Chinese
《心部大疏》等五部是阿努瑜伽。如果这五部不是续部，那么阿努瑜伽的根本似乎就无法在此藏地找到。对于这些，译师嘉纳古玛拉、玛仁钦大师、布鲁夏的译师切赞杰三位，创作了科判、注释、空吞等。这三位译师是达杰华的喇嘛。此外，与达杰同时代的托拉译师南喀、以及华扬、努桑杰耶谢等人的注释、文本存在，因此达杰所著的地区并不明显。他们的注释等，以及《圆满轮》等，似乎也认为那些是其组成部分而加以禁止。瑜伽道次第似乎是学萨迦桑格所著。后来译师南喀桑布看到了这部著作的梵文版本，因此将其视为标准。大小涅槃经和金刚橛续等，连同注释，以及其余的口诀续五部等，也只是在新派中不为人知而已，其他方面并没有什么不同。金刚橛大小涅槃经是金刚橛黑忿怒尊的根本。亚仲巴古如依靠这部正法续，修成了金刚橛黑忿怒尊。创作了续部的释论《释论百千金刚义明》。在此之前，没有金刚橛黑忿怒尊的名字。由于黑忿怒尊的成就者很多，因此似乎没有创作续部的意义。阿阇梨毗玛拉米扎翻译的心部后译十三部中，有《奇妙品》四十三品，以及《菩提心乐海宝》等。说道：在娘堆卓冈以正直的方式创作的心部十八部的法类中，有《普作王》、十部密续、《智慧密续》等。这段话的意思是，心部十八部、《奇妙品》等毗玛拉的后译十三部之上，加上贝若的先译五部，并非指那个。其中，贝若的先译五部是《虚空大》、《大勇士摇动》、《智慧布谷鸟》、《入身》、《圆满总断》五部。有些人用《大鹏飞翔》、《修义六法》代替后两部。《普作
English
The five, including the "Great Commentary on the Mind," are Anu Yoga. If these five are not tantras, it seems that the root of Anu Yoga cannot be found in this Tibet. For these, the translators Jñana Kumara of Nyak, the great Ma Rinchen, and the three translators of Brusha, Chetsen Kye, composed section divisions, commentaries, stong thun, and so on. These three translators were the lamas of Darje Palgyi Drakpa. Also, the translator of Thogara, Namkha, who was contemporary with Darje, as well as Pal Yang, and Nup Sangye Yeshe, have commentaries and texts, so the region composed by Darje is not apparent. Their commentaries, and the Khorlo Tongdzok, etc., seem to have been prohibited because they were considered parts of those. The stages of yoga path seem to be what was composed by the teacher Sangye Sangwa. Later, the translator Namkha Zangpo saw the Sanskrit version of this and considered it authoritative. The major and minor Nirvana Sutras and the Vajrakila Tantras, along with their commentaries, and the remaining five classes of Upadesha Tantras, etc., are only unknown in the New Schools, but otherwise there is no difference. This Vajrakila major and minor Nirvana Tantra is the root of Vajrakila Lhanak. Yar Drogpa Guru, relying on this Correct Dharma Tantra, accomplished Vajrakila Lhanak. He composed the commentary on the tantra, "Commentary on a Hundred Thousand, Clarifying the Meaning of Vajra." Before that, there was no name of Vajrakila Lhanak. Since there were many accomplished ones of Lhanak, there seems to be no point in composing a tantra. Among the thirteen later translations of the Mind Class translated by Acharya Vimalamitra, there are the forty-three chapters of the "Wondrous Chapter," and the "Bodhicitta Ocean of Bliss Jewel," etc. It is said that among the eighteen classes of Dharma of the Mind Class composed in Nyangto Trogang in a straightforward manner, there are the "All-Creating King," the ten secret sutras, the "Secret of Wisdom," etc. This means that the eighteen classes of Mind, the "Wondrous Chapter," etc., are the thirteen later translations of Vimala, plus the five earlier translations of Vairo, which is not what is meant. Among them, the five earlier translations of Vairo are the "Great Space," the "Great Hero Shaking," the "Cuckoo of Wisdom," the "Entering the Body," and the "Complete General Cutting." Some replace the latter two with the "Garuda Flying High" and the "Six Contemplation Meanings." The All-Creating
Chinese
