Chinese
对于在西藏宁玛派中先后出现的争论的回应，名为《意义确定的龙吟》。 对于在西藏宁玛派中先后出现的争论的回应，名为《意义确定的龙吟》。 对于在西藏宁玛派中先后出现的争论的回应，名为《意义确定的龙吟》。 无缘深广之身具， 不可说界出深广法音。 普贤光明之显现回旋之心， 无漏功德之聚彼处敬礼。 彼怙主之子与眷属及其追随者， 藏印班智达百海所说之法， 摧毁烦恼大病之甘露胜， 无边故谁将邪见视之？ 如是亦如胆病者，雪与海螺， 显现黄色般，甚深之法， 邪见视之众生极众多， 世尊于经中如是说。 是故具积聚者之人与， 贤善具缘具慧眼者等， 于义而依故，真实诸法皆， 真实性中无需再次成立。 信解薄弱且善根小， 于名言道串习之论师， 为遣除外道习气所染故， 开启意义殊胜善说之语门。 向所有佛陀和菩萨顶礼！ 慈悲的雨云，教法的龙吟悦耳， 降伏魔类的，智慧的闪电炽燃。 前所未有，龙王、能仁、金刚持， 普贤的足下，我以头顶礼拜。 轮回与解脱的安乐有多少， 那一切都依赖于佛陀的教法，
English
A Response to the Earlier and Later Disputes in Tibet Concerning the Nyingma School of Secret Mantra, Called "The Definitive Meaning of the Dragon's Roar." A Response to the Earlier and Later Disputes in Tibet Concerning the Nyingma School of Secret Mantra, Called "The Definitive Meaning of the Dragon's Roar." A Response to the Earlier and Later Disputes in Tibet Concerning the Nyingma School of Secret Mantra, Called "The Definitive Meaning of the Dragon's Roar" is present. Possessing a profound and vast body of non-objectification, From the inexpressible realm, proclaiming the profound and expansive Dharma sound. The mind swirling with the appearance of Samantabhadra's light, I prostrate to that collection of uncontaminated qualities. The son of that protector, and the retinue, and those who follow him, The Dharma taught by the hundred oceans of Indian and Tibetan paṇḍitas, The supreme nectar that destroys the great disease of afflictions, Since it is limitless, who would view it as wrong? Even so, just as snow and conch appear yellow to someone with jaundice, so too, the profound Dharma is seen wrongly by many beings. The Blessed One has said in the sutras that this will occur. Therefore, those individuals who have accumulated merit, and those who are wise, fortunate, and possess the eye of wisdom, since they rely on the meaning, all the correct Dharmas do not need to be re-established as correct. For the sake of turning back those who have weak faith and small roots of virtue, those logicians who are accustomed to the path of terminology, and those who are stained with the habits of non-Buddhists, I open the door of speech with words of good meaning and excellent explanation. I prostrate to all the Buddhas and Bodhisattvas! The rain clouds of compassion, the pleasant dragon's roar of the teachings, Subduing the hordes of demons, the blazing garland of wisdom's lightning. Unprecedented, the Naga King, the Sage King, Vajradhara, At the feet of Samantabhadra, I prostrate with my head. However much happiness there is in samsara and liberation, All of that depends on the teachings of the Victorious One,
Chinese
教法的精髓是金刚乘，其中最殊胜的是无上瑜伽。大多数众生对成就的究竟一无所知，大部分人持有外道和异教的宗义。在藏地，甚至有人说佛教不是正法，因此我在此解释它们的区别。无上瑜伽的经典，如《集密》、《胜乐》、《喜金刚》等，这些无垢的瑜伽方便和智慧的续部，大多起源于邬金，并在印度弘扬。所有续部中最殊胜的，是《时轮金刚》及其追随者，起源于香巴拉，受到印度和西藏所有智者和成就者的尊敬。为了阐明续部的意义，金刚藏、观世音菩萨、金刚手、萨ra哈、因陀罗部底、女成就者吉祥女、龙树、月称、圣天、山居自在咕咕日巴、铃论师、罗睺罗巴、智慧足和吉祥护等成百上千的智者和成就者，创作了无数的注释、难解注释、广释，以及解释、灌顶和修持方法及其支分。它们弘扬于赡部洲的各个地方和城市。在藏地，早先在神圣的法王在位期间，由许多译师和智者将佛陀的教法宝藏翻译过来。伟大的瑜伽续部，如《集密》、《佛平等和合》、《秘密月藏》、《毗卢遮那幻化网》，以及根本续的片段，如金刚橛等五部，在词义上都没有错误，被认为是智者们信赖的法源。莲花生大师，对国王赤松德赞，以及贝若扎那、空精等二十五位君臣，传授了《秘密集密》的次第。在续部之王《集密》的修持中，阐述了窍诀见解之鬘。即使向他人秘密传授，由于秘密和隐蔽的教导，空精和贝若扎那两人被流放到洛扎和嘉莫绒。他们说，如果不了解甚深续部的意义，就会出现邪行，因此下令禁止翻译此续部。后来，娘本定增
