English
Therefore, it is impossible to kill one's parents. It is also absolutely impossible for a noble being to commit the five heinous crimes. Thus have said the noble Buddhas and the past paṇḍitas and siddhas. Therefore, one should still study and contemplate the statements made with deeper meaning, such as the six limits and four modes of the tantras. Furthermore, regarding all the Buddha's teachings, especially the Vajrayāna, even if one enters it, if one does not abandon non-virtue, that person will go to the Avīci hell. The fully enlightened Buddha has said this. If the Buddha's teachings are true, then with the conduct of Dzogchen, one can hardly even achieve the heavens. Regarding this, the vows of the Lord of Speech Ratna are: one should kill sentient beings, one may also enjoy what is not given, and one may engage in lies and desires. These and others are statements made with deeper meaning. Also, showing love to the malicious is stated as the tenth root downfall. In the second chapter of the Great Tantra "Examination," it says that those who harm the teachings and destroy the guru Buddha should be killed with compassion after consulting the guru Śākyamuni. Furthermore, in other tantras, all activities such as summoning, expelling, suppressing, tormenting, paralyzing, and killing are taught. If one kills a single person, the Mongols will be happy, and one will accumulate immeasurable merit; otherwise, one is the worst of sinners. And so on, with these actions, can one swear to achieve the heavens? Or do all the tantras contradict each other? If one thinks that it is liberating with compassion, then where is there a greater sin than killing? However, the nature of mind is emptiness, and in its essence, good and evil are not established. If one realizes the meaning of no-birth, one will not be stained by good and evil; this principle is the Buddha's intention. Does a person who realizes the nature of mind necessarily have to engage in non-virtue? Nowhere in the Nyingma tantras is this said. One of Gampopa's disciples drank tea with the price of gold and confessed his sins to Gampopa. Gampopa said, "Build a golden Heart Sutra." The person agreed, and in the meantime of searching for gold leaf, he practiced Mahāmudrā and realized the true nature. Because nothing was established in the mind, he could not find a place to purify sins. He told this to Gampopa. To this, the incomparable Gampopa praised, "That is so, excellent!" If one examines with an unbiased mind,
Chinese
如此大手印和圆满次第见解一致。又，如经验如何良好一般，因畏惧罪恶更甚于畏惧过失，故说获得上位灌顶者，难以清净堕罪。如是说，此等是从何续部所说？了知之障比其他更重。获得上位灌顶者，不作清净罪恶之助伴，反成堕罪加重之助伴，如是灌顶有何用？灌顶之义若不符，智者不喜此灌顶，若能相应之时，善恶一切如虚空般清净，彼时为堕罪所染甚为稀奇。仅仅见到坛城，便说能清净罪恶，从彼更高之灌顶，反令堕罪加重，此乃智者之笑柄。大尊者阿底峡亦云：密咒堕罪之门虽多，然如百种丝绸般，仅诵百字明一遍，或安住于真实定中，便能清净一切。此乃昔日噶举派，某些人将空性变为罪恶之因，故不修空性。对此，妙音萨班与智燃等智者，如世尊所说：若欲忏悔，正直而坐，如实观之。如实观真实，若见真实则解脱。此乃最胜之忏悔。如是等以教理遮止。故不需广说。又，不杂于佛语，而以自己之经验为主，致使见修行为颠倒，以虚假续部观此罪恶。若此等见解未颠倒，则诸佛之经续一切见解皆显颠倒。若此等修法未颠倒，则禅定身之法等，以及内之真实安住等，经续如海之甚深道，一切修法皆显颠倒。若此等行持未颠倒，则经中所说之取舍行持之规范，一切行持皆显颠倒。如是说者说：您在此论著中，将大圆满说成非极，以及作为非佛语之证成，今日若作虚假续部
English
Thus, Mahamudra and Dzogchen views are in agreement. Furthermore, just as experience is good, fearing sin more than faults, it is said that those who have received higher empowerments find it difficult to purify transgressions. As it is said, from which tantric system is this spoken? The obscuration of knowing is said to be heavier than others. Those who have received higher empowerments do not help to purify sins, but instead become helpers in increasing transgressions. What is the use of such an empowerment? If the meaning of empowerment does not correspond, the wise do not like this empowerment. If it corresponds, then all good and evil are purified like the sky. It is strange to be stained by transgressions at that time. Just by seeing the mandala, it is said that sins can be purified. By obtaining an empowerment higher than that, transgressions become heavier. This is a laughing matter for the wise. The great尊者Atiśa also said: Although there are many doors to secret mantra transgressions, like hundreds of silks, just reciting the Hundred Syllable Mantra once, or abiding in true samadhi, can purify everything. This is because some of the early Kagyu school turned emptiness into the cause of sin, so they did not meditate on emptiness. To this, Jamyang Sakya Pandita and Rigrel and other wise men said, as the Blessed One said: If you want to repent, sit upright and look at the truth. Truly see the truth, and if you see the truth, you will be liberated. This is the best repentance. These and others are blocked by scripture and reason. Therefore, there is no need to elaborate. Also, without mixing with the Buddha's words, relying on one's own experience, the view, meditation, and conduct become inverted. Look at this sin with false tantras. If these views are not inverted, then all the views of the sutras and tantras of the Buddhas will appear inverted. If these meditations are not inverted, then the dharmas of the meditative body, and the true abiding within, etc., all the profound paths of the ocean of sutras and tantras, all meditations will appear inverted. If these conducts are not inverted, then all the norms of acceptance and rejection of conduct spoken in the ocean of scriptures, all conduct will appear inverted. As the speaker said: In this treatise, you describe the Great Perfection as not being extreme, and as proof that it is not the word of the Buddha, today if you compose false tantras.
