English
The uncreated nature of reality, the essence of emptiness, the essence of clarity, the door of compassion arising unceasingly, beyond words and thought, not a word that can point to "this," not impermanent, constant, or solid, one desires something that is free from acceptance and rejection. However, for those who denigrate the Great Perfection, there is nothing beyond that view that can be expressed in words and experienced through understanding in the teachings of the Buddha Shakyamuni. If one desires a view that is not this, then, outwardly, all the teachings spoken by Shakyamuni, and inwardly, by Vajradhara, would be negated. Furthermore, if it is said that the old and new schools disagree, they are in complete agreement, because the old school also establishes its foundation on an unchanging basis, with an unerring understanding of the meaning of reality. The path is unerring: the three aspects of view, meditation, and conduct; the union of the two accumulations; and practice that does not contradict dependent origination. The result is considered to be the nature of the five kayas and five wisdoms, spontaneously accomplished in the state of no abandonment and no attainment. The view is emptiness free from extremes, meditation is clear emptiness without grasping, conduct accords with the stages of the vehicle, and the entrance is unerring. First, refuge and bodhicitta, then the two accumulations, generation stage, and recitation, the union of emptiness and compassion, the pure view of emptiness, the completion stage, the union of clarity and emptiness, and finally, dedication and aspiration. In short, it all converges on this door of entering the path. There is no other door to the Dharma that is greater, even for the New Schools. Furthermore, regarding the practice of generation and completion stages in the New and Old Schools, although the names differ, the meaning is the same. The first four empowerments are also the same: the vase empowerment is the deity empowerment that ripens the mindstream, the secret empowerment is the bodhicitta bindu empowerment that ripens speech, the wisdom empowerment is the wisdom empowerment that uses bliss as the path, relying on the consort mudra, practicing the stages of the four joys, and the self-awareness wisdom empowerment is the power of self-aware wisdom that is introduced directly, causing the mind to recognize the Dharmakaya. The New and Old Schools agree. The boundary cutting of the Nyingma is the same as the protection circle meditation of the Sarma. The confession of the Nyingma is the same as the seven-branch purification of the Sarma. The suchness samadhi meditation of the Nyingma is the same as the accumulation of wisdom of the Sarma.
Chinese
观自身为一。宁玛派观想普光明之三摩地，以及噶当派观想无量。宁玛派生起宫殿，以及噶当派观想坛城。观想本尊有六种仪轨生起，刹那圆满生起，五现证菩提生起，三种仪轨生起，这些在两者中都有，是相同的。迎请、安住、供养等也是一样的。宁玛派的药供之义进行劝请，以及噶当派的生起次第甘露品尝。赞颂、念诵、荟供、剩余食子、四种事业及其圆满，虽然名称不同，但意义是相同的。还有一些译师说，印度没有宁玛派。但其情况已经在上面详细说明了。大成就者邬金巴说，有些藏族译师说印度没有宁玛派可翻译。对此，恰译师我自己的灌顶上师也说，印度没有宁玛派可翻译。这样的话是他自己心胸狭隘之言。译师们只去过印度东部一两次，怎么会知道印度有什么呢？因此，也无法确定西藏有什么。一般来说，印度国土广大，印度的经书大多腐烂了。佛陀的教言是无法衡量的，藏族译师个人无法确定其来源。我虽然去过西方邬金的地区，但也无法确定其边际。而且，最初的印度经书后来在尼泊尔比较多。因此，在尼泊尔比哈尔邦的一座寺庙里，宁玛派的续部种类多得难以想象。我对西藏的宁玛派人士说，如果你们去芒域的村庄，我可以翻译宁玛派的印度经书，并请来班智达，但没有成功。他说，如果能翻译，宁玛派的翻译还有可以做的。还有一些自以为是的藏族人说，宁玛派的意旨是藏族老咒师篡改的，是不纯正的。这样的话也是不合理的。如果知道，这样的法我们自己也认为是法，而且比这更好的，在佛陀的教言中也没有。
