Chinese
造罪业之事势必发生，如果贪图享乐就与佛陀的教义相违背。因此，那部经的用意是：为了调伏那些裸体外道者，能仁（释迦牟尼佛）才示现了裸体外道的行为。最初的佛陀文殊菩萨，头顶发髻，发髻如柳枝，蓄着发辫，戴着茅草发冠，具有五种根本发髻，第五个侧发髻上戴着鲜花。他们都是持守这些行为的外道。为了调伏他们，才示现那些行为，这在《名号赞》的注释中有所说明。《宝积经》中说：‘善男子，菩萨为了调伏外道，六年苦行，也不是因为业障的缘故。为什么呢？因为婆罗门吃荨麻、芝麻和稻米，认为不吃其他食物就能清净，为了驳斥他们。菩萨不依靠圣道，只吃荨麻、芝麻和稻米等劣质食物，不能清净，为了显示这个道理。’像这样说：‘菩提是极难获得的，苦行者光头，哪里会有菩提呢？’从这里开始，直到‘逐渐解脱的因’之间，都广为宣说。又说：‘如果说不是圣者，那么他说的话就不是量。’对此回答说：‘那么你也不是圣者，你说的话要成为量也很难。’又说：‘所说的一切都是现量境，只有圆满的佛陀吗？住在地上（一地以上）的圣者，也以执持教法之身，辨别佛法与非法，断除非法，就是这样。’对此回答说：‘殊胜的佛陀为了所化众生的缘故，开示了不了义和了义、有密意和无密意、如实和不如实等等，经中有很多种说法，虽然都具有意义，但是了义的经藏，对于不了义者来说不是量；不了义的经藏，对于了义者来说也不是量。’像这样的情况有很多。住在地上的圣者，作为执持教法的殊胜者，慈氏怙主、观世音菩萨等，也没有见到他们著有辨别佛法与非法的论典，特别是没有遮止密咒。又说：龙树、提婆等。
English
It will inevitably lead to sinful actions. If one desires pleasure, it contradicts the Buddha's teachings. Therefore, the intention of that scripture is: In order to subdue those naked ascetics, the Able One (Shakyamuni Buddha) demonstrated the behavior of naked ascetics. The first Buddha, Manjushri, had a topknot, a topknot like a willow branch, wore matted hair, and a crown of munja grass. He possessed five fundamental topknots, the fifth side topknot adorned with flowers. These are all non-Buddhist practitioners who uphold these behaviors. In order to subdue them, he demonstrated those behaviors, as explained in the commentary on the 'Nomenclature.' In the Ratnakuta Sutra, it says: 'Son of good family, the Bodhisattva's practice of austerities for six years in order to subdue non-Buddhists is not due to karmic obscurations. Why? Because Brahmins eat hemp, sesame, and rice, believing that they can become pure by not eating other foods, in order to refute them. The Bodhisattva, without relying on the noble path, only eats inferior foods such as hemp, sesame, and rice, and cannot become pure, in order to demonstrate this principle.' It is said like this: 'Bodhi is extremely difficult to attain, how can a shaven-headed ascetic have Bodhi?' From here until 'the cause of gradual liberation' is extensively explained. Again, it says: 'If you say he is not a noble one, then what he says is not valid.' To this, the reply is: 'Then you are also not a noble one, it is difficult for what you say to be valid.' Again, it says: 'Is everything that is said an object of direct perception, only for the perfect Buddha? Even noble ones who reside on the ground (above the first bhumi), having taken a body that upholds the teachings, distinguish between Dharma and non-Dharma, and cut off non-Dharma, that is how it is.' To this, the reply is: 'The supreme Victor, for the sake of those to be tamed, taught the provisional and definitive meanings, with and without intention, as they are and not as they are, etc. There are various kinds of teachings in the scriptures, and although all are meaningful, the sutras of definitive meaning are not valid for those of provisional meaning; the sutras of provisional meaning are not valid for those of definitive meaning.' There are many such situations. Noble ones who reside on the ground, as supreme upholders of the teachings, Maitreya, Avalokiteshvara, etc., have not been seen to have composed treatises that distinguish between Dharma and non-Dharma, and in particular, there is no prohibition of secret mantras. Again, Nagarjuna, Aryadeva, etc.
