Chinese
似乎正在引入。又说： “今天即使创作虚假续部，因为依赖于佛法，所以像佛法一样提问。写下任何你知道的见解、禅修、行为等。因为是虚假续部，所以不能禁止。” 对于这段话，这几句诗表明，与佛法没有密切关系。上面自己说的话已经失效。虽然这种方式不能成为佛语，但所有论著作者都是这样做的。不要把它们都说成是假的。又说：“进入邪法，意义、财富、仪轨颠倒，解脱的障碍多，所以初、中、末都不善。” 对于这段话，如果具备这些特征，那么任何事物都不善。如果我说善良的佛法是不善的，那也是魔的加持。你自己也这样认为，行非佛法的恶魔罪人，是伟大的菩萨。因为上面已经说过了。又问：“那么，佛陀预言的事物，为什么以前没有预言呢？边地各处的邪法，释迦牟尼怎么会预言呢？苯教和大圆满，因为是愚人和笨蛋所为，容易抓住词义的错误，所以佛陀不费心。佛法般的变化出现，以及检验正法的仪轨，还有迷惑的魔存在，这些话都是预言。” 对于这段话，过去和未来的无边无际的劫，所有佛法都清晰地看到而没有混淆。三界一切众生，对于各种不同的问题，如果能同时回答，那么边地那些邪法，释迦牟尼佛预言不过来，无碍照见的佛陀，是智慧耗尽了还是犯了什么错？在《真实语经》中说，即使所有众生向佛陀提出各种不同的问题，他也能同时回答所有这些问题，所以详细内容请参考那里。又说：“无论如何，因为没有预言，所以一定是真正的佛法。对于如此之多的大圆满的驳斥，因为没有预言，所以被确定为佛法。” 对于这段话，对于精通大圆满等等的，说佛法不是佛法，那些在末世的时候，会出现比丘形象的魔，佛陀在经中预言
English
It seems to be introducing. Also, it says: "Even if a false tantra is composed today, because it relies on the Dharma, it asks like the Dharma. Write down whatever you know about views, meditation, behavior, etc. Because it is a false tantra, it cannot be prohibited." Regarding this, these verses indicate that it is not closely related to the Dharma. The words you said above have become invalid. Although this method cannot become the Buddha's words, all treatise authors do this. Do not assert that they are all false. Also, it says: "Entering into wrong Dharma, the meaning, wealth, and rituals are reversed, and there are many obstacles to liberation, so the beginning, middle, and end are not good." Regarding this, if these characteristics are complete, then anything is not good. If I say that good Dharma is not good, then that is also the blessing of the demon. You yourself also think so, that the evil sinner who practices non-Dharma is a great Bodhisattva. Because it has been said above. Also asks: "Then, why were the things prophesied by the Buddha not prophesied before? How could Shakyamuni prophesy the wrong Dharma in each of the borderlands? Bon and Dzogchen, because they are done by fools and idiots, it is easy to grasp the errors in the meaning of the words, so the Buddha does not bother. The appearance of Dharma-like changes, and the rituals for examining the true Dharma, and the existence of a deceiving demon, these words are prophecies." Regarding this, in the past and future immeasurable kalpas, all Dharmas are clearly seen without confusion. All sentient beings in the three realms, for all kinds of different questions, if they can answer at the same time, then those wrong Dharmas in the borderlands, Shakyamuni Buddha cannot prophesy, the Buddha who sees without obstruction, is his wisdom exhausted or what mistake did he make? In the Sutra of True Words, it is said that even if all sentient beings ask the Buddha all kinds of different questions, he can answer all these questions at the same time, so please refer to it there for details. Also, it says: "In any case, because there is no prophecy, it must be the true Dharma. For so many refutations of Dzogchen, because it is not prophesied, it is determined to be Dharma." Regarding this, for those who are proficient in Dzogchen and so on, saying that Dharma is not Dharma, those demons in the form of monks will appear in the degenerate age, the Buddha prophesied in the sutra
Chinese
