Chinese
哦丹谢饶等，雪域持教诸位尊，最初听闻大圆满，精通要义成智者，之后各自之法脉，未列大圆满之名。胜乘教法之主萨迦派，最初亦持大圆满之论典，后如弃呕吐物般舍弃。遭祖尔氏憎恨，亦被某些人厌恶。至尊智慧宝剑与，无等卫巴洛萨，法王衮钦钦波与，智者布顿仁钦等，于教具大恩德诸位，将胜者之教言与论著，包括新旧密咒，全部汇集于藏地，编纂《律藏》、《甘珠尔》、《丹珠尔》。众人皆将大圆满之部类，从佛陀教法中剔除，置于中立地位。如是说。彼等持教圣士们，最初听闻大圆满后，未将此法列入法脉，若谓大圆满非法，则大成就者邬金巴，最初求学匝弥之六法，之后弘扬竹巴之法脉，我说四种修持时，纵然山谷遍满成就者，亦云：‘我将秉持竹巴之法脉。’将自己之法脉列为竹巴，难道因此六法就衰败了吗？冈波巴之《教言集》中，此大圆满之法，于喇嘛玛尔巴之语中，说是非法。我观之，实乃证得四五地，菩萨之法，于此，是杰尊米拉所说。自吉祥三世知至，却扎嘉措之间，噶玛巴之七世，皆以宁玛为主。教法之主萨迦派，直至九世传承间，持守宁玛密咒者，皆为扬浦等之成就者。然无心部、界部、窍诀部等，执持大圆满之传记。之后开创格萨派，乃在阔若昆仲二人之时。弟观卓之戏，如二十八自在舞等，兄长呵斥道：‘密咒以隐秘而成就，于闹市宣扬秘密，’
English
O-den Sherab and others, those upholders of the doctrine in the Land of Snows, initially listened to Dzogchen. Having become learned, they understood the key points. Later, they did not include Dzogchen in their own lineages. The Sakya school, masters of the supreme vehicle's teachings, initially held the treatises of Dzogchen, but later abandoned them as if discarding vomit. They were hated by the Zur family and disliked by some. Lordly Wisdom Sword, the incomparable Upa Losal, Dharma Lord Kunkhyen Chenpo, and the wise Buton Rinchen, among others, those who greatly benefited the teachings, collected all the Buddha's words and treatises, including both new and old tantras, that existed in Tibet. They compiled the Gyutrum, Kangyur, and Tengyur. Everyone excluded the Dzogchen section from the Buddha's teachings and placed it in a neutral position. Thus it is said. Those holy upholders of the doctrine, after initially listening to Dzogchen, did not include it in their lineages. If they considered Dzogchen to be non-dharma, then the great accomplished one, Orgyenpa, initially requested the Six Yogas of Tsami, and later upheld the Drukpa lineage. When I teach the four approaches and accomplishments, even if the valleys are filled with accomplished ones, they say, 'I will uphold the Drukpa lineage.' They included their own lineage as Drukpa. Did the Six Yogas decline because of that? In the collected works of Gampopa, this Dharma of Dzogchen, in the words of Lama Marpa, is said to be non-dharma. When I look at it, it is indeed the Dharma of a Bodhisattva who has attained the fourth and fifth bhumis, as said by Jetsun Mila. From the glorious Dusum Khyenpa up to Chodrak Gyatso, all seven incarnations of the Karmapas mainly practiced Nyingma. The Sakya school, the masters of the teachings, up to the ninth generation, those who held the Nyingma tantras were accomplished ones of Yangpur and others. However, there are no biographies of those who held Dzogchen from the Mind Section, Space Section, or Instruction Section. Later, the creation of the Sarma tradition occurred during the time of the two Khorok brothers. The younger brother watched the Dro dances, such as the Twenty-eight Powers dance, etc. The elder brother rebuked him, saying, 'Tantra is accomplished through secrecy, but by proclaiming secrets in the marketplace,'
Chinese
