Chinese
索。那时，卡瓦和乐吉两人没有翻译《密集金刚》等四部续部，这也是不真实的。乔古定增和章提扎亚拉克希塔等人翻译了许多续部，这在新派的教法史中都有记载。而且，依靠它，祖尔切琼自己编造了许多《秘密藏续》的注释、坛城仪轨和修法。所有幻化的法都是邪法，是带有污垢的藏族自造法。如果说是依靠它而造，怎么会变成自造呢？如果那样，在藏地翻译的新派经典中，也出现了很多注释、坛城仪轨和修法，那一切都会变成带有污垢的了。还有，在国王赤松德赞在位期间，毗卢遮那从印度寻找依据，创作了心部等《虚空大》、《入身》、《大威力》、《总断圆满》和《智慧布谷鸟》五部，国王和大臣知道后，将他流放到擦瓦绒。如果因为创作了那些续部的罪名而将毗卢遮那流放到擦瓦绒，那么他所创作的那五部续部的所有版本都应该被收集起来烧毁。此后，如果有人在藏地持有或讲授这些，就处以死刑。如果这样宣布，那些续部的名字都不会出现。但事实上并没有这样做，所以这些续部流传至今。毗卢遮那被流放到擦瓦绒，宁玛派的教法没有完全恢复，所以领主没有完全满意，从印度迎请了比玛拉米扎大师。这是《斯巴协》中所说的，如果你的话是真的，那么《斯巴协》也就错了。还有，努钦桑吉益西仁波切假借印度的名义，创作了《稀有》等十三部法。加上之前的五部，总共十八部。心隆钦莫和昆波所造的都是带有污垢的。阿若益西炯涅所造的心部五续的注释，以及心念大小，还有达杰巴吉扎巴所造的法，如《意合》、《总合》和《国王五法》等，都是带有污垢的。这些虽然没有不可辩驳的理由，但当时对心部有很多批评。
English
So. It is also untrue that Kawa and Lekyi did not translate the four tantras, including the Guhyasamaja Tantra. Chokdru Tingdzin and Zhang Tiza Yarakshita and others translated many tantras, which is recorded in the new tradition's Dharma histories. Moreover, relying on it, Zur Chechung himself fabricated many commentaries on the Guhyagarbha Tantra, mandala rituals, and sadhanas. All those illusory teachings are false teachings, tainted Tibetan fabrications. If it is said to be made relying on it, how could it become a fabrication? If that were the case, then all the commentaries, mandala rituals, and sadhanas that appear in the new translations in Tibet would also become tainted. Furthermore, during the reign of King Trisong Detsen, Vairochana sought sources in India and composed the five Mind Section texts, such as "Vast as Space," "Entering the Body," "Great Power," "Complete Cutting of Perfection," and "Cuckoo of Awareness," but the king and ministers, knowing this, exiled him to Tsawa Rong. If Vairochana was exiled to Tsawa Rong for the crime of composing those tantras, then all copies of those five tantras he composed should have been collected and burned. Thereafter, it should have been proclaimed that anyone in Tibet who held or taught these would be punished by death, so that even the names of those tantras would not have appeared. But this did not happen, so they have flourished to this day. Vairochana was exiled to Tsawa Rong, and the Nyingma teachings were not fully restored, so the lord was not completely satisfied and invited the master Vimalamitra from India. This is what is said in the Ba Zhé. If your words are true, then the Ba Zhé is also mistaken. Furthermore, Nup Sangye Yeshe Rinpoche, falsely attributing them to India, composed thirteen teachings such as "Marvelous." Adding the previous five, there are eighteen in total. The Mind Section Great Commentary and those made by Kunpo are tainted. The commentaries on the five Mind Section tantras made by Aro Yeshe Jungne, as well as the major and minor Mind Practices, and the teachings made by Darje Palgyi Drakpa, such as "Intentions Combined," "All Combined," and the "Five Royal Teachings," are all tainted. Although there are no irrefutable reasons for these claims, there was much criticism of the Mind Section at that time.
