English
Moreover, there is the samadhi of accumulating merit, and what was requested by the son without craving, and like the story of the wandering ascetics, it is possible that it will come from the treasure of the sutras. That is also when the Buddha appears, and when the sacred Dharma abides, it will not happen. When the teachings decline, for those who have fortune, it is just the edge of existence. From the Sutra of the Samadhi of Accumulating All Merit: For a Bodhisattva who desires the Dharma, the Tathagata will never pass into nirvana, and the sacred Dharma will not decline, one should understand it like that. What is the reason for that? Because Bodhisattvas who desire the Dharma, even if they dwell in other world realms, the Buddhas will show their faces and they will also hear the Dharma. The Dharma treasures of the Bodhisattvas who desire the Dharma are placed inside mountains and Mount Sumeru and trees, and countless dharanis and Dharma gates made into scrolls will also be obtained. Thus and so on, in the Compendium of Trainings, in the part where the son of the Sutra of the Son without Craving is guided, it also appeared in the same way. In the third chapter of the Wise and Foolish Sutra, in the chapter about the wandering ascetic guarding the precepts, it also says: When the teachings of Buddha Kashyapa were close to decline, two wandering ascetic Brahmins requested the precepts of the Upavasa vow. One vowed to be reborn as a god, and one made a prayer to be reborn as a king. The one who vowed to be reborn as a god, because he was threatened by his wife, ate food at the wrong time, so he was reborn as a Naga. The other one was reborn as a king. The guardian spirit of the king's orchard found an apple with good color and fragrance. That apple gradually reached the king's hand, and from then on, if there was no such apple, I would be put to death. The guardian spirit of the orchard was shrouded in sorrow, and the Naga heard it. He transformed into a human and presented the king with an apple filled with golden plates, saying that he needed a copy of the Upavasa vow, and if not, he would turn the whole country into an ocean. The king was afraid and sent a fool to search for it, but he could not find a copy. Because the Buddha's teachings had already declined, he was desperately sad and his face turned black, which was discovered by his father, who said: There is a pillar in my house that emits light, go and look there. After looking, the Sutra of the Twelve Links of Dependent Origination and a copy of the Upavasa vow appeared. The Naga and the king guarded the precepts, so both were reborn as gods. Later in Shravasti
Chinese
据说，听闻佛法能使人证得入流果。前两个论证的意义也阐明了，即在教法衰败之时，会有法藏出现，这清楚地表明，对于渴望佛法的菩萨来说，教法是不可能衰败的，通过这种暗示，可以知道教法对于其他人来说已经衰败了。你的这些伏藏法，不是可以作为证据的法，因为词句意义和仪轨都有错误，清楚地表明这是愚人的手迹。一般来说，对于应该听闻的正法，必须是圆满正觉所宣说的，必须是智者成就者所阐释的，必须是智者们可以作为证据的。对于这些，无论如何都需要。佛陀住世的时候，深奥的伏藏，不出现也是不合理的，五蕴的教法之经，《五蕴》（藏文：པཉྩ་སྐནྡྷ，梵文天城体：पञ्चस्कन्ध，梵文罗马拟音：pañcaskandha，汉语字面意思：五蕴）的佛塔之中，作为伏藏安住其中，能仁及其眷属到达那里，出现了奇妙的景象，询问了其中的原因，佛说这部经安住在其中。眷属们请问，佛陀宣说了经部。同样，秘密的舍利子总持，婆罗门无垢善显，迎请胜者在路途中，一个古老佛塔的土堆，从中出现了各种声音和光芒。胜者顶礼，绕转，哭泣。金刚手询问了其中的原因，佛说这其中有总持的伏藏。请求宣说那个总持，当时佛陀宣说了总持和利益。因为佛陀没有参考经书，所以没有取出经卷，但实际上这两个都是伏藏法。即使教法衰败，对于菩萨来说，如果出现佛法和佛法的伏藏，那么其他人向他请教就可以了，教法怎么会衰败呢？此外，对于菩萨，考虑到他们，佛陀显现真容，也在听闻佛法，对于他们来说，佛法伏藏有什么必要呢？还有，特别是在蒙古、西藏、汉地，必须由译师和智者翻译。明明有这么多这样的法存在，却执着于邪道，真是奇怪。对于这些，在西藏校正佛法的时候，如果需要在汉地和蒙古翻译，那就太过分了。汉地和蒙古没有的经续非常多，邬金、喀切、香巴拉，汉地、尼泊尔、西藏非常多。还有，你的这些虚假著作中，明明看到了错误的集合，胜者和佛子们的清净著作，漏洞
English
