English
Even so. Although the scripture of placing Shakyamuni Buddha on top has not been seen in the New Schools, there is no fault even if it exists. The thrones of the Buddhas, the lions, horses, cattle, etc. that lift the thrones, are all emanations of Bodhisattvas. In the pure appearance of the wisdom mandala, they are equal to the Buddhas. However, if one clings to the distinction between high and low, or clings to the idea that animals are their own nature, then the pure appearance of the wisdom mandala will be damaged. Furthermore, I would like to ask you, is not the way of placing the lineage lord on the head and meditating on these things actually the same? If you say so, what will you say? Also, there is no teacher like the Buddha, what happened to you that you suppress so much? Having abandoned the strong great ship, how can one cross the ocean of samsara? Having abandoned the one sun, how can one walk on the broad road to liberation? Those who hate the Dharma are the sons of demons, disguising evil heretics as the Dharma, falling into endless wrong views, and are hypocritical people who deceive sentient beings. Under the feet of you sinners, with the heretical view of trampling on the Buddha, even if space disappears, it will be difficult to escape from the Vajra Hell. Thus it is said. Then, if one visualizes Ra Lotsawa's Bhairava, in the three circles of Hala paper rolls, visualizing oneself as Yamantaka, then hooks and merges Vajra Bhairava, cutting and slaying that image with fierce force, it is said that the Dharma protector retinues, the Yama lords of karma, will act quickly out of fear. In the Abhisambodhi of Kalachakra, with the power of Vajra, hooking the heart of Kalachakra with an iron hook, then binding it with a rope, binding it with a chain, subduing its image with a bell, and merging it with the wisdom of samaya. Are these all sins? In the mandala of the planetary mothers of Kṛyāsamuccaya (藏文，梵文天城体，Kṛyāsamuccaya，行为总集), the great planet Sun is the main deity, the planets and planetary mothers are placed on the petals, and the four Buddhas, such as Shakyamuni Buddha, are the gatekeepers. Is this also said to be disordered and flawed? The perfect Buddhas who possess the pure appearance of the inexhaustible ornament wheel, because they do not have dualistic conceptualization, there is no fault in this kind of thing. The Buddhas who are skillful in means can manifest in any form for the benefit of sentient beings, so there is no opportunity for fault. Again
Chinese
金刚持的经书中说，大坛城中，没有宣说的神或符号，那些被说是魔的。密咒因秘密而成就，故而显现的证悟是秘密宣说的。贤劫之初，在金刚山王须弥山顶，金刚持化现为忿怒尊，强大的梵天、自在天、遍入天、魔，阎罗、阿修罗、生灵等，三界之主们，因傲慢自大，不守持能仁的誓言，即使以众多化身劝请，也仍然不由自主地被踩在座下，被置于具有力量的三种誓言中，这样的修法在续部中宣说。不仅是能仁，过去、现在、未来出现的所有圆满正等觉佛陀，都示现了这样的金刚乘坛城。现在谁修持这样的法，就能获得超越三界的道路，在相续中生起缘起，摧伏魔众而成佛。暂时来说，也能使魔众，掌控这三界。那些持有邪见的人，会被胜者的佛法调伏。诸佛菩萨们，以自己的脚踩踏的，那样的禅定能成就什么？那有什么必要呢？在头顶观想上师佛，那能获得无边的福德。将他们踩在脚下并诋毁，这样的罪业谁能清净？如来仅仅是恭敬，就说福德无有穷尽。诋毁佛的罪业，即使轮回结束时也能清净吗？无上之上的上师是，诸佛及其眷属。忿怒尊的主尊们也是，唯一的圆满正等觉佛。能仁佛陀的忿怒相是，忿怒尊，三界之王，文殊忿怒相是阎罗的死敌，观世音自在是马头明王，金刚手是秘密之主，忿怒尊化为甘露漩。如是如是，其他诸尊也是，诸佛菩萨本身。那也不是化身和再化身的，持有轮回的装束，而是十地自在者，安住于众生的大救护所。以踩踏他们的缘起，轮回
English
In the scriptures of Vajradhara, it is said that in the great mandala, deities or symbols not spoken of are said to be of demons. Because secret mantras are accomplished through secrecy, manifest realization is secretly taught. At the beginning of the Auspicious Aeon, on the summit of Mount Sumeru, the King of Mountains, Vajradhara transformed into an wrathful deity. The powerful Brahma, Ishvara, Vishnu, Mara, Yama, Asuras, beings, etc., the lords of the three realms, being arrogant with pride, not upholding the vows of the Able One, even when entreated with many emanations, were still involuntarily trampled underfoot on the seat, placed under the three vows with power. Such methods of accomplishment are taught in the tantras. Not only Shakyamuni, but all the perfectly enlightened Buddhas who have appeared in the three times have shown such a Vajrayana mandala. Now, whoever meditates on such a practice will obtain the path that transcends the three realms, the interdependent origination will arise in the continuum, destroying the hordes of demons and becoming a Buddha. Temporarily, it can also make the hordes of demons control these three realms. Those who hold wrong views will be subdued by the Victorious One's Dharma. What will be accomplished by the