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Empowered in dreams, bestowing teachings, demonstrating practices including practical rituals. Vajradhara extensively entrusted the teachings, so the teachings spoken from his mouth are also extremely pure. However, some future discriminators, such as Tok Gewa and others, say there are no empowerments or teachings, and like a wild animal falling into the forest, they slander arbitrarily, which is not appropriate. Fortunate individuals will clearly manifest the signs of practice and special blessings by diligently practicing as quickly as possible. As it is said, this is also composed of teachings, transmission, and realization. If it were not so, then for the holy individuals of Tibet and China, in pure appearances such as meditation and dreams, the teachings, instructions, and pith instructions spoken and shown by the yidam deities would not be valid and would become impure. If wise individuals impartially examine and analyze these points, they will become objects of faith. Furthermore, regarding individual practice, the Nyingma lamas mostly dedicate themselves to enhancing their own practice experiences and tend to have pure appearances towards everything. They do not engage in the debates of speculators or the refutation of others. Then, carefully examine with the wisdom of the wise, what are the shortcomings of both the Kama (Oral Transmission) and Terma (Treasure Teachings), and which is deeper? The Terma is deeper and more excellent than the Kama. How is that? The Kama is like milk in the market, easily adulterated. If the milk is freshly milked by oneself and not mixed with anything, it can be made into yogurt when pressed, butter when churned, and is nutritious when drunk. However, milk that is passed down successively in the market, one person slightly reduces the milk and adds a little water, and another person does the same, so that eventually the name and quality of the milk change, but the required function cannot be achieved. It cannot be made into yogurt when pressed, it cannot be made into butter when churned, and it is not nutritious when drunk. The same is true for the Kama, in the beginning, the Buddha's teachings and the instructions of Indian scholars, translated without alteration by translators during a good time, and during the time of the upper lineage of the teachings, the transmission was not adulterated and had the warmth of blessings. Therefore, if one practices, signs will appear; if one meditates, realization will arise; a voice of blessings will emerge; the son will follow in the father's footsteps; the teachings will become better from one generation to the next; and the activities will
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因此，他们获得了对四种势力的控制。之后，西藏的喇嘛们开始自创。他们篡改了佛陀的可靠教言。有些人从多的地方减少，有些人从少的地方增加。他们对大量的注释和解释进行了修改和篡改。由于想要区分自己和他人，他们篡改了印度无垢的教言，特别是他们自己的修法和坛城。把上面的移到下面，把下面的移到上面。一切都颠倒了。由于那些自以为是的人进行了大量的修改和篡改，他们没有在麦粒中播下谷壳。他们制造了寺院和山间隐居地之间的混乱。因此，所有人都违背誓言，互相残杀。就像上面的牛奶被掺假一样，加持的降临中断了。如果修行，就不会出现征兆。如果禅修，就不会产生证悟。由于功德没有在相续中生起，相续变得迟钝。即使想要实现自己和他人的愿望，也无法满足福报的食物和衣服。护法神背弃了，在无力的基础上，承诺也随之消失。诸如此类的过失有很多。那么，难道教言中没有可靠的人吗？虽然有一些具有功德、证悟和禅修特殊品质的人，但这里所说的是教言被篡改的方式，以及长期以来存在的陈旧弊端。此外，西藏人喜欢结交新朋友，并且有很多想法，这也有其他缺点。有什么缺点呢？西藏的导师们没有人去实践和运用印度好的论典。在西藏，没有哪个法不是由导师们各自创造的修法和坛城。即使是噶举派等传授圆满次第的人，也没有保留印度的论典。每个喇嘛都有一本引导手册，其中有很多自己的创作。因此，那些不具备可靠性的著作，由于缘起的关键错误，很少有人获得成就。那么，所有的著作都不行吗？如果作者具备资格，那么著作是可以的。那么，什么是具备资格呢？龙树菩萨说：熟悉经论且精通衡量，具有自己的经验和口诀，对于所有应知的法，达到极致，因此可以创作口诀。如果具备这些条件，那还可以，但是不具备这些条件的西藏导师
