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Has become! Powerless, return to your own place, oh! Those who have not subdued the hordes of demons, how could they be Buddhas? That demon whom even the Buddhas themselves cannot subdue, does not exist in the three realms. All those who are subdued by transforming into wrathful ones, are transformations of the Buddhas themselves. In the Extensive Play Sutra, with the earth goddess as witness, it is said that with just a snap of the Tathagata's fingers, the demon armies scattered and fled. In the condensed tantras, it is said that by the blessings of the Tathagata, Vajradhara became wrathful and destroyed all the demon hordes. The vows of the Kalachakra, the mandalas of the supreme wrathful deities, the Tathagata became wrathful and destroyed all the demon hordes, and trampled them underfoot. Without knowing the greatness of the Buddhas, disparaging the Tathagata and praising the wrathful deities, desiring something other than that, what else could it be but ignorance? Thus it is said. The time when Rudra appeared was also between the teachings of Kashyapa Buddha and this teacher, so the Tathagata had not yet appeared in the world. When he was in the Tushita heaven, the holy son White Banner, that was a Bodhisattva. Although there are no demons that the Buddhas cannot subdue, due to karma and individual vows, there are also times when Bodhisattvas subdue them, like the demons of the thousand Buddhas of this fortunate eon, who were subdued by Vajrapani. If the time for taming beings has not yet arrived, various appearances will occur, which will be explained below. You also deny the history of the Nyingma school without understanding it. In the time of Rudra, the Bhagavan was in the Tushita heaven. When all the Buddhas had been subdued, at that time the Tathagata had not yet attained Buddhahood, and there was not even the name Shakyamuni. Therefore, in the history of the Nyingma school, Rudra, intoxicated with arrogance, his own wife, Tsimen, said, "In the world, greater than you are Lanka, the ten-necked one, and many others." Hearing this, he became angry and conquered all as slaves. Again, his own wife said, "Greater than you in the Tushita heaven," and proclaimed that there was the holy White Banner. Rudra, enraged, went to Tushita, took the holy White Banner in his arms, and said that he had thrown him from the throne to the ground. Because he was not to be tamed by him, it is said that he was tamed by a horse and a pig, the Buddha's
Chinese
那里作了预言。因此，调伏鲁扎的地方，未能建成由释迦牟尼派遣的场所。在《意合经》中说，释迦牟尼佛涅槃后，出现了黑鲁扎。即使那样，释迦牟尼也没有来的理由。如果存在释迦牟尼未能调伏的情况，这也不矛盾。在洛钦·库乔·缪松三人的《金刚怖畏史》中，名为“猛厉怖畏”者，杀光了所有人并吞食。之后，在摩揭陀和孔夏，杀光了所有人并吞食时，释迦牟尼佛住在塞卡尔看到了。前往那里并宣讲佛法，未能调伏，圣者宣讲佛法，也未能调伏。愤怒地显现为马头明王的形象，进入森林并啃食草。之后，至尊文殊菩萨，因黑色而愤怒，从而调伏了他。在古尔贡·婆罗门·乔西和吉扎·洛扎的历史中，大黑天自在天的儿子，每天晚上杀死一百人。当世界濒临毁灭时，马头明王前来调伏。对你说没有那个必要，黑天吞噬并吐了出来。这些都与那些历史相似。又，关于你成佛的时间，需要三个阿僧祇劫和七世，六个月、一年、六十个月，是努力修行的乘。通过展示无为的自性，说“无勤任运安住于乐”，这与所有佛陀的教法，特别是与大手印相违背。在波罗蜜多的长道上，说是需要三个无数劫。在大手印的近道上，是今生或七世。驳斥了所有这些，你的道是什么样的呢？回答说，一般来说，是密咒的近道。相比于事部续的佛，行部续的佛更快。因此，瑜伽部续的道路更近。相比于此，无上瑜伽部，最快，今生就能获得。在《桑布扎续》中也说，用无数个俱胝劫，无论何时获得佛果，凭借何者的殊胜安乐，你今生就能获得。七世成佛，不是大手印的快速道。那只是获得灌顶之后，如果没有违犯誓言，说是七世成佛，是秘密的宝藏。
English
There, a prophecy was made. Therefore, the place to subdue Rudra, the place sent by Shakyamuni was not completed. In the Sutra of Combined Intentions, it is said that after Shakyamuni Buddha's Nirvana, Black Rudra appeared. Even so, there is no reason for Shakyamuni to come. If there is a situation where Shakyamuni could not subdue, this is not contradictory. In the history of Vajrakilaya by Lotsawa Khu, Skyo, and Myos, the one called "Fierce Vajrakilaya" killed all the people and devoured them. After that, in Magadha and Kongsha, when he killed all the people and devoured them, Shakyamuni Buddha, residing in Serkyar, saw it. He went there and taught the Dharma, but he could not subdue him. The noble one taught the Dharma, but he could not subdue him either. Angrily, he manifested as the