English
Now, it was said like this. Because secret mantras are practiced secretly, although he himself does not acknowledge being Nyingma, he made many Nyingma deities his yidam according to the ancestral precepts. Since the tenets of both generation and completion stages are mostly the same, when concealing the experiences of the six yogas from others, even if saying "Do not tell these six yogas practitioners," he would still tell people as if a pad were pressed against his chest. It seems that they make vows of prohibition by placing a torma on the head of Dzogchen practitioners. He also greatly praised, saying, "It seems that they do not tell anything to anyone." In the general tantras, it is said, "Like this, Vajrakilaya is a lineage that accomplishes benefits, and the Nyingmapas call Vajrakilaya the deity of activity, therefore it is made into a lineage of activity." Thus it was said. If Nyingma is a false dharma, then why would one need to use their calling Vajrakilaya the deity of activity as evidence? Furthermore, in the response of the Vinaya holder, Yogi Jangchub Senge, it is said, "Also, some ancient secret mantra practitioners consider it faultless to proclaim secret conduct in all directions, but this is also incorrect because the Guhyagarbha Tantra says: 'Without pleasing the teacher, without obtaining empowerments, efforts such as listening will be fruitless and will be destroyed.' Thus it is said. Like this, in many ancient translations of sutras and shastras, it is said that secrets should not be proclaimed to the immature." Thus it was said, therefore it is not that they do not consider the Dharma to be correct. These three examinations are: in accordance with the sutras, appearing in the Vinaya, and not contradicting the nature of Abhidharma. Moreover, since the three vehicles must be combined with their respective treatises, if it is earlier than the Buddha's words, then all Nyingma mantra practitioners, the best will study the Abhidharmasamuccaya and the Pramanavarttika, and even the worst will study the Abhidharmasamuccaya and the Pramanasamuccaya. Nowadays, both new and old mantra practitioners are unable to examine the commentaries on their own tantras, he said, and then exhorted. This is greatly recorded in the "Liberation in the Palm of Your Hand." The Vinaya of mantras should be combined with the sutras and Abhidharma. These principles have already been discussed when explaining the glorious Vidyadhara. In short, the Vinaya of mantras is the samaya of common and special, the sutras are the samadhi of generation and completion stages, and the Abhi-
Chinese
具有的法性是不颠倒的见解。四依是：不依止不了义，依止了义；不依止补特伽罗，依止法；不依止词句，依止意义；不依止分别识，依止智慧。其中，这里以成为见解精髓的缘故，依止意义，不依止词句；因为区分心和智慧，所以依止智慧，不依止分别识；因为压倒小乘，所以依止了义，不依止不了义；因为不改变行为和装束方式而作为道用，所以依止法，不依止补特伽罗。像这样，通过这四依和三种观察，清净地修持佛法，这是班禅一切智者的思想。现在要讲述萨迦班智达的观点，文殊菩萨在《三律仪论》中说：“此外，新旧密咒中”，等等，讲述了新旧二派都混入了杂质的方式。如何混入的呢？就是现在的大手印和汉式的大圆满。关于这段话，汉式的大圆满是指什么呢？不是指大圆满传承最初的希日森哈的弟子，众多汉地成就者所说的大圆满，也不是指阿若的法类中，印度七传承的大圆满和从汉地传来的两个传承，因为这些的见修行都没有错误。那么是什么呢？这是指赤松德赞法王时期，和尚摩诃衍那所说的法。那又是怎么回事呢？当时，大部分藏人都信仰和渴望那位和尚，而且出现了很多获得神通的弟子，娘定增桑波也是他的弟子。因此，国王向班禅比玛拉说：“我有一位上师，名叫娘定增桑波，是汉地和尚的弟子，拥有肉眼，能同时看到成千上万的刹土，在一个禅定中入定，七天不需要食物。”班智达脸色铁青地说：“纳嘎布拉嘿萨玛地（藏文，梵文天城体：नागपुराहिसमाधि，梵文罗马拟音：nāgapurāhisamādhi，汉语字面意思：龙城蛇三摩地）。”说完，用袈裟蒙住了头。在那里，向译师询问说了什么，译师说：“他说这是能忍受痛苦的修行者转生为龙的禅定。”国王就责备了娘本
English
The nature of having is the non-erroneous view. The four reliances are: not relying on the provisional meaning, relying on the definitive meaning; not relying on the individual, relying on the Dharma; not relying on the words, relying on the meaning; not relying on the consciousness, relying on the wisdom. Among these, here, because it has become the essence of view, rely on the meaning, do not rely on the words; because distinguishing between mind and wisdom, therefore rely on wisdom, do not rely on consciousness; because suppressing the Hinayana, therefore rely on the definitive meaning, do not rely on the provisional meaning; because using the behavior and attire without changing them as the path, therefore rely on the Dharma, do not rely on the individual. In this way, through these four reliances and three examinations, purely practice the Dharma, this is the thought of Panchen All-Knowing. Now, the view of Sakya Pandita is to be stated, Manjushri said in the "Distinguishing the Three Vows": "In addition, in the new and old tantras," and so on, stating how both the new and old schools have been mixed with impurities. How are they mixed in? It is the current Mahamudra and the Chinese-style Dzogchen. Regarding this statement, what does the Chinese-style Dzogchen refer to? It does not refer to the Dzogchen spoken by the disciples of Shri Singha, the first of the Dzogchen lineage, and the many accomplished practitioners of China, nor does it refer to the seven Indian lineages of Dzogchen and the two lineages transmitted from China in the Aro teachings, because there is no error in the view and practice of these. So what is it? This refers to the Dharma spoken by the Heshang Mahayana during the reign of King Trisong Detsen. How is that? At that time, most Tibetans believed in and longed for that Heshang, and many disciples who attained clairvoyance appeared. Nyangting Dzin Zangpo was also his disciple. Therefore, the king said to Panchen Vimalamitra, "I have a guru named Nyangting Dzin Zangpo, who is a disciple of the Chinese Heshang, who possesses the eye of flesh and can see hundreds of thousands of realms at the same time, and who, by meditating in one samadhi, does not need food for seven days." The Pandit's face turned black and said, "Nāgapurāhisamādhi (藏文，梵文天城体：नागपुराहिसमाधि，梵文罗马拟音：nāgapurāhisamādhi，汉语字面意思：Dragon City Snake Samadhi)." After saying that, he covered his head with his Dharma robe. There, he asked the translator what he said, and the translator said, "He said that this is the samadhi of a practitioner who can endure suffering and is reborn as a dragon." The king then rebuked Nyangben.
