English
There is also no discussion of high and low. The three, Maha, Anu, and Ati, are distinguished from each other by the order of the generation and completion practices of the combined, not by distinguishing the tantras. Regarding this, the new secret mantra practitioners believe that there is nothing above the unsurpassable, so Maha, Anu, and Ati are also distinguished by the order of high and low generation and completion practices, which is very correct. I rejoice after saying this. However, in the "Garland of Instructions," the nine vehicles are taught, and that also relies on Guhyasamaja. The three, Maha, Anu, and Ati, are distinguished by the high and low of their generation and completion. If so, then Guhyasamaja is established as Ati Yoga, so it is said that the nine vehicles are taught, and it is said that the tantras are not distinguished. To avoid this contradiction, Manjushri Sakya Pandita said that the view of Ati Yoga is also wisdom, not a vehicle. To make the unspeakable as the spoken, know that this is not the intention of the wise. Therefore, the view of hearing is consistent with all of Madhyamaka and above. Therefore, all the scriptural connections of the view are practiced like the Paramitas. For the method of realizing it, there is an order of vehicles. Please enjoy this good saying. In general, these three yogas are distinguished by the order of generation and completion, which is the undisputed doctrine of the Nyingma school. It is very strange to want to destroy the doctrine of the Nyingma school, the tradition of the Nyingma school. In the "King of Tantras, Guhyasamaja," etc., if the higher tantra is not taught, then among the father and mother tantras, the non-dual tantra is higher, the scholars of the tantra and commentary think so. The new ones are listening themselves, don't they even understand this much? Therefore, Dzogchen is higher, and the high and low are produced by the order of effort and no effort. Master Shantarakshita also said that yogis are also harmed by the higher ones due to the difference in wisdom. Please consider these words. Also, the Buddha with his sons said that the essence of the Buddha's words is the best of the vehicles, and it is said to be the Great Yoga Tantra. It is said that there is nothing higher than that. Regarding this, then in the Sutra Pitaka of the Small Vehicle, there is no teaching of a vehicle higher than those, should we abandon the Great Vehicle? In the first turning of the wheel of Dharma, the middle turning of the wheel of Dharma, there is no mention of the last turning of the wheel of Dharma, should we also say that it is not valid? Yoga Tantra
Chinese
现在从下部来说，比这更高的无上部，因为没有说有存在，那么要舍弃无上瑜伽吗？或者说，比您更超胜的，导师贡噶宁波也认为，没有比瑜伽续部更高的续部，因此，您也确实正确。在赡部洲没有名声的，续部密严刹土，空行母的刹土里，有不可思议的存在。总的来说，佛法的道理，是不可思议，超越边际的。如同用臂展测量天空一样，不能用狭小的智慧来衡量。还有，这个的口诀如果，如果能够修持，这一世就能成就佛果。您有什么特点呢？对于这个问题，有比这一世更快的，七年十一个月，身躯无余成佛的，噶饶多杰、蒋巴西宁、西日桑哈，娘本切尊梅隆巴，看看那些在西藏和印度，成就虹身的人们。总的来说，果位作为道用，是从父续母续中产生的。然而因为众生的根器不同，那个道难以修持，考虑到要获得那个，通过生圆次第的道来调伏自相续，然后才与那个结合。这个和吉祥时轮中，证悟的光明证悟的，因为用禅定的方法不能见到，超越分别念的禅定，大手印的不变乐，这样说就是特点。这个意义我所做的，道次第解脱之门中看。还有，如果说听闻就能解脱，那么不要说佛了，连成就者的行为都不能做到，您有什么过失呢？对于这个问题，不听闻怎么能解脱呢？听闻后修持才能解脱。对于那个也有，如波罗蜜多和，密咒道的远近一样，这个也有。还有，仅仅是系上文字轮，这一世就能解脱的话，那么猪狗驴和，您也系上看看。如果说要很久才能解脱，那样在名相乘里有，仅仅是密咒的特点也不是，因此不是您的立宗。对于这个问题，那么在新密咒里，各个随行母的轮，和觉沃的城市解脱。
English
