Chinese
关于噶陀巴的说法。像《昆都》等五部经，引用传承、广释的来源很多。在《名号赞释》中，比玛拉从《昆都智慧》中引用了很多传承。虽然《昆杰》属于心部，但不是十八心部之一。所谓《意合经》，是经部传授诀窍之王。果洛益西则以声音证明了这一点。在比玛拉的心髓中，有一百一十九个口诀。其中有十七部大续，四部补充续，以及护法黑母忿怒母续。这是康丹玛伦嘉从乌如霞的拉康中，由取藏师康巴贡钦和住持策莫扎等少数弟子传授的。当朗玛去世时，拉尊到达。借用了取藏法《昆杰玛》。这才约定了送还的时间。这才按时送还。当到达涅塘沃时，听到了朗玛去世的消息，悲伤地返回了藏地。因此，十七部大续和比玛拉的心髓，在拉尊本人未曾接触之前，就已广为人知，所以拉尊不要说这是自己所著。这是之后拉尊从桑耶青普取出的四部甚深取藏法，以及从比玛拉传承下来的比玛拉心髓，混淆后说是自己所著。因为不明白这个道理，所以无知地胡说八道。还有，关于宁班热巴巾、古汝秋旺秋洛、秋吉仁钦林巴、祖古邬金林巴、策丹坚赞等，出现了许多虚假的取藏师的说法。那么，他们虚假的虚假之处是什么？有什么可以识别的理由？获得了生死自在的圣者们，随心所欲地转世为化身。对于众生的怙主，哪位智者会颠倒地看待呢？即使最初就已成佛，也根据所化众生的根器，行持伟大的利他事业。对于安住于大地之上的圣者们，就像投入战场的敌人一样，仅仅以憎恨和恶语，谁能消除这种罪恶呢？还有，关于噶举德谢
English
Regarding the statements about Kathokpa. The five sutras, including the 'Kundü,' have many sources for quoting transmissions and extensive commentaries. In the 'Commentary on the Names,' Vimala quotes many transmissions from the 'Kundü Wisdom.' Although 'Kunjé' belongs to the Mind Class, it is not one of the eighteen Mind Classes. The so-called 'Sutra of the Union of Intentions' is the king of sutras for bestowing instructions. Gok Lo Yizang Tsé proves this with sound. In Vimala's Heart Essence, there are one hundred and nineteen instructions. Among them are seventeen great tantras, four supplementary tantras, and the tantra of the Dharma protector Black Mother Wrathful Mother. This was transmitted by Kangdengma Lhün Gyal from the Lhakhang of Uru Zha, by the treasure revealer Khampa Gomchen and the abbot Tsemok Drak, among a few disciples. When Langma passed away, Lhetsün arrived. He borrowed the treasure Dharma 'Kunjé Ma.' Only then was the time for returning it agreed upon. Only then did he go to return it on time. When he arrived at Nyethang Ö, he heard the news of Langma's death and sadly returned to Tsang. Therefore, the seventeen great tantras and Vimala's Heart Essence were already well-known before Lhetsün himself had contact with them, so Lhetsün should not say that he composed them himself. This is because Lhetsün later took out the four volumes of profound treasure Dharma from Samye Chimphu, and the Vimala Heart Essence transmitted from Vimala, confusing them and saying that he composed them himself. Because he does not understand this principle, he ignorantly speaks nonsense. Also, regarding Nyangben Ralpa Chen, Guru Chöwang Chölo, Chögyal Rinchen Lingpa, Tulku Orgyen Lingpa, Tseten Gyaltsen, and others, there have been many statements about false treasure revealers. So, what is the falseness of their falseness? What is the reason that can identify it? The noble ones who have attained mastery over birth and death, intentionally reincarnate as emanations. For the protectors of beings, which wise person would view them perversely? Even if they were enlightened from the beginning, they act with great altruism according to the faculties of those to be tamed. For the noble ones who reside on the great earth, like enemies entering the battlefield, who can purify this sin with only hatred and evil words? Also, regarding the Kagyé Deshek
Chinese