现在成就者不再出现，（所以）说让你学习新的（教法）。并非是认识到邪法而舍弃。（因此）你这虚假的言语，萨迦派的诸位听了，难道不是羞耻之处吗？薄伽梵智慧宝剑，将《秘密藏续》确立为教言。伏藏、宁玛、口耳传承等，与三藏和四续部的意义相符，就没有过失。不相符的要知道是自造的。这样说，并没有遮止大圆满。法王一切智者，没有编纂《甘珠尔》的历史。看到他讲述的他空见和（大圆满）相符，阿底瑜伽的不相符之处，（即）在阿底中执着于慈悲，就对说自空者进行驳斥。他对这个见解非常重视。在觉囊的衮本大塔中，也建造了一座宁玛派的佛殿。一切知者布顿仁波切，听闻了许多宁玛的经和伏藏。将娘式的忿怒母作为本尊。其他那些上师们，保持中立，并没有舍弃。如果舍弃，就会像你一样进行驳斥。观修法是本尊，通过各自的传记就能了解。还有，名叫雍敦多吉贝的人，带着无价的黄金花，以及《秘密藏续》的汉文版本，献给布顿仁钦珠。当请求进行翻译并放入续部十万颂中时，他认出汉文版本是假的，因此没有应允请求。对于这些，这暂时是需要考察的地方。在《布顿大师全集》中的一些问答中，出现了很多引用《秘密藏续》的文句。在《佛陀合修法》的汉文注释中，引用了很多《秘密藏续》的文句。他对那个注释非常重视。堪钦塔巴洛扎瓦，心中怀有新译的《秘密藏续》后部。因为是在前往塔巴听闻时翻译的，因此这个说法难以成立。即使布顿不认可，莲花生大师的自译，以及之后的班禅比玛拉，娘顿嘉纳古玛绕，都进行了翻译，并在耶巴翻译。在君主热巴坚时期，这个的讲说传承非常兴盛。中间由薄伽梵热智翻译。后来由洛沃洛扎瓦，名叫贝丹绛曲的翻译。时
English
Now that accomplished ones no longer appear, (so) it is said that you should learn new (teachings). It is not that you recognize wrong teachings and abandon them. (Therefore) isn't this false speech of yours a cause for shame when heard by the Sakya masters? The Bhagavan's sword of wisdom established the Guhyagarbha Tantra as a teaching. Treasures, Nyingma, oral transmissions, etc., if they accord with the meaning of the three pitakas and the four classes of tantra, there is no fault. If they do not accord, know that they are self-made. Thus it was said, there is no prohibition of Dzogchen. That great omniscient Dharma Lord did not have a history of compiling the Kangyur. Seeing that his teaching of zhentong view and (Dzogchen) accord, he refuted those who say rangtong, saying that the non-accordant aspects of Ati Yoga are that in Ati, compassion is clung to. He paid great attention to this view. In the great Kumbum stupa of Jonang, he also built a Nyingma temple. The omniscient Buton Rinpoche heard many Nyingma kama and terma. He made Nyang's tradition of Krodha Mother his yidam. Also, those other lamas maintained neutrality and did not abandon them. If they abandoned them, they would refute like you. That the practice is a yidam can be known by looking at their individual biographies. Furthermore, someone named Yungton Dorje Pal offered priceless golden flowers and a Chinese version of the Guhyagarbha Tantra to Buton Rinchen Drup. When he requested that it be translated and placed in the collection of one hundred thousand tantras, he recognized that the Chinese version was false, so he did not grant the request. Regarding these, this is temporarily a place for investigation. In some of the questions and answers in the Collected Works of Buton, many quotations from the Guhyagarbha Tantra appear. In the Chinese commentary on the Buddha Samayoga, many quotations from the Guhyagarbha Tantra are cited. He paid great attention to that commentary. Khenchen Tarpa Lotsawa had in mind the new translation of the latter part of the Guhyagarbha Tantra. Because it was translated when he went to Tarpa to listen, this statement is difficult to establish as true. Even if Buton did not approve, the self-translation of Guru Padmasambhava, and after that, Panchen Vimalamitra, and Nyakton Jñana Kumara, all translated it and translated it in Yerpa. During the time of King Relpachen, the teaching lineage of this was very prosperous. In between, it was translated by Bhagavan Relzhi. Later, it was translated by Lowo Lotsawa, named Pelden Jangchub. Time
