Chinese
对于灌顶等，如果不能进行区分，那么词灌顶本身，以及主尊上师的灌顶解说，秘密智慧、般若智慧等等，如果不是有为法，那又该如何呢？ 哪一个是触碰般若的乳房，品尝其他甘露，以及拥抱的呢？与般若相伴，菩提心从融化中，领悟第四刹那甘露的，又是哪个呢？ 这些全部必定是世俗的，以殊胜的悲心作为道的因。 彩粉坛城和交错的瓶子，不是没有原因的，瓶子象征菩提心，交错象征方便与智慧的双运。 还有其他的多种解说方式。 新箭弓的灌顶中也有出现。 箭上系绸带有什么过失呢？手铃等等灌顶物，如果认为是过失，那么新派人士，卡杖嘎、头盖骨、饭盒、碗、手杖，瑜伽士所需要的，多种灌顶物不是也说了吗？ 手杖可以用作灌顶的物品，而手铃等不能用，这样的依据在续部中没有说过。 木车、海螺和镜子等，不是外在的灌顶物吗？ 守护线、鲜花等等，不是在所有的坛城仪轨中都广为人知吗？ 所谓的三灌顶没有彩粉坛城，龙树的弟子玛丁吉，从帝洛巴和那若巴，传承的五次第圆满座，上师的三灌顶，有红色的坛城，头盖骨里盛满酒，彩粉画的法界源，以及智慧降临和抛洒鲜花。 这样的仪轨直到现在，在玛尔巴的传承持有者中普遍存在。 显示四种见解，也是为了观察根器的次第。 那里有什么过失呢？ 在法性自声的介绍中，会发出“哦哦”的声音，以及演奏乐器等等。 在授予第四灌顶的时候，谁听到过呼喊“哦哦”的声音呢？ 瓶灌顶、梵天灌顶等等，除此之外还有很多种类，不是小智慧者所能理解的。 此外，钵和法衣的灌顶物有很多阻碍，对于那些人要这样询问：受持五部律仪的时候，是否受持了戒律的学处等等律仪？ 如果没有受持，那又是什么样的呢？ 如果受持了律仪之后，法衣和钵，手铃
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Regarding empowerments, if distinctions cannot be made, then the word empowerment itself, as well as the empowerment explanations of the main guru, secret wisdom, prajna wisdom, etc., if they are not conditioned phenomena, then how should it be? Which is it that touches the breasts of prajna, tastes other amrita, and embraces? Accompanied by prajna, which is it that realizes the fourth-instant amrita from the melting of bodhicitta? All of these are definitely worldly, and supreme compassion is shown as the cause of the path. The colored powder mandala and the crossed vases are not without reason; the vase symbolizes bodhicitta, and the crossing symbolizes the union of skillful means and wisdom. There are also many other ways of explaining it. It also occurs in the empowerment of the new bow and arrow. What fault is there in tying a ribbon to the arrow? If handbells and other empowerment substances are considered faults by the new practitioners, then aren't khatvangas, skull cups, food containers, bowls, staffs, and the many empowerment substances needed by yogis also mentioned? A staff can be used as an empowerment substance, but handbells and others cannot; there is no such statement in the tantras. Wooden carts, conch shells, mirrors, etc., are they not external empowerment substances? Protective cords, flowers, etc., are they not well-known in all mandala rituals? The statement that the three empowerments do not have colored powder mandalas refers to Nagarjuna's disciple, Matangi. From Tilopa and Naropa, in the five stages of the complete seat of transmission, the three upper empowerments of the guru have a sindhura mandala each, a skull cup filled with alcohol each, a colored powder dharmadhatu source each, as well as the descent of wisdom and the throwing of flowers. This practice continues to this day among all the Marpa lineage holders. Showing the four visions is also for examining the order of the faculties. What fault is there in that? In the introduction to the self-sound of dharmata, sounds of "o o" and the playing of musical instruments are made. When bestowing the fourth empowerment, who has heard the shouting of "o o"? Vase empowerment, Brahma empowerment, etc., there are many other types besides these, which are not within the realm of small minds. Furthermore, there are many objections to the empowerment substances of alms bowls and monastic robes. To those people, one should ask: When taking the vows of the five families, have you taken the precepts of discipline, etc.? If you have not taken them, then what are they like? If you have taken the vows, then the monastic robes, alms bowls, handbells
Chinese