English
Meditating on oneself as one. The Nyingma school meditates on the Samadhi of All-Illuminating, and the Kadampa school meditates on the Immeasurable. The Nyingma school generates the palace, and the Kadampa school visualizes the mandala. Visualizing the deity with six ritual generation processes, instantaneous complete generation, five manifest enlightenment generations, and three ritual generations are all present in both and are the same. Inviting, abiding, offering, etc., are also the same. The Nyingma school's medicine offering meaning is exhorted, and the Kadampa school's generation stage nectar tasting. Praises, recitations, tsok, leftover food offerings, and the four types of activities with their completion, although the names are different, the meaning is the same. Also, some translators say that there is no Nyingma school in India. However, its situation has been explained in detail above. The great accomplished Ugyenpa said that some Tibetan translators say that there is no Nyingma to translate in India. To this, Chag Lotsawa, my own initiation guru, also said that there is no Nyingma to translate in India. Such words are his own narrow-minded words. The translators have only been to eastern India once or twice, so how would they know what is in India? Therefore, it is also impossible to determine what is in Tibet. Generally speaking, India is a vast country, and many of the Indian scriptures are rotten. The Buddha's teachings are immeasurable, and individual Tibetan translators cannot determine their source. Although I have been to the western region of Oddiyana, I could not determine its boundaries. Moreover, the original Indian scriptures were later more numerous in Nepal. Therefore, in a monastery in Bihar, Nepal, there are unimaginable numbers of Nyingma tantras. I said to the Nyingma people of Tibet, if you go to the villages of Mangyul, I can translate the Indian Nyingma scriptures and invite panditas, but it was not successful. He said that if it can be translated, there is still Nyingma translation to be done. Also, some self-proclaimed knowledgeable Tibetans say that the Nyingma teachings are corrupted by Tibetan old mantra practitioners and are impure. Such words are also unreasonable. If you know, we ourselves consider such a Dharma to be Dharma, and there is nothing better than that even in the Buddha's teachings.
Chinese
此外，后来的藏族学者们说，阿里地区的拉绛秋沃（lha byang chub 'od）和阿里王西瓦沃（zhi ba 'od）所著的，被称为《驳斥邪咒论》，还有说是译师郭拉杰（'gos lha btsas）修改的《驳斥邪咒论》。但两位赞普所著的很不正确，藏族的译师和一些学者，借用了赞普贤主的口吻。如果要追究其根本的错误，那就是攻击双运（sbyor sgrol）二者。他们说，依靠双运，寺庙里充满了犯戒的比丘。那么，依靠第三灌顶时，依靠脉、明点、风，依靠四喜之道而证悟空乐双运，这些最究竟的甚深新法，难道也不要了吗？宁玛派也将密咒道作为修行之道，但并没有说只要男女交合就能成佛。仅仅因为是新派，就认为所有修行双运的人都是这样，这种说法在哪里能成立呢？如果不修行双运，那么新派所犯的错误就更多了。为什么呢？因为在新旧两派之中，新派的势力更大。那么，如何才能公正地判断呢？如果如法修行，那么宁玛派就是成佛之道；如果不如法修行，那么新派也会堕入恶趣。此外，宁玛派有所谓的“度脱”之法。如果真的杀害众生，就会堕入业力地狱；如果修持替身，就会砍断尸陀林的尸体；如果修持药物，就会耗尽病人的治疗资源。虽然有一些类似低劣之辈的言论，但这却是密续的真实意图。那么，如何度脱呢？金刚橛根本续中说：以杀而杀乃为殊胜，证悟自性现前之后，以大悲方便度脱众生，于无相法界中度脱。又，傲慢总续中说：首先以证悟度脱自性，然后以无二智慧，以慈悲心度脱恶劣有情，以大悲方便度脱。还有，金刚橛短续中说：以慈悲度脱之誓言，非为杀害与镇压，而是将五蕴视为金刚，将阿赖耶识观为金刚。还有，黑汝嘎嘎波
English