English
The essence of the teachings is the Vajra Vehicle, of which the most supreme is Anuttara Yoga. Most beings are ignorant of the ultimate of accomplishment, and mostly hold to the tenets of heretics and barbarians. In Tibet, some even say that Buddhism is not Dharma, therefore I will explain the distinctions here. The scriptures of Anuttara Yoga, such as the Guhyasamaja, Samvara, Hevajra, etc., these stainless tantras of yoga method and wisdom, mostly originated from Oddiyana and flourished in India. The most supreme of all tantras is the Kalachakra with its followers, which originated from Shambhala and is revered by all the wise and accomplished ones of India and Tibet. In order to clarify the meaning of the tantras, Vajrasattva, Avalokiteśvara, Vajrapani, Saraha, Indrabhuti, the female adept Lakshminkara, Nagarjuna, Chandrakirti, Aryadeva, Kukkuripa, Ghantapada, Luipa, Jñanapada, and Shrijnana, among hundreds and thousands of wise and accomplished ones, composed countless commentaries, difficult commentaries, extensive commentaries, as well as explanations, empowerments, and methods of practice with their limbs. They flourished in every place and city of Jambudvipa. In the land of Tibet, earlier during the reign of the holy Dharma King, the treasury of the Buddha's teachings was translated by many translators and scholars. The great yoga tantras, such as the Guhyasamaja, Buddha Samayogatantra, Guhyachandratilaka, Vajradhatu Mayajala, and fragments of the root tantras, such as the Kilaya, were translated in five sections without error in word or meaning, and are known as a reliable source of Dharma for the wise. Padmasambhava, to King Trisong Detsen, and Vairochana, Namkhai Nyingpo, and Nyangben Tingdzin, among the twenty-five lords and subjects, gave the stages of Guhyasamaja. In the practice of the king of tantras, Guhyasamaja, he explained the garland of key instructions and views. Even if taught secretly to others, because of the secret and hidden teachings, Namkhai Nyingpo and Vairochana were exiled to Lhodrak and Gyalmorong. They said that if the meaning of the profound tantras is not understood, wrong practices will arise, therefore it was decreed to prohibit the translation of this tantra. Later, Nyangben Tingdzin
Chinese
对于无垢善知识萨巴，据说再次聚集的口诀是，请稍微听一下。是莲花生大师的真实誓言，阎魔敌传承的普拉阔显现。这是南喀宁波翻译的。据说对此，玛班仁钦和，章迪扎亚拉克希达斯，向名为“智慧之光”（梵文天城体：विद्या आकर प्रभा，梵文罗马拟音：Vidya Akara Prabha，汉语字面意思：智慧之光）的大班智达请教后，也有翻译的方法。作为对以上所说内容的回应，那些所说的大部分内容并非符合实际情况，因为秘密集会的五次第是修持的殊胜道，因此在新旧密宗的经和伏藏中都广为人知。经部来说，莲花生大师和，比玛拉米扎两人，通过译师拉杰扎西请教，翻译了《秘密集会续》，包括后续部。也听闻了口诀五次第。之后，上师桑吉桑瓦前往底斯。领主将他迎请到桑耶寺，上师说会对我的寿命有害，因此不愿前往。国王派遣这位译师前往，当时也请教了五次第。那位上师主要以幻化网的章节和附属品为主，向国王赠送了很多佛法礼物。如是说：内外二者的众多实修，一个也不留，所有实修都赠送了。请您保管好，不要泄露给他人。因为藏人聪明且感觉敏锐，会对所见的一切大惊小怪。过失无处不在，誓言变得空洞。地狱的因很多，果实注定毁灭。请您保密内外二者的实修。如是说。伏藏部来说，有领主娘的圆满次第上师的红施教，秋旺仁波切的上师秘密集会，莲花生大师的诺布嘉措等等。口诀观鬘是圆满大觉心部，这里也没有五次第的相同术语。因此，您也只是，做了秘密集会的次第，似乎找不到其他可说的。说的是贝若扎纳被流放到嘉莫绒，这也是不正确的历史。在《斯巴协》中说，因为汉人的谗言，贝若扎纳被流放到擦瓦绒。在《噶协仲波》中说的是嘉莫擦瓦绒。嘉莫绒和擦瓦绒是相距遥远的不同地方。
English