Chinese
如托美、法称、玛阔等，诸佛已授记为持教者，那些预言是可信的。如是说，贤哲瞻洲庄严等，皆公认是可信的。在他们的论著中，没有驳斥大圆满。又，若以各种理证详细观察，这个不令人信赖的虚假论著，那些因邪见而执持它的人，若非为了求名闻利养，便是追随食物的欺骗，或是无知的愚人的邪见三者之一。既然如此，驳斥它有何过失？如是说，应如是说，如此，在您的这部论著中，作为圣者不可思议之事业的知识，佛陀为了从裸体外道中解脱，而示现为裸体外道之生。如此歪曲经部之意，并且地方的菩萨们，若不能区分佛法与非法，则似乎也被排除在持教者之列，以及在能仁的续部大海中，掺杂了自造的极多毒水。这使得新派的清净续部也被染污，以及《窍诀视鬘》不是旧派的，并且它的阿底瑜伽不是大圆满，并且它的九乘次第是以生圆次第来划分的。做了没有划分续部之说。那么，如果对圆满次第划分乘，细点和，圆满和，五次第等等，难道不也变成乘了吗？诸如此类很多，以及在伏藏之际，做了教法隐没和佛法生起。如邪法兴盛，如是正法隐没。因此，若有护教者，应观察佛法。说如果教法隐没，哪里还有观察佛法的机会？诸如此类，连词句本身也有极多错误，以及没有区分经验和证悟，以及将证悟法性的分别念视为非禅修，以及将实相大印视为方便等等，意义上的错误无边无际，并且上下文中，自己的论著前后矛盾极其多，此外，又以各种理证，观察则不令人信赖的，这个虚假论著云云，似乎也是您自己。
English
Like Thogme, Dharmakirti, Makol, etc., the Buddhas themselves have prophesied as holders of the doctrine, those prophecies are reliable. Thus it is said, the wise ornaments of Jambudvipa, etc., are all recognized as reliable. In their treatises, there is no refutation of Dzogchen. Also, if examined in detail with various reasonings, this false treatise that does not inspire confidence, those who cling to it out of wrong views, are either seeking fame and gain, or following deception for food, or one of the three: the wrong views of ignorant fools. Since this is the case, what fault is there in refuting it? Thus it is said, it should be said thus, in this treatise of yours, as knowledge of the inconceivable deeds of the noble ones, the Buddha, in order to be liberated from the naked ascetics, manifested as a birth as a naked ascetic. Thus distorting the meaning of the sutras, and the local Bodhisattvas, if they cannot distinguish between Dharma and non-Dharma, then it seems that they are also excluded from the ranks of the holders of the doctrine, and in the ocean of the Tantras of the Able One, mixed with extremely much self-made poisonous water. This makes the pure Tantras of the New School also contaminated, and the 《Quintessential Instructions Garland of Views》 is not of the Old School, and its Atiyoga is not Dzogchen, and its Nine Vehicles are divided by the Generation and Completion stages. It made the statement of not dividing the Tantras. Then, if the stages of completion are divided into vehicles, wouldn't the fine points, the complete ones, the five stages, etc., also become vehicles? There are many such things, and at the time of the terma, it made the teaching disappear and the Dharma arise. As the false Dharma flourishes, so the true Dharma disappears. Therefore, if there are protectors of the doctrine, they should examine the Dharma. Saying that if the Dharma disappears, where will there be an opportunity to examine the Dharma? There are many mistakes in the words and sentences themselves, and there is no distinction between experience and realization, and regarding the discursive thoughts of realizing the nature of reality as non-meditation, and regarding the Great Seal of reality as a means, etc., the mistakes in meaning are boundless, and in the context above and below, one's own treatise contradicts itself very much, moreover, with various reasonings, if examined, it is not confidence-inspiring, this false treatise and so on, seems to be your own.
