English
They don't understand. Food is eaten like the food of dogs and pigs. Clothes are worn like tattered dog clothes. Actions are done like a madman. When body and mind separate, the ashes pile up like mountains. There are countless instances of turning into rainbows and light. Also, some outwardly appear as virtuous Geshes, wrapped in silk on the outside, filled with meat, butter, and tea on the inside. Outwardly, they are more clever than a bride, claiming to be all-knowing. When body and consciousness separate, there are many hopes for signs of warmth. So, what is appropriate? The act of abandoning the Dharma by slandering each other, and the obvious signs of greed, hatred, bias, and evil minds are inappropriate. Therefore, the continuation of each person's previous karma and habitual tendencies combine, and the Nyingma and Sarma, both tantric and philosophical, should be practiced according to one's own preference. Even if one does not cultivate pure perception and impartiality, one should not abandon the Dharma or hold wrong views. Each tradition's own system for achieving liberation is profound. If one is a great man, one can benefit the Dharma and sentient beings in this life, and attain the path to liberation in the next. Even if the Nyingma is not the Dharma, it is not inferior to the Sarma. Even if the Sarma is not the Dharma, it is not inferior to the Nyingma. Rather than saying that others' Dharma is impure, one should hope to achieve results by meditating on purity oneself. Some teachers think that the treasure revealer Ratna Lingpa is biased against the Sarma and philosophical schools. This is not the case. Within the Sarma, there are also the Kagyu, Shangpa Kagyu, Sakya, Six Yogas, Approach and Accomplishment, Pacification, Chöd, and so on. In Tibet, there is almost no completion stage that I have not studied, and direct qualities have also arisen in my mind. These philosophical teachings also rely on the Buddha's words, and were created by holy individuals from India and Tibet to uphold and propagate the Buddha's teachings, and to ensure that the Dharma remains for a long time. This is very important. Outwardly, one cuts through conceptual elaborations through listening; inwardly, one liberates one's own mind through meditation, becoming a cause for benefiting oneself, others, and the Dharma. I also greatly rejoice and have faith in this, and possess pure perception and definite knowledge. Having explained this extensively, to summarize the refutation of arguments, one cannot accept that the Nyingma is impure, as there is a crucial reason for this. Why? Because during the early period when the king and ministers propagated the Dharma,
Chinese
当时的译师毗卢遮那和噶措等翻译了三藏等众多佛经和论著。但那些在印度没有出处，也没有在桑耶寺翻译的经典不纯正的争论。因此，古老的宁玛派的续部和诀窍也是在那个时候翻译的。因此，如果三藏等这些经典纯正，那么宁玛派也必须纯正；如果宁玛派不纯正，那么三藏等这些也就不纯正了。为什么呢？因为毗卢遮那和噶措二人，以及香班德·益西德等译师是同一批译者。还有，说毗卢遮那等化身译师们的三藏等经典是纯正的，却说宁玛派的续部不纯正，这种说法在理证上也是非常不合理的。智者们应该接受这种观点。总的来说，新派和宁玛派之间的差异，似乎在于争论谁对谁错，以及是否怀有偏见和仇恨，是否揭露对方的缺点，以及人数的多寡。情况如何呢？新旧两派的翻译先后颠倒，甚至出现了宁玛派被指责为持有不纯正的关联的局面。那是什么呢？就是说宁玛派不纯正，是导师们修改过的。宁玛派在国王和大臣早期兴盛时期，在教法没有衰败的时候，就像如意树一样，根基稳固，枝干粗壮，树叶茂盛，果实按时成熟。在新派的言论在西藏还没有传开的时候，虹身成就者像天空中的星星一样涌现。耶尔巴有八十位虹身成就者，钦普有二十五位大成就者，有二十五位受到加持的君臣，九位心子，一百位获得果位的瑜伽士，以及一百位发愿永不退转的施主等等，就像从国王的广大意愿中产生的一样。仅仅是莲花生大师、比玛拉米扎、毗卢遮那和佛密等人的直接弟子中，就涌现了如此众多的成就者。此外，还有无数的圣者像天空中的星星一样涌现，他们弘扬了佛法。
English
The translators Vairotsana and Ka-chok, among others, translated many scriptures and treatises, including the Tripitaka. However, there were no sources for those in India, and there was no dispute that the translations at Samye were impure. Therefore, the tantras and instructions of the ancient Nyingma school were also translated at that time. Therefore, if these Tripitaka and other scriptures are pure, then the Nyingma school must also be pure; if the Nyingma school is impure, then the Tripitaka and others must also be impure. Why? Because Vairotsana and Ka-chok, and Shang Bande Yeshe De, among others, were the same group of translators. Furthermore, it is very unreasonable to say that the Tripitaka and other scriptures of the emanation translators such as Vairotsana are pure, but that the Nyingma tantras are impure. Wise people should accept this view. In general, the difference between the New and Nyingma schools seems to be in arguing about who is right and wrong, whether there is bias and hatred, whether to expose each other's shortcomings, and the number of people. What is the situation? The