Chinese
又，因为依赖于法，所以像法一样书写。将所知的见、修、行记录下来。因为是虚假的传承，所以不能隐瞒。难道你没有这样写吗？因为依赖于法，所以像法一样书写。将所知的见、修、行记录下来。这里面如果没有掺杂佛语，就违背了依赖于法。见、修、行怎么会错乱呢？因为依赖于法而创作法，如果见、修、行变得错乱，那么汉藏两地弘扬的所有论著也都会变成邪法。从内心深处诽谤大圆满，诽谤之后，自己的前后言辞也不一致，像转世之人一样。如果变成这样，请好好思考。又，有些执着的人这样说：对于证悟法界的人来说，没有善恶取舍，所以请理解那种行为。没有取舍不是行为，那是见解的分类。行为即使在证悟法界之后，也会逐渐舍弃所有修所断。通过修行，所有需要断除的对治都会逐渐成就。对此，密咒和名相的经续都一致认同。对于通过修行需要断除的和所有对治都需要成就，身语行为不介入，那是修行不是行为。所谓的见解的自性，对于什么都不执着，哪里会有行为的名称呢？对此，阿底峡尊者也说过：通过证悟空性而解脱，其余的修行才是重点。这样说，见就是修行，那里没有行为的说法。即使胜义谛中没有成立，但在世俗中因果不虚，所以行善断恶，在法性中感到快乐，这叫做没有取舍的行为。觉巴仁波切说：当修持行为时，就是体验见和修。在显现的事物上加以扩展，做到没有取舍的行为。这样说，大德帕钦波说：对于特意造作的行为，用虚假的东西来换取食物。我的行为没有扬弃和建立。这样说，没有扬弃和建立，那就是没有取舍。又，你的金刚明点等，与三昧耶的经典不符。经典中说八条粗罪和十四条根本堕罪以及
English
Furthermore, since relying on the Dharma, write according to the Dharma. Record whatever you know of view, meditation, and conduct. Since it is a false lineage, it should not be concealed. Didn't you write that? Since relying on the Dharma, write according to the Dharma. Record whatever you know of view, meditation, and conduct. If the words of the Buddha are not mixed in this, then it contradicts relying on the Dharma. How could view, meditation, and conduct be confused? Because of composing Dharma relying on Dharma, if view, meditation, and conduct become confused, then all the treatises propagated in both China and Tibet will also become false Dharma. From the depths of your heart, denigrating Dzogchen, and after denigrating, your own previous and subsequent words are also inconsistent, like a person who has transmigrated. If it becomes like that, please think carefully. Also, some clinging people say this: For a person who has realized the Dharmadhatu, there is no good or evil to be accepted or rejected, so please understand that kind of behavior. Not having acceptance or rejection is not behavior, that is the classification of view. Even after realizing the Dharmadhatu, one gradually abandons all that is to be abandoned by meditation. Through meditation, all the antidotes that need to be eliminated are gradually accomplished. On this, the tantras and sutras of mantra and characteristics all agree. Regarding what needs to be abandoned through meditation and all the antidotes that need to be accomplished, bodily and verbal actions do not intervene, that is meditation, not behavior. The nature of what is called view, for something that is not fixated on anything, where would there be even the name of behavior? On this, Lord Atisha also said: Liberation comes through realizing emptiness, the remaining meditation is the point. Thus, view is meditation, there is no term of behavior there. Even if it is not established in ultimate truth, in the relative world, cause and effect are not deceiving, so doing good and abandoning evil, feeling joy in the nature of Dharma, that is called behavior without acceptance or rejection. Jetsun Drakpa Gyaltsen said: When practicing behavior, one experiences view and meditation. Expand on the appearing phenomena, and accomplish behavior without acceptance or rejection. Thus, the great Damapa Phyarchenpo said: For deliberately fabricated behavior, use false things to exchange for food. My behavior is free from affirmation and negation. Thus, being free from affirmation and negation, that is precisely without acceptance or rejection. Also, your Vajra Clarity, etc., do not conform to the texts of Samaya. The texts say eight gross transgressions and fourteen root downfalls and
Chinese
萨。说的是，这是按照续部的次第，瑜伽续的誓言，和十四根本堕不同，同样，十四根本堕，和粗罪八法不一致，至尊扎巴在纠正错误时，禁止了粗罪八法的汉地论典。由于各位上师的见解，出现了许多允许和禁止的情况，但是，对于上下各异的续部，各自著名的誓言，谁能否定续部的直接指示呢？心要收摄在内而住。又，密咒金刚乘的续部，文殊身和莲花语的续，真实意和胜乐功德，普巴事业和母续诅咒驱遣续，世间供赞诅咒猛咒等，分为修部八教，或者归纳为善逝总集。没有在任何地方这样说过。说的是，修部八教指的是，超世间的坛城七种，其中普巴等前五种，是五部忿怒本尊的坛城。母续诅咒驱遣，是普贤胜乐嘿汝嘎，汇集了智慧和世间的，本母空行，实际上和胜乐金刚相同，各个处所的空行母，以门卫等名字区分，实际上本母等同于空行。持明和世间的，坛城供赞猛咒二者，是金刚手菩萨的坛城。清净续是世间坛城，如同薄伽梵金刚手菩萨，被怖畏金刚等天龙围绕一样，不要对此产生怀疑。分为八教，归纳为善逝总集等，这并非宁玛派的规矩，八教和善逝总集，并非有差别。在《开启之钥》续中说，从众多密咒续部中，总摄为修部八教。如是。又，佛所说的续部中，所说本尊的种类划分，事续中有三种，金刚莲花如来。行续和瑜伽续部中，加上事业和宝生为五种。在瑜伽大续部中，加上遍行金刚持为六种。
English
Sa. It is said that, according to the order of the tantras, the vows of the Yoga Tantra are different from the fourteen root downfalls. Similarly, the fourteen root downfalls are inconsistent with the eight gross transgressions. When Jetsun Drakpa corrected the errors, he forbade the Chinese treatises on the eight gross transgressions. Due to the views of various lamas, many permissions and prohibitions have occurred, but for the different upper and lower tantras, who can deny the direct instructions of the tantras, even with the vows that are famous for each? The mind should be gathered inward and abide. Also, the tantras of the Secret Mantra Vajrayana, the tantras of Manjushri's body and Padma's speech, the true mind and the qualities of Heruka, the activities of Vajrakilaya and the Mamo propitiation and curse tantras, worldly offerings, praises, curses, fierce mantras, etc., are divided into the Eight Commands of Accomplishment, or summarized as the Gathering of the Sugatas. Nowhere has it been said like this. It is said that the Eight Commands of Accomplishment refer to the seven transcendent mandalas, among which the first five, up to Vajrakilaya, are the mandalas of the five wrathful deities. The Mamo propitiation and curse, is Samantabhadra Heruka, which gathers the wisdom and worldly Mamos and Dakinis, and is actually the same as Chakrasamvara. The Dakinis of each place are distinguished by names such as doorkeepers, etc. In essence, the Mamos are equivalent to Dakinis. The two mandalas of offerings, praises, and fierce mantras of the Vidyadharas and the worldly ones, are the mandalas of Vajrapani. The purifying tantra is the worldly mandala, just as the Bhagavan Vajrapani is surrounded by Bhairava and other gods and nagas, do not doubt this. Dividing into Eight Commands and summarizing into the Gathering of the Sugatas, etc., is not the custom of the Nyingma school, there is no difference between the Eight Commands and the Gathering of the Sugatas. In the tantra of the Key to Unlocking, it is said that from many Secret Mantra tantras, the Eight Commands of Accomplishment are summarized. Thus. Also, in the tantras spoken by the Buddhas, the classification of the deities spoken of, in the Action Tantra there are three types: Vajra, Padma, and Tathagata. In the Conduct and Yoga Tantras, adding Karma and Ratna makes five types. In the Great Yoga Tantra, adding All-Pervading Vajradhara makes six types.