It is said that listening to the Dharma enables one to attain the stream-enterer fruit. The meaning of the previous two arguments is also clarified, namely that at the time when the teachings decline, Dharma treasures will appear, which clearly shows that for bodhisattvas who desire the Dharma, the teachings cannot possibly decline. Through this implication, it can be known that the teachings have already declined for others. These treasure teachings of yours are not Dharma that can be used as evidence, because the words, meanings, and rituals are all incorrect, clearly indicating that they are the handiwork of fools. In general, for the sacred Dharma that should be listened to, it must be what the Fully Enlightened One has proclaimed, it must be what the wise and accomplished ones have explained, and it must be what the wise ones can use as evidence. For these, it is necessary no matter what. When the Buddha was alive, profound treasures not appearing is also unreasonable. The sutra teaching the five aggregates, in the stupa of the "Five Aggregates" (Tibetan: པཉྩ་སྐནྡྷ，Sanskrit Devanagari: पञ्चस्कन्ध，Sanskrit Romanization: pañcaskandha, Chinese literal meaning: Five Aggregates), abiding within as a treasure, the Able One and his retinue arrived there, and a wondrous sight appeared. They asked for the reason, and the Buddha said that this sutra abides within it. When the retinue asked, the Buddha proclaimed the Sutra Pitaka. Similarly, the secret relic dharani, the Brahmin Immaculate Good Appearance, invited the Victorious One on the road, a mound of an old stupa, from which various sounds and lights appeared. The Victorious One prostrated, circumambulated, and wept. Vajrapani asked for the reason, and the Buddha said that there is a treasure of dharani within this. They requested that the dharani be spoken, and at that time the Buddha proclaimed the dharani and its benefits. Because the Buddha did not consult scriptures, he did not extract the texts, but in reality, these two are treasure teachings. Even if the teachings decline, for bodhisattvas, if Dharma and Dharma treasures appear, then others can ask them, how can the teachings decline? Furthermore, for bodhisattvas, considering them, the Buddha shows his face, and is also listening to the Dharma, what need is there for Dharma treasures for them? Also, especially in Mongolia, Tibet, and China, it must be translated by translators and wise men. Clearly there are so many such Dharmas existing, yet clinging to the wrong path is strange. Regarding these, when correcting the Dharma in Tibet, if it is necessary to translate in China and Mongolia, then that is too much. There are very many sutras and tantras that do not exist in China and Mongolia, in Oddiyana, Kashmir, Shambhala, and very many in China, Nepal, and Tibet. Also, in these false writings of yours, clearly seeing the collection of errors, the pure writings of the Victors and their sons, holes
Chinese
如何证明它是真实的？回答是：宁玛派的教法和财富，是胜者及其眷属的教法。只要它本身没有错误就可以了，还需要再次证明什么呢？又说：或许有些被掺杂了杂质，但其词句和意义没有错误，并且展示了一个可以信任的处所。回答是：就像患有黄疸病的人看海螺，白色的海螺也被看成是黄色的。同样，纯净无染的宁玛派教法，即使展示出来，你也会看成是掺杂了杂质的。不要说掺杂了杂质而没有错误的，一个也没有。就像在一些外道教义中，也阐述了善恶业果，那些词句和意义没有错误，业果是值得信任的处所。又说：如果你相信自己，那么对于野蛮人和苯教的习俗，未经考察就相信，这是愚蠢的本性。将非正法视为正法，是愚蠢和不善的果报。对于没有功德的人也恭敬，据说那是愚蠢和不善的行为。回答是：一般来说，信任产生于考察。未经考察就没有信任。圣者观世音菩萨说：自己、正法和导师，是信任的三种方式。至尊米拉日巴认为：在所有信任中，信任自己是最好的。导师法称说：信任之语也不会欺骗。如果信任不能通过正法来实现，那么不信任的怀疑，据说是一切成就的障碍。又说：有些人如果没有获得现量，就会错误地认为什么是正法，什么不是正法。对于有眼睛的人看镜子，哪里需要现量呢？回答是：对于有眼睛的人看镜子，虽然不需要现量，但是为了区分什么是正法，什么不是正法，需要获得无垢的法眼，而不是普通凡夫的学者。又说：对于词句和究竟的仪轨，如果看不到与两种论典相违背的过失，没有现量就不能驳斥。回答是：如果没有看到那些过失，那有什么可以驳斥的呢？难道弯曲的人会说正直的人有错吗？又说：以前，仅仅是声闻乘的人，不了解隐秘的意图，以以前没有听过的作为证据，明明没有过失却驳斥了大乘。那时，在没有认识工具的情况下，驳斥正法