order of translation of the New and Old schools has been reversed, and it even appears that the Nyingma school is being accused of holding impure connections. What is that? It is said that the Nyingma school is impure and has been modified by the masters. The Nyingma school, during the early flourishing period of the king and ministers, when the Dharma had not declined, was like a wish-fulfilling tree, with firm roots, thick branches, lush leaves, and fruits ripening on time. When the words of the New school had not yet spread in Tibet, realized masters appeared like stars in the sky. Yerpa had eighty rainbow body achievers, Chimpu had twenty-five great achievers, twenty-five blessed lords and subjects, nine heart-sons, one hundred yogis who attained the ground, and one hundred patrons who vowed never to turn back, etc., just as they arose from the king's vast intentions. Even among the direct disciples of Guru Padmasambhava, Vimalamitra, Vairotsana, and Buddhasamgama, so many achievers emerged. In addition, countless holy beings appeared like stars in the sky, and they propagated the Dharma.
Chinese
甚深广大的见解得以确立，修行的证悟达到究竟，就像制作擦擦像一样自然成就。翻译的地方就翻译，悦耳的地方就悦耳，所有意义融为一体，该去的地方就去，听闻的地方就听闻，这就是殊胜的传承。因此，无论想对此进行阻碍的人做什么，都像是顶端比根早，儿子比父亲老的例子一样。如果有人只想抬高自己一方，出于傲慢而进行诽谤和捏造，那是不可能的。这个论断是否真实，应该由智者来考察。如果这两者颠倒，新的反而变成旧的，那么新派的人就会说：我们新派的法是后来才造的，藏地的密咒修行者们自己编造和篡改了声音。我们翻译新派经典的时候，施主是法王祖孙三代，译师是贝若扎纳和卡觉三贤，印度的导师是莲花生、比玛拉、师利僧诃、佛密，还有印度八大持明等亲自翻译的，供养的黄金粉末以斗来计算，是在前弘时期翻译的。如果有人这样说，我们是不会理睬他们的。新派的译师没有去过印度东方，只是偶尔去尼泊尔，然后说我们新派的法是自己编造和模仿的，卡巴·桑波一定会驳斥这种说法。就像找不到话说的表达，舌头没断，棍子就不会断一样，他们是没有办法找到宁玛派的过失的。因此，用不纯净的来否定纯净的，就像乌鸦献山一样，对于先前的宗派和舍弃佛法的人来说，也是不合理的。因为这不能成为利益自己和他人的传承，也不能成为弘扬佛法的助缘，所以要对一切事物都保持清净的观念，将所有的意愿都集中于修行，将佛法弘扬到四面八方，了解佛法就能调伏自心，让这唯一一次的人生变得有意义。 接下来是第六个共同要义，简略地阐述共同的佛法纲要： 也就是，圆满正等觉的导师释迦牟尼佛所说的一切佛法，可以归纳为四种：亲口宣说、开许、加持、授记。
English
The profound and vast view has been established, and the realization of practice has reached its ultimate conclusion, just like naturally accomplishing the making of a tsatsa. Translate where it should be translated, make it pleasing where it should be pleasing, and all meanings become one. Go where you should go, and hear where you should hear; this is the lineage of blessings. Therefore, no matter what those who wish to obstruct this do, it is like the top being earlier than the root, or the son being older than the father. If someone only wants to elevate their own side and engages in slander and fabrication out of arrogance, that is impossible. Whether this assertion is true or not should be examined by the wise. If these two are reversed, and the new becomes the old, then the New Schools will say: "Our New School's Dharma was created later, and the mantra practitioners of Tibet fabricated and altered the sounds themselves. When we translated the New School's scriptures, the patrons were the three generations of Dharma Kings, the translators were Vairotsana and the three wise men of Ka and Chok, and the Indian masters were Padmasambhava, Vimala, Shri Singha, Buddhasamgupta, and the eight great vidyadharas of India, who translated them personally. The offerings of gold powder were measured by the bre, and they were translated during the early dissemination of the teachings." If someone says this, we will not pay attention to them. The translators of the New Schools did not go to eastern India; they only occasionally went to Nepal and then said that our New School's Dharma was self-created and imitated. Kabar Sangpo will definitely refute this claim. Just like an expression that cannot find words to say, if the tongue is not cut, the stick will not break, they have no way to find fault with the Nyingma School. Therefore, using the impure to refute the pure is like a crow offering a mountain, which is also unreasonable for previous sects and those who abandon the Dharma. Because this cannot become a lineage that benefits oneself and others, nor can it become an aid to propagating the Dharma, one should maintain a pure view of all things, concentrate all intentions on practice, and propagate the Buddha's teachings in all directions. Understanding the Dharma can tame one's own mind, and make this one-time human life meaningful. Next is the sixth common meaning, briefly explaining the common outline of the Dharma: That is, all the Dharma spoken by the perfectly enlightened teacher, Shakyamuni Buddha, can be summarized into four types: spoken from the mouth, permitted, blessed, and prophesied.