Chinese
安住于此邪欲者，亦有执持之人。从“为了确定”到“为了自己想要成为智者和名声等”。既然你们所有的经文和理性都被引向了歪曲的道路，那么这些偈颂似乎都落在了你和你自己的论著之上。阻碍和驳斥过失有什么用呢？对于这个问题，在我们的论著中，经和续部的经文也按照其含义如实地书写，没有颠倒。术语的理性也没有用谎言和愚昧的偏见来掩盖，也没有做歪曲的解释。就是这个。还有，“大圆满成就佛陀之教言，有真实之理”，要考察他的话语。虽然大多数时候没有理由，但佛陀的教法衰落，众生落入魔的掌控，最终执着于错误的道路。对于此，胜者释迦牟尼佛，在传授口诀的经部中，如同对未来将出现的密咒果乘的殊胜性作了预言一样。从至尊导师涅槃之后，到了二十八年时，在扎国王的屋顶上，经书像雨一样降下。然后逐渐在印度弘扬，如佛密，导师毗湿瓦弥多罗，以及因陀罗树所著的论典，在印度注释中都清楚地说明了。噶绕多杰，文殊友，国王达那达罗，王子罗扎哈德，瓦拉尼和龙自在，夜叉女和瓦日尼，喀什米尔堪布饶朗，布达古古拉扎，邬金堪布玛哈拉扎，果玛德维阿洛吉，后古古拉扎，仙人巴克西达，自在母和龙树，后文殊友，遍照佛护，师利星哈和贡嘎姆。这些大圆满的宣说者，也是最初出现的人。贡嘎姆和师利星哈，向毗卢遮那请教。他使之在西藏弘扬。由于佛陀的教法衰落，众生落入魔的掌控，佛陀说，将会出现执着于邪道之人。在《八千颂般若经》中说：他将毁坏般若波罗蜜多。
English
Those who dwell in this place and are possessed by wrong desires, also have those who hold on to them. From "for the sake of certainty" to "for the sake of wanting to be wise and famous, etc." Since all your scriptures and reasoning have been led onto a crooked path, it seems that these verses fall upon you and your own treatises. What is the use of refuting faults by obstructing them? Regarding this question, in our treatise, the scriptures of the Sutras and Tantras are also written as they are, without reversing their meaning. The reasoning of terminology is also not covered up with lies and ignorant prejudices, nor is it made into a distorted explanation. This is it. Also, "The Great Perfection accomplishes the Buddha's teachings, there is a true reason," examine his words. Although most of the time there is no reason, the Buddha's teachings decline, beings fall under the control of demons, and ultimately cling to the wrong path. Regarding this, the Victorious Shakyamuni Buddha, in the Sutra section where the oral instructions are imparted, just as he prophesied the excellence of the Secret Mantra Fruition Vehicle that will appear in the future. From the time the Supreme Teacher passed away into Nirvana, when twenty-eight years had passed, on the roof of King Ja's house, books fell like rain. Then gradually it spread in India, as Buddha Guhya, the master Visha Mitra, and the treatises composed by Indra Tree, are clearly explained in the Indian commentaries. Garab Dorje, Manjushrimitra, King Dana Talo, Prince Raja Hati, Varani and Naga Holding, Yakshini and Varini, Kashmiri Abbot Rabnang, Budha Kukkura Raja, Ugyen Abbot Maharadza, Goma Devi Aloki, later Kukkura Raja, Sage Pakshita, Self-Existing Mother and Nagarjuna, later Manjushrimitra, Vairochana Buddha Gupta, Shri Singha and Kundga Mo. These speakers of Dzogchen, were also the first to appear. Kundga Mo and Shri Singha, asked Vairochana. He made it flourish in Tibet. Because the Buddha's teachings have declined, beings have fallen under the control of demons, the Buddha said that people who cling to the wrong path will appear. In the Eight Thousand Verse Prajnaparamita, it says: He will destroy the Prajnaparamita.
