Chinese
被放置了。已经做了一个四句的诗，但这不是智者的说法。那么，你的上师译师不是可靠的吗？即使上师的法可以接受，但因为你没有给予校正。第二，在尼泊尔也有译师见过的续部。据说在桑耶寺也有汉文经书，但却不给予校正而放任不管。因此，对于翻译成藏文的新旧所有佛法，都没有可以信任的来源和依据，一切都被置于毫无意义的放任状态。可以断定，西藏没有可靠来源的佛法。还有一些藏族学者说，在他们自己写的一些论著中，希解、佐钦、苯教被邪见玷污了。对苯教说这些没有意义，如果承认希解和佐钦不是佛法，那么现在在西藏雪域有多少成就者、证悟者、修行者、希解和佐钦的传承？这是法不成法，变成事业的故事。就像善良的比丘星一样，说这些话的人，据说现在在困苦的地方没有走错路，原因似乎在于一切。还有一些藏族学者说，宁玛派的任运自成光明之显现是常见。那是因为自己对该法的状态一无所知，就像在黑暗中射箭一样。这是自明智慧的显现，是三身五智的自性，是不作而生的任运自成，是空性的自力，是空性之境中空性的光芒显现。如果是常见，那么觉性就与物质的驻留方式没有区别了。它从任何地方都不来，也不住在任何地方，也不去任何地方，不创造原因，不被条件改变，不被任何人创造，是自生自显，是俱生智，是远离生、住、灭三者的。在众多的佐钦续部中，对此的见解有着不可思议的阐述。即使在共同的八千颂般若经中也说：心不是心，心的自性是光明。
English
It was placed down. A four-line verse has been made, but this is not the way a wise person speaks. So, your lama translator is not reliable? Even if the lama's Dharma is acceptable, it is because you have not given correction. Secondly, there are tantras seen by translators even in Nepal. It is said that even though there are Chinese scriptures in Samye, they are left unattended without being corrected. Therefore, for all the newly and old translated Dharmas in Tibet, there is no source of trust and no place to rely on, and everything is placed in a meaningless state of indifference. It is certain that there is no Dharma with a reliable source in Tibet. Also, some Tibetan scholars say that in some of their own treatises, Zhi, Dzogchen, and Bon are defiled by wrong views. It is meaningless to say this to Bon, but if it is admitted that Zhi and Dzogchen are not Dharma, then how many accomplished ones, realized ones, practitioners, and lineages of Zhi and Dzogchen are there now in the land of Tibet? This is a story of Dharma not becoming Dharma, but becoming business. Like a good Bhikshu star, those who say these words, it is said that they are not going astray in a difficult place now, and the reason seems to be in everything. Also, some Tibetan scholars say that the spontaneous luminosity of the Nyingma school is a view of permanence. That is because one's own understanding of the state of that Dharma is completely absent, like shooting an arrow in the dark. This is the appearance of self-aware wisdom, the nature of the three kayas and five wisdoms, the spontaneously accomplished without being made, the self-power of emptiness, the shining of emptiness in the realm of emptiness. If it is a view of permanence, then awareness is no different from the way matter resides. It does not come from anywhere, nor does it abide anywhere, nor does it go anywhere, it does not create causes, it is not changed by conditions, it is not created by anyone, it is self-born and self-manifested, it is co-emergent wisdom, it is something that is free from the three: arising, abiding, and ceasing. In many Dzogchen tantras, the view on this is explained in an inconceivable way. Even in the common Eight Thousand Verse Prajnaparamita, it is said: Mind is not mind, the nature of mind is luminosity.
