Chinese
据说，因为执着于“有，有，不同”这样的明咒，所以精通明咒。所有这些几乎都没有确立为大圆满的续部。《集经》是天神请问的经，或被称为《经部窍诀倾注王》。果的希求，以果法等为依据，果氏法王青年祥等如此讲解。一般来说，诸佛不可思议的法，主要居住在天、龙等其他众生的处所。比如，《十万般若》等是圣者龙树从龙宫取出。《十地经》等很多是圣者无著从兜率天取出而兴盛。当时，所有声闻都诽谤，所以被遮止。宁玛派的密咒是导师噶绕多杰和导师莲花生等从密严刹土和罗刹国等迎请而来。喜金刚、胜乐金刚、集密金刚等是圣者龙树、国王印扎菩提、导师拉瓦巴和马胜毗那巴等迎请而来而兴盛。当时，正理乘的人们诽谤，所以密咒士不得不遮止。比如，藏人说有汉文经典才是正确的，没有汉文经典是不正确的。这有什么意义呢？因为外道的法也有《远射经》等汉文经典。从兜率天、密严刹土和龙宫等处取出的经卷，很难只有印度贝叶上的，被班智达所知的文字。因为很难知道那些抄本的各种形状等在哪里。如果看到，你们也会产生不正确的想法。而且，诸佛的法虽然不可思议，但就像适合不同时期的所化众生的根器和能力，能理解其语言和文字一样。同样，如果从其他刹土出现诸佛的法典，出现那个时期和地方的语言和文字也不矛盾。比如，莲花生导师为了藏地所化众生的利益，从密严刹土等地迎请经卷时，也不一定不出现藏语和藏文。因此，声闻、缘觉和菩萨也无法想象这些地方，我……
English
It is said that because of attachment to the mantra "Having, having, different," they became proficient in mantras. Almost all of these were not established as tantras of Dzogchen. The *Compendium of Sūtras* is the sūtra requested by the gods, or it is known as the *King of Pouring Out Instructions of the Sūtras*. Gö Lotsāwa Zhönnu Pal and others explain that the source is the desire for results, based on the dharma of results, etc. In general, the inconceivable teachings of the Buddhas mainly reside in the abodes of other beings such as gods and nāgas. For example, the *Hundred Thousand Prajñāpāramitā Sūtras* and others were taken by the noble Nāgārjuna from the land of the nāgas. Many sūtras, such as the *Daśabhūmika Sūtra*, were taken by the noble Asaṅga from Tuṣita and flourished. At that time, all the Śrāvakas slandered them, so they were suppressed. The Nyingma secret mantras were invited by masters Garab Dorje and the great master Padmasambhava from Akanishtha and the land of the rākṣasas, etc. The Hevajra, Chakrasamvara, Guhyasamāja, and others were invited by the noble Nāgārjuna, King Indrabodhi, Master Lāva, and Horse Supreme Vīṇāpāda, etc., and flourished. At that time, those of the characteristic vehicle slandered them, so the secret mantra practitioners had to suppress them. For example, Tibetans say that if there are Chinese texts, they are correct, and if there are no Chinese texts, they are not correct. What is the point of this? Because the teachings of the Tirthikas also have Chinese texts such as the *Far-Shooting Sūtra*. It is difficult for the texts taken from places such as Tuṣita, Akanishtha, and the land of the nāgas to only have letters known to scholars on Indian palm leaves. Because it is difficult to know where the various forms of those manuscripts are. If you see them, you may also have incorrect thoughts. Moreover, although the teachings of the Buddhas are inconceivable, just as they are suitable for the dispositions and faculties of the beings to be trained in different times and places, and can be understood in their languages and words, similarly, if scriptures of the Buddhas' teachings appear from other buddhafields, it is not contradictory that the language and script of that time and place also appear. For example, when Master Padmasambhava invited scriptures from Akanishtha and other places for the benefit of the beings to be trained in Tibet, it is not certain that they would not appear in Tibetan language and script. Therefore, Śrāvakas, Pratyekabuddhas, and Bodhisattvas cannot imagine these places either. I...