冰雹等。给予这个有什么过错？如果得不到戒律，持戒就变得没有意义。 此外，从树木岩石土地中发掘，并没有说能得到灌顶。在《佛顶续》中说：愚昧之人没有灌顶，自称我是灌顶，直至佛陀住世，连同弟子一起堕入地狱。对于此，有人认为没有伏藏法的灌顶传承。提普惹琼·竹巴的，从六味平等轮中出名的，胜乐金刚父续母续等，是洛扎卡曲的伏藏，即使灌顶也无法得到。从卓衮·仓巴嘉热到，无等森给古擦等，灌顶和接受灌顶的人，都说在地狱里吗？对于佛法和上师成就者，不应该用手段诽谤。 此外，说没有得到却说得到，以及自己编造的虚假灌顶，虽然师徒想法善良，但肯定无益，必定堕入地狱。对于此，真正的灌顶，没有得到却说得到而灌顶，虽然说会堕入地狱，但自己编造的虚假灌顶，如果编造者自己也没有得到，接受者又怎么能得到？没有灌顶传承的灌顶，从哪里说会堕入地狱？自己正在做自己编造的事情，却诽谤没有编造的佛法。就像投掷石头一样，停止这种毫无关联的胡说八道。 此外，现在有些自认为善良的人，自己没有得到却给予虚假灌顶。虚假的灌顶口诀到处都是，不要向他人讲解这个法。做虚假灌顶口诀的人，也会让人们不相信真实无虚的人。因为难以区分虚假和真实，所以不要持有那个法脉。大圆满等自己编造的灌顶，诸佛没有说过，而且肯定没有以前的传承，这些是堕入地狱的灌顶。对于此，在虚假的灌顶口诀中，哪里会有真实无虚？对于不认识虚假为虚假的人，你有什么过错？不能区分虚假和真实，却区分佛法和非法，真是奇怪。大圆满等宁玛派的，如果灌顶肯定没有传承，那么作为教法之主的萨迦派，有多少世系的传承？宁玛派的
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hail, etc. What fault is there in entrusting this? But if one does not obtain the vows, then holding the vows becomes meaningless. Furthermore, it is not said that empowerment is obtained by extracting from trees, rocks, and earth. In the tantra of the Buddha's Crown, it says: "Whichever ignorant person, without empowerment, says, 'I am empowerment,' for as long as the Buddha remains, together with the disciples, will go to hell." Regarding this, those who believe there is no lineage of treasure teachings and empowerment, the Chakrasamvara Father Tantra, Mother Tantra, etc., famous from the Six Cycles of Equal Taste of Tipu Raschung Drugpa, are treasures of Lhodrak Kharchu, so even if that empowerment is given, it will not be obtained. From Drogön Tsangpa Gyare to Incomparable Sengé Gutsar, etc., are those who give and receive that empowerment all said to be in hell? One should not falsely accuse the Dharma and the accomplished gurus. Furthermore, saying that one has obtained what one has not obtained, and the false empowerment of one's own making, although the teacher and student have good intentions, it is definitely useless and will certainly fall into hell. Regarding this, when truly authentic empowerments are given, saying that one has obtained what one has not obtained, although it is said that one will go to hell, but if the false empowerment that one has fabricated, even the fabricator has not obtained it, how can the receiver obtain it? From where is it said that empowerment without an obtained lineage will lead to hell? While one is doing one's own fabrication, one slanders the Dharma that is without fabrication. Like throwing stones, stop this irrelevant and promiscuous talk. Furthermore, nowadays some who consider themselves good give false empowerments that they have not obtained themselves. False empowerment instructions are everywhere; do not explain that Dharma to others. Those who perform false empowerment instructions will also make people distrust those who are genuine. Because it is difficult to distinguish between false and true, do not hold that Dharma lineage. The self-made empowerments such as Dzogchen, the Buddhas have not spoken of, and since there is definitely no previous lineage, these are empowerments to hell. Regarding this, in the midst of false empowerment instructions, where is there any truth? What fault has occurred in you who do not recognize falsehood as falsehood? It is strange to distinguish between Dharma and non-Dharma without distinguishing between false and true. If the empowerments of the Nyingma school, such as Dzogchen, definitely have no lineage, then how many generations of the Sakya lineage, the masters of the teachings, are there? The Nyingma
Chinese
仅仅是成就者到来。观看传承的传记就会明白。此外，嘉瓦噶玛巴，全知让炯多杰，以及无与伦比的雅德班钦二者，不是您的上师吗？从莲花生大师和班钦比玛拉开始，直到那两位上师之间，大圆满心髓等等的灌顶传承没有中断。全部都是成就者到来。是耳朵被棉花堵住了吗？还有，您所作的生起次第，因为不知道所净和能净，因为仪轨的次第不完整，所以没有令佛欢喜的修法。五种现观菩提，以及因的金刚持，和融入菩提心，以及显现为果的身，和在胎中生起和嬉戏，和根源加持，和微细和明点的瑜伽，和执持圆满的次第等等，以信解作为道用的圆满次第也没有。坛城和本尊们的清净观修也几乎没有。大瑜伽续部中，金刚持所说的是，为了清净轮回的生，生起次第虽然无边，但众生如同轮回中生一样，具有相似的甚深缘起，仪轨的次第没有错乱，已经显示了圆满的密意。外道也做生起次第，观修清净是佛法，断除一切障碍，一切功德，以圆满的清净缘起而成就。您的修法大部分，显现为自造的本尊和咒语。自造的坛城火供很多，现观以曲调唱诵。如是说，生起次第以五种现观菩提生起，以三种仪轨生起等等，这在玛哈瑜伽中，有些地方也有说到。其他为了因果任运成就，为了行持因果金刚持等等，哪里需要和所有都一致呢？按照各自的宗派来做就能成就。如果承诺了更高的乘，就必须和下部的相同，那么那之下的什么来区分呢？口头上说瑜伽的宗义，却说无上瑜伽续部中，没有那样而反驳的话，那又损害了什么无上呢？因为器情本来清净的缘故。