samadhi in which the Buddhas and Bodhisattvas are trampled under one's own feet? What need is there for that? Meditating on the Guru Buddha on the crown of the head, that will obtain limitless merit. Who can purify the sin of trampling and denigrating them underfoot? It is said that the merit of merely respecting the Tathagatas is inexhaustible. Can this sin of despising the Buddhas be purified even at the end of samsara? The supreme Guru above all gurus is the Buddhas and their retinue. The lords of the wrathful deities are also the one and only perfectly enlightened Buddha. The wrathful form of Shakyamuni Buddha is the wrathful deity, the king of the three realms. The wrathful form of Manjushri is the destroyer of Yama. Avalokiteshvara is Hayagriva. Vajrapani is the lord of secrets. The wrathful deity transformed into a nectar swirl. Thus and thus, the other deities are also the Buddhas and Bodhisattvas themselves. That is not holding the attire of samsara as an emanation and re-emanation, but the lords of the ten bhumis, abiding as the great refuge of beings. By the interdependent origination of trampling them, samsara
Chinese
直至轮回的尽头也充满危险， 成为弱小者的奴仆和， 三恶道的居所。 由于轻蔑皈依境的缘起， 解脱的因果颠倒， 即使是人身也无法获得， 又怎能期望轮涅的安乐？ 如上所说， 新旧派的见解， 在续部中没有差别显现。 修持的仪轨， 在新旧两派之中， 也没有踩踏佛陀的修法。 若有，那就是你的过失。 既然没有，又对谁说呢？ 如果诋毁续部， 《古尔论》、《集经》、《时轮金刚》， 以及其他一切都会被诋毁。 新旧两派的法都抛弃了， 你便没有解脱的机会。 此外，考察你的这些话， 诸佛菩萨们， 用自己的脚踩踏的， 那种禅定能成就什么呢？ 那么在新派的一些仪轨中， 自己观想为坛城的主尊， 眷属用主尊来装饰头部， 这和那个意义不相同吗？ 然而自己不是凡夫， 而是观想为佛陀本身， 这是在其下，因此没有过失。 否则，胜乐金刚的足下， 踩踏着大天也会变成罪过。 那位大天大自在天， 在被灰尘覆盖的世间里， 被称为灰尘自在的妙音， 如来即是佛陀。 《金刚顶经》中如是说。 另外，观世音自在的， 化身是这样说的， 观想胜乐金刚也是罪过吗？ 胜乐金刚轻蔑佛陀的罪过， 直至轮回的尽头也不会穷尽。 那么对于菩萨， 关键在于与乐空相联， 比这更殊胜的圆满正等觉， 相联的程度与意义相符。 乐星和善施也， 不可能从地狱中解脱。 如果这样认为，那么大劫寿命终结后， 经典中说他们两个会解脱。 比这更严重的轻蔑， 造作罪恶的魔， 那也被授记成菩提。 因此，你的这些话， 对于诸佛菩萨， 是无法容忍的诽谤。 如果罪过大，这罪过就大， 佛陀菩萨本身， 也是化身和再化身的， 持有轮回形象的人。
English
Even at the end of samsara, it is full of dangers, Becoming a servant of the weak and, A dwelling place of the three lower realms. Due to the interdependent origination of despising the refuge, The cause and effect of liberation are reversed, If even a human body cannot be obtained, How can one expect the happiness of samsara and nirvana? As mentioned above, The views of the new and old schools, Appear to have no difference in the tantras. The practice manuals for cultivation, Even within both the new and old schools, There is no practice of trampling on the Buddha. If there is, then that is your fault. Since there is not, who are you talking to? If you slander the tantras, The *Guhyasamaja Tantra*, the *Compendium of Sayings*, the *Kalachakra*, And everything else will be slandered. By abandoning the Dharma of both the new and old schools, You have no chance of liberation. Furthermore, examine these words of yours, The Buddhas and Bodhisattvas, Trampled upon by their own feet, What can that samadhi accomplish? Then in some rituals of the new school, One visualizes oneself as the main deity of the mandala, The retinue adorns their heads with the main deity, Is this not the same in meaning? However, oneself is not an ordinary person, But visualizes oneself as the Buddha himself, This is beneath that, therefore there is no fault. Otherwise, beneath the feet of Heruka, Trampling on the great deity would also become a sin. That great deity, the great Ishvara, In the world covered with ashes, Is called the Melodious Voice of the Lord of Ashes, The Tathagata is the Buddha. As stated in the *Vajrasekhara Sutra*. Furthermore, the emanation of Avalokiteshvara, Is said to be this, Is visualizing Heruka also a sin? The sin of Heruka despising the Buddha, Will not be exhausted even at the end of samsara. Then for the Bodhisattva, The key lies in being connected to bliss and emptiness, And the unsurpassed perfect enlightenment, The degree of connection corresponds to the meaning. Lekpa and Jinadeva also, Cannot be liberated from hell. If one thinks so, then after the end of the great kalpa's lifespan, The scriptures say that those two will be liberated. More severe than this is the contempt, The Mara who commits sinful deeds, That too was prophesied to be enlightened. Therefore, these words of yours, Towards the Buddhas and Bodhisattvas, Are unbearable slanders. If the sin is great, this sin is great, The Buddhas and Bodhisattvas themselves, Are also emanations and further emanations, People who hold the form of samsara.