Now, speaking from the lower tantras, since it is not said that there is a higher Anuttara-yoga Tantra, should we abandon Anuttara-yoga? Or, even the teacher Kunga Nyingpo, who is far superior to you, also believes that there is no tantra higher than the Yoga Tantra. Therefore, you are indeed correct. The tantra Dense Array of Akanishta, which is not famous in Jambudvipa, resides beyond thought in the realm of the Dakinis. In general, the principles of the Buddha's teachings are inconceivable and beyond limit. Just as one cannot measure the sky with an arm span, one cannot measure it with a small mind. Furthermore, if one practices this instruction, one will attain Buddhahood in this very life. What special qualities do you have? In response to this question, there are those who attained Buddhahood more quickly than in this life, in seven years and eleven months, with the complete dissolution of the physical body: Garab Dorje, Jampal Shinye, Shri Singha, Nyangben Chetsun Melongpa. Look at those who have attained the rainbow body in Tibet and India. In general, the result is used as the path, arising from the Father and Mother Tantras. However, because beings have different capacities, that path is difficult to practice. Considering the need to attain that, one first purifies the mind-stream through the path of generation and completion stages, and then unites with that. This and the Kalachakra Tantra, the luminosity of realization, because it cannot be seen through the method of meditation, the unchanging bliss of Mahamudra, which transcends conceptual thought, that is the special quality. Look at the Path to Liberation, which I have written, in the Stages of the Path. Furthermore, if liberation is attained through hearing alone, then not to mention the Buddhas, even the actions of accomplished beings would be impossible. What fault would you have? In response to this question, how can one be liberated without hearing? One is liberated by practicing what one has heard. And just as there are distances in the Paramita and Mantra paths, this also exists here. Furthermore, if liberation is attained in this very life merely by attaching a letter-wheel, then attach one to pigs, dogs, donkeys, and you, and then see. If liberation takes a long time, that exists in the philosophical vehicle. It is not merely a special quality of mantra. Therefore, it is not your proof. In response to this question, then in the New Secret Mantra, the wheels of the individual attendant mothers, and the liberation of Jowo's city.
Chinese
轮等等。 说的是通过佩戴而解脱， 难道是说轮、狗、猪、驴 会卡住你，让你看看吗？ 对于佛陀无垢的教言， 不应像疯子的话一样不重视， 那是巧妙地造地狱之语。 听到这样的话应该捂住耳朵。 所谓通过佩戴而解脱， 并不是说现在就能成佛。 如果存在真实的智慧之征兆， 那是因为临终时相遇而成就。 如若说是为了利益他人， 那就应该把那亡者的头顶 或颈部佩戴后焚烧。 即使是行了五无间罪， 也与声闻者们具有同等命运。 如是说，果报将在未来显现。 《随念经》中所说的 利益也与此相同。 又说： 如果不了解通过佩戴而解脱， 那就不会成为一切智者。 那么，通过吃不净之物， 也应该知道有解脱。 否则，就会不成一切智者。 如果承认，那么狗、猪、驴 以及不净之中的虫子们， 即使没有其他原因也会解脱。 如是说。 对此，一切智者佛陀 在《密集金刚》续部之王中说： 吃了粪便和尿液作为食物后， 将获得无上正等无瑕的 佛陀菩提。 如是说，并且通过粪便和尿液的誓言， 将成为持明者的主尊。 五甘露的混合物， 吃了就能获得金刚三身。 如是说，五肉五甘露， 在无上瑜伽部中都受到赞扬。 因此，一切智者 也知道通过听到不净之物而解脱。 对于狗、猪、虫子等等， 因为没有用方法摄持， 怎么会成为解脱呢？ 它们没有相同的机会。 总的来说，将外在的不净之物， 与佛陀的心髓——陀罗尼和咒语 平等看待的邪见者， 看看是被魔的幻术所欺骗吧！ 又说： 书写、携带或读诵， 也有成为解脱之因的。 谁会说佩戴就能在此生解脱呢？ 除了愚人。 如是说。 那么，《随念经》中说： 如法书写， 佩戴在手上或颈上时， 会被诸佛加持， 应视为如来之身。 经中如此清楚地宣说。 不要说释迦牟尼佛是愚人。 又说： 见解的差别
English