Chinese
又，当德谢祖尔波切对自己所修的法也产生了怀疑。那时，从辛都芒嘎来了封信，是仲弥译师写的，信中说带着许多布施的黄金来。祖尔波切准备动身时，咒师们说：“这是对大吉祥修法闭关的障碍，请您出关后再去。”祖尔说：“依怙本尊的成就之最，就是法的成就，现在就走。”说完就走了。仲弥班智达用黄金堆满了路，祖尔献上了两卡托拉的金子，仲弥非常高兴，于是将道果、大手印不可思议、九道环等嘎雅达热的所有法都圆满地传授给了祖尔。祖尔在那里仔细研究后，发现意义相同，但自己的心性更深奥，道路更高。他说：“上师的不可思议，把我的心性当成了过失。”他对自己的法产生了定解。心想：“如果我不遇到这位上师，我就会舍弃佛法。”于是，他做了大量的侍奉和服侍。在披上法衣的同时，还背着仲弥的口袋，人们说：“这件法衣要破旧了。”祖尔波切说：“我不破旧，法衣就不会破旧。”等等。总之，即使有人诽谤大圆满心性，但这个历史证明它是正确的法。这个历史出自道果传承者的著作中。又，努布桑杰益西仁波切著了十二橛续。依靠它，藏人做了无数不清净的邪法。所有这些在印度都没有，问了很多班智达，他们都说这是错误的法。又说，那时如果想求法，有一百零八位班智达住在西藏，向他们请教就可以了，不需要自己造。如果不想求法，那么自己造的也是法，那又有什么用呢？一般来说，仅仅因为印度没有就断定不是法，那么，在太阳的成就没有烧毁印度经文之前，去中国的许多经部，以及许多存在于天、龙和空行母之地的经续，现在印度也没有，班智达们也不知道，难道这些也不是法了吗？又，努布
English
Furthermore, even Deshek Zurpoche had doubts about his own Dharma. At that time, a letter came from Sindhu Mangkar, written by Drokmi Lotsawa, saying to bring much gold for Dharma offerings. When Zurpoche prepared to leave, the mantra practitioners said, "This is an obstacle to the great glorious practice retreat; it would be appropriate to leave after the retreat is over." Zur said, "The supreme accomplishment of the Yidam deity is the accomplishment of the Dharma, so I will go now." And he departed. Drokmi Pandita filled the road with gold, and Zur offered two katoras of gold, which pleased Drokmi greatly. He then completely bestowed upon Zur the Lamdre (Path and Fruit), the Great Seal of Inconceivability, the Nine Cycles of the Path, and all the Dharma of Gayadhara. There, Zur carefully examined it and found that the meaning was the same, but his own mind was deeper and the path was higher. He said, "The Inconceivability of the Lama has made my own mind a fault." He gained certainty in his own Dharma. He thought, "If I had not met this Lama, I would have abandoned the Dharma." Therefore, he performed great service and attendance. While wearing the Dharma robe, he also carried Drokmi's bag. People said, "This robe will wear out." Zurpoche said, "If I don't wear out, the robe won't wear out," and so on. In short, even though some slander the Great Perfection mind, this history clarifies that it is the correct Dharma. This history comes from the writings of the Lamdre practitioners. Furthermore, Nub Sangye Yeshe Rinpoche composed the tantra of the Twelve Kilayas. Relying on that, the Tibetans created countless impure and wrong dharmas. All of these do not exist in India, and when many panditas were asked, they said it was incorrect Dharma. It is also said that if one wanted Dharma at that time, there were one hundred and eight great panditas residing in Tibet, and it would be sufficient to ask them; there was no need to compose it oneself. If one does not want Dharma, then even what one composes oneself is Dharma, so what is the use of that? In general, if one were to assert that something is not Dharma simply because it does not exist in India, then many sutras that went to China before the accomplishment of the sun burned the Indian scriptures, and many sutras and tantras that exist in the realms of gods, nagas, and dakinis, which do not exist in India today and are unknown to the panditas, would also become non-Dharma? Furthermore, Nub