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Thus, they gained control over the four powers. After that, the Tibetan lamas started to create their own. They adulterated the Buddha's reliable teachings. Some reduced from the many, and some added from the few. They made modifications and adulterations to a large number of commentaries and explanations. Because of wanting to differentiate themselves from others, they adulterated the stainless teachings of India, especially their own sadhanas and mandalas. They moved what was above to below, and what was below to above. Everything was turned upside down. Because those who thought they knew made a lot of modifications and adulterations, they did not sow chaff among the grains. They created confusion among the monasteries and mountain retreats. Therefore, everyone broke their vows and slaughtered each other. Just like the milk above was adulterated, the descent of blessings was cut off. If one practices, signs will not appear. If one meditates, realization will not arise. Since merit did not arise in the continuum, the continuum became dull. Even if one wants to accomplish the benefit of oneself and others, the food and clothing of merit will not be satisfied. The Dharma protectors turned their backs, and on top of being powerless, promises also vanished. There are many faults such as these. Then, are there no reliable people in the teachings? Although there are some people who have special qualities of merit, realization, and meditation, what is being said here is the way in which the teachings are adulterated, and the long-standing old defects that exist. Furthermore, Tibetans like to make new friends and have many ideas, which also has other shortcomings. What are the shortcomings? None of the Tibetan teachers practice and apply the good Indian treatises. In Tibet, there is no Dharma that is not a sadhana and mandala created by each teacher. Even those who transmit the Completion Stage, such as the Kagyu lineage, do not preserve the Indian treatises. Each lama has a guiding manual, in which there are many of their own creations. Therefore, those compositions that do not possess reliability, due to the key error of dependent arising, few attain accomplishment. Then, are all compositions not acceptable? If the author possesses qualifications, then the composition is acceptable. Then, what is possessing qualifications? Master Nagarjuna said: Familiar with the scriptures and skilled in measurement, possessing one's own experience and oral instructions, for all knowable things, having reached the ultimate, therefore one can compose oral instructions. If one possesses these conditions, then it is acceptable, but the Tibetan teachers who do not possess these qualifications
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说那些不懂集合论的解释，不区分宗派的分析，什么都不知道的愚痴之人，是不应该的。因为，圣者是通过修持成佛之法而解脱的。如果通过禅修不能消除迷惑，那么语言和理解是不能成佛的。正如帝洛巴所说： 就像牛蹄印里的水和大海一样， 长久以来，不费力气就能成就的， 那一定是伟大的薄伽梵。 他的化身从这里降生于净饭王子。 化身为医生，显现于鸟鹊之国。 十方刹土的微尘数目的殊胜比丘， 胜过无数劫的供养， 仅仅一次对咒语的信仰的供养， 才是最殊胜的金刚乘的决定。 还有，空行母无我母说： 充满文字就像龙的顶髻， 讲说和听闻者都不能解脱， 反而会被傲慢所折磨， 最终必定堕入哭泣之地。 深刻的意义不能通过文字来理解， 如果能理解，你这位智者又如何呢？ 那些说要理解离文字之义的人， 他们执着于思辨，长久轮回。 圣者佛陀说： 孩子，如果知道乘的区别，那只是知道而已。 孩子，如果知道多即一味，那就是智者。 孩子，如果对佛法有偏颇，那就是声闻道。 萨ra哈说： 言说的词句如同虚空无边， 所说之义没有边际。 念头不止息，就是思辨的障碍， 知识的傲慢，迷惑而不畏惧。 因此，安住于内在的实相， 这才是伟人进入解脱之道。 莲花生大师说： 以知识的词句和思辨的智慧， 不能证悟世俗之身的真如。 空性的心又如何能证悟？ 如上所说，如果理解了一个就能解脱一切，或者理解了一切反而一无是处。如果只是把书本上的知识装在脑子里，用语言来争辩，用意识来分别，如果不能清净能取所取的迷惑，那么超越意识的证悟就不会在相续中生起。所以，不要因此而自满自大。那些前世业力觉醒的人，那些具有证悟的瑜伽士，外在的行为不一定，内在的意