以及噶协杜巴，以及马头明王德谢杜巴，以及命主乌尔莫等等，虚假的法藏不可思议。莲师事业威力也，做了空行心髓法类。掘藏师多吉林巴也，做了金刚萨埵心髓。如是说，假是虚妄之名，是耶非耶问于您。若是此等伏藏法，成熟灌顶与解脱道，见修行果无错谬，从上至成佛，至下度怨敌，诸佛事业无边，在无碍成办之时，莫否认显现说假。莫以自宗不闻，便思不是佛法，于一切法类中，密咒无上甚多也，如是阿底峡尊者所说。以及分别说等声闻众，以自未闻为由，舍弃大乘法，故对彼等慈怙龙树也，成立大乘是佛语，此时亦应忆念。所有如来之，不可思议之法，其义亦应此时忆念，如大海中之海龟，以及井中之蛙，如何不能容纳于心中，此小见解应舍弃。又，如今也有具名古汝之，一些掘藏师，听闻如是。末世魔众力极大，故仍将出现诸多假伏藏。舍弃论典智者之语，唯悦意于同类愚者之，法如火燎原，藏地为假所控制。如是说，从掘藏师次第出现中，作利生之化身，以及魔类伪藏出现也，莲花生大士作了授记。差别见修行不谬，时间地点标志姓氏与名字，乃至身体之肉纹，于决定之授记之，彼补特伽罗是量士夫。彼等形似而非者，成了异类魔之眷属，于宁玛派中，新派中更多出现如是，于圣八千颂中也，五百末世之时，魔乃堪布阿阇黎之，形象者来临。
English
And Ka Xie Dupa, and Hayagriva Deshek Dupa, and Tsedak Urmo, etc., false Dharma treasures are inconceivable. Padmasambhava's power also, made the Dakini Heart Essence Dharma cycle. Tertön Dorje Lingpa also, made the Vajrasattva Heart Essence. Thus it is said, false is the name of untruth, is it or is it not, I ask you. If these treasure teachings, maturing empowerment and liberating path, view, meditation, conduct, and result, have no error, from the upper limit of attaining Buddhahood, to the lower limit of subduing enemies, all the Buddha's boundless activities, while being accomplished without hindrance, do not deny the manifest as false. Do not think it is not Dharma because it is not heard in your own tradition, among all kinds of Dharma, there are many unsurpassed secret mantras, as said by Lord Atisha. And the Sravakas such as the Vaibhashikas, abandoning the Mahayana Dharma because they have not heard of it themselves, therefore, the compassionate protector Nagarjuna also, established that Mahayana is the word of the Buddha, this should also be remembered at this time. All the Tathagatas', the inconceivable Dharma, its meaning should also be remembered at this time, like a turtle in the great ocean, and a frog in a well, how can it not be accommodated in the heart, this small view should be abandoned. Also, now there are some Tertöns with the name Guru, it is heard like this. In the degenerate age, the power of the demons is very strong, so many false treasures will still appear. Abandoning the words of learned scholars, only pleasing the like-minded fools, that Dharma spreads like fire in the forest, Tibet is controlled by falsehood. Thus it is said, from the successive appearance of Tertöns, the emanation bodies who benefit beings, and the appearance of false treasures of the demon class, Padmasambhava made a prophecy. Differentiating view, meditation, and conduct without error, time, place, signs, lineage, and name, even the flesh marks on the body, of the definitely prophesied, that person is a reliable individual. Those who resemble them but are not, become the retinue of different kinds of demons, in the Nyingma school, even more appear in the New schools, in the Holy Eight Thousand Verses also, at the time of the last five hundred years, the demons will come in the form of Khenpos and Acharyas.
Chinese
如是授记。未来伪掘藏将大量涌现。从我等空疏的宗义中，解脱洲尊者将收集伏藏。此后未来临，未曾宣说。志同道合的愚人乐于此道，此法如森林之火般蔓延。如是观察亦不相悖。圆满大权之法，诸佛之同一妙音，此无上之见解，若为智者所舍弃，愚笨慧浅之人，未解其义为何欢喜？又，集密、律仪、时轮金刚、金刚座四处，佛颅、大幻化网，金刚甘露、阎魔敌，至尊玛哈嘎拉等，大瑜伽续部等，甚深义大手印等，斥为小乘而加以贬低。噶玛、伏藏不可胜数，乃九乘之顶巅，甚深大圆满之法，仅闻其名亦得解脱。如是说。胜者所说三藏，特别是密咒之四续部，有上下高低之分，乃佛陀教法之共同规律。小乘胜于小乘，彼胜于金刚乘，彼亦有次第高低。金刚幕续中也说，下者为事续，非事瑜伽在其后，对殊胜有情为大瑜伽，无上瑜伽在其后。如是说，无上内续中，父续胜于母续，彼胜于无二续。一切大车论师皆如是主张。续部之义大手印，与甚深大圆满之，见解相同然行道，以速疾之关键大为不同。新派密咒与般若波罗蜜多，见解之意趣虽一致，然道之远近有差别。是故此亦与之相同。于一切胜者之语中，因大乘密咒众多之故，噶玛伏藏不可胜数。若闻之不得解脱，未闻者又如何解脱？具足上等根器，往昔串习者，仅闻其名即得解脱，如火与火花相遇般，证悟与解脱同时。如国王萨哈卡拉与，大婆罗门萨惹哈，藏地成就者如岭喇嘛，中等根器自现
English