Wheels, etc. It is said that liberation is through wearing, Are you saying that the wheel, dog, pig, and donkey Will get stuck on you and make you look? Regarding the Buddha's immaculate teachings, One should not disregard them as if they were the words of a madman, Those are words that skillfully create hell. Upon hearing such words, one should cover one's ears. The so-called liberation through wearing, Does not mean that one will attain Buddhahood right now. If there is a sign of true wisdom, It is because it is achieved by encountering it at the time of death. If it is said to be for the benefit of others, Then one should wear that deceased person's crown Or neck and then cremate them. Even if one has committed the five inexpiable sins, One shares the same fate as the Shravakas. Thus it is said, the result will appear in the future. The benefits spoken of in the Remembrance Sutra Are also the same as this. Again: If one does not understand liberation through wearing, Then one will not become an all-knowing one. Then, through eating impure substances, One should also know that there is liberation. Otherwise, one will not become an all-knowing one. If one admits it, then dogs, pigs, donkeys, And the worms in the midst of impurity, Even without other causes, will be liberated. Thus it is said. In response to this, the all-knowing Buddha In the King of Tantras, the Guhyasamaja, said: Having eaten feces and urine as food, One will attain the unsurpassed, Perfect, and flawless Buddhahood. Thus it is said, and through the vows of feces and urine, One will become the chief of the Vidyadharas. The mixture of the five ambrosias, If eaten, one will obtain the three Vajra bodies. Thus it is said, the five meats and five ambrosias, Are praised in all the Anuttarayoga Tantras. Therefore, the all-knowing one Also knows liberation through hearing impure things. For dogs, pigs, worms, and so on, Because they are not grasped by methods, How could they become liberated? They do not have the same opportunity. In general, those who have the wrong view of equating External impurities with the essence of the Buddha, Dharanis and mantras, Look, they are deceived by the illusion of Mara! Again: Writing, carrying, or reading, Also have the potential to become a cause of liberation. Who would say that wearing it will liberate one in this life? Except for a fool. Thus it is said. Then, the Remembrance Sutra says: If one writes it well according to the ritual, And wears it on the hand or neck, It will be blessed by all the Buddhas, And should be regarded as the body of the Tathagata. Thus it is clearly stated in the Sutra. Do not say that Shakyamuni Buddha is a fool. Again: The difference in views
Chinese
为了圣者之故。 大圆满是殊胜的果洛。 密咒的特点并非见地。 还有什么比中观更殊胜的呢？ 对于此，也有密咒的特点就是见地的说法。因扎菩提说： 以上师的特点、 法器的特点、 仪轨的特点、 事业的特点、 誓言的特点、 见地的特点、 行为的特点， 这七种特点而超胜。 这样，在波罗蜜多乘中说，密咒以七种特点超胜。 那么，婆罗门萨ra哈不是说过： 由于不承认中观， 所以是错谬的吗？ 殊胜的法即使是现量， 也不承认的见地， 对于那种见地稍有责难。 在此，远离一与多等， 超越了以分别念安立的法， 由于没有成立好与坏二者， 所以将一切应舍弃的都作为道用。 如是，证悟见地的方法， 就是以见地本身来做， 这被称为见地殊胜。 因此，比这更殊胜的见地， 在此并不承认有。 又说： 在此生中成就佛陀的， 被称为大手印的， 以方便的特点而超胜， 出自一切甚深续部注释。 对于此，大手印有很多种。 将本尊身大手印， 认为是方便虽然真实， 但此处的大手印， 是甚深空性智慧。 在金刚幕续中也说： 如果空性是方便的话， 那么彼时不会成佛， 因为因上没有其他的果。 方便不是空性本身。 为了遮止那些见地之外的， 以及执着有我的那些人， 执着有我之故， 诸佛显示了空性。 因此，坛城叫做轮， 以安乐的方便来摄持， 方便是能显示的色相。 如是所说如何遮止？ 又说： 此外，化身报身的教法， 大圆满由法身所说果洛。 对于此，如果不应是报身化身的教法， 那么遍入者毗卢遮那佛和， 胜乐金刚、释迦牟尼等， 所说的续部那些， 如果不是那些的教法是什么呢？ 那些宣说的导师也是， 如果不是报身化身又是谁呢？ 在清净法界刹土中， 甚深且广大佛陀的法。