Furthermore, later Tibetan scholars said that the one written by Lha Jangchub Od (lha byang chub 'od) of Ngari and King Zhiwa Od (zhi ba 'od) of Ngari, which is known as "Refuting Wrong Mantras," and the one said to be revised by translator Go Lhatse ('gos lha btsas), are said to be "Refuting Wrong Mantras." However, the ones written by the two Emperors are very incorrect. Some Tibetan translators and scholars borrowed the tone of the noble Emperors. If we were to investigate the root of the fault, it would be the attack on the two, union and liberation (sbyor sgrol). They say that relying on union, the monasteries are filled with monks who break their vows. Then, relying on the third empowerment, relying on the channels, bindus, and winds, relying on the path of the four joys to realize the union of bliss and emptiness, do they not want even these ultimate profound new methods? The Nyingma school also takes the secret mantra path as the path of practice, but they do not say that one can attain Buddhahood simply by engaging in sexual intercourse. Where is the basis for saying that just because one is a New School practitioner, everyone who practices union is like that? If one does not practice union, then the mistakes made by the New School are even greater. Why? Because among the old and new schools, the New School has greater power. So, how can one judge fairly? If one practices the path correctly, then the Nyingma school is the path to Buddhahood; if one does not practice the path correctly, then the New School will also fall into lower realms. Furthermore, the Nyingma school has the so-called "liberation" (sgrol ba) practice. If one actually kills sentient beings, one will fall into the hell of karma; if one practices substitution, one will cut off the corpses in the charnel ground; if one practices medicine, one will exhaust the patient's resources for healing. Although there are some statements that sound like the words of inferior people, this is the true intention of the tantras. So, how does one liberate? The Root Tantra of Vajrakilaya says: "Killing with killing is the best, after realizing one's own nature, liberating beings with the method of compassion, liberating them in the realm of the unconditioned dharma." Also, the General Tantra of the Arrogant Ones says: "First, liberate oneself with realization, then with non-dual wisdom, with compassion liberate evil-minded sentient beings, liberate them with the method of compassion." Also, the Short Tantra of Vajrakilaya says: "The vow of liberating with compassion is not killing and suppressing, but transforming the aggregates into vajra, and meditating on the alaya consciousness as vajra." Also, Heruka Galpo
Chinese
续部中说：具有方便的瑜伽，能将自身解脱于法界。精通方便的慈悲，能将不净的鲁扎解脱。将识转移到法界。又，秘密集会续部中说：以正确领悟意义的智慧，能将未领悟的众生解脱到其所处之地。令三世善逝欢喜，接受最上的大供养。诸如此类，说了许多深奥的意义。当具备证悟和理解时，口传和灌顶的意义才能达到极致。其意义在于将慈悲之境的识转移到安乐之处。例如，喇嘛香在夏季用石头和木头拖拽，尽可能多地杀害众生。他说，杀死那些恶业者，只会减少一点点。此外，息增怀诛四种事业，在新派中也同样存在，因此特别指责旧派是不应该的。从过去到现在，旧派合格的上师们都说，证悟佛陀的道路没有错误，所以才看到杀害嘎纳苏。那些恶业邪见者做出各种恶劣行为，新派中也不比旧派少。还有，所谓“班玛修法”，是令空行母欢喜的誓言物。因此，死者的尸体也必须是生前没有慢性疾病，没有因恶疾、毒药或武器等突发意外而死，而是因自然疾病而死的年轻干净的尸体。据说旧派不会强行杀人，也不会有“班玛修法”这种不可能的事情。总的来说，续部解释说，这是为了产生证悟的意义，而不是像有些人说的那样，旧派会进行尸体或班玛修法。没有人听说或见过这种事，所以没有诽谤的机会。༈。修药至今仍然非常盛行。续部、口传和诀窍等，大学者贝玛拉的论著非常多，莲花生大师的实践口传，在经藏和伏藏中也很多。是轮回和涅槃一切的命脉，是精华意义的精髓，是令诸佛欢喜的誓言物，是持明者聚集的所依，是空行母聚集的魂石，是所有供品中最殊胜的，所以是非常秘密的誓言