教法中，并非没有授记。在《八千颂》中说：恶魔罪人会化作比丘的形象来破坏（佛法），等等。 具寿，以口语的过失来说，会产生如此巨大的非福德蕴。 具寿，有些人会想去驳斥这甚深的般若波罗蜜多，会想去诽谤，会想去摧毁，那些愚痴的士夫会出家进入这善说的法和律中。 如此等等，有很多授记。 还有： 有些即使用藏语来做也可以， 如果对心有益就可以了。 用藏语做的饮食， 就像满足于那些一样。 如果接受野蛮人、外道、屠夫的饮食，那样也可以， 但不能接受他们的宗教。 宗教和饮食怎么能一样呢？ 对心有益也需要观察。 只是自己烦恼减少， 或者稍微生起一些体验， 就认为对心有益而已。 外道行者的禅定， 甚至能生起五种神通， 虽然对心有益，但不是解脱道。 声闻、独觉的道， 能获得清凉寂静的果实， 然而不可能成就佛果。 般若波罗蜜多的长路， 也不是金刚乘的近路。 有些自认为有益的人， 甚至会在荒野中造作恶趣之因。 不了解经、续、论典深奥的道次第， 只是执着自己的体验， 大多是堕入歧途的原因。 光明顶佛的两个弟子， 和仙人智慧顶为首， 连同成千上万的弟子， 因为对自己好的体验， 没有教理和正理的殊胜执着， 也听闻了堕入地狱的传言。 以前在光明顶佛的教法中，比丘们因为修习而稍微生起一些体验，就认为获得了阿罗汉果。临终时，因为关键时刻的感受而生起邪见，心想：即使生起我这样好的禅定，也没有获得阿罗汉果，所以佛陀说有阿罗汉是真实的吗？这样想着死去，就堕入了恶趣。 从那之后解脱，经过很多年，转生到边地，最后转生为那个地方的两个孩子。
English
In the teachings, there are prophecies. In the Eight Thousand Verses, it says: Evil demons will come in the form of monks to disrupt (the Dharma), and so on. Venerable Subhuti, by speaking faults, such a great mass of non-merit will arise. Venerable Subhuti, some will think to refute this profound Prajnaparamita, will think to slander, will think to destroy, those foolish individuals will ordain and enter into this well-spoken Dharma and Vinaya. There are many prophecies such as these. Furthermore: Some may do it in Tibetan, If it benefits the mind, that is enough. Food and clothing done in Tibetan, Is like being satisfied with those. If one accepts the food and clothing of barbarians, heretics, and butchers, that is acceptable, But one must not accept their religion. How can religion and food and clothing be the same? One must also examine what benefits the mind. Merely reducing one's own afflictions, Or slightly generating some experiences, One thinks that it benefits the mind. By the samadhi of heretics, Even the five superknowledges can arise, Although it benefits the mind, it is not the path to liberation. The path of Hearers and Solitary Buddhas, Yields the cool, peaceful fruit, However, it is impossible to attain Buddhahood. The long path of the Prajnaparamita, Is also not the near path of the Vajrayana. Some who presume to be beneficial, May even create the cause for bad migrations in the wilderness. Without knowing the complete stages of the path of the profound Sutras, Tantras, and Treatises, Merely clinging to one's own experiences, Is mostly the cause of falling into error. The two disciples of Light Protector Buddha, And the sage Wisdom Top as the leader, Along with hundreds of thousands of disciples, Because of their good experiences, Without the superior clinging of scripture and reason, They also heard the story of falling into hell. In the past, in the teachings of Light Protector Buddha, monks, because of meditating, slightly generated some experiences, and thought they had attained Arhatship. At the time of death, because of the feeling of crucial moments, they generated wrong views, thinking: Even though such a good meditation as mine has arisen, I have not attained Arhatship, so is it true that the Buddha said there are Arhats? Thinking thus, they died and fell into the lower realms. After liberating from that, after many years, they were born in the borderlands, and finally were born as two children in that place.
Chinese
变成了邪见者。对世尊生起信心而出家，最初获得了阿罗汉果位。名为非正士智胜的修行者，和成千上万的弟子一起修习，生起了很好的体验和证悟。心想获得了阿罗汉果位而死，转生到了光明天的天神中。我们这样的体验和证悟也不能断绝轮回，所以认为世间上有所谓的涅槃是不真实的，这样想并在死后以邪见堕入地狱。世尊释迦牟尼佛讲述过去世的故事，名为智慧种种者，去了地狱加持并说法，最初转生到天界并修持道。如果在西藏所做的一切都不是佛法，那么您的论著又有什么用呢？自己创作论著的时候，无论在汉地还是藏地，都不应该被驳斥。如果说是没有经过佛陀开许的论著，并杜撰经续等，无论新派还是旧派谁看见了，都应该被护持正法者驳斥。如是说，那些言论大多数，都是被自己的想法所引导而产生的错误。没有区分体验和证悟二者，这是非常错误的。四禅定和四无色定，外道们的等持，以及专注一境的寂止等等，暂时生起了眼通和神通等等，种种功德。因为没有证悟的智慧，从禅定中醒来的时候，被以前的分别念所扰乱，心想佛法是不真实的，从而生起邪见。因为这个原因而堕入恶趣轮回。在这个秘密的大乘中，体验和证悟要区分开来，以胜观证悟的智慧，说是不会退转的。这个在噶举派中也是有名的。所有转生到天界的禅定，都说是寂止。从那里面生起的乐明和不分别的禅定，被认为是体验。这里面没有胜观。因此要区分二者，仅仅是对心有益的体验，就说能获得解脱，这是魔种的，抬高体验和证悟而说出这些话，甚至轻视了大手印。只要虚空没有穷尽，就是放弃了解脱的机会。像这样您认为大圆满法，会消失得连名字都没有吗？虽然用很大的努力来遮挡，但是您的愿力、智慧、力量和神