Chinese
那。十地自在有情众，祈请住于救护处，此语意指何处耶？诸佛化身复化身，若未救护有情众，轻蔑救护处乃大罪。轮回寂灭之乐及，仅得人身之微利，以誓束缚有何用？反将显现于汝身。又，汝之坛城诸神祇，娘堆库列那托之，恶鬼库列拉古与，央旭境地之赞恶红，哦玉金刚勒巴与，纳秀护法桑瓦与，拉达瓦朗哲乌南，擦瓦冈之玉仲玛，藏之觉姆卡拉玛，门之敦定那摩等，显现种种藏地鬼。此不生于本源续，诸佛之经与续部，若说边地诸鬼神，彼有何等边际耶？抑或他方鬼神尽？妙吉祥根本续智慧胜，调伏鬼神之食子，舞者殊胜与不动，时轮金刚等观之。如是说，库列拉古央旭与，如同兄弟央旭境，不知思彼于娘堆，库列之名于雅砻，亦有然彼次第分，二十五品二者中，亦无库列拉古名。门之敦定那摩等，藏地鬼神众显现，此等术语未成立，门藏未分有何过？不仅边地之各个，天龙夜叉食残物，寻香空行身腐朽，属于有情之神鬼众，于诸佛前皆来至，各自显示诸名称，仅藏地之此等神鬼，能仁不能示现耶？无等伦之薄伽梵，具无碍见之慧眼，语之秘密不可思，具无尽之无畏力，如能示现一切所知，何故不能示现边地之鬼神？诸佛无畏力尽耶？屡屡诽谤宁玛法，切莫诽谤佛陀也。又，宁玛之译师乃圣者，是故彼等作义译，若然食子等诸物，何不作于其他旧译？如是说，宁玛
English
Na. Those who are masters of the ten bhumis, beings, are requested to abide as protectors. What does this phrase mean? If the Buddhas' emanations and further emanations do not protect sentient beings, then it is a great offense to despise the place of refuge. The happiness of samsara and nirvana, and just the small benefit of obtaining a human body, what is the use of binding them with vows? It will only appear back to yourself. Furthermore, to the deities of your mandala, the evil spirit Kule Lakgu of Nyangto Kule Natok, and the red Tsen evil spirit of Yamshud, O-yuk Dorje Lekpa, and Naksho Kula Sangwa, and Lakda Balam Triunam, and Yutronma of Tsawa Gang, and Jomo Kharagma of Tsang, and Dunting Nakmo of Mon, etc., appear as various Tibetan local spirits. This does not arise from the original tantra. In the sutras and tantras of the Buddhas, if the local spirits of each border region are taught, what limit would there be to that? Or are all other spirits exhausted? Manjushri Root Tantra, the supreme wisdom, the offering cake that subdues spirits, the supreme dancer and the immovable one, look at Kalachakra and so on. As it is said, Kule Lakgu and Yamshud, like brothers in the land of Yamshud, unknowingly thinking of them in Nyangto, the name Kule is also in Yarlung, but in the twenty-fifth chapter where they are divided in order, there is no name of Kule Lakgu either. Dunting Nakmo of Mon, etc., the assembly of Tibetan local spirits appears. If such terminology is not established, what fault is there in not distinguishing between Mon and Tibet? Not only each border region, but also gods, nagas, rakshasas, eaters of leftovers, ghouls, yakshas, dakinis, decaying bodies, all the gods and spirits belonging to existence, all come before the Buddhas, each showing their names, etc. Is it that the Sugata cannot show just the gods and spirits of this Tibetan land? The unequaled Bhagavan, possessing the unobstructed seeing eye, the secret of speech is inconceivable, possessing inexhaustible fearlessness, as he is able to show all that is to be known, what fault is there in not being able to show the local spirits of each border region? Is the Buddhas' fearlessness exhausted? While constantly disparaging the Nyingma teachings, do not disparage the Buddha himself. Also, the Nyingma translators are noble beings, therefore they made meaning translations. If so, why did they not do the same for the offering cake and other things in other old translations? As it is said, Nyingma.