米扎宣说，此二者亦为调伏所化，显现为班智达，然本体实为任运成就之持明。又，女果玛为毗智嘎玛拉，彼为佛密宣说，此二者安住于寿命自在之持明。又，仙人巴希达为扎哈思地宣说，此亦获得大手印持明。彼亦为大导师莲花生宣说。此等之中，某些认为系补特伽罗口耳传承，此不应理，某些是因之持明，大多数为手印之持明，莲花生与毗玛拉安住于任运成就之地，为利有情，显现为班智达，乃是已成办大迁转之身。
English
As stated in the Ratnakuta Sutra: In the countless worlds of beings to be tamed, I accomplish the benefit of beings through the realms of sentient beings, the inclinations of beings, and the order of faculties, with names and phrases that are countless and immeasurable, and sounds that are also limitless and very easy to understand. In some (worlds), I manifest as Brahma, likewise as Indra, as humans, gods, non-humans, and nagas, as Vishnu, and as ascetics and Brahmins, in pure forms, thereby accomplishing benefit and happiness. In some (worlds), I teach countless branches of knowledge, as well as sacrifices, arts, and treatises. In some (worlds), I teach the Buddhadharma, teaching impermanence, suffering, emptiness, and selflessness. Their number is also immeasurable, appearing in accordance with the minds of beings. Thus, it is extensively taught. Now, I will explain the meaning of the present context: The vidyadhara king Dzah (ཛཿ), the king of Oddiyana Indrabhuti, the king of Zahor Uparaja, and the central country bhikshu Kukkuraja, to these three it was taught, and all of them attained the spontaneously accomplished vidyadhara level in that very life. Indrabhuti taught his son Shakya Bhuti and his daughter Goma Devi, and those two also took their place among the vidyadharas of maturation. Kukkuraja divided it into eighteen tantra sections and taught it to Nagarjuna and the sage Bhashita, who attained the mahamudra vidyadhara. The eighteen tantra sections are: six root tantra sections, six later sections, and six later-later sections. Nagarjuna taught it to Padmasambhava, who taught it to Vimalamitra. These two also appeared as panditas for the sake of taming beings, but in essence, they were truly spontaneously accomplished vidyadharas. Furthermore, the daughter Goma taught it to Vitrikamala, who taught it to Buddha Guhya. These two abide in the vidyadhara of mastery over life. Furthermore, the sage Bhashita taught it to Prahasati, who also attained the mahamudra vidyadhara. He also taught it to the great teacher Padmasambhava. Among these, it is not reasonable for some to consider it a personal oral transmission, because some are vidyadharas of cause, and most are vidyadharas of the mudra, and Padma and Vimala abide in the spontaneously accomplished level, appearing as panditas for the benefit of sentient beings, having manifested as the body of great transference.