Chinese
寺院的差别是：以前在吉祥的桑耶寺和上、下法轮寺安座后宣说，和现在的寺院驻锡地及小寺庙不一样。翻译者的差别是：以前巴·廓·毗卢遮那、玛·仁钦大师、嘉·智贤益西、琼努·鸠摩罗、卡觉师徒等化身译师所翻译的法。现在译师冬天住在尼泊尔，夏天害怕炎热逃到芒域。和以前的智者翻译的不作修改的译本不一样。智者和班智达的差别是：以前的班智达，莲花生、毗玛拉米扎、菩提萨埵、佛密等安住于持明地的菩萨们迎请来的法，和现在的班智达为了糊口到西藏寻金的一些乞丐不一样。供养的差别是：以前用青稞量器来量黄金粉末供养，用玉石镶嵌的器皿装满供养，用黄金做成的七层塔尖供养，用黄金、白银、绸缎装满马匹驮运供养的法，和现在偷偷地从袖子里拿出一点点黄金供养不一样。所说的法的差别是：以前在佛陀的教法没有衰败的时候，化身译师们将没有改变的佛经确定下来，确定所知事物的存在方式，并用多种方法来理解它。现在的假译师对以前的译本进行各种修改，说“我的翻译好，我的来源纯正”，对佛陀的教言和上师的开示进行胡乱解释，每个人都篡改一些法，把一个人的过错推到另一个人身上，和母本上不能增加布顿的法不一样，差别非常大。总之，在西藏开创和弘扬神圣的佛法，都是邬金大师的化现。从莲师法王的天梯大门中：与圆满一切佛的金刚持商议，真实的秘密主和空行母解开封印，汇集了所有续部、经文和口诀的精华，在金刚座上……
English
The difference in monasteries is that in the past, teachings were given after being seated in the glorious Samye and the upper and lower Dharma wheels, which is different from the current monastic residences and small temples. The difference in translators is that in the past, the Dharma was translated by incarnate translators such as Ba Gor Vairocana, Ma Rinchen Master, Gnyag Jñana Yeshe, Jhonnu Kumara, and Ka and Chog. Nowadays, translators stay in Nepal in the winter and flee to Mangyul in the summer, fearing the heat. This is different from the translations of past scholars, which were not modified. The difference between scholars and panditas is that the panditas of the past, Padmasambhava, Vimalamitra, Bodhisattva, Buddhasangha, and other vidyadharas residing on the bhumis, invited the Dharma, which is different from some beggars who come to Tibet to seek gold for a living. The difference in offerings is that in the past, gold powder was measured by the bre and offered, vessels inlaid with jade were filled and offered, seven-tiered golden spires were offered, and the Dharma was offered with horses laden with gold, silver, and silk brocades. This is different from secretly taking out a little gold from one's sleeve to offer. The difference in the Dharma being taught is that in the past, when the Buddha's teachings had not declined, incarnate translators established the unchanged scriptures, determined the way things exist, and adorned them with various methods to understand them. Nowadays, false translators make various modifications to previous translations, saying, "My translation is good, my source is pure," and they misinterpret the Buddha's words and the guru's instructions, each person altering some Dharma, blaming one person's fault on another, which is different from not being able to add Buton's Dharma to the original text. The difference is very great. In short, the establishment and flourishing of the sacred Dharma in Tibet are all manifestations of the great Orgyen. From the great ladder of Guru Chokyi Wangchuk: Conferring with Vajradhara, who accomplishes all Buddhas, the real Secret Lord and the dakinis unlocked the seal, gathering the essence of all tantras, agamas, and instructions, on the Vajra Throne...