Chinese
在《名号赞》中说：智慧之光亮闪闪，是众生的明灯，智慧之灯。在《摄类学》中说：应当观察天空如何显现之义。在《宝积经》中说：自知智慧具精华，于清净虚空中显明。在《华严经》中说：诸位佛子，五种智慧是法界之大庄严。空性在本性空性中光明。如果能理解这些经文的意义，那么大乘的许多经典中都有讲述。也就是基现是智慧的精华，从觉性自性光明无垢中，有法界等等，五种智慧的自力。如黄金在地下发光，或日出之光照亮西山。不是由因缘所成，也不是谁所造作，也不是能取相的对境，为何要执着于常常见？如果将自现智慧的自光，空性无碍的显现，执着为常常见，那么心的基础状态也必须执着为常常见。为什么呢？因为状态的比喻、意义、理证三者已经在前面详细阐述过了。另外，对于大圆满，如果有人想知道关于过去、现在、未来三世的传承和因缘，那么在雪域西藏，有许多被称为喇嘛、善知识、精通经论者、能开启百坛城者、证悟者、成就者的人。由于对前世后世的迷惑，没有中断，获得了对自心的掌控。为了利益众生而化现的噶玛巴就是这样。噶玛巴巴希说：金刚萨埵的化身噶饶多吉，在听闻大圆满龙钦饶绛等法时，我自生金刚也成为了托哲囊觉旺修，通达了大圆满的所有意义。噶玛巴还说：在国王匝的后代，莲花生大师未来到藏地之前，我在印度也曾是一位精通旧密咒的密咒瑜伽士，名字叫多吉益西巴。还有在藏地的努
English
In the Praise of Names, it says: 'The light of wisdom shines brightly, it is the lamp of beings, the lamp of wisdom.' And in the Compendium, it says: 'One should examine how the sky appears.' And in the Jewel Heap, it says: 'Self-knowing wisdom possesses essence, it is clearly manifest in the pure sky.' And in the Buddha Avatamsaka Sutra, it says: 'O sons of the Victorious Ones, the five wisdoms are the great adornment of the realm of reality. Emptiness is luminous in its very nature of emptiness.' If one understands the meaning of these and other such statements, then many teachings of the Great Vehicle speak of this. That is, the basis of appearance is said to be the essence of wisdom, from the self-luminous and stainless essence of awareness, there are the dharmadhatu and so on, the self-arising power of the five wisdoms. It is like the light of gold that is under the earth shining in the sky, or the radiance of the rising sun shining on the western mountains. Since it is not made of causes and conditions, nor made by anyone, nor established as an object to be apprehended, why call it eternalism? If one clings to the self-radiance of self-appearing wisdom, the unobstructed manifestation of emptiness, as eternalism, then the basic state of what is called mind must also be clung to as eternalism. Why is that? Because the example, meaning, and reason of the state have already been explained in detail above. Furthermore, regarding Dzogchen, if one asks for the lineage that remembers and has a connection to the past, present, and future individuals, then in the snowy land of Tibet, there have been many who are called lamas, virtuous spiritual friends, those who know the scriptures, those who can open a hundred mandalas, those who have realization, and accomplished ones. Because of confusion about past and future lives, without interruption, they have gained control over their own minds. The Karmapa who emanates for the benefit of beings is just like that. Karmapa Pakshi said: 'When I, Rangjung Dorje, the emanation of Vajrasattva, listened to Dzogchen Longchen Rabjam and so on, I became Toktse Naljor Wangchuk, and I realized all the meaning of Dzogchen.' The Karmapa also said: 'Around the time before Guru Padmasambhava came to Tibet after King Ja, in India, I was also a tantric yogi who knew how to teach the old tantras, and my name was Dorje Yeshe Bar.' Also, in Tibet, Nub
Chinese
我是萨迦佛智慧的弟子，名为金刚自在，已获得生圆次第的权能，是专门修习大圆满的觉若修行者。因此，我现在也对所有的大圆满之法毫无偏颇地证悟和了解。又，噶玛巴见者有义（Mthong ba don ldan）处，名为大乐上师者说：大圆满有很多争论，问是什么样的法？答：原始清净大之实相，是真实意义的见解。大圆满是诸法之最胜，我敬礼最初之怙主。如是说。这些不像有些人只是懂些词句，内心没有解脱反而自满而傲慢，而是安住于地的菩萨摩诃萨。又，有些藏地的导师说：伏藏不纯净。因为所有佛陀的教言和论典，经和诀窍，在汉藏两地只有伏藏，因为害怕这里的文字太多，所以要看我的大伏藏出现。又有些人说：伏藏没有灌顶、口传和耳传。莲花生大师以前埋藏的伏藏出现，所以口传断绝了。其实是有的，伟大的莲师自己的灌顶口传中说：未来分别念重的人说伏藏没有口传，其实是有的。佛陀的教言也有四种：从口中说出的教言，预言的教言，允许的教言，加持的教言。同样，我的伏藏也具备这四种，未来享用伏藏的士夫们，现在就在我的眷属中，现在我给予他们意旨和加持的教言。未来在某个地方，指出父母是谁，甚至身体的特征都指出来，说未来会遇到这个法，所以是预言的教言。未来会遇到有缘者，自己要这样修持，也要这样教导他人，自他的利益会这样成就，这是预言，也是允许，也具备祈愿的传承。又，对于具量的伏藏师，邬金我亲自给予上等