Chinese
如果摧毁它，就等于摧毁了三世诸佛世尊的一切智智。如果摧毁它，就等于摧毁了神圣的佛法。如果摧毁它，就等于摧毁了如来声闻的僧伽。如果摧毁了它，那么就意味着完全背离了佛、法、僧，在一切方面、一切形式上、从一切事物中脱离出来。因此，将会积累无法估量且极不善业的巨大集合。如是说。那么，般若波罗蜜多怎么会被摧毁呢？大圆满，大手印，具一切殊胜之空性，现量光明，各别摄集，般若波罗蜜多，诸佛之母，这些都是意义相同名称不同的。时轮大疏中说：何为胜义谛，即是超越世间，具足一切殊胜，为了成就大手印之悉地，远离自心所分别之法，如少女以镜照面，瑜伽士自心之光明于虚空中显现，赐予所欲之义果，果即是不变之乐，智慧之心。此二心一体性即是智慧与方便之自性，金刚瑜伽之大义，无上不变之原始佛，无别时轮金刚薄伽梵金刚萨埵，于其他续部中亦极著名。彼薄伽梵即是因乘波罗蜜多之理趣，即是般若波罗蜜多，自性身。如是说。因此，以清净之理智，于大圆满胜者之教言中成立，对此语善加观察后，尽力获得解答，并再次遣除邪分别。又，佛陀涅槃后一千四百五十九年，在麦加地区出现了伊斯兰教，产生了无法忍受的恶见，遍布印度四方。如今，圣地掌握着中心，东西方全部敞开，伊斯兰教的教义
English
If it is destroyed, it will be equivalent to destroying the omniscient wisdom of all Buddhas, the Bhagavat, of the three times. If it is destroyed, it will be equivalent to destroying the sacred Dharma. If it is destroyed, it will be equivalent to destroying the Sangha of the Hearers of the Tathagata. If it is destroyed in this way, it means completely turning away from the Buddha, Dharma, and Sangha, in all aspects, in all forms, and from all things. Therefore, it will accumulate an immeasurable and extremely unwholesome great collection of actions. Thus it is said. So, how can the Prajnaparamita be destroyed? Great Perfection, Great Seal, Emptiness endowed with all perfections, Manifest Luminosity, Individual Collection, Prajnaparamita, the Mother of the Buddhas, these are all different names with the same meaning. In the Great Commentary on the Kalachakra, it says: What is the ultimate truth? It is that which transcends the world, is endowed with all perfections, is free from the Dharma conceived by one's own mind for the sake of accomplishing the Siddhi of the Great Seal, like a young woman looking at her face in a mirror, the luminosity of the yogi's own mind manifests in the sky, bestowing the desired fruit of meaning, the fruit is the unchanging bliss, the mind of wisdom. The oneness of these two minds is the nature of wisdom and means, the great meaning of Vajra Yoga, the supreme unchanging primordial Buddha, the non-differentiated Kalachakra Bhagavan Vajrasattva, who is also very famous in all other tantras. That Bhagavan is the principle of the Paramita of the causal vehicle, which is the Prajnaparamita, the Svabhavikakaya. Thus it is said. Therefore, with pure reason, established in the teachings of the Great Perfection Victorious Ones, after carefully examining these words, obtain answers as much as possible, and again dispel wrong discriminations. Also, one thousand four hundred and fifty-nine years after the Buddha's Nirvana, in the region of Mecca, the religion of the Muslims arose, producing unbearable evil views, spreading in all four directions of India. Nowadays, the Holy Land holds the center, east and west are all open, the doctrine of Islam