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It is not appropriate to say that those who do not understand the explanation of the collection of teachings, do not distinguish the analysis of philosophical tenets, and are ignorant fools who know nothing. Because, the holy person is liberated by practicing the means to attain Buddhahood. If delusion is not eliminated through meditation, then words and understanding cannot lead to Buddhahood. As Tilopa said: Like the water in a cow's footprint and the ocean, What is accomplished effortlessly after a long time, That is certainly the great Bhagavan. His incarnation was born here as the son of Śuddhodana. Manifesting as a doctor in the land of crows. The supreme monks who are like dust in the fields of the ten directions, Compared to offering for countless eons, Just one offering of faith in mantra, Is certainly the most excellent Vajrayana. Also, the Dakini Selfless Mother said: Filled with words like the crest of a Naga, Those who preach and listen cannot be liberated, Instead, they will be tormented by arrogance, And will surely go to the place of weeping. The profound meaning cannot be understood by words, If it could be understood, how would you, the wise one, be? Those who say they understand the meaning beyond words, They cling to speculation and wander in samsara for a long time. The holy Buddha said: Child, if you know the distinctions of the vehicles, that is just knowing. Child, if you know the many as one taste, that is wisdom. Child, if you are biased towards Dharma, that is the path of the Shravakas. Saraha said: The words of speech are like the endless sky, The meaning of what is said has no end. Unceasing thoughts are the obstacle of speculation, The arrogance of knowledge is delusion without fear. Therefore, abide in the inner reality, This is how great beings enter the path of liberation. Guru Padmasambhava said: With the words of knowledge and the wisdom of speculation, The suchness of the conventional body cannot be realized. How can the empty mind be realized? As mentioned above, if one understands one thing, one can liberate everything, or if one understands everything, one may end up with nothing. If one only puts the knowledge from books in one's mind, argues with words, and distinguishes with consciousness, if one cannot purify the delusion of the grasped and the grasper, then the realization beyond consciousness will not arise in the continuum. Therefore, one should not be complacent and arrogant because of that. Those who have awakened the karma of past lives, those yogis who have realization, their external behavior is uncertain, their internal inten
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不理解。食物像狗和猪的食物一样吃。衣服穿得像狗的破烂衣服。行为举止像疯子一样。当身体和心灵分离时，骨灰像山一样堆积。变成彩虹和光芒的次数数不胜数。还有些外表是持戒的格西，外面用丝绸包裹，里面塞满了肉、酥油和茶。外表比新娘还聪明，自称无所不知。当身体和意识分离时，希望能出现暖相的人很多。那么，什么才是合适的呢？互相诽谤的舍弃佛法的行为，以及贪婪、憎恨、偏袒和内心邪恶的迹象，这些都是不合适的。因此，各自以前的业力的延续和习气相结合，新旧密宗和显宗，各自随意的佛法都要如法修持。即使不修清净观和无偏袒，也不要舍弃佛法和持有邪见。各自解脱的自宗都很深奥。如果有人是大丈夫，今生就能利益佛法和众生，来世就能获得解脱之道。宁玛派即使不是佛法，也不会比新派差。新派即使不是佛法，也不会比宁玛派差。与其说别人的佛法不清净，不如期望自己通过观修清净而获得成果。还有些导师心里想，伏藏师热那林巴是不是对新派和显宗有偏见呢？不是这样的。对于新派，也有噶举派、香巴噶举派、萨迦派、六种瑜伽、近修、寂止派、施身法等等。在西藏，我几乎没有没学过的圆满次第，也生起了直接的功德。这些显宗的佛法，也是依靠佛陀的教言，为了护持和弘扬佛陀的教法，为了佛法长久住世，由印度和西藏的圣者们所造，这一点非常重要。外面通过听闻来断除增益，里面通过观修来解脱自心，成为利益自己、他人和佛法的因缘。对此，我也非常欢喜和信仰，并且具有清净观和决定的智慧。如此广说之后，简而言之，驳斥争论，不能承认宁玛派不清净，其中有重要的原因。为什么呢？因为在国王和大臣弘扬佛法的前期，