English
I am a disciple of Sakya Buddha's wisdom, named Vajra Wangchuk, who has obtained power over the generation and completion stages, and is a Jogro practitioner who solely meditates on the Great Perfection. Therefore, I now also realize and understand all the teachings of the Great Perfection without any bias. Also, at Karma Pakshi Thongwa Donden, a lama named Dechen Lama said: There are many disputes about the Great Perfection. When asked what kind of Dharma it is, he replied: This state of primordial purity is the view of the true meaning. The Great Perfection is the supreme of all Dharmas. I prostrate to the primordial protector. Thus he spoke. These are not like some people who only understand words and are arrogant because their minds are not liberated, but are great Bodhisattvas abiding on the earth. Also, some Tibetan teachers say: Treasures are impure. Because all the Buddha's teachings and treatises, scriptures and instructions, in both China and Tibet, are only treasures, because the letters here are feared to be too many, one should look at my great treasure emergence. Also, some say: Treasures do not have empowerment, oral transmission, and whispered lineage. Because Guru Padmasambhava previously hid and revealed treasures, the oral transmission is cut off. In fact, it exists. In the empowerment and oral transmission of the great Guru himself, it is said: If future conceptualizers say that treasures do not have oral transmission, it certainly exists. The Buddha's teachings also have four types: teachings spoken from the mouth, teachings of prophecy, teachings of permission, and teachings of blessing. Similarly, my treasure also possesses these four, because the individuals who will use the treasure in the future are now in my retinue. Now, I give them the teachings of intention and blessing. Also, in the future, in this place and region, the father and mother will be indicated, even the physical characteristics will be pointed out, saying that in the future they will encounter this Dharma, so it is the teaching of prophecy. May they meet a fortunate one in the future, practice like this yourself, and teach others like this, and the benefit of self and others will be accomplished in this way, this is prophecy, and also permission, and it also possesses the lineage of aspiration prayers. Also, for the qualified treasure revealer, Orgyen, I personally give the best
Chinese
在梦中灌顶，赐予教言，展示包含实修仪轨的修行方法。金刚持教传广博地交付，口中所说的教言也极其纯正。然而，未来的一些分别者，如托格·格瓦等人，说没有灌顶和教言，像野兽落入丛林一样随意诽谤，这是不应该的。有缘分的士夫们，通过尽快精进修持，修行验相和殊胜加持自然会显现。如是说，因此，这也由教言、传承和证悟三者组成。如果不是这样，那么对于藏汉两地的圣者们，在禅修和梦境等清净显现中，本尊神所说的教言、口诀和窍诀等，也将不成其为量，变得不纯正。如果贤者们公正地考察和分析这些要点，就会成为信奉之处。此外，就个人修行而言，宁玛派的上师们大多致力于提升自己的修行体验，并且对一切事物都持有清净的显现。他们不参与思辨者的争论和对他人的驳斥。那么，用智者的智慧仔细考察，教传和伏藏二者有什么缺点，哪个更深奥呢？伏藏比教传更深奥，也更殊胜。这是为什么呢？教传就像集市上的牛奶一样，容易掺假。如果是自己挤的，没有掺杂任何东西的牛奶，压榨后可以制成酸奶，搅拌后可以制成黄油，饮用后有营养。然而，在集市上依次传递的牛奶，一个人稍微减少一点牛奶，加入一点水，另一个人也这样做，最终牛奶的名字和品质都变了，但所需的功能却无法实现。压榨后无法制成酸奶，搅拌后无法制成黄油，饮用后没有营养。同样的道理，对于教传来说，最初是佛陀的教言和印度智者的口诀，在翻译者没有篡改的情况下翻译的良好时期，以及上师传承时期，传承没有掺杂任何东西，具有加持的温度。因此，如果修行，就会出现验相；如果禅修，就会生起证悟；会发出获得加持的声音；父亲的足迹儿子会追随；教传会一代比一代好；事业也