English
Practice the Mother Tantra! Confess and repent the ten non-virtuous actions committed in the past. If you do not do so and instead practice this false Dharma, the ripening of karma will not deceive you. Among the teachings spoken from the Buddha's mouth, although it is true that the nature of phenomena is said to be emptiness, have faith in the ripening of karma. Actions do not deceive; they follow like your own shadow. Without the four elements changing into different ripening results, the suffering of the three lower realms is unbearable. Abandon this evil conduct and practice the three baskets (Tripitaka). Those who aspire to and desire the Great Vehicle, accumulate the two accumulations and abandon the two aspects of grasping and being grasped. Practice the ten perfections, such as generosity. Accomplish all the practices of a Bodhisattva. Perfect the benefit of others with love and compassion. If you practice in this way, it is the Great Vehicle. With this letter, I urge you foolish people to draw near to many Great Vehicle practices. This is an instruction out of loving-kindness. If you do not do so, if you practice this wrong view and wrong conduct, the darkness of ignorance will make wisdom faint, consciousness will sink into the mire of the ocean of desire, the mountain of great pride will press down into the lower realms, the red whirlwind of jealousy will scatter you in samsara, you will be tightly bound by the knot of self-grasping. Will it not be difficult to attain liberation? The letter sent by Lha Lama, the king of Purang, to the mantra practitioners of Tibet is complete. Thus, he pointed out four faults and said to turn away from them. The intention of this Dharma King Bodhisattva is that the mantra practitioners of Tibet should also enter the door of the three baskets, so that those evil practices such as union and liberation will naturally cease, and the doctrine will become pure. Furthermore, if they also study the principles of secret mantra, the union of Sutra and Tantra will make the doctrine more widespread and flourishing. This is as it is said in the Ornament of Clear Realization: "Without skillful means and wisdom, and the precepts that are taught, the Great Hero taught them for the Hearers, in order to introduce them to that." The meaning of this letter is no different from the intention of the great translator Rinchen Zangpo's "Eliminating the Three False Mantras." The commentary on the decree of Lha Lama Yeshe O is complete. Then.
Chinese
说是，因为你没有按照神圣上师的文书那样回复，所以务必要做一个确切的答复。就这些话而言，我说：从“唉，可怜的娑婆世界南赡部洲啊！”开始，到“宣说无上乘”为止。关于这一点，在布顿佛教史中说：哥哥科热将王位传给弟弟仲德，然后出家，名字叫益西沃。他精通显宗，但密咒师们因为双运等邪行，对是否是佛语产生怀疑。于是派遣仁钦桑波等二十一个少年去印度学习佛法。书中说：仁钦桑波精通密咒和显宗的一切。因此，仅凭这个答复就足够了。到此为止的答复，以上所说的就足够了。然后：住在村里的密咒师们，与那三个乘的任何一个都没有关联，却说“我们是大乘”，根本没有大乘的行为规范，却说自己是大乘，这就像乞丐说自己是国王一样。不是大乘却自称是大乘，就像驴子披着狮子的皮一样。舍弃能取所取，圆满二资粮，十地之王的代表，圣者弥勒菩萨，如果知识的障碍尚未清除，那么比污秽的众生更高尚吗？没有从五欲和女人堆里解脱出来，却说自己是法身，真是太奇怪了。行持十不善，具有狗猪的行为，你们这些外道班智达的行为，却说“我们是佛”，一定是受到了魔鬼的欺骗，或者一定是疯了。对于这些话，即使是行持五欲和与女人在一起，也不被认为是属于大乘，就连波罗蜜多乘的修行者也不认可。在《圣者集经》中说：如果菩萨行持五欲，皈依佛法僧三宝，心想成就佛果，并专注于一切智智，那么智者应该长期安住于戒律和波罗蜜多中。在《现观庄严论》中也说：行于欲望是善巧方便。密宗行者则被认为是必须依赖五欲。
English