Chinese
萨迟·直贡译师，诺布贝耶翻译，这个有五次左右的翻译，因此没有可以挑剔的地方。又，如今雪山之中，成为教法之主的，遍知一切的衮达，也从大圆满法的行列中舍弃了。对此，名为涅温·衮噶者说，您的上师就是，宁玛的合格的藏文版本，也是印度地方的树皮上，藏地的咒师用兰札梵字和汉字书写的。这样说而舍弃了殊胜的法，班禅纳杰仁钦将桑耶寺的藏文版本作为标准。因此，比起藏文版本，印度班禅的学者们更伟大。又，译师班智达空性，三百年以上的时间里，翻译了大瑜伽续，也只翻译了七十部左右，大圆满喜乐等续，有十万部以上。在一个国王的在位期间翻译，考察起来也不真实。对此，藏地建立佛法以来，直到现在，班禅九十四位，译师二百五十多位，学者们也没有找到，您找到上千部，这很奇怪。将名字写在文字上，向大家展示才是正理。如喜金刚十万部一样，说是续部有十万部。在人类的地方不是这样。藏地这里宁玛的续部十万部，书有三十七部左右，一张纸上写一部续，这样做也达不到十万部。这种谎言暴露了自己的缺点。在一个国王的在位期间，不使用翻译那些，统一了世界三分之二的国王作为施主，一百零八位译师，说那些不能翻译，是缺乏用具还是没有书写者？考察起来您自己不真实。又，贡邦·图杰尊哲和秋吉让雄多杰等，说大圆满法也是，大部分是守护他人的心。圣者的事业不可思议，那些不是凡夫的境界，看看魔和天授的传记和大涅槃经。恶魔罪人世尊成佛
English
Sa Chyi, the translator of Drigung, translated by Norbu Palye, this has been translated about five times, so there is nothing to criticize. Also, nowadays in the midst of the snowy mountains, the one who has become the lord of the teachings, the all-knowing Kunga, has also abandoned the ranks of the Great Perfection Dharma. In response to this, someone named Nyawon Kunga said, your guru is, even though the Nyingma's qualified Tibetan version, is also written on the bark of trees in India, with Lantsa script and Chinese characters by the Tibetan mantra practitioners. Saying this, he abandoned the supreme Dharma, but Panchen Nakyi Rinchen made the Tibetan version of Samye Monastery the standard. Therefore, compared to the Tibetan version, the scholars of the Indian Panchen are greater. Also, the translator and scholar Emptiness, for more than three hundred years, translated the Maha Yoga Tantra, but only translated about seventy volumes, the Great Perfection Bliss Gathering and other tantras, there are more than one hundred thousand volumes. Translating during the reign of one king, it is not true when examined. In response to this, since the establishment of Buddhism in Tibet, until now, ninety-four Penchen and more than two hundred and fifty translators, the scholars have not found, you have found thousands of volumes, this is strange. Writing the names in letters, it is right to show them to everyone. Like the Hevajra of one hundred thousand volumes, it is said that there are one hundred thousand tantras. It is not like that in the human realm. Here in Tibet, the Nyingma's one hundred thousand tantras, there are about thirty-seven books, even if one tantra is written on one sheet of paper, it will not reach one hundred thousand volumes. This kind of lie exposes one's own shortcomings. During the reign of one king, not using those to translate, the king who unified two-thirds of the world as a patron, one hundred and eight translators, saying that those cannot be translated, is it lacking equipment or are there no writers? Examining it, you yourself are not true. Also, Gungpang Thukje Tsondru and Chöje Rangjung Dorje, etc., saying that the Great Perfection Dharma is also, mostly just protecting the minds of others. The deeds of the noble ones are inconceivable, those are not the realm of ordinary people, look at the biographies of Mara and Devadatta and the Maha Nirvana Sutra. The evil demon, the sinful World Honored One, became a Buddha
