Chinese
那些译师和班智达们，普遍被认为是圣者。各自翻译的序言是主要的，哪里需要全部翻译意义呢？明明没有可说的却还要说，也只是自己徒增疲劳而已。还有，关于您的坛城供养，所谓的药和血食朵玛，首先供养甘露内供，之后是血的供水，然后是朵玛，再之后是外供和赞颂。所有根本的续部经典中，首先是二水和五妙欲，乐器、幡旗、胜幢、伞盖，七政宝和八成就，五欲供养的曼扎等等，外供全部圆满后，在赞颂之后是内供，所有供养的最后是朵玛。像这样，这里是供养的仪轨，首先进行外供，对于内供也是，血和酒的供水，感官的花朵、大焚香，大块酥油灯、香水，大块肉、香、食物，寂静和忿怒的情况等等。以及，腿骨号、颅骨鼓和秘密的五种，是关于乐器等的阐述。秘密供养是大乐菩提心，之后供养药、血食和朵玛，之后是会供和赞颂。对于内供等等，通过外、内、密的差别，供养的种类不可思议。在酒中加入一点甘露丸，不能仅仅算是内供。同样，甘露药也是，有八根本和千支分，对于这些也有外、内、密的区分，种类无数。仅仅是血，被称为血食，不能仅仅依靠它来成就。是降伏烦恼轮回的血，是产生存在的因之血，是十二缘起根本的血，是远离清净污秽的梵天之血，是降伏恶毒之心的心之血，是虚空清净的莲花之血，是红色植物产生的血，是降伏五毒的智慧之血，等等有多种。朵玛也不是仅仅是食物，外、内、密就是那些，显现的资粮道朵玛等等，显现和存在的诸法，没有不是朵玛的。因为续部和教言如大海般难以理解，所以在我的著作中，即使非常清晰地存在，您理解起来也非常困难，只会产生错误的理解。
English
Those translators and pandits are all widely known as noble beings. The colophons of each translation are the main thing; why would one need to translate all the meanings? Even speaking when there is nothing to say only exhausts oneself. Furthermore, regarding your mandala offering, the so-called medicine, rakta, and torma, first offer the nectar inner offering, then the blood libation, then the torma, and after that, the outer offerings and praises. In all the original tantric texts, first there are the two waters and the five desirable objects, musical instruments, banners, victory banners, parasols, the seven royal possessions and the eight accomplishments, the five desirable objects, the mandala of offerings, etc. After all the outer offerings are complete, the inner offering follows the praises, and the torma is done at the end of all. Like this, here is the ritual of offering, first perform the outer offering, and for the inner offering as well, the libation of blood and alcohol, the flowers of the senses, great incense, great clarified butter lamps, perfumed water, great meat, fragrance, food, peaceful and wrathful situations, etc. And, the thighbone trumpet, skull drum, and the five secret ones are explanations about musical instruments, etc. The secret offering is great bliss bodhicitta, then offer medicine, rakta, and torma, then the tsok and praises are recited. For the inner offering, etc., through the distinctions of outer, inner, and secret, the types of offerings are inconceivable. Adding just a little nectar pill to alcohol does not count as an inner offering. Likewise, nectar medicine also has eight roots and a thousand branches. For these too, there are outer, inner, and secret distinctions, with countless types. Just blood itself is called rakta; it is not accomplished by that alone. It is the blood that liberates from the cycle of afflictions, the blood that is the cause of generating existence, the blood that is the root of the twelve links of dependent origination, the blood of Brahma that is free from purity and impurity, the blood of the heart that subdues malice, the blood of the lotus that is the purity of space, the blood that arises from red plants, the wisdom blood that subdues the five poisons, and so on, there are many types. Torma is not just food either; outer, inner, and secret are just those. The torma of the path of accumulation of appearances, etc., all phenomena of appearance and existence, there is nothing that has not become a torma. Because the tantras and agamas are as difficult to understand as an ocean, even if it is very clearly present in my treatise, it is very difficult for you to understand, and you only spread wrong ideas.
