English
Furthermore, the three aspects of appearance, increase, and attainment in the Five Stages also share this flaw, as the nature of clear light is the same. Regarding mantras and texts composed in Tibet, the practice of relying on the mantra of Achala (Immovable One) and referring to it as the mantra and sadhana of Vajrapani is simply considering the mantra that contains "caṇḍamahāroṣa (चण्डमहारोष, Fierce Great Wrathful One)" to be the mantra of Achala. If the literal meaning of the mantra is fierce and terrifying great one, then it would be applicable to all wrathful deities. Moreover, other deities also have similar mantras. The practice of relying on the mantra of Yaksha Vajrapani and referring to it as the sadhana of Bhagavan Vajrapani seems to be the Vajrapani practice transmitted from Kashmiri Pandit Jnanasri to Takpa Josang and others. Because its mantra is "oṃ nīlāmbaradhara vajrapāṇi rājñāpayati svāhā (ओँ नीलम्बरधर वज्रपाणि राज्ञापयति स्वाहा, Om, Vajrapani who wears blue garments, commands the king, Svaha)", with the literal meaning: Vajrapani, you who wear blue garments, please establish the foundation according to your command. Although this is saying to the bhutas to act according to the command of Vajrapani, it is considered that Vajrapani is another attendant. In other Vajrapani mantras, "mahāyaśaḥsenpataye (महायशःसेन्पतये, Great Yaksha Commander)" appears, which means the great commander of the Yaksha army. Because Bhagavan and Yaksha are treated separately. Moreover, it is not the case that only Achala has the title "caṇḍa (चण्ड, Fierce)", and other wrathful deities and Vajrapani do not have this title. Because "namaḥ caṇḍa vajra pāṇaye (नमः चण्ड वज्र पाणये, Homage to the Fierce Vajrapani)" means: Homage to the Fierce Vajrapani. And so on, it seems that these have not been carefully considered. Regarding the Six Lamps, if it is in the style of the Lamp of Instructions and Faith, etc., then the author is Master Padmasambhava. Because the words and meanings are very good, it has not been found to be composed by Gnyan Pal Yang. In general, many teachings that were not considered reliable at that time were later found in India by translators, and old Sanskrit texts in Tibet were seen by translators, so many teachings became correct. This Sutra of Practice and Manifest Realization was also considered to be a self-composed sutra in Tibet because Geshe Khyun Drak translated it. Later, Naktsö Lotsawa went to visit the Odantapuri Monastery, and the panditas there were studying this sutra, so he consulted the panditas there and made revisions in Tibet.
Chinese
如此这般，颁发此诏书的王宫寂光，是阿底峡尊者和，大译师仁钦桑布二者的施主，也是弟子的有识之士，虽然如此，因为做了阿里上部的国王，对于各种教规没有进行太多的审查，似乎是这样，把那个时候流传下来的话语记录了下来，看起来是这样。对此，萨迦班智达也说：他的弟子寂光，他也著有《驳斥邪咒论》的论典。只是这样说，没有特别赞扬的样子。拉王宫寂光的回信祈请完毕。 接下来，据说大译师俄·拉杰所著的散文有广、中、略三种，但是现在看到的这两种之外，没有其他要表达的内容，所以好像不是真的。这些内容不正确的地方，下面会讲到。因此我认为不是那位大学者译师所著。 俄·库巴·拉杰：致所有藏地的信徒：在此贤劫中，有四个时期，在善逝佛陀降临世间的时候，所有众生未经学习就自然行持十善，因此具备圆满，称为圆满时。之后，在中间的第二个劫，善逝金光佛降临世间的时候，从十善中舍弃杀生、害心、恶语三种，称为三具时。之后，在中间的第三个劫，迦叶佛降临的时候，众生舍弃杀生和恶语两种，称为二具时。在那之前，都宣说了波罗蜜多的法，并将果实安置于菩提。之后，在释迦牟尼佛降临的时候，五浊兴盛，行持十不善，称为争斗时。那个时候，出现了像活火一样的密咒之法，宣说了事部、行部和无上瑜伽部三种。之后，据说金刚手菩萨授记后，在乌仗那山宣说了方便续和智慧续。有些人说，佛陀涅槃后八年或十二年，宣说了大瑜伽续。
English
Thus, the one who issued this decree, the palace of Zhiwa Ö, was a patron of both Jowo Je and the great translator Rinchen Zangpo, and also a knowledgeable disciple. However, because he was the king of Ngari Tö, he did not have much opportunity to examine the various doctrines. It seems that the words that were circulating at that time were written down. Regarding this, Sakya Pandita also said: 'His disciple Zhiwa Ö, he also composed the treatise called "Refutation of False Mantras".' He only said this, and did not seem to praise him particularly. The reply to the prayer of Lha Palace Zhiwa Ö is complete. Next, it is said that the essay written by the great translator Gö Lhatse has three versions: extensive, intermediate, and concise. However, since there is no other subject matter beyond the two that are seen now, it seems untrue. The incorrect parts of these will be discussed below. Therefore, I think it was not written by that great