Chinese
我们这些孩子们用衡量的辛劳做什么呢，要谨慎地思考啊！为此，胜者弥勒说：以前未授记一同出现，非行境成就，有无、亦有亦无，对治和异声之故。以这部大乘成立之理，也能成立宁玛派，如果宁玛非佛语，未来宁玛派的大圆满，就会出现非佛语而伪装成佛语的情况。因为有必要这样预言，但因为教法没有这样显现，也不可能不知道会发生这样的事，因为诸佛具有现量的慧眼，并且对于时间，智慧也不会被遮蔽，即使知道也不可能不宣说，因为也会守护教法。喜金刚等广大的续部七百万颂、五百万颂、大百万颂等，以及前译的广大续部，这些在以前圆满等时代被同样宣说，所以这些续部是一同出现的。其中，像这样无垢的经幻心三续，思辨者等怎么可能创作出来呢？像这样的境界，即使是声闻缘觉也不是行境，更何况是其他人呢？如果认为是由释迦牟尼佛以外的其他佛所说，那么这样就成立是佛语了。而且，新派的这些续部之外，还有其他的续部吗？如果没有，就与密咒没有边际的说法相违背，如果有，那为什么前译的这些不是真正的密咒呢？莲花生大士接受了法王赤松德赞供养的妃子卡钦匝措嘉之后，大臣们禀告说：妃子也被抢走了，肯定会篡夺王位，请离开吧。看来是给国王传授了母续的教法。比丘依身手印，莲花生大士也显现为真实的道，所以当时没有翻译喜金刚等。宁玛八大教法等是莲花生大士对国王所说，以及虚空藏从印度修行成就的道路又是什么呢？除了宁玛密咒之外还能有什么呢？
English
What shall we children do with the toil of measuring? Think carefully! For this reason, the Victorious Maitreya said: "Previously unpredicted, they arose together; not being an object of practice, they are accomplished; existent, nonexistent, both existent and nonexistent; because of antidotes and different sounds." With this reasoning that establishes the Mahayana, one can also establish the Nyingma school. If the Nyingma were not the Buddha's word, in the future, the Great Perfection of the Nyingma school would appear as something not the Buddha's word but disguised as the Buddha's word. Because it is reasonable to predict this, but because the teachings do not appear in this way, and it is also impossible not to know that such a thing will happen, because the Buddhas have the eye of direct perception, and for time, wisdom is not obscured, and even if they know, it is impossible not to proclaim it, because they also protect the teachings. The extensive tantras such as Hevajra and others, the seven hundred thousand verses, the five hundred thousand verses, the great million verses, and the great tantra sections of the Early Translation school, these were spoken equally in the past, in the age of perfection and so on, so these tantras arose together. Among them, how could speculators and others create such undefiled tantras of Sutra, Illusion, and Mind? Such a realm is not even the object of practice for Hearers and Solitary Realizers, let alone others. If one thinks that it was spoken by a Buddha other than Shakyamuni, then it is established as the Buddha's word. Moreover, are there other tantras besides these new tantras? If not, it contradicts the statement that mantra has no end. If there are, then why are these Early Translations not true mantras? When Guru Padmasambhava accepted the queen Kharchenza Tsoyal, offered by the Dharma King Trisong Detsen, the ministers reported, "The queen has also been taken away, and he will surely usurp the throne, please leave." It seems that he gave the king the teachings of the Mother Tantra. A monk relies on body mudra. Guru Padmasambhava also appears as the path of reality, so at that time Hevajra and others were not translated. What other path is there besides the Nyingma Eight Commands and so on, which Guru Padmasambhava spoke to the king, and the path of Namkhai Nyingpo's accomplishment from India? What else could it be other than the Nyingma Secret Mantra?
Chinese
如果有人说，因为大圆满与新派密续有很多不相同的地方。那么，不断传承而被称作密续等等相同的地方也更多啊，为什么那些相同之处不能证实大圆满的正确性呢？如果有人认为，因为大圆满中说没有业果，以及在轮回涅槃都不存在的更早之前，普贤王如来就已经成佛等等，所以大圆满不是正确的。那么，说没有业果，是为了破除对业果的恒常执着。就像经部中也说有拿着武器的法类，以及“国王等等贪执少”一样。这并不是指其他情况。而在轮回涅槃都不存在的更早之前，是指在法界自性中，轮回涅槃都不存在。认识到这一点，普贤王如来在没有积累资粮、没有清净业障的情况下成佛，就像“一刹那成正等觉，一刹那分别开”所说的那样，从法界中认识自性，并在其中解脱。并且，从那之中显现五光和五智等等，是俱生身的光明，显现为报身和化身的一切形象。从这无垢的心性中，可以显现任何事物等等，以类似于开场白的方式，讲述基、道、果三者，这是用另一种方式来表达，而不是讲述历史。这在新派密续中也是如此。例如“如是我闻”等等，用文字的意义来说，这些词语是佛陀所说，结集者说“我曾经在某个时候与那些眷属一起在某个地方”，虽然看起来像历史，但从密意上来说，“埃”字是红色的，“旺”字是白色的，“阿”字是中间状态，三者聚集。从“埃旺”二字无二中，生起次第的修习之身得以成就等等。最终极的意义是，“埃”是智慧，“旺”字是方便的文字，二者无二。基、道、果的一切法，都以方便智慧无二的方式来宣说。因此，无论是新派还是旧派的传承者，都不应该将密续的开场白和轮回涅槃的产生方式仅仅理解为过去的历史。而应该明白，这是以历史的方式来展示可以修习的法类。那么，是否认为大圆满中讲述了轮回涅槃的初始和终结呢？