Chinese
据说，桑结益西仁波切创作了名为《普拉霍囊续》的阎魔续。香提巴论师将其解释为行续。贝丹说这是事续，在新续部中可以找到。此外，还创作了寂怒罗睺罗的星曜大小续，以及冰冻女面像等等。依靠这些，藏族人创作了许多母曜法。据说，母曜续和星曜续等不使用佛法术语。另外，创作了《莲花隐秘续》，它与外道的教义混合，带有污垢。身续《金刚无碍》、语续《马王嬉戏》、意续《布恩扎日嘎》、功德续《无价宝续》、事业续《羯磨鬘》、十二橛续、甘露八品、母曜集续、阎魔普拉霍囊续，以及六个补充续，即法性寂静续、光辉炽燃忿怒母续、大会续、圣地授记续、大朵玛续、虚空藏续。六部续王为灌顶王续、普贤大自在续、三摩地胜续、精进有义续、功德宝续、羯磨鬘续。此外，还有七十二种仪轨成就法的文字，四种断行母法，以及许多成就法、口诀、朵玛和事业。所有这些都是努布所作，带有污垢。年钦贝扬创作了六盏灯和两部见解小册。据说，没有找到其他非佛法的理由，仅仅因为是藏族人所作就认为不是佛法，这怎么能成立呢？因为它们已经成立为论著了。对此，后来的果派弟子俄尼玛僧格所著的论著《格热玛拉郭》中也写道，这是藏族人所作。在驳斥时轮时，写了诸如日月东升等等，因此没有任何意义。如果那是当时的译师们所作的话
English
It is said that Sangye Yeshe Rinpoche composed the Yama Tantra called "Prakhok Nang Gyü." Master Shantipa explained this as a Carya Tantra. Belden said it was a Kriya Tantra and it can be found in the collection of new tantras. Furthermore, he composed the large and small Rahula planetary tantras of peaceful and wrathful deities, as well as the frozen face of a woman, and so on. Based on these, the Tibetans composed many Mamo practices. It is said that the Mamo Tantras and planetary tantras do not use Dharma terminology. In addition, the "Lotus Hidden Tantra" was composed, which is mixed with the teachings of non-Buddhists and has impurities. The Body Tantra "Vajra Unobstructed," the Speech Tantra "Horse King Play," the Mind Tantra "Pundarika," the Quality Tantra "Priceless Jewel Tantra," the Activity Tantra "Karma Mala," the twelve Kila Tantras, the eight chapters of Amrita, the Mamo Gathering Tantra, the Yama Prakhok Nang Tantra, and the six supplementary tantras, namely the Dharma Nature Peaceful Tantra, the Glorious Blazing Wrathful Mother Tantra, the Great Assembly Tantra, the Great Prophecy Tantra, the Great Torma Tantra, and the Space Treasury Tantra. The six king tantras are the Empowerment King Tantra, the Samantabhadra Great Self-Existing Tantra, the Supreme Samadhi Tantra, the Diligent Meaningful Tantra, the Quality Jewel Tantra, and the Karma Mala Tantra. Furthermore, there are seventy-two texts of scriptural accomplishment methods, four Ada Kama practices, as well as many accomplishment methods, instructions, tormas, and activities. All of these were made by Nub and have impurities. Nyenchen Pelyang composed the six lamps and two small books of views. It is said that no other non-Dharma reasons were found, and just because it was made by Tibetans, how can it be established as non-Dharma? Because they have been established as treatises. On this, the later Gelugpa disciple Ngok Nyima Senge's treatise "Grema Rago" also wrote that it was made by Tibetans. In refuting Kalachakra, he wrote things like the sun and moon rising in the east, and so on, so there is no meaning at all. If it was composed by the translators of that time,