form of Hayagriva, went into the forest and gnawed on grass. After that, the venerable Manjushri, being angry in black form, subdued him. In the history of Gurgon Brahmin Chokse and Gyijak Lotsawa, the son of Great Black One Ishvara killed a hundred people every night. When the world was on the verge of destruction, Hayagriva came to subdue him. Saying that you don't need that, Black One swallowed and spat him out. These are similar to those histories. Also, regarding the time of your enlightenment, it takes three asamkhyeya kalpas and seven lifetimes, six months, one year, sixty months, which is the vehicle of effort. By showing the nature of non-action, saying "Effortlessly, spontaneously abide in bliss," this contradicts all the Buddha's teachings, especially Mahamudra. On the long path of the Paramitas, it is said that it takes three countless kalpas. On the near path of Mahamudra, it is this life or seven lifetimes. Refuting all these, what kind of path is yours? The answer is, in general, it is the near path of mantra. Compared to the Buddha of the Action Tantra, the Buddha of the Performance Tantra is faster. Therefore, the path of the Yoga Tantra is closer. Compared to that, the Anuttarayoga Tantra is the fastest, and one can attain it in this life. In the Samputa Tantra, it is also said that with countless billions of kalpas, whenever one attains Buddhahood, by whose supreme bliss, you will attain it in this life. Attaining Buddhahood in seven lifetimes is not the quick path of Mahamudra. That is only after receiving empowerment, if one does not break the vows, it is said that one will attain Buddhahood in seven lifetimes, it is a secret treasure.
Chinese
因此这样说到：如果拥有如法的灌顶，生生世世都会得到灌顶。在那之后的七世中，即使不修习也能成佛。智者们这样说，不要搞错。因此，由于续部的层次高低，道路有远近之分，全知国王的教言之义，不费力气自然成就成佛，证悟和解脱同时。这在《文殊真实名经》中说：一刹那间区分开，一刹那间圆满成佛。所说的和这个意思相同。谁能认识心的本性，不依赖于三大阿僧祇劫，来世成佛的方式，这种方式在波罗蜜多中也有。在《中观四百论》中也说：如果通过认识那个真如，即使今生没有获得涅槃，来世也能毫不费力地，像工作一样必定获得。因此，既然比波罗蜜多更高的，大乘密法中，为何不能一刹那解脱呢？即使解脱了，如果不能确定已经解脱，你的佛又是什么呢？还有，你的导师普贤，比金刚持更殊胜吗？无上续部中所说的，普贤佛，就是大金刚持。月称就是这样说的。瑜伽续部中所说的，普贤佛毗卢遮那，因此不是你的来源。这些是意义上的错误总结。说到这里，普贤和金刚持，在所化众生的显现中，虽然示现为主尊和眷属，但实际上意和心识是一体的。我们的导师普贤，和瑜伽续部中所说的，大毗卢遮那不同，在《名号赞》中解释瑜伽的方式，在Smriti的详细分析中，难道没有说那就是法身吗？这个法身没有前后，因此毗卢遮那面面俱到。莲花戒论师说，即使是如法的佛像，也安住在桑耶寺，这个来源就足够了。还有，金刚乘的特点，归纳为灌顶和次第两种。使成熟的是灌顶，使解脱的是生起次第和圆满次第。现在有些旧密咒士，没有别解脱戒，就接受灌顶，自称为咒士。如果问他们别解脱戒，他们就
English
Therefore, it is said: If one possesses a perfectly bestowed empowerment, one will receive empowerment in birth after birth. In the seventh of those births, even without practice, one will become a Buddha. Thus the wise ones say, do not be mistaken. Therefore, due to the high and low levels of the tantras, the path has near and far distances. The meaning of the words of the All-Creating King, effortlessly, spontaneously accomplishing Buddhahood, realization and liberation are simultaneous. This is from the Manjushri Namasamgiti: In a single instant, distinctions are made; in a single instant, complete Buddhahood is attained. What is said and this meaning are the same. Whoever recognizes the suchness of the mind, without relying on the three countless eons, the way to become a Buddha in the next life, this way is also present in the Paramitas. In the Four Hundred Verses of the Middle Way, it is also said: If, by knowing that suchness, even if Nirvana is not attained in this life, in the next life, without effort, one will surely attain it, like work. Therefore, since the Great Vehicle Secret Mantra is higher than the Paramitas, why can't liberation be achieved in an instant? Even if liberated, if one cannot be certain of having been liberated, what is your Buddha then? Also, is your teacher Samantabhadra more superior than Vajradhara? The Samantabhadra Buddha spoken of in the Unsurpassed Tantra is the Great Vajradhara himself. Chandrakirti said this. The Samantabhadra Vairochana taught in the Yoga Tantra, therefore, is not your source. These are summaries of errors in meaning. Speaking of this, Samantabhadra and the Great