English
If someone says that Dzogchen has many differences from the new tantras, then why can't the many similarities, such as being called a tantra because of its unbroken lineage, prove its correctness? If someone thinks that Dzogchen is not correct because it says that there is no karma and result, and that Kuntuzangpo Buddha was enlightened before samsara and nirvana existed, then saying that there is no karma and result is to destroy the attachment to karma and result. Just as the Sutras also say that there are categories of Dharma that carry weapons, and that "kings and others have little attachment." This does not refer to other situations. Before samsara and nirvana existed, it means that in the essence of Dharmadhatu, samsara and nirvana are not distinguished. Recognizing this, Kuntuzangpo Buddha attained enlightenment without accumulating merit or purifying obscurations, just as it is said, "In one instant, one attains perfect enlightenment, in one instant, one distinguishes." From the Dharmadhatu, one recognizes one's own nature and is liberated in it. And the five lights and five wisdoms that arise from it are the luminosity of the co-emergent body, which appears in all forms of Sambhogakaya and Nirmanakaya. From this immaculate mind, anything can appear, and so on. By stating the three bases, paths, and results in the manner of an introduction, it is to be shown in another way, not to tell a story. This is also the case in the new tantras. For example, "Thus I have heard," etc., the meaning of the words is that these words were spoken by the Buddha, and the compilers say, "I was once with those retinues in a certain place," although it looks like history, but in terms of hidden meaning, the letter "E" is red, the letter "Vam" is white, and the letter "A" is the intermediate state, the three are gathered. From the non-duality of "E-Vam," the practice body of the generation stage is accomplished, and so on. The ultimate meaning is that "E" is wisdom and the letter "Vam" is the letter of method, the two are non-dual. All the dharmas of the base, path, and fruit are taught in the way of non-duality of method and wisdom. Therefore, no matter who is the holder of the new or old lineage, one should not understand the introduction of the tantra and the way samsara and nirvana arise as merely past history. Rather, one should understand that this is a way of showing the categories of Dharma that can be practiced in the manner of history. So, do you think that the Great Perfection explains the beginning and end of samsara and nirvana?
Chinese
那，这表示确切的意义，而不是像说劫的形成和毁灭那样。它也作为烦恼的对治，因为在生起次第和圆满次第的形成道和解脱道这二者的道结合中，它与新派的无上瑜伽没有什么不同。因此，通过生起次第和圆满次第来调伏烦恼自续，这在金刚乘的调伏中显现。进入到空性和智慧无二的自心光明本性中，因此进入到密咒的经部中。一切法在任何地方都没有自性成立，并且与可以显现为任何事物并不相违背，因此与论的法性并不相违背，所以是正确的教言。世尊自己说，我涅槃后在调伏中显现。进入到经部中。如果与法性不相违背，就认为是教言。认为与此相反就不是教言。这样说了。胜者弥勒菩萨说，因为显现于自己的调伏，所以是与大乘自身结合的。像这样，我所教导的一个时期中。这样说道。在圆满的意义上，也从来没有圆满。像这样出现等等，也在第二品中说，讲说者是我，法也是我。具有自己眷属的听者是我。世间导师所要证悟的也是我。这样一切法都说是世尊自己，这没有差别。将表达的词语之流的结尾加上“圆满了”仅仅是表示这部书圆满了，而不是表示续圆满了。如果从所表达的意义之流中寻找，那么永远不会圆满，如果不放在一个没有间断的连续不断的状态中，那怎么能安立为续呢？因此，应当依赖意义，仅仅为词语争论有什么用呢？一切时间中最殊胜的是不可思议的法性之时，过去、现在、未来这三时仅仅是世间的假立而已。因此，说四时有什么矛盾呢？如果认为金刚萨埵本尊不合理，那么桑布扎中以金刚萨埵为主尊也应当舍弃。一般来说，金刚萨埵的名称，在第六族金刚持的场合，以及在第五族不动佛的场合，以及在密咒的菩提萨埵总体的场合，以及在金刚部的菩萨总体的场合，以及在金刚部的菩萨内部，瑜伽续东方四尊菩萨的第一个的场合等等有很多，因此根据场合