scholar translator. Gö Khukpa Lhatse: Addressed to all Tibetan Dharma practitioners: In this fortunate kalpa, there are four periods. When the Sugata Buddha appeared in the world, all sentient beings naturally practiced the ten virtues without being taught, so they were endowed with perfection and called the Age of Perfection. Then, in the second intermediate kalpa, when the Sugata Golden Light Buddha appeared in the world, they abandoned the three: killing, harmful thoughts, and harsh words, from the ten virtues, and it was called the Age of Three Endowments. Then, in the third intermediate kalpa, when Kashyapa Buddha appeared, sentient beings abandoned the two: killing and harsh words, and it was called the Age of Two Endowments. Before that, the Dharma of the Paramitas was taught, and the fruit was placed in Bodhi. Then, when Shakyamuni Buddha appeared, the five degenerations flourished, and they practiced the ten non-virtues, and it was called the Age of Strife. At that time, the Dharma of Secret Mantra, like a living fire, arose, and the three: Kriya Tantra, Charya Tantra, and Anuttarayoga Tantra, were taught. Then, it is said that after Vajrapani prophesied, he taught the Upaya Tantra and Prajna Tantra on the mountain of Oddiyana. Some say that eight or twelve years after the Buddha's Nirvana, the Mahayoga Tantra was taught.
Chinese
据说，询问所有班智达，他们都说不是真的。之后，藏地的国王、大臣和菩萨们在世时，译师们翻译并确定了三藏和四续部。之后，过了一代人，译师卡瓦·贝策和切·扎西贝翻译了《吉祥密集》、《月密明点》、《佛陀和合》和《幻网》。这些都是没有瑕疵的圣言。但其中有不正确的地方，比如“说了事部、行部和瑜伽大部这三部”，这使得瑜伽部从根本上断绝了。国王、大臣和菩萨们在世时，译师们翻译了三藏和四续部，这使得前后矛盾。导师佛密等认为续部分为三部，即事部、行部和瑜伽部，将瑜伽分为内外两部分，这与上述说法不符。据说在邬金山说了方便智慧的续部。有人说，佛陀涅槃一百一十二年后说了瑜伽大部。班智达们说这不是真的。这段话除了追溯密咒在何处宣说之外，没有其他必要的内容。之后，藏地的国王、大臣和菩萨们在世时，译师们翻译了三藏。之后，过了一代人，译师卡瓦·贝策和切·扎西等翻译了《密集》，这在时间上是错误的。因为在西藏开始有佛法的时候，从拉托托日到梅阿措姆，虽然有佛法，但没有出家僧人和相应的律藏，所以三藏不完整，也没有翻译。切·扎西和卡瓦·贝策是赤松德赞时期的译师，所以说“过了一代人”是不合理的。赤松德赞的侄孙，统治者赤热巴坚时期，卡洛等对早期翻译的显密经典，按照赞普的命令，用新术语进行了修改，他们认为这是前所未有的，是在那个时候翻译的。
English
It is said that when asked to all the Panditas, they said it was not true. Then, gradually, during the time of the Tibetan kings, ministers, and Bodhisattvas, the translators translated and established the three Pitakas and the four Tantras. After that, in one generation, the translators Kawa Paltseg and Che Trashi Pal translated the Glorious Guhyasamaja, the Moon Secret Bindu, the Buddha Samayoga, and the Magical Net. These are the flawless words. However, there are incorrect parts in this, such as saying "the Kriya Tantra, the Charya Tantra, and the Maha Yoga Tantra are the three," which completely cuts off the Yoga Tantra. During the time of the kings, ministers, and Bodhisattvas, the translators translated the three Pitakas and the four Tantras, which contradicts the previous and subsequent statements. Teachers like Buddha Guhya consider the Tantras to be divided into three, namely Kriya, Charya, and Yoga, and dividing Yoga into outer and inner, which does not agree with the above statement. It is said that the Tantra of skillful means and wisdom was spoken on the mountain of Oddiyana. Some say that the Maha Yoga Tantra was spoken one hundred and twelve years after the Buddha's Nirvana. The Panditas say this is not true. This passage does not have any other necessary content except for tracing where the secret mantra was spoken. Then, during the time of the Tibetan kings, ministers, and Bodhisattvas, the translators translated the three Pitakas. After that, in one generation, the translators Kawa Paltseg and Che Trashi, etc., translated the Guhyasamaja, which is a mistake in time. Because when Dharma began in Tibet, from Lha Thothori to Mey Agtsom, although there was Dharma, there were no ordained monks and corresponding Vinaya, so the three Pitakas were incomplete, and there was no translation. Che Trashi and Kawa Paltseg were translators during the time of Trisong Detsen, so saying "in one generation" does not make sense. During the time of Trisong Detsen's grandson, the ruler Tri Relpachen, Kalok, etc., modified the early translated Sutras and Tantras with new terminology according to the order of the Tsanpo, and they thought that this was unprecedented and was translated at that time.