Chinese
显现世间皆为甘露之自性， 证悟此理之瑜伽行者， 仪轨次第无论确定与否， 如何供养皆不相违背， 一切皆是智慧之游舞。 又， 你所宰杀之生灵， 精气圆满、物料圆满等等， 圆满、赎祭、食子赎祭， 圆满赎祭在印度没有。 如是说， 你所宰杀之生灵， 不要说精气圆满。 因为活物才有精气， 并非福德精气圆满。 这是立活物。 黑鸟和黑羊等， 与种类相符之颜色， 因诸根齐全故称精气。 所谓物料之圆满， 是指猪等生灵之肉。 精气圆满、物料圆满在印度， 若没有，婆罗门至乐者， 立护牦牛、护绵羊， 以及其他立生灵之方式甚多。 至乐者乐金刚， 以及Śraddha-kara（梵文天城体：श्रद्धाकर，梵文罗马拟音：Śraddhākara，汉语字面意思：信施）等等， 对护法和天女， 所谓Nṛtrī-citta sa bskangs（藏文）之义， 是仇敌和魔障之心脏， 以及用人肉装饰食子等， 难道不是生灵物料之圆满吗？ 所谓食子赎祭印度没有， 导师旃陀罗·古弥和， 班智达吉利·瓦尔玛， 造顶髻白伞盖食子仪轨， 行持法金刚和， 导师卓桑·宁布， 作财神子之食子仪轨。 此二者由藏嘎尔译师所译。 从婆罗门至乐者开始， 护法和天女之食子， 如今萨迦派亦作。 对杜索玛和扎夏， 玛尔巴和弥约译师， 所译之食子也颇多显现。 在新派阻止旧派之余， 新派之仪轨也不应遮止。 又， 彩沙坛城供养和， 会供轮之仪轨和， 同类勇士之宴飨和， 年轻女郎之宴飨和， 火和水之火供和， 水施等和长寿瓶等， 供养食子之差别等， 皆出自清净之续部， 是外供养之仪轨。 你的交合解脱等等， 杀害无辜生灵之事， 怎能容于佛陀之教法？ 如是颠倒之仪轨和， 意义错谬之彼等， 积聚三恶道之业， 断绝解脱之
English
Appearances and existence are the nature of nectar, The yogi who has realized this, Whether the order is fixed or unfixed, However they offer, it is not contradictory, Everything is a play of wisdom. Also, Your killing of living beings, Fulfillment of essence, fulfillment of materials, etc., Fulfillment, ransom, and torma ransom, Fulfillment ransom does not exist in India. As it is said, Your killing of living beings, Do not say fulfillment of essence. Because only living beings have essence, It is not fulfillment of merit essence. This is establishing the living. Black birds and black sheep, etc., Colors that match the species, Because the senses are complete, it is called essence. What is called fulfillment of materials, Refers to the meat of pigs and other living beings. Fulfillment of essence, fulfillment of materials in India, If there is not, the Brahmin supreme pleasure seeker, Establishes protector yaks, protector sheep, And there are many other ways of establishing living beings. The supreme pleasure seeker, Hevajra, and Śraddha-kara (藏文，梵文天城体：श्रद्धाकर，梵文罗马拟音：Śraddhākara，汉语字面意思：Faithful Offering) etc., To the protector and the goddess, What is called Nṛtrī-citta sa bskangs (藏文), Is the heart of enemies and obstacles, And decorating tormas with human flesh, etc., Is it not the fulfillment of living beings' materials? What is said that torma ransom does not exist in India, Teacher Chandra Gomi and, Pandita Ghiri Varma, Made the ritual of the crest jewel white umbrella torma, Practicing Dharma Vajra and, Teacher Dro Sang Nyingpo, Made the ritual of the son of Vaishravana torma. These two were translated by Zangkar Lotsawa. Starting from the Brahmin supreme pleasure seeker, The torma of the protector and the goddess, Now the Sakya school also makes it. For Dud Solma and Trak Shad, Marpa and Myos Lotsawa, Many translated tormas also appear. In the course of the Nyingma school preventing the Sarma school, The rituals of the Sarma school should also not be prevented. Also, The offering of the colored sand mandala and, The ritual of the tsokyi khorlo and, The feast of the like-minded heroes and, The feast of the young maidens and, The fire offering of fire and water and, The water offerings etc. and the longevity vase etc., The differences in offering tormas etc., All come from the pure tantras, Are the rituals of outer offerings. Your union liberation etc., This killing of innocent living beings, How can it be accommodated in the Buddha's teachings? Such inverted rituals and, Those with mistaken meanings, Accumulate the karma of the three lower realms, Severing the path of liberation.