Thus it was prophesied. In the future, many false treasures will appear. From our empty doctrines, Drolshig Lingpa will collect the treasures. It was not said that it would come after that. The foolish who share the same inclinations are pleased with this Dharma, and this Dharma spreads like fire in the forest. If one examines it, it is not contradictory. The Dharma of the Great Perfection Empowerment, the single voice of all Buddhas, this unsurpassed view, if even the conceited scholars abandon it, why are the foolish and those of little wisdom pleased without understanding its meaning? Furthermore, the Guhyasamaja, the Vinaya, the Kalachakra Vajra, the four seats of Vajrasana, Buddha Skull, Mahamaya, Vajra Amrita, Yamantaka, Lord Mahakala, and so on, the tantras of the Great Yoga, and the profound meaning of the Great Seal, are disparaged as Hinayana. The Kama and Terma are countless, being the pinnacle of the nine vehicles, the profound Dharma of the Great Perfection, liberation will occur by merely hearing it. Thus it is said. The three baskets spoken by the Victorious Ones, especially the four classes of tantras of mantra, having higher and lower distinctions, is the general rule of the Buddha's teachings. The Mahayana is superior to the Hinayana, and the Vajrayana is superior to that. Even within that, there are gradual distinctions of higher and lower. Even within the Vajra Tent Tantra, the lower ones are the Kriya Tantra, and after that is the Yoga that is not Kriya, for the superior sentient beings is the Maha Yoga, and after that is the Anuttara Yoga. Thus it is said, even within the Anuttara Inner Tantra, the Father Tantra is superior to the Mother Tantra, and the Non-Dual Tantra is superior to that. All the great chariot masters assert this. The meaning of the tantras, the Great Seal, and the profound Great Perfection, although the view is the same, the path to be traversed, the key to speed, is vastly different. The new mantras and the Prajnaparamita, although the intention of the view is the same, there is a great difference in the distance of the path. Therefore, this is also the same as that. Among all the words of the Victorious Ones, because there are many Mahayana secret mantras, the Kama and Terma are countless. If one is not liberated by hearing it, how can one be liberated by not hearing it? Those with superior faculties, who have trained from the past, are liberated by merely hearing it, like fire meeting a spark, realization and liberation are simultaneous. Like King Sahakara and the great Brahmin Sarahaha, and the Tibetan Siddha Ling Repa, those with intermediate faculties, self-appearing
Chinese
我于报身中解脱。 最终于自性化身中解脱。 又于最后经历诸转世后， 与解脱之宁玛派自宗相符， 从时轮金刚续中， 即使此生未得瑜伽， 亦云来世得解脱。 如是于秘密藏及， 金刚顶续中亦云， 若得灌顶且不失誓言， 则于七世或十六世中， 得解脱，时轮续中云， 即使不修亦决定解脱。 如是明确宣说。 若非听闻而解脱， 则此非由修习而解脱。 如今仍需广增闻思之类。 又，导师普贤王如是说。 莲花生（པདྨ་སམྦྷ་ཝ་）等等， 邬金刹土与印度之， 贤善成就者彼等一切， 皆由此妙法而解脱也。 于印度境中寻觅谎言之源。 如是说。此乃前文自己所言， 邬金莲师于宣说 窍诀观鬘之后， 已无暇宣说其他法门， 以莲师已逝之传记， 证明无有大圆满， 以及说莲师并非大圆满之， 班智达等语相违。 又，国王遗教书及， 毗卢遮那之塑像及， 噶玛丹玛各自不同， 虚假之历史不可思议。 如是说。诸遗教书及塑像之， 历史等并无错谬。 若与他处所传不符， 便认为彼为虚假， 则诸佛菩萨之事业及， 成就者们之传记亦， 为应和所化众生之不同显现， 而不 স্থির于一， 则彼等一切亦将成虚假。 又， कुछ人因未寻得法器， 故将法藏埋于地或岩石中， 为于未来种下愿力， 故云具缘之我已取出之。 如是说。此非绝对。 亦有因未寻得法器而埋藏者。 有些时候其他上师， 彼之所化弟子， 为未来之利益， 将自己之法藏埋藏， 如竹巴之六法绳索。 热琼巴对提普巴说， 传授口诀需要时间， 未来会有大事发生， 如是说后埋藏于喀曲。 彼即