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Only accomplished ones come. Look at the biographies of the lineage and it will be clear. Furthermore, are the Gyalwa Karmapa, the Omniscient Rangjung Dorje, and the incomparable Yakde Panchen both not your lamas? From Guru Padmasambhava and Panchen Vimalamitra onwards, up to those two lamas, the empowerments and transmissions of Dzogchen Nyingthig and so on have not been interrupted. All of them are accomplished ones who have come. Are your ears blocked with cotton? Also, in your generation stage, because you do not know what is to be purified and what purifies, because the order of the ritual is incomplete, there is no method of accomplishment that pleases the Buddhas. The fivefold manifestation of enlightenment, as well as the causal Vajradhara, and dissolving into bodhicitta, and arising as the resultant body, and arising and sporting in the womb, and blessing the sense bases, and the yoga of subtle energies and bindus, and the stages of holding the complete form, etc., there is also no completion stage of making devotion the path. There is also mostly no meditation on the purity of the mandala and the deities. In the tantras of Mahayoga, Vajradhara said that in order to purify birth in existence, although the generation stage is limitless, the ritual stages, which are similar to beings being born in existence, with profound interdependent connections, are without error, and the complete intention has been shown. Outsiders also do the generation stage. Meditating on purity is the Dharma of the Buddhas. Abandoning all obscurations and all qualities, it is accomplished through the pure interdependence of completion. Most of your methods of accomplishment appear as self-made deities and mantras. There are many self-made mandalas and fire offerings. Manifestations are chanted in melodies. As it is said, the generation stage is generated by the fivefold manifestation of enlightenment, and the generation is generated by the three rituals, etc. This is also said in some places to belong to Mahayoga. Others, in order to spontaneously accomplish cause and effect, in order to practice cause and effect, Vajradhara, etc., why is it necessary to be in accordance with everyone? It will be accomplished if you do it according to your own tradition. If you have vowed to the higher vehicle, and you must be in accordance with the lower ones, then what distinguishes what is below it? If you verbally state the tenets of Yoga, and then argue that there is no such thing in the Anuttarayoga tantras, then what does that harm the Anuttara? Because the vessel and its contents are pure from the beginning.
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在此不认可观修。为了净化轮回，有与生相符的甚深生起次第。对于原本任运成就者，认为已经成就的生起次第，是所有生起次第的顶峰。在《密集金刚释·灯明》中，对于背离六句真言解释的人，依靠如实宣说的念诵，凭借自己上师的口诀，虽然习惯于以五种现证菩提的次第、月亮和金刚的次第、以及有生次第来观察本尊瑜伽，但完全清净的本尊瑜伽是超越一切分别念，各自自己觉悟，成为佛陀的行境，包含在珍宝聚宝盆中，远离有和无的边，不是追随文字者和思辨者的境界，是只能从上师的口诀中领悟的。如是说。导师金刚铃说：如同众生化生一样，宣说无种而生。诸根原本安住为本尊，无需再次加持。然而，对于中等及以下根器者，考虑到细点本尊引导等，虽然在此宣说了甚深而广大的内容，但仅以这些来象征而止。唱诵现观时，也说：唱诵的支分，以如海的声音，极赞诸佛功德，赞叹一切善逝。在般若波罗蜜多经中也这样说。为什么在密咒中不行呢？对于上等咒师，有五种显现；对于中等咒师，有五种明晰；对于下等咒师，说有五种执持。事业是念诵，执持无修。对于上等咒师，有五种显现：一切有情显现为佛陀，知晓无法行进于道之智慧。显现世间器情为坛城本尊，知晓果之智慧任运成就圆满。一切痛苦显现为安乐，知晓将各种显现转为道用。一切烦恼显现为智慧，知晓自生智慧安住于自性。一切分别念显现为智慧，知晓从自身获得果位佛陀。对于中等咒师，有五种明晰：三千世界明晰如本尊宫殿。