Chinese
即使他是被授记的伟大菩萨，为了帮助世尊的事业，也以魔的形象存在，示现各种非佛法，做着魔的事业。《妙法莲华经》第十二品中说：提婆达多未来在世界的阶梯上，将被授记为佛，名为天王。 提婆达多是大菩萨，为了彰显佛的伟大，行持极其艰难的菩萨行。 还有，《大般涅槃经》第一卷中说：善男子，我于此贤劫，信奉外道裸形者，认为没有布施，没有祭祀，没有布施和祭祀的果报，没有善业和恶业，没有善业和恶业的成熟，没有现在的时代和未来的时代，没有此世和彼世，没有圣者，没有化身，安住于没有道路和涅槃的法中。 善男子，菩萨本来没有那样不善的业，但为了救度众生，以大愿力的力量，进入那恶见的见解中。这就是说，菩萨摩诃萨现在、未来和以后都不会体验不善的业。 如此说。 全知让炯多吉说：为了守护他人的心，说大圆满，请您不要诽谤。一般来说，守护他人的心，如果不是虚伪，就没有矛盾。特别是说非佛法是佛法，示现者被说是舍弃佛法。 嘉瓦让炯多吉，今天您也没有诽谤吗？ 经部的那些教证，也不要歪曲引用。 那么，我这样问您：示现非佛法，做各种魔的事业的恶魔罪人，如果是大菩萨，那么除此之外的魔是谁？ 大圆满既然是魔的佛法，那么修持那个佛法的人，一切都将变成菩萨。 那么，为什么要憎恨他呢？ 为了从裸形者中解脱，如果必须进入裸形者中，那么为了从罪恶中解脱
English
Even though he is a great Bodhisattva who has been prophesied, in order to assist the Blessed One's activities, he dwells in the form of a demon, showing various non-Dharmas and performing the deeds of a demon. In the twelfth chapter of the Lotus Sutra, it says: In the future, Devadatta will be prophesied to become a Buddha named Heavenly King in the world's realm of the Ladder of the Gods. Devadatta is a great Bodhisattva who, in order to reveal the greatness of the Buddha, practices extremely difficult Bodhisattva conduct. Furthermore, in the first fascicle of the Mahaparinirvana Sutra, it says: Son of good family, in this fortunate kalpa, I believed in the naked heretics, thinking that there is no giving, no offering, no fruit of giving and offering, no virtuous and non-virtuous actions, no ripening of virtuous and non-virtuous actions, no present time and no future time, no this shore and no other shore, no noble ones, no emanations, and I abided in the Dharma without a path and without nirvana. Son of good family, Bodhisattvas do not truly have such non-virtuous actions, but in order to liberate sentient beings, they enter into that view of evil views through the power of great aspiration. This means that Bodhisattvas, great beings, do not experience non-virtuous actions now, in the future, or later. Thus it is said. Kunkhyen Rangjung Dorje said: In order to protect the minds of others, you call it Dzogchen, please do not slander it. In general, protecting the minds of others, if it is not deceitful, there is no contradiction. In particular, saying that non-Dharma is Dharma, the one who shows it is said to be abandoning the Dharma. Gyalwa Rangjung Dorje, haven't you slandered him today as well? Do not distort and quote those scriptural statements either. Then, I ask you this: If the sinful demon who shows non-Dharma and does various demonic deeds is a great Bodhisattva, then who is the demon other than him? Since Dzogchen is the Dharma of demons, then all those who practice that Dharma will also become Bodhisattvas. Then, why hate him? In order to be liberated from the naked ones, if one must enter into the naked ones, then in order to be liberated from sin