Chinese
由于宣讲，娘班·曲吉乐卓的业缘觉醒，舍弃了之前的佛法，依靠比玛拉而成就光身。那时，他被称为敦敏和赞敏，因为在桑耶寺对汉藏佛法过于执着和憎恨，国王迎请班禅嘎玛拉希拉，哈尚辩论失败，这就是他们的宗派。注释师们或许是因为没有过多关注大手印和圆满次第，所以对中国式的圆满次第是否就是这个没有彻底弄清楚。还有人说：“有些人口中听到，果的究竟是光明。”据说这是对圆满次第的否定。这不是圆满次第的光明。在《八千颂》中说：“心无有心，心的自性是光明。”扬贡巴·嘉瓦的意思是指光明是无相离戏的境界。还有：“从伏藏中出现的经卷，以及从他处偷来的教法，还有创作的著作和梦中的佛法，以及依靠记忆的教法，将传承归于金刚持。即使是那样，也从其他地方引用，更不用说与佛法相违背，也与自己的宗派相违背。”虽然有人说这是针对宁玛派的，但并非如此，因为宁玛派不会将传承归于金刚持，而是在其之上归于五部和普贤王如来。这指的是噶举派中著名的如罗念六法等伏藏法，以及帕莫竹巴从萨迦派大师那里听闻并命名为大手印的法，认为那些是从他处偷来的教法。还有：“旧密咒士们，瑜伽、大瑜伽，以及随瑜伽、极瑜伽，称为瑜伽有四种，说是乘的次第，认为极瑜伽最好。”这件事也不是杰尊对此进行驳斥，而是认为那种观点如果按照新派来说不合理，按照旧派来说是合理的，只是不了解合理的道理。这显然是因为，在新密咒的宗派中，无上瑜伽之上没有更高的乘，但阿底瑜伽是生起智慧方便的法，对此来说，乘的次第必定是合理的。正如所说：“因此，在新密咒中，大瑜伽的观点...
English
Due to the explanation, Nyangban Chokyi Lhundrup's karmic connection awakened, abandoning his previous Dharma, and relying on Vimalamitra, he attained the light body. At that time, he was known as Tunmin and Tsenmin. Because of excessive attachment and hatred towards Chinese and Tibetan Dharma in Samye, the king invited the great scholar Kamalashila, and the Hashang debate was defeated, which is their doctrine. Perhaps because the commentators did not pay much attention to Mahamudra and Dzogchen, it seems that they did not thoroughly clarify whether the Chinese-style Dzogchen is this. Furthermore, some say, "Some hear from mouths that the ultimate result is luminosity." It is said that this is a negation of Dzogchen. This is not the luminosity of Dzogchen. As stated in the Eight Thousand Verse Prajnaparamita, "Mind has no mind; the nature of mind is luminosity." Gyalwa Yang Gonpa meant that luminosity is the state of non-appearance and freedom from elaboration. Also: "Texts that come from treasures, and teachings stolen from elsewhere, as well as composed works and dream Dharma, and teachings based on memory, attributing the lineage to Vajradhara. Even then, taking quotes from others, let alone contradicting the Dharma, it also contradicts one's own system." Although some say this is about the Nyingma school, it is not, because the Nyingma school does not attribute the lineage to Vajradhara, but attributes it above that to the Five Families and Samantabhadra. This refers to the treasure teachings famous in the Kagyu school, such as the Six Dharmas of Equal Taste, and the Dharma that Phagmo Drupa heard from the great Sakya master and named Mahamudra, considering those as teachings stolen from elsewhere. Also: "The old tantric practitioners, Yoga, Mahayoga, and Anu Yoga, Ati Yoga, called Yoga are four types, saying they are the stages of vehicles, considering Ati Yoga the best." This was not refuted by Jetsun either, but he thought that such a view is not reasonable according to the New Schools, but reasonable according to the Old Schools, but he did not understand the reason for its reasonableness. This is because, in the New Tantra school, there is no higher vehicle above Anuