Chinese
以方便区分高下，续部有七、六、五或四种。 以表达方式区分，则归纳为方便与智慧二者。 如是说，事续的三种部类，一般而言只是粗略的。 具有广、宝、游方者等部类，共有六种事续部类。 不要只执着于三种部类，还应进一步观察研究。 一般的事续自成体系，不应与上部续混淆。 龙树、圣母、吉祥天女说，不应将好坏混为一谈。 说坏的可以变好，事续中的十一面，详细阐述瑜伽的修法。 大瑜伽中也有六种姓氏，也有说不确定，有百种姓氏等。 如果问这些是分类还是归纳，那么归纳为一即可。 因为是从金刚持中分出来的，因此，这种偏执的宗派言论真是可悲。 如果想要彻底驳斥宁玛派，从三律仪的区分开始。 以班智达吉纳师利与外道的辩论为例。 因此，自己不能用自己的教证，来推翻自己。 如所说，那时要用对方的教证，来推翻对方。 应该引用宁玛派的教证来摧毁宁玛派本身。 喇嘛雷等的《大圆满法》，以及喇嘛索的《大圆满砾石七法》中， 黑色杂乱的解释，与拉若、帕若没有区别。 观修大悲与观修雪山没有区别。 念诵嘛呢呗咪与用藏语发出“嗡”的声音， 说没有区别等等，许多邪法混入了宁玛派。 本应将这些全部驳斥，却急于舍弃正法。 没有听到哪怕一点点这样的情况，就像抢夺他人的财物，炫耀自己的财富一样。 驳斥宁玛密法，用新派的说法有什么用？ 就像驳斥苯教，可以用苯教的教证来驳斥。 但苯教徒怎么会把佛教的教证和说法当作标准呢？ 然而，你为了那个目的，虽然看了宁玛派的论典， 但没有理解深奥佛法的能力，噶举八大法行、胜乐轮金刚的分类归纳等， 似乎出现了许多杂乱的东西。
English
Through methods of distinguishing high and low, there are seven, six, five, or four tantra classes. Through the manner of expression, they are condensed into two: method and wisdom. As it is said, even the three categories of Kriya Tantra are generally just rough. With the categories of extensive, jewel, and wandering, there are six doors of Kriya Tantra classes. Do not hold only to the three categories; still, seek further observation and investigation. This independent Kriya Tantra in general should not be mixed with the higher tantra classes. Nagarjuna, Arya Tara, and Shri Devi say that good and bad should not be mixed. Saying that bad can become good, the eleven faces within Kriya Tantra explain the methods of practicing yoga in detail. In Maha Yoga, there are also six lineages, and it is also said that they are uncertain, with a hundred lineages, etc. If you ask whether these are classifications or condensations, then it is sufficient to condense them into one. Because they are separated from Vajradhara, therefore, these biased sectarian statements are truly pitiful. If you wish to completely refute the Nyingma school, start with the excellent distinctions of the three vows. Taking the example of the debate between Pandit Jñanaśrī and the heretics. Therefore, you cannot refute it with your own scriptures. As it is said, at that time, you should use the other's scriptures to refute the other. You should cite the Nyingma scriptures to destroy the Nyingma school itself. The Dzogchen teachings of Lama Lé, etc., and the Seven Treasures of Dzogchen of Lama Sö, the black, chaotic explanations are no different from Ra-rog and Pha-rog. Meditating on Great Compassion is no different from meditating on a snow mountain. Reciting Mani Padme and uttering the Tibetan sound "Om" are said to be no different, etc. Many false teachings have been mixed into the Nyingma school. Although it is appropriate to refute all of these, you are quick to abandon the true Dharma. Without hearing even a little bit of such a situation, it is like robbing others of their wealth and flaunting your own wealth. What is the use of refuting the Nyingma secret mantra with the explanations of the New School? Just as when refuting the Bonpo, you can refute it with the Bonpo scriptures. But how would the Bonpo regard the Buddhist scriptures and explanations as valid? However, for that purpose, although you have looked at the Nyingma treatises, you do not have the capacity to understand the profound Dharma, such as the classification and condensation of the Eight Herukas of the Kagyu, Hevajra, etc. many chaotic things seem to have arisen.
Chinese
哦。还有，关于您的能仁分类，六道有六能仁吗？那么，其余五位能仁用十二行传在何处？如何转法轮？谁是教法的持有者？如果这些都没有，那么能仁存在的证据是什么？对此回答是，能仁存在的证据是，因为能够战胜所有烦恼和罪恶，所以被称为能仁，这是在注释中广为人知的。因此，其余五位能仁利益五道众生的方式，是按照他们各自的根性和想法，以相应的方式进行调伏。以巨大的福德之身调伏，以各种乘的言语调伏，以伟大的神通之心调伏，以不可思议的事业调伏。功德无需另说，遍及上述四者。如此，《秘密藏续》中说：此后，所有如来大悲的加持，智慧之子六能仁从如来的身语意金刚中产生。产生之后，也因业力的关系，在寂静和上下六道世界的十方无边无际的三千大千世界中，每一位大能仁薄伽梵都利益着众生。经中说：如何示现十二行传？对于调伏人类众生，需要示现十二行传，但对于畜生等众生，即使示现十二行传又如何理解呢？其余四道众生也因根性和想法不同，因此无法被调伏。例如，像调伏人类众生一样，因为无法用十二行传调伏，所以教法和教法持有者没有出现的必要。这是我所说的。在《华严经》中说：善男子，如来的化身是无量的，对于哪些众生应该用什么来调伏，就以那个形象、眷属和名字来利益他们。这已经很清楚了。此外，在《大集经》中说：哪些众生应该用象来调伏，所有这些众生都将如来视为象。同样，老虎、狮子、船和桥梁等等，用这些来调伏的众生，会看到这些形象。
English
Oh. Also, regarding your classification of the capable ones, are there six capable ones for the six realms? Then, where do the other five capable ones employ the twelve deeds? How do they turn the wheel of Dharma? Who are the holders of the teachings? If these are not present, then what is the proof of being a capable one? To this, the answer is that the proof of being a capable one is that, because of being able to overcome all afflictions and sins, they are called capable ones, which is well-known in the commentaries. Thus, the way the other five capable ones benefit the five types of beings is by taming them in a manner that is in accordance with their respective natures and thoughts. They tame with a body of great merit, they tame with speech of various vehicles, they tame with a mind of great clairvoyance, they tame with inconceivable activities. There is no need to mention qualities separately, as they pervade all four of the above. Thus, in the Guhyagarbha Tantra, it says: Thereafter, the blessing of the great compassion of all the Tathagatas, the six capable sons of wisdom, arose from the body, speech, and mind vajra of the Tathagatas. Having arisen, also due to the power of karma, in the peaceful and upper and lower six realms of the ten directions of the boundless and limitless three thousand great thousand worlds, each great capable Bhagavan benefits beings. It is said in the sutra: How are the twelve deeds shown? For taming human beings, it is necessary to show the twelve deeds, but for beings such as animals, even if the twelve deeds are shown, how would they understand? The other four types of beings also cannot be tamed because their natures and thoughts are different. For example, just as with taming human beings, because they cannot be tamed with the twelve deeds, there is no need for the teachings and the holders of the teachings to appear. This is what I said. In the Avatamsaka Sutra, it says: Sons of good family, the emanations of the Tathagata are immeasurable; whatever being should be tamed by whatever means, he benefits them with that form, retinue, and name. This is clear. Furthermore, in the Mahasamaya Sutra, it says: Those who should be tamed by elephants, all those beings see the Tathagata as an elephant. Similarly, tigers, lions, boats, and bridges, etc., those beings who are tamed by these, see these forms.
Chinese
听说了吗？《现观庄严论》中也说： 谁以有生之年，为利益众生作种种事，那样的身是，能仁的化身永不断绝。 这样说，百施等，如果不是能仁，对六道众生，作利益种种事，能仁的化身就会断绝。 《金刚幕续》中也说： 在哪里显现而做有情的事，在卖酒妇等处，显现而作利益众生的事。 大金刚持薄伽梵，天与非天之主等，对谁应以何调伏，就以那样的形相调伏的佛，如果不断绝能仁的地位，就会太过分。 随顺有情的想法，因此，胜者释迦牟尼的，事业有五百种的说法也有。 能仁和弥勒的，十二种事业不相同，经中说的也请注意。 又，莲花生大师说： 以三种功德而超胜，没有比圆满正等觉更超胜的，人在虚空中。 对此，《虚空无垢经》中说： 阿难陀，如来是对清净有情显现的，善知识是完全显现并播下解脱种子的，因此，要比如来更重视善知识。 这样说，其他还有： 千劫的佛陀，要知道上师更重要，为什么千劫的佛陀们，都是依靠上师而出现的。 这样说，所有的佛，供养不如上师的一根毫毛，供养最为殊胜超胜，十方安住的佛陀们，上师的一根毫毛更殊胜。 这些在《密集金刚》中说。 然而佛陀入胎，上师从莲花的胎藏中出现，能仁宣说种种正说和不了义，上师只讲密咒。 如来入灭，上师没有死亡地安住。 这样以三种超胜的那位，为了调伏有情而示现教法，实际上没有好坏之分。 又，在调伏黑鲁嘎时，所有佛陀都按命令，派遣了薄伽梵释迦牟尼，仅仅用魔的威胁之词，能仁就沮丧而羞愧。
English
Have you heard? The Ornament of Clear Realization also says: Whoever, for as long as existence lasts, performs various benefits for beings, that body is the continuous emanation body of the Sage. It is said that if it were not for the Sage, such as Indra, the emanation body of the Sage, who equally performs various benefits for the six realms of beings, would be cut off. The Vajra Tent Tantra also says: Wherever it appears and does the work of sentient beings, it is said that it appears in places like wine-selling women and does the work of benefiting beings. The Great Vajradhara, the Bhagavan, the lords of gods and non-gods, etc., to whomever and in whatever way they are tamed, the Buddhas who tame with that form, if the position of the Sage is not cut off, it would be too extreme. According to the thoughts of beings, there is also the saying that the Victorious Shakyamuni has five hundred deeds. Please note that the twelve deeds of the Sage and Maitreya are different, as stated in the sutras. Furthermore, Master Padmasambhava said: He is superior by three qualities, there is no one in the sky who is superior to the Fully Enlightened One. To this, the Sutra of Immaculate Space says: Ananda, the Tathagatas appear to pure sentient beings, but the spiritual friend appears completely and sows the seeds of liberation, therefore, hold the spiritual friend more important than the Tathagatas. It is said, and also: From the Buddhas of a thousand kalpas, the lama should be known as more important, because all the Buddhas of the kalpas, arise relying on the lamas. It is said that all the Buddhas, one hair of the lama is more than offerings, the offering is the most supreme and excellent, the Buddhas abiding in the ten directions, one hair of the lama is more excellent. These are explained in the Guhyasamaja. However, the Buddha entered the womb, the master came from the lotus womb, the Sage shows various definitive and non-definitive teachings, the master only explains secret mantras. The Tathagata passed into nirvana, the master abides without passing away. Thus, that one who is superior by three, shows the teachings to tame beings, in reality there is no good or bad. Again, in taming Rudra the Black, all the Buddhas, according to the command, sent the Bhagavan Shakyamuni, with just the words of the demon's threat, the Sage became discouraged and ashamed.
Chinese
已成！无力返回自己的处所，哦！谁没有制服魔众，那些怎么会是佛陀呢？连佛陀自己都无法制服的，魔在那三界中是没有的。化现为忿怒尊而调伏的一切，都是佛陀自己的化现。在《广大嬉戏经》中，以大地女神为证，释迦牟尼佛仅仅拍了一下手，就说魔军溃散而逃。在彼经的摄略等续部中说，以释迦牟尼佛的加持力，金刚持忿怒，摧毁了一切魔众。时轮金刚的誓言，无上忿怒尊的坛城等，释迦牟尼佛忿怒，摧毁了一切魔众，并用脚踩踏。不了解佛陀的伟大，诽谤释迦牟尼佛而推崇忿怒尊，想要比这更殊胜的其他，不是愚痴又是什么呢？如是说。鲁扎出现的时间也是，在迦叶佛和这位导师的教法之间出现的，所以，释迦牟尼佛没有降临世间。在兜率天时，圣妙天子白幢，那是菩萨。虽然没有诸佛不能调伏的魔，但是，由于业和各自的愿力，或者菩萨也有调伏的时候，如贤劫千佛之魔，由金刚手调伏一样。如果所化众生时机未到，也会出现各种显现，这将在下面讲述。您对宁玛派的历史，在不了解的情况下就加以否认，鲁扎的那个时代，世尊，是在兜率天的时候。在诸佛都已调伏的时候，那时释迦牟尼佛还没有成佛，也没有释迦牟尼佛的名字。因此，在宁玛派的历史中，鲁扎因傲慢而醉酒，自己的妻子时母说，世间上比你更伟大的是，楞伽十颈等众多，他听后愤怒，将一切都征服为奴隶。又是自己的妻子说，兜率天比你更伟大，宣称有圣妙白幢。鲁扎愤怒地去了兜率天，将圣妙白幢抱在怀里，说是从宝座上摔到了地上。因为不是自己所调伏的，所以说由马和猪来调伏，佛陀的