Chinese
那些都不清净。还有，后来玛仁钦大师著述了《秘密藏续》。为了补充它，著述了《幻化支分》。国王和大臣知道后，想要降下惩罚，但十年都没找到他。后来死在了藏地的娘若。据说，《秘密藏续》，最初是莲花生大师和玛仁钦大师翻译的，之后还有毗玛拉和嘉纳的译本。其讲授的传承，由达热巴吉扎巴在桑耶青朴和康区讲授，之后传承被称为“噶青朴玛”。努钦桑吉益西仁波切在藏地讲授，传播到索、祖、努三处，非常广。如果不是这样，那么后来直贡译师玛尼嘎西日嘉纳这样说：神圣的赞普赤松德赞在位期间，由大学者莲花生（藏文：པདྨ་སམྦྷ་ཝ，梵文天城体：पद्मसम्भव，梵文罗马拟音：padmasambhava，汉语字面意思：莲花生）翻译的。后来，印度的堪布毗玛拉米扎和译师嘉纳古玛绕在耶瓦拉扎度炯翻译并校对，最终确定。后来在桑耶任运成就寺，发现了以前邬金的梵文版本，是薄伽梵智慧宝剑发现的版本，还有从尼泊尔唐比哈拉由洛沃大译师贝丹绛曲抄写的梵文版本。与之前的旧译相比，发现差异很大。因此，名为译师玛尼嘎西日嘉纳在祖康噶丹林，在铁阳金猴年秋季八月二十日前，对所有译本进行了完善的修订和最终确定。有些人对圆满正等觉没有宣说的，非佛法之物执着为佛法，有些人对清净的佛法和续部也疑惑不定，为了澄清这些邪见，为了赞美和推崇清净的续部，这部续的善妙翻译所获得的功德，愿以此使一切众生获得黑汝嘎的加持！”，这段话被写在译跋中，并作为讲解方法的支分，对续部作了注释、总结和释论。像这样，后来也通过从印度和尼泊尔的梵文版本翻译成藏文，使玛仁钦大师著述了《秘密藏续》的说法消失了。
English
Those are all impure. Also, later, Ma Rinchen the Great composed the Guhyagarbha Tantra. To supplement it, he composed the Magical Manifestation Chapter. When the king and ministers found out, they tried to impose punishment, but they couldn't find him for ten years. Later, he died in Nyangro in Tsang. It is said that the Guhyagarbha Tantra was initially translated by Guru Padmasambhava and Ma Rinchen the Great, but later there were translations by Vimalamitra and Jñāna. The lineage of its teachings was spread by Darje Palgyi Drakpa, who taught it in Samye Chimphu and Kham, and from then on, the lineage was known as "Ka Chimphu Ma." Nup Sangye Yeshe Rinpoche taught it in Tsang, spreading to So, Zur, and Nup, becoming very widespread. If it is not like that, then later, the Drigung Lotsawa Manika Shri Jñana said this: During the reign of the divine Tsampo Trisong Detsen, it was translated by the great teacher Padmasambhava (Tibetan: པདྨ་སམྦྷ་ཝ, Sanskrit Devanagari: पद्मसम्भव, Sanskrit Romanization: padmasambhava, Chinese literal meaning: Lotus Born). Later, the Indian Khenpo Vimalamitra and the translator Jñana Kumara translated and revised it at Yerpa Lhadrak Dudul, and finalized it. Later, in the spontaneously accomplished temple of Samye, a Sanskrit version from Oddiyana was found, which was the version found by Bhagavan Rigpai Raldri, and there was a copy copied from the Sanskrit version found by the great translator Palden Jangchub from Nepal's Tang Bihāra. Compared to the previous old translations, it was found to be very different. Therefore, the one named translator Manika Shri Jñana, in Zurkhang Ganden Ling, in the Iron Male Monkey year, before the twentieth day of the eighth month of autumn, thoroughly revised and finalized all the translations. Some are attached to non-Dharma as Dharma, which was not spoken by the complete Buddha. Some also doubt the pure Dharma and tantras, thinking they are not authentic. To clarify such wrong views, and to praise and extol the pure tantras, whatever merit is gained from the excellent translation of this tantra, may it bring the glory of Heruka to all beings!" This was written in the colophon, and as a branch of the method of explanation, notes, summaries, and commentaries were made on the tantra. In this way, later, by translating from Sanskrit versions from India and Nepal into Tibetan, the saying that Ma Rinchen the Great composed the Guhyagarbha Tantra was dispelled.