Chinese
安住之时，观世音菩萨屡屡劝请前往藏地，然苯教掌权，正法时机未至。化身为名为拉辛托噶之人，为藏王妥妥日寻得圣物。复又返回普陀山，于摩罗吉陀处，阐释十八部怛特罗之义，彼时化出八位化身，于邬金、印度东西方弘扬佛法。彼时藏地之人略懂因果之法，观为所化众生，化生松赞干布。制定十善法，开创正法之先河，于边地及中心修建一百零八座寺庙。此后五代之后，护法王赤松德赞降生，从沉睡中醒来，将邬金化身送往白色藏地。如是。因此，宁玛派的堪布、译师、国王大臣等，皆是观世音菩萨的化身。虽此雪域藏地未被导师足迹所践踏，然为使导师之正法弘扬于藏地，为使佛法在藏地得以护持、弘扬、守护，思虑后，为利益有情，化现为国王、大臣、译师等形象。后世所谓的国王、大臣、译师，连他们的一根毫毛也比不上。对此，一些藏地学者说：不要对宁玛派进行无端的争论，应保持公正之心。其可靠的理由是：以上所说也应知晓。而且，施主大法王与转轮圣王无异。往昔，将无数金粉赠予译师，派遣他们前往印度。后来，迎请邬金、印度东西方、克什米尔、尼泊尔等地的所有班智达和智者来到藏地。在金座、玉座、银座三座宝座上，班智达和国王一同就座，互相印证，在桑耶寺进行翻译。而今的译师，不知去向何方，与何人相遇，毫无依据，像狗一样在尼泊尔游荡，对自创和伪造的法，大声喧哗，与此截然不同。第二，有人问新派有什么不正确的地方。对此，如果说新派的一切都有不正确的过失，那是不对的。
English
When the time was right, Avalokiteśvara repeatedly urged to go to Tibet, but the Bön religion held power, and the time for the true Dharma had not yet come. He incarnated as a person named Lhashen Tokar, and sought sacred objects for the Tibetan King Thothori. Returning to Mount Potala, he explained the meaning of the eighteen tantras at Marakita, and at that time emanated eight incarnations, flourishing in Oddiyana, India, east and west. At that time, the Tibetans only understood the law of cause and effect. Seeing them as beings to be tamed, he emanated Songtsen Gampo. He established the ten virtues and created a great tradition of the true Dharma, building one hundred and eight temples in the border and central regions. After five generations, the Dharma-protecting King Trisong Detsen was born, awakened from his slumber, and sent the incarnation of Oddiyana to the white land of Tibet. Thus. Therefore, the Khenpos, translators, kings, and ministers of the Nyingma school are all emanations of Avalokiteśvara. Although this snowy land of Tibet was not trodden by the feet of the Teacher, in order to spread the Teacher's true Dharma in Tibet, and in order to protect, promote, and safeguard the Dharma in Tibet, after considering it, for the benefit of sentient beings, they manifested as kings, ministers, translators, and so on. The so-called kings, ministers, and translators of later generations cannot even compare to a single hair of theirs. Regarding this, some Tibetan scholars say: Do not engage in unwarranted disputes about the Nyingma school, but maintain an impartial mind. The reliable reason is: what has been said above should also be known. Moreover, the great Dharma King, the benefactor, is no different from a Chakravartin king. In the past, countless gold dust was given to the translators, and they were sent to India. Later, all the learned scholars and panditas from Oddiyana, India, east and west, Kashmir, Nepal, and other places were invited to Tibet. On the three thrones of gold, jade, and silver, the panditas and the king sat together, mutually verifying, and the translation was done in Samye. The translators of today do not know where they are going or whom they are meeting, and they have no basis. They wander around Nepal like dogs, making loud noises about self-created and fabricated Dharma, which is completely different. Second, someone asked what is incorrect about the New Schools. Regarding this, it is not correct to say that everything in the New Schools has incorrect faults.
Chinese
是的，仁钦桑布时期，以及卓弥、觉和杰玛尔巴译师等人的清净译作也有很多。后来，就像现在康巴人涌入西藏一样，藏人也像被抛弃到印度和尼泊尔一样。那时，译师们也像雏鹰离巢，各自都想显得自己伟大。印度东西方的佛法，都被之前的译师们翻译完了。没有到达西方的邬金。没有开启空行母秘密宝藏的福分。因此，做了很多自创和随意的修改，虽然表面上来源可靠、严谨深刻，但实际上存在很多不纯正的说法上的错误。邬金大师的开示明灯中说：当赤松德赞的后裔传到六七代时，藏人就以译师自居，一半的人被抛弃到印度。所有人都想显得自己伟大，贪嗔和嫉妒像狂风一样。印度的那些贪图黄金的班智达们，也对在西藏流行的佛法随意修改。印度的三藏等所有被称为经咒的，现在都已经翻译完了。没有流传的续部和口诀，都在邬金等空行母的秘密宝藏中，不是瑜伽自在成就者无法获得。那时的藏人没有涌入邬金的地方，在中央的金刚座也只是短暂地停留，像水一样流向印度东方的克什米尔和尼泊尔。那些被称为译师的人，因为自大和想显得聪明，互相指责对方的缺点，对之前翻译过的进行小的修改，然后说我的翻译很好。现在的转世译师们如果不好的话，未来西藏的孩子们，那些凡夫俗子孩子们就不会聪明。因此，那些被称为译师的藏族孩子们像雏鹰离巢一样，对稍微一点的口诀进行小的修改、隐藏和伪造很多东西，从印度引进好的来源和传承。藏人们认为新的东西伟大，不了解传承，只听从各自译师的，进行宗教和政治的偏袒。有些译师没有找到以前没有流传的佛法，因此对咒语进行语音上的修改，把一个男性的神改成佛母，增加了很多面和手。