Chinese
还有，虽然不是佛语正典，但由学者们所著的论典与续部相符，怎么会有瑕疵呢？导师世亲在《释量论》中说：能调伏所有烦恼怨敌，能从恶趣轮回中救护者，因其具有调伏与救护之功德，故名为论典，此二者在其他宗派中是没有的。又，在无垢之法中，有《金刚怖畏》和《时轮》，以及印度班智达所作的注释和修法，都是无垢的。内续有《密集金刚》，《意趣宣说》，《集一切智金刚》，《四女请问》，《佛平等和合》，《智慧续》中的《喜金刚》，《胜乐轮》，《金刚空行》，《金刚座四法》，《大幻化网》，以及这些续的后后续和解释续，《桑布扎》，《金刚帐》，《意趣宣说》，以及印度人所作的注释和许多修法，这些都是无垢且无误的法。外续有《真实摄续》，《金刚顶》，《吉祥最上根本续》，《毗卢遮那现证菩提续》，以及这些的注释和修法等，都是无误且无垢的法。大译师俄·库库巴·拉杰所译的，有行续四千部，行续八千部，瑜伽续四千部，二者续六千部，大瑜伽续一万二千部，如果详细分开，数量是无数的。这些分类也不是诗颂的数量，而是续的章节数。至于诗颂的数量，如《胜乐轮》等同虚空有十万颂，《喜金刚》有五十万颂，《时轮》有一万二千颂，《佛平等和合》有八万颂，《真实摄续》有八千颂，《红阎摩敌》有三十万颂，《义成总持》有八千颂等等。因此，续的种类是无边无际的，所以不能说“这是续，这不是续”这样的话。
English
Furthermore, although not the actual words of the Buddha, how could treatises composed by scholars that accord with the tantras be flawed? The teacher Vasubandhu said in the Pramāṇavārttika: "That which tames all the enemies of afflictions, and that which protects from the suffering of bad rebirths, because of the qualities of taming and protecting, it is a treatise; these two are not found in other systems." Moreover, within the undefiled Dharma, there are Vajrabhairava and Kālacakra, and all the commentaries and sādhana practices done on them by Indian paṇḍitas are undefiled. Among the inner tantras are Guhyasamāja, *Guhyasamājatantra* (秘密集会续), *Guhyasamāja* (秘密集会), *Āryatathāgataguhyasamājatantra* (圣如来秘密集会续), *Mañjuśrīkīrtisamgīti* (文殊赞歌), *Sarvatathāgatatattvasamgraha* (一切如来真实摄), *Caturdevīpṛcchā* (四女神请问), Buddhasamāyoga, Hevajratantra, Cakrasamvara, Vajraḍāka, Vajrāsana Caturyoga, Mahāmāyātantra, and the subsequent tantras and explanatory tantras of these, the Sambuṭatantra, Vajraghaṇṭa, and the commentaries and many sādhana practices done on these by Indians—these are undefiled and unerring Dharma. Among the outer tantras are the Tattvasamgraha, Vajraśekhara, Śrīparamādya, Sarvatathāgatābhisambodhi-vairocana-vikurvita-adhiṣṭhāna-tantra, and all the commentaries and sādhana practices of these are unerring and undefiled Dharma. The great translator Gö Khukpa Lhas translated four thousand sections of Kriyātantra, eight thousand sections of Caryātantra, four thousand sections of Yoga Tantra, six thousand sections of both, and twelve thousand sections of Mahāyoga Tantra. If divided in detail, they are countless. These divisions are not the number of ślokas, but the number of chapters in the tantras. As for the number of ślokas, Hevajra, which is equal to space, has one hundred thousand, Hevajra has five hundred thousand, Kālacakra has twelve thousand, Buddhasamāyoga has eighty thousand, Tattvasamgraha has eight thousand, Red Yamāntaka has three hundred thousand, Donzhag has eight thousand, and so on. Therefore, since the categories of tantras are limitless, one cannot say, "This is a tantra, this is not a tantra."