Vajradhara, in the appearance to be tamed, although they appear as the main deity and retinue, in reality, their mind and consciousness are definitely one. Our teacher Samantabhadra, and the Great Vairochana spoken of in the Yoga Tantra, are not the same. In the Namasamgiti, explaining the way of Yoga, in Smriti's detailed analysis, wasn't it said that that is the Dharmakaya? This Dharmakaya has no front or back, therefore Vairochana is all-faced. Acharya Padmabimala said that even a properly consecrated statue resides in Samye, this source is sufficient. Furthermore, the characteristics of the Vajrayana are summarized into two: empowerment and stages. What ripens is empowerment, what liberates is the generation stage and completion stage. Nowadays, some Nyingma secret mantra practitioners, without individual liberation vows, receive empowerment and call themselves mantra practitioners. If asked about individual liberation vows, they will
Chinese
我说。比丘、沙弥、居士，金刚持者有三种。念咒者没有其他的，遍行善者如是说。如是说。您不辨上下的，这话实在太多令人厌烦。此处的比丘、沙弥等，与别解脱不符。那也是经中这样说的：谁得到了瓶灌顶，就被称为居士。秘密和智慧大智慧，谁得到那个就被称为沙弥。第四个同样是比丘，是长老、年长者、众生之主。以及新派的一些论典中，对于瑜伽士中的比丘，没有说安住于别解脱。难道没有这样的教证吗？没有别解脱戒律，灌顶是不允许接受的，国王因陀罗菩提和，公主郭玛德维，以及香巴拉的种姓等等，一切都成了没有灌顶传承了。居家瑜伽士不可能存在了。如果承认，那么过去已经超越了数量。如果请求别解脱就会堕落，这是自己目光短浅。大圆满金汁中说，戒律等到达彼岸，成为波罗蜜多之海的基础，这样说了，显示了三学。如果说请求别解脱就会堕落，这样说也没有矛盾。波罗蜜多集中说，即使在无数劫中行持十善，也想要成为阿罗汉、独觉，戒律出现过失就会衰退。比那犯戒还要严重，这样说了。同样新派的一些经中说，堕入地狱不是菩提的，永远的障碍，声闻和独觉，是菩提的永远的障碍。那样说了，如何遮止？另外，此处的比丘等，不是如别解脱一样的行为。导师索南巴和，觉沃巴 班智达 阿底峡，秘密灌顶智慧和智慧二者，是对梵行的遮止。续王佛陀和合中说，这不需要沐浴和戒律。不需要苦行和苦难。没有苦行戒律，通过安乐和喜悦成就。那样说了，如何反驳？还有，您的灌顶仪轨中，世间的灌顶和，自造的各种坛城和，令人疲惫的仪轨
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I say. Bhikshus, Shramaneras, and Upasakas, there are three kinds of Vajra holders. There are no other mantra practitioners, Samantabhadra said so. As it is said. You do not distinguish between above and below, these words are too many and annoying. The Bhikshus, Shramaneras, etc. here do not conform to individual liberation. That is also what the tantra says: Whoever receives the vase empowerment is called a Upasaka. Secret and wisdom, great wisdom, whoever receives that is called a Shramanera. The fourth is also a Bhikshu, who is an elder, an old man, the lord of beings. And in some of the new treatises, it is not said that Bhikshus in the yogis abide in individual liberation. Is there no such quote? Without individual liberation vows, empowerment is not allowed to be received, King Indrabhuti and, Princess Gomadevi, and the lineage holders of Shambhala, etc., all become without empowerment lineage. Householder yogis cannot exist. If you admit it, then the past has exceeded the number. If you ask for individual liberation, you will fall, this is your own short-sightedness. In the Great Perfection Golden Extract, it is said that discipline, etc., reach the other shore, becoming the basis of the ocean of Paramitas, thus showing the three trainings. If you say that asking for individual liberation will lead to downfall, there is no contradiction in saying so. The Paramita Collection says that even if you practice the ten virtues for countless eons, you also want to become an Arhat, a Pratyekabuddha, and if discipline has faults, it will decline. It is said to be heavier than defeat by defeat. Similarly, some of the new tantras say that going to hell is not a permanent obstacle to Bodhi, Sravakas and Pratyekabuddhas are permanent obstacles to Bodhi. How to prevent what was said like that? In addition, the Bhikshus here, etc., are not like the behavior of individual liberation. Teacher Sonam Pa and, Jowo Palden Atisha, secret empowerment, wisdom and wisdom, are the prohibition of celibacy. In the Tantra King Buddha Samyoga, it says that this does not require bathing and vows. No need to practice asceticism and hardship. Without ascetic vows, it is accomplished through bliss and joy. How to refute what was said like that? Also, in your empowerment ritual, worldly empowerments and, self-made various mandalas and, tiring rituals