English
Yes, during the time of Rinchen Zangpo, and there were many pure translations by Drogmi, Gnyos, and the translator Jey Marpa, etc. Later, just as the Khampas flooded into Tibet, Tibetans were abandoned to India and Nepal. At that time, the translators also left the nest like young eagles, each wanting to appear great. The Dharma of eastern and western India had already been translated by the previous translators. They did not reach the western Oddiyana. There was no fortune to open the secret treasury of the Dakinis. Therefore, many self-creations and arbitrary modifications were made. Although the source seemed reliable, rigorous, and profound on the surface, there were actually many impure errors in the explanations. In the "Lamp of Clear Exposition of the Instructions of the Great Oddiyana" it says: When the descendants of Trisong Detsen went down to the sixth or seventh generation, Tibetans called themselves translators, and half of them were abandoned to India. Everyone wanted to appear great, and greed, hatred, and jealousy raged like a storm. The Indian Panditas who coveted gold also arbitrarily modified the Dharma that was popular in Tibet. All the Tripitaka and other things called tantras and characteristics in India have now been translated. The tantras and oral instructions that have not been transmitted are in the secret treasuries of the Dakinis such as Oddiyana, and cannot be obtained by those who are not Yoga masters with attainments. At that time, the Tibetans did not flock to the land of Oddiyana, and only stayed briefly at Vajrasana in central Tibet, flowing like water to Kashmir and Nepal in eastern India. Those who were called translators, because of their arrogance and desire to appear clever, blamed each other's faults, made small modifications to what had been translated before, and then said that my translation was good. If the current incarnate translators are not good, then the future Tibetan children, those ordinary children, will not be clever. Therefore, those Tibetan children who are called translators leave the nest like young eagles, making small modifications, hiding, and forging many things to a little bit of oral instructions, and introducing good sources and lineages from India. Tibetans think that new things are great, do not understand the lineage, only listen to their own translators, and engage in religious and political favoritism. Some translators have not found Dharma that has not been transmitted before, so they make phonetic modifications to mantras, change a male deity into a female Buddha, and add many faces and hands.
Chinese
对于俱生法，做了许多涂油；对于俱生，做了许多擦拭；对于身色，做了许多五种姓；对于坛城，以欲求搅动；总而言之，主要强调与众不同之处；（莲花生大士）说：“可以肯定的是，会出现这样的智者”，然后笑了。正如所说的那样，对于宁玛派深奥的法，那些可以使用的口诀，被认为是宁玛派有争议的法。依靠这些进行修改，引用名字和印度的来源，只是为了抬高自己，做了一些似乎不成立的事情，把没有的说成有，把有的说成没有。渴望比别人更优越，以及后来的藏族堪布和阿阇黎，还有那些成为僧侣的人，他们没有神通，不懂梵文，追随卡巴当桑波，抬高自己的译师，似乎有很多宗派。此外，早期时代的伟大译师毗卢遮那等人，对于词语的入门，有《迦拉巴文法》；对于翻译的校正，有《旃陀罗巴文法》；对于随后的语音，有产生的语音；对于所翻译的有情众生的语言，有翻译的语音；对于意义的翻译，有协调的语音；对于区分的净化，有真言的语音；对于卡里的入门，有方便的语音；对于阿里的翻译，有智慧的语音；对于词语净化的必要，有意义的语音；以及完全依赖自性理解的语音等等。翻译的根本也依赖于梵文（藏文：སྃ་སྐྲྀ་ཏ，梵文天城体：संस्कृत，梵文罗马拟音：saṃskṛta，汉语字面意思：梵文），依赖于地方的语音等等，毗卢遮那知道二十五种语音和一百零八种语音。即使同时翻译汉藏互译，或者翻译成自己的语言，也不需要依赖印度人，比普通的班智达更博学。莲花生大士说，像毗玛拉米扎来到藏地时的班智达，和像毗卢遮那一样的译师，能够使显密二教在藏地如同旭日东升。当被问及毗卢遮那被流放到擦瓦荣时，他说：“如果这样，我来藏地做什么？像毗卢遮那这样的人不是藏族的译师，比印度的班智达还要博学。” 俄·洛丹喜饶是藏族后来的最著名的译师。