Chinese
砍断命根子众多。 唉呀，罪恶的魔鬼这家伙， 末法时代以上师的装束， 将佛法与非法混杂而宣说。 若有智者，请严加防范。 如是说。 您也别变成那样啊！ 供养藏巴拉水， 供养饿鬼们水， 以及供养朵玛的残食等， 是经部的仪轨，不是密续的。 说是密续部外的供养， 请勿掺杂新派的仪轨。 坛城供养、会供轮， 以及宴请和火供， 都不是密续部外的供养。 仪轨颠倒，您自己就颠倒了。 我所说的“度脱”， 不是杀害无辜的众生。 所谓度脱的十种对境是违犯誓言者， 以及具有七种堕落者。 即：对三宝、上师、金刚兄弟不利者， 违犯誓言、邪见、怀恨者， 以及不应共处者，对一切有害。 如是具有七种堕落者， 还有比这更大的罪过吗？ 为了使三恶道的众生， 从那痛苦中解脱出来， 密续中说是度脱。 对恶毒者施以慈爱， 难道不是第十条根本堕罪吗？ 如是，您对甚深之义， 大多未曾耳闻， 即使听闻也多有谬误。 因文字繁多故省略。 又，您的圆满次第中， 道的次第和修习之方式， 与大乘心髓的诀窍， 没有一个与经论相符。 即生证得佛果， 究竟的大手印道， 大瑜伽士续部的意义， 归纳为心要的， 五次第的合修法， 以及吉祥金刚的口传， 胜乐金刚的五次第， 五次第的《春季》和《明点论》， 俱生和合根本释， 以及七成就者附释等， 大成就者们的金刚歌， 根本释等众多存在。 甚深密续及其注释， 讲解灌顶修法众多， 如心要一般再三地， 开示大手印的近道。 词句繁多，人也众多， 讲解的方式也多种多样。 道的修持心要上， 一切都按次第安住。 所净、能净、净法， 以及清净之方式和道的次第， 现证生起之方式。
English
Cutting off the life-root is abundant. Alas, this sinful demon, In the degenerate age, with the guise of a lama, Mixes Dharma and non-Dharma and teaches. If there are wise ones, please be vigilant. Thus it is said. May you not become like that! Offering water to Jambhala, Offering water to the pretas, And offering the remnants of torma, etc., Are practices of the Sutra system, not of the Tantra. It is said to be an offering outside the Tantra category, Please do not mix in the rituals of the New Schools. Mandala offering, tsokhor (feast gathering), And feasts and fire offerings, Are not at all offerings outside the Tantra category. If the ritual is wrong, you yourself are wrong. What I call "liberation (sgrol ba)", Is not killing innocent sentient beings. The ten objects of liberation are those who have broken vows, And those who possess seven downfalls. Namely: those who harm the Three Jewels, the guru, and vajra brothers, those who break vows, have wrong views, and harbor resentment, and those who should not be associated with, who harm everyone. Thus, when one possesses seven downfalls, What fault is greater than that? In order to liberate beings of the three lower realms, From that suffering, It is said in the Tantras to be liberation. Showing love to the malicious, Is that not the tenth root downfall? Thus, you, regarding the profound meaning, Mostly have not heard with your ears, And even what you have heard is mostly mistaken. Because there are many letters, I will omit it. Also, in your completion stage, The stages of the path and the manner of meditation, With the pith instructions of the heart essence of the Great Vehicle, There is not one that accords with the scriptures. Attaining Buddhahood in this life, The ultimate path of Mahamudra, The meaning of the Great Yoga Tantras, Condensed into the essential, The combined practice of the five stages, And the oral transmission of Manjushrikirti, The five stages of Chakrasamvara, The Five Stages "Spring" and the "Drop of Essence" texts, The Coemergent Union Root Commentary, And the Seven Accomplished Ones with commentaries, The vajra songs of the great siddhas, The root commentary and so forth, exist in abundance. The profound tantras and their commentaries, Explanations, empowerments, and sadhanas are numerous, Like the heart essence, again and again, Showing the near path of Mahamudra. Various words, various people, And the manner of explanation is also various. On the essential practice of the path, Everything abides in order. The object to be purified, the means of purification, the purifying agent, And the manner of purification and the stages of the path, The manner in which realization arises.