To the immaculate spiritual friend Sapa, it is said that the instruction of reunion is, please listen a little. It is the actual samaya of Guru Padmasambhava, the manifestation of the Yamantaka lineage of Prahok. This was translated by Namkhai Nyingpo. It is said that for this, Ma Ban Rinchen and, Trangti Zaya Rakshita, after consulting the great pandita named "Vidya Akara Prabha" (Sanskrit: विद्या आकर प्रभा, Romanization: Vidya Akara Prabha, meaning: Light of Wisdom), there is also a way of translating. In response to the above, most of those statements are not in accordance with reality, because the five stages of the Guhyasamaja are the supreme path to practice, so it is well known in both the Nyingma Kama and Terma traditions. In the Kama tradition, Guru Padmasambhava and, Vimalamitra, through the translator Lachey Trashi, translated the Guhyasamaja Tantra, including the Uttaratantra. They also heard the instruction of the five stages. After that, Guru Sangye Sangwa went to Tise. The lord invited him to Samye, but the Guru said that it would harm my life, so he was unwilling to go. The king sent this translator, and at that time he also requested the five stages. That Guru mainly focused on the chapter and accessories of the Magic Net, and sent many Dharma gifts to the king. As it is said: Many practices of the inner and outer, not one is left, all practices are sent. Please keep it safe and do not leak it to others. Because Tibetans are smart and sensitive, they will make a fuss about everything they see. Faults are everywhere, and vows become empty. The causes of hell are many, and the fruit is destined to be destroyed. Please keep the inner and outer practices secret. As it is said. In the Terma tradition, there is the Red Teaching of the Dzogchen Lama of Lord Nyang, the Lama Guhyasamaja of Chokyi Wangchuk Rinpoche, Pema Lingpa's Norbu Gyatso, and so on. The Instruction Garland of Views is the Dzogchen Semde, and there are no identical terms for the five stages here either. Therefore, you also just, made the stages of the Guhyasamaja, and it seems that you can't find anything else to say. It is said that Vairotsana was exiled to Gyalmo Rong, which is also an incorrect history. In the "Sba bzhed," it is said that because of the slander of the Chinese, Vairotsana was exiled to Tsawa Rong. In the "Kama Chungpo," it is said that it is Gyalmo Tsawa Rong. Gyalmo Rong and Tsawa Rong are distant and separate places.
Chinese
还有请您留意。今后禁止翻译此续部的说法，范围也比较小，因为当时不仅是宁玛派，所有无上密续都暂时禁止翻译。然而，说“因为是事部续”也不一定，请您也看看寂静藏论师说这是普拉科迦显现行为的续部。还有，莲花生大师为了调伏藏地的鬼神，曾想进行广大四类事业的抛掷（བྲ་ཕབ，梵文天城体，梵文罗马拟音，汉语字面意思），并进行三次火供，但没有时间做完两次，被奸臣的愚蠢行为所迫，这位胜者的儿子再次离开，从芒域上部的山口，飞向空中，去调伏西南方的罗刹。这种说法在《上师意旨》和《秘密意旨》中都有记载。其中说到，莲花生大师抛掷四大王的抛掷（བྲ་ཕབ，梵文天城体，梵文罗马拟音，汉语字面意思）后，香波将彭塘投入水中，唐拉降下冰雹和瘟疫。诸如此类，对于建立佛法制造障碍的鬼神们，那个孩子在抛掷（བྲ་ཕབ，梵文天城体，梵文罗马拟音，汉语字面意思）中看到了。对此，国王和大臣们都相信了。之后，在哈斯波日山顶，在一个拇指大小的食子上，召集了藏地的所有鬼神。下令建造一座寺庙，因此，桑耶寺是人建造的，晚上是神鬼建造的更高。除了龙王玛卓孜坚的一点点意愿外，神鬼们的身语意都受到了誓言的束缚。因此，还需要做什么火供呢？即使需要火供，上师也住了三个月，这在《上师意旨》和《秘密意旨》中都是一致的。在那三个月的时间里，无法完成三次火供，这种说法是不是太过分了？明明有飞向天空的神通，以及调伏罗刹的力量，却因为害怕藏地的一些大臣而离开，这也太奇怪了。然而，那些邪恶的大臣们，因为害怕那位上师的神通和强大的力量，就用谗言离间了君主法王。当时国王也犹豫了，于是请求上师离开。当准备离开时，国王后悔了，恳切地请求留下。对此，那位伟大的上师没有答应留在桑耶寺，因为还有没有调伏的众生，所以依次前往修行地