English
How to prove it is true? The answer is: The Nyingma teachings and wealth are the teachings of the Victor and his retinue. As long as it itself is without error, what more needs to be proven? Again, it is said: Although some may be mixed with impurities, its words and meanings are without error, and it shows a place that can be trusted. The answer is: Just as a person with jaundice sees a conch shell, the white conch shell is also seen as yellow. Similarly, the pure and unadulterated Nyingma teachings, even if shown, you will see as mixed with impurities. Do not say that there is not even one that is mixed with impurities and without error. Just as in some non-Buddhist doctrines, the results of good and bad actions are also explained, those words and meanings are without error, and the results of actions are a place worthy of trust. Again, it is said: If you trust yourself, then to trust the customs of barbarians and Bonpos without examination is the nature of a fool. To regard non-dharma as dharma is the retribution of foolishness and non-virtue. To respect those without merit is also said to be the action of foolishness and non-virtue. The answer is: In general, trust arises from examination. Without examination, there is no trust. The noble Avalokiteśvara said: Oneself, the Dharma, and the teacher are the three ways of trust. Jetsun Milarepa considered that among all trusts, trusting oneself is the best. The teacher Dharmakirti said: The words of trust will not deceive. If trust cannot be achieved through the Dharma, then the doubt of distrust is said to be an obstacle to all accomplishments. Again, it is said: Some people, if they have not attained direct perception, will mistakenly think about what is Dharma and what is not Dharma. For a person with eyes looking at a mirror, where is direct perception needed? The answer is: For a person with eyes looking at a mirror, although direct perception is not needed, in order to distinguish what is Dharma and what is not Dharma, it is necessary to obtain the stainless eye of Dharma, not the scholars of ordinary beings. Again, it is said: Regarding the words and the ultimate rituals, if the faults that contradict the two treatises are not seen, one cannot refute without direct perception. The answer is: If those faults are not seen, then what is there to refute? Would a crooked person say that a straight person is wrong? Again, it is said: In the past, only those of the Śrāvakayāna did not understand the hidden intention, and using what they had not heard before as evidence, they refuted the Mahāyāna even though there was no fault. At that time, without the means of knowledge, they refuted the Dharma
Chinese
是否获得依据？慈氏在《经庄严论》中，以一些理证成立为佛语。如果大圆满也是，有成立为佛语的善巧方便。如果见到遮破没有理证，那么智者们应当舍弃。将续部放入续部十万颂中，将论典放入论藏中，放入佛陀教法中，理应供养和赞叹。如是说。仅仅将续部放入续部十万颂中，就想真正成就非常困难。因为大多数咒语都有错误，以及莲网续，和顶髻九尊等，因为语句组合非常好，所以是否是班智达所造？很多人都持怀疑态度，保持中立。又，然而遮破的善巧方便很好，理证深刻且稳固众多，没有成立为佛语的方便。因此从教法行列中去除。如果明显见到词句、意义和仪轨有错误，因为经和理能遮破它，那么神通又有何用？往昔，国王、婆罗门、施主们，曾问释迦牟尼佛，是否一切遍知？在律藏中说了考验的方式。如果连释迦牟尼佛也要观察，那么他的言教更不用说了。观察后取舍，是任何时候智者的行为。知道不是佛法后加以制裁，知道是正法后加以受持，是诸佛的教法执持者，知道后生起信心是信心中最殊胜的。在印度，内外等，各宗派的攻辩和外道的攻辩，必须用经和理来做，神通又有什么用？诸佛和佛子，以及智者成就者们，遮破恶劣宗派也是，在所有佛语和论典中，都善妙地宣说了唯有理证。只要没有阐述理证，那些傲慢者们，就不能作为一切遍知的见证人，圆满正等觉是这么说的。如果知道不是佛法，即使之前已经很好地陈述过了，因为会障碍解脱，所以佛陀说应当呵责和抛弃。如来对乐行长趐说，在《广大游舞经》中，世尊现身于广严城，艺术巧匠之子长趐对三百名弟子说法，除此之外什么也没有的生