English
Became a holder of wrong views. Having faith in the Bhagavan and ordaining, initially attained the Arhat state. A renunciate named Not Supreme Wisdom, along with hundreds of thousands of disciples, cultivated practice and generated good experiences and realizations. Thinking he had attained the Arhat state, he died and was born as a luminous god. Even with our kind of experiences and realizations, we cannot cut off rebirth, so thinking that the so-called Nirvana in the world is not true, and after dying with that wrong view, he fell into hell. The Bhagavan Shakyamuni Buddha, telling the story of a previous life, named Wisdom Various, went to hell, blessed them, and taught the Dharma. Initially, he was born in the heavens and practiced the path. If everything done in Tibet is not Dharma, then what is the use of your treatises? When composing one's own treatises, whether in China or Tibet, they should not be refuted. If it is said to be a treatise not authorized by the Buddha, and fabricates sutras and tantras, etc., whoever sees it, whether new or old, should be refuted by those who uphold the Dharma. As it is said, most of those statements are errors caused by being led by one's own thoughts. Not distinguishing between experience and realization, this is a very big mistake. The four dhyanas and the four formless absorptions, the samadhis of the outsiders, and the single-pointed shamatha, etc., temporarily generate clairvoyance and supernormal powers, etc., various qualities. Because they do not possess the wisdom of realization, when awakened from that samadhi, they are disturbed by the remnants of previous conceptual thoughts, and thinking that the Dharma is not true, they generate wrong views. Because of this cause, they fall into the lower realms of samsara. In this secret Great Vehicle, experience and realization must be distinguished, and with the wisdom of insight realization, it is said that there is no turning back. This is also famous in the Kagyu school. All the dhyanas that lead to rebirth as gods are said to be just shamatha. The bliss and clarity and non-conceptual samadhi that arise from that are considered to be experiences. There is no insight here. Therefore, these two must be distinguished, and merely saying that liberation is attained by experiences that are beneficial to the mind is the talk of demons, elevating experience and realization and even despising the Great Seal. As long as space does not end, the opportunity for liberation is abandoned. In this way, do you think that the Dzogchen Dharma will disappear without even a name? Although obstructed with great effort, your aspiration, wisdom, power, and magic
Chinese
以最大的幻化力， 魔众及其军队都无法摧毁， 你又怎么能摧毁呢？ 因此，请把心放小。 还有，自己或他人的宗派， 诋毁佛法是第六条根本堕罪， 因为经中这样说过。 如果诋毁外道典籍和虚假密续， 就会破戒。 那么，诸佛和佛子， 以及所有的大成就者都曾诋毁过它们， 难道他们都破戒了吗？ 对此回答： 如明灯般的智慧之顶， 在无数个三世中显现的， 过去的所有佛陀， 现在住世和未来将要出现的， 所有这些伟大的导师， 如果他们说过“大圆满是虚假的经典”， 就应该指出来。 结集经藏和注释经典的， 文殊、金刚手、观世音， 以及其他伟大的佛子菩萨， 是谁禁止了大圆满？ 哪怕是指出一个字也行。 六庄严二胜等， 印度的班智达和成就者们， 以及来到藏地的， 所有持有教法的善知识们， 如繁星般数不胜数， 没有一个人禁止大圆满。 静命和扎米·阿果等， 在他们的书信中， 仔细检查也没有禁止。 你从内心舍弃佛法， 如果没有触犯第六条根本堕罪， 难道不舍弃佛法反而会触犯吗？ 一般来说，新旧教派中， 据说有一些被掺杂了杂质， 但除了宁玛派的早期五部密续之外， 如果说“这不是佛法”而舍弃， 因此这被称为舍法。 还有，第六条根本堕罪是： 诋毁无垢的密咒和般若经典， 观世音菩萨这样说过。 有些人认为，在《现观庄严论》中， 说不应诋毁外道， 因此不能诋毁邪见。 那是说不应诋毁外道徒本人， 因为没有必要。 诸佛和佛子们都禁止了 外道徒的邪见。 对此回答： 所谓的第六条根本堕罪， 就是诋毁自己或他人的宗派， 诋毁佛法是第六条。 这是巴瓦天神说的。 圣观世音菩萨说： 诋毁无垢的密咒和般若， 是第六条堕罪。