Chinese
那波。从口中所说有三种：导师自发宣说，眷属请问后宣说，以及因缘引发而宣说。导师自发宣说，如《圣者集经》等。此后，世尊为了使四众眷属皆大欢喜，又宣说此般若波罗蜜多，当时说了这些偈颂。如是等等。眷属请问后宣说，如《名号赞》等。请您讲述所唱之歌。如是等等。因缘引发而宣说，如童子梵天之光受记等。嬉戏后在地上画的房子献给世尊，祈请我以此圆满资粮。导师开启前缘，广为授记童子的本生故事。如是等等。加持之语也有三种：以身加持，如世尊以如象鼻之手置于吉祥金刚藏之顶，加持后说法。以语加持之语，如《母经》中说：善现，你应于般若波罗蜜多生起自信。如是等等。以意加持，如世尊安住于名为甚深显现之三摩地，观世音菩萨所说之语。凡是加持，则有两种意义：与心续不相连而加持，以及与心续相连而加持。前者是导师住世之时，导师的加持使无情物也发出法的声音。如鼓声中说：界与色是清净的，虚空中也有法的声音，持续不断地出现。又如，导师在兜率天时，从山、树、小石子、大鼓和莲花中，发出的声音被称为教言。与心续相连而加持也有两种：与有情的心相连而加持，以及与圣者的意相连而加持。前者是导师在世之时，对畜生等众生
English
Napa. There are three types of speech from the mouth: the teacher speaks spontaneously, the retinue asks and then speaks, and the circumstances give rise to speech. The teacher speaks spontaneously, such as the "Holy Collection Sutra" and so on. Thereafter, the Blessed One, in order to make the fourfold retinue rejoice, also taught this Prajnaparamita, and at that time, these verses were spoken. Such as these. The retinue asks and then speaks, such as the "Namasangiti" and so on. Please tell us the song that was sung. Such as these. The circumstances give rise to speech, such as the prophecy of the boy Brahma's glory. After playing, he offered the house drawn on the ground to the Blessed One, and asked me to complete the accumulation of merit with this. The teacher opened up the previous circumstances and extensively prophesied the Jataka stories of the boy. Such as these. There are also three types of blessed speech: blessing with the body, such as the Blessed One placing his hand like an elephant's trunk on the crown of the glorious Vajragarbha, blessing and then teaching the Dharma. The speech of blessing with speech, as it is said in the "Mother Sutra": Subhuti, you should be confident in the Prajnaparamita. Such as these. Blessing with the mind, such as the Blessed One abiding in the Samadhi called Profound Appearance, the speech spoken by Avalokiteshvara. Whatever is blessed has two meanings: blessing without connection to the mindstream, and blessing with connection to the mindstream. The former is when the teacher was alive, the teacher's blessing caused even inanimate objects to produce the sound of Dharma. As it is said in the sound of the drum: The realms and forms are pure, and there is also the sound of Dharma in the sky, which appears continuously. Also, when the teacher was in Tushita heaven, the sounds that came from the mountains, trees, pebbles, large drums, and lotuses were called teachings. There are also two types of blessing with connection to the mindstream: blessing with connection to the minds of sentient beings, and blessing with connection to the minds of the noble ones. The former is when the teacher was alive, to beings such as animals