《君王论》和《十经密》、《智慧密》不属于心部十八部。由于对此夏恩·贝丹（人名）也没有区分，所以就像没有看到宗派的目标就发射反驳的箭一样。对于这些，没有任何人意见一致。俄·拉杰（人名）说，奇妙等后译十三部是桑杰益西（人名）所作。这里只是说了毗玛拉翻译就否定了。《一切作为之王》说是以正直的方式做的。有些人说是贝若扎纳做的。还有些人说《秘密藏续》是贝若做的，但没有任何人能说出正确的理由。玛姆续部传承和《八部经函》等玛姆类，虽然有像藏地糌粑一样混合的，但认为是为其他像最初的藏地调伏对象而说的。如果藏地是佛法，那么在藏地连佛法这个名称都没有之前，在印度兴盛，涌现出荣布古雅和达那桑克里塔（梵文，dāna-saṃkṛta）等众多玛姆成就者就没有道理了。在莲花生大师没有从空行母那里接受《善逝总集》之前，玛姆的续部传承是向荣布古雅请教的。君王的五法是指贝若扎纳的早期翻译五部，似乎认为是指其他的。那些章节中也没有出现完全正确的理由。阿阇黎玛波所作的《大手印明点续》等，这部续被嘉班智达等众多圣者视为可靠。大译师仁钦桑波的论著中有许多《智慧心经》的经文。《灌顶宝轮》的口诀虽然也是论著，但没有不正确的部分。《灌顶宝轮》本身被大译师认为是可靠的。让·贝吉僧格翻译的《金刚手·青衣》的续、修法、坛城仪轨、火供仪轨等，这些在以前的努布派中非常盛行。如果这不是藏地的，那么后来出现的金刚手忿怒尊法类，杰·热琼巴向喇嘛瓦拉赞达拉请教的这个和它没有什么区别。其他的如三类和宝穗等没有见到。金刚手巴瓦玛是自己的父亲拉喇嘛在普兰卡普
English
"The Royal Treatise" and "Ten Tantras Secret," "Wisdom Secret" do not belong to the eighteen sections of the Mind Class. Since even Shän Pelzin (a person's name) did not distinguish this, it is like shooting an arrow of refutation without seeing the target of the doctrine. No one agreed on these. Go Lhasdzé said that the thirteen later translations, such as Marvelous, were done by Sangye Yeshe (a person's name). Here, it was only said that Vimala translated it and then it was rejected. It is said that "The All-Creating King" was done in an upright manner. Some say it was done by Vairotsana. Others say that "Guhyagarbha Tantra" was done by Vairocana, but no one can give a correct reason. The Mamo lineage and the "Eight Sections of Scriptures," etc., the Mamo category, although there are some that are mixed like Tibetan tsampa, it is believed that they were spoken for the sake of other beings to be tamed like the first Tibetans. If Tibet is Dharma, then before there was even the name of Dharma in Tibet, there would be no reason for Rombu Guhya and Dana Samkrita (Sanskrit, dāna-saṃkṛta) and many other Mamo accomplished ones to have arisen in India. Before Guru Padmasambhava received the "Gathering of the Sugatas" from the Dakinis, the Mamo Tantra lineages were consulted with Rombu Guhya. The Five Laws of the King refer to the five early translations of Vairotsana, and it seems that they thought it referred to others. There does not seem to be a completely correct reason in those sections either. The "Mahamudra Tilaka Tantra" etc. made by Acharya Marpo, this tantra is regarded as reliable by many holy beings such as Kyäpaṇḍita. There are many verses from the "Essence of Wisdom Sutra" in the treatises of the great translator Rinchen Zangpo. Although the oral instructions of the "Empowerment Precious Wheel" are also treatises, there is no incorrect part. The "Empowerment Precious Wheel" itself is regarded as reliable by the great translator. The tantra of "Vajrapani Blue-Clad," translated by Lang Pelgyi Senge, and the sadhana, mandala ritual, and fire offering ritual, etc., were very popular among the Nubpa in the past. If this is not Tibetan, then there is no difference between this and the Vajrapani Wrathful Dharma cycle that later appeared, which Jé Rechungpa requested from Lama Wala Chandala. Others, such as the Three Categories and Precious Spike, have not been seen. Vajrapani Bhava Ma is that his own father Lha Lama in Purang Kha Pu
Chinese
在雅尔寺建寺的时候，砍伐了玛措玛（地名）北面一棵周长八寻的杉树，树中流出了血。从北面出现了一头牦牛犊那么大的动物，从西面出现了一只簸箕那么大的青蛙，从东面出现了一头牛那么大的蝎子，从南面出现了一条母蛇那么大的东西，所有人都惊呆了。那些东西也是妖魔鬼怪的化身，出现后就消失了。砍树的人都生病了。拉喇嘛送给班智达很多黄金，请求治疗。这是从克什米尔传来的金刚手菩萨的法类。后来，从雅格瓦·蒙西（人名）传下来，以及从杰多岗巴（人名）传下来的两种传承。从这两种传承中涌现出许多金刚手菩萨的成就者。这属于无上瑜伽部，没有任何不纯净之处。弥勒巴的《珍宝鬘》和龙树的《四印法》也被一些学者认为是可靠的。瑜伽母的加持和金刚亥母的修法是由毗瓦巴和那若巴等人所作，至今在萨迦派和扎波噶举派中非常盛行。如果认为猪面朝右是外道的观点，那是自己智慧浅薄。轻视像这样伟大的佛母是非常严重的罪过。所谓与外道有关，是因为当时父续和母续之间产生了贪嗔，这是当时的说法。《口诀金鬘》是如鲁金鬘，是邬摩巴尊者的口诀的圆满次第，词义都很好。《金刚不坏母》是口诀见鬘的一部分，所以没有不纯净之处。总的来说，这个寂静光殿也符合拉喇嘛的想法，出家人和密咒师也都遵守戒律。说了“即使不修母续也可以”，是因为当时情欲之道盛行，觉沃仁波切阻止了它，但担心它会再次兴起。特别是大圆满的见解与外道混杂是不允许的。说了“这如同楞伽经中的授记。光芒如莲花，图案如天空中的彩虹，这些各种各样的征兆，会将人引入外道的道路。”依靠这些话语，认为外道的常见和圆满大圆满的宗派相似，但如果是这样，那么六加行的指
English
When Yar Monastery was being built, a fir tree with a circumference of eight spans was cut down on the north side of Lake Madro. Blood flowed from the tree. From the north, something the size of a yak calf appeared; from the west, a frog the size of a winnowing basket; from the east, a scorpion the size of an ox; and from the south, something the size of a female snake. Everyone was amazed. Those things were also manifestations of gods and demons, and they disappeared as soon as they appeared. The people who cut down the tree all became ill. Lha Lama sent a lot of gold to the Pandit as an offering and asked for treatment. This is the cycle of Vajrapani teachings that came from Kashmir. Later, two traditions arose: one transmitted from Yak Gawa Mönshé (a person's name) and the other from Jedol Gangpa (a person's name). Many Vajrapani siddhas arose from these two traditions. This belongs to the Anuttarayoga Tantra and has no impure aspects. Mitra's "Garland of Jewels" and Nagarjuna's "Four Seals" are also considered reliable by some scholars. The blessings of the Yogini and the sadhana of Vajravarahi were composed by Virupa and Naropa, among others, and are still very popular in the Sakya and Drakpo Kagyu schools today. To regard the sow face turned to the right as a heretical view is a sign of one's own limited intelligence. To despise such a great Mother of the Buddhas is a very serious sin. The saying that it is related to heretics refers to the fact that at that time, attachment and aversion arose between the Father Tantras and Mother Tantras, and this is what they were talking about. The "Golden Rosary of Instructions" is the Rulu Golden Rosary, which is the completion stage of the instructions of Acharya Humkara. Both the words and the meaning are excellent. The Vajra Dakini is part of the "Garland of Views of Instructions," so there is nothing impure about it. In general, this Palace of Peaceful Light is also in accordance with the intentions of Lha Lama, and both monks and mantra practitioners observe the Vinaya rules. It was said, "Even if you don't practice the Mother Tantra, it's okay," because at that time, the path of desire was prevalent, and Jowo Rinpoche stopped it, but there was concern that it would rise again. In particular, the view of Dzogchen mixing with heretics is not allowed. It was said, "This is like the prophecy in the Lankavatara Sutra. Lights like lotuses, patterns like rainbows in the sky, these various signs will lead people to the path of heretics." Based on these words, it is thought that the common view of eternalism of heretics and the tenets of Dzogchen are similar, but if that is the case, then the finger of the six yogas