It is said that because you did not reply as the divine Lama's decree instructed, you must make a definite reply. In response to these words, I say: From "Alas, this Jambudvipa of the southern continent of the Sahā world!" to "He speaks, teaching the unsurpassed vehicle." Regarding this, the Buton's History of Buddhism says: The elder brother Khore handed over the kingdom to his younger brother Trongde, then renounced and was named Yeshe Wo. He was well-versed in the Vehicle of Characteristics (Pāramitāyāna), but the mantra practitioners, due to misconduct such as union and liberation, doubted whether it was the Buddha's word. So, he sent Rinchen Zangpo and twenty-one other young men to India to study the Dharma. It says: Rinchen Zangpo became proficient in all aspects of mantra and characteristics. Therefore, this answer alone is sufficient. The answer up to this point is sufficient with what was stated above. Then: The mantra practitioners who live in the villages, without any connection to those three vehicles, say, "We are Mahāyāna," without any conduct of the Great Vehicle, saying they are the Great Vehicle, it is like a beggar saying he is a king. Claiming to be Mahāyāna when not Mahāyāna, is like a donkey wearing a lion's skin. Having abandoned grasping and the grasped, perfecting the two accumulations, even the representative of the ten bhūmis, the noble Maitreya, if the obscuration of knowledge is not yet purified, then is he more noble than the defiled sentient beings? Without being liberated from the mire of the five desires and women, saying they are the Dharmakāya is very strange. Practicing the ten non-virtues, having the behavior of dogs and pigs, your practices of the heretical Brahmins, saying "We are Buddhas," is certainly deceived by demons or certainly mad. Regarding these words, even practicing the five desires and being with women is not considered to belong to the Mahāyāna, even the practitioners of the Pāramitāyāna do not accept it. In the Noble Compendium Sutra, it says: If a Bodhisattva practices the five desires, takes refuge in the Buddha, Dharma, and Sangha, thinks of accomplishing Buddhahood, and focuses on omniscience, then the wise should abide in discipline and the pāramitās for a long time. In the Ornament for Clear Realization, it also says: Acting in desire is skillful means. The secret mantra practitioners are said to necessarily rely on the five desires.
Chinese
如续部所说： 苦行禁戒若依循，终究不能得成就， 一切欲望诸享受， 依之迅速得成就。 如是说。 往昔瑜伽续部的国王光明月，以及密集部的国王毗布噶拉，还有瑜伽母续部的国王因扎菩提等等，那些也都是有妻室的在家之人。因扎菩提的王妃处，世尊开示共同乘的法，国王说： 伦比园林甚可乐， 狐狸或能变狮子， 舍弃欲望之解脱， 我永不会去寻求。 如是禀告。 圣者观见他是甚深密咒的法器，便灌顶并宣说续部，国王及其眷属因此获得解脱，这在新派的论典中广为人知。那些也不是依靠三藏的。 我们是佛之语，是世尊的意旨。《二观察》中说： 众生皆是佛，具足三十二相，也从众生之中显现。 又说： 众生皆是佛。 等等。 经部中也说： 如来藏存在于一切众生之中。 觉沃仁波切在《总摄一切律仪》中说： 一切皆证悟为法身，是普贤王如来的印证。 这也很清楚。《胜乐金刚根本续》中说： 若能了悟心性即是智慧，因此应当极力修持不于他处寻觅佛陀之见解。 因此，那样的瑜伽士自认为是佛，是没有相违的。 胜乐金刚和观世音菩萨等等，虽然在无数劫之前已经成佛，但现在示现菩萨之相，并且知障未净，这是不了义的说法。 从“往昔在西藏中部出现佛法”开始，到“名为佛法者，邪咒在西藏盛行”之间的回答，已经在前面说过了。 “度母兴盛，断绝牛羊地狱之苦”， 所谓宰杀牛羊，续部经典中没有这样说。 而是说宰杀的十种田，七种堕落，五种身敌。 十种田是： 供养三宝、上师、身敌，以及破
English
As stated in the tantras: If one relies on unbearable ascetic vows, one will not achieve accomplishment. If one relies on all desired enjoyments, one will quickly achieve accomplishment. Thus it is said. The kings of the yoga tantra lineage in the past, such as King Rabsel Dawa (Radiant Moon), King Bipukalpa of the Guhyasamaja, and King Indrabhuti of the Yogini tantra lineage, were all householders with wives. At Indrabhuti's palace, the Bhagavan taught the Dharma of the common vehicle, and the king said: The Lumbini Grove is delightful, A fox might become a lion, But liberation through abandoning desires, I will never seek. Thus he pleaded. The Lord, seeing him as a vessel for profound secret mantras, bestowed empowerment and taught the tantra, and the king and his retinue attained liberation, which is well-known in the texts of the New Translation School. These did not rely on the three pitakas. The statement "We are Buddhas" is the intention of the Bhagavan. In the Two Examinations (Vimuktisena's Abhisamayalankara commentary): "Beings are themselves Buddhas, and those with the thirty-two marks also arise from within beings." And also: "Beings are themselves Buddhas." And so on. In the sutras as well, it is said that the Sugata-garbha (Tathagatagarbha) dwells in all beings. Jowo Je (Atisha) said in the Compendium of All Vows: "Realizing everything as the Dharmakaya is the seal of Samantabhadra." This is also clear. In the Dakayeshe (Hevajra Tantra): "If the mind is realized, it is wisdom, therefore one should diligently cultivate the understanding of not seeking the Buddha elsewhere." Therefore, there is no contradiction in such a yogi claiming to be a Buddha. The Victorious Maitreya and Avalokiteshvara, and so on, although they have already become Buddhas many eons ago, are now appearing as Bodhisattvas, and their obscurations of knowledge have not been purified, which is a provisional statement. The answer from "In ancient times, Dharma arose in central Tibet" to "Those named Dharma practitioners, perverse mantras flourished in Tibet" has already been stated above. "Tara flourishes, cutting off the suffering of sheep and goats in hell." The so-called slaughter of sheep and goats is not mentioned in the tantric texts. Rather, it speaks of the ten fields of slaughter, the seven degenerations, and the five enemies of the body. The ten fields are: Offering to the Three Jewels, the teacher, the enemy of the body, and the broken
Chinese
争斗和冲突，对一切不应聚集的事物造成损害。所有瑜伽士都应接受三恶道和十恶业。如是说。七种堕落是：因生命、意义、教令和誓言、行为而堕落，以及因贪求表相而堕落，共有七种。其详细意义是：杀害父母、堪布、阿阇梨，进行金刚内讧，这是从生命堕落的解脱之田。盗取阿阇梨的教令，怀有恶劣的用心，断绝咒语和手印的传承，将秘密传播给他人，这是从意义堕落的解脱之田。对于瑜伽士修持秘密咒语的方式，进行偷窃、揭短、设置障碍，诽谤教令，将眷属引入歧途，错误地看待象征的财富，这是从教令堕落的解脱之田。抛弃毫无根据的诽谤之见，接受邪恶的行为，抛弃经典，精通颠倒之理，这是从誓言堕落的解脱之田。即使先前没有仇恨的根源，也变得傲慢、翻脸、造成伤害和树敌，不记得自己的过错，却对我施展法力和技巧，这是从行为堕落的解脱之田。对于无二的意义，执着于宗派的偏见，成为歪曲和诽谤见解的人，对于无生之法执着于表相，（心想）我要奴役天神和魔鬼，谁能与我较量法力？我才是英雄，不要让我感到羞愧！这样说着，对他人愤怒和伤害，这是从表相堕落的解脱之田。在没有三种智慧的技巧的情况下，迅速想要变得强大和有法力，将表相作为行为的主导，用鲜血涂抹自己的脸，将人头骨作为广阔田地的象征，将红色的洞穴挂在胸前，依赖世间的母神，抛弃经典，做着无间之业，以粗鲁傲慢的行为诽谤教令和经典，对瑜伽士设置障碍，从三世诸佛的脚下被拉开，违背愤怒之王的意愿，散布食肉母神的食物，以贪欲之心从人身上挖掘财富和心脏，明明知道会死亡却因欲望而昏厥，明明知道会毁灭却摧毁持咒者，即使强大而受人尊敬也用手段诽谤，为了获得而盗取秘密咒语，为了炫耀而盗取修行资具，明明知道是毒药却当做食物来吃，这是从欲望堕落的解脱之田。以上是七种堕落。所谓五身敌，在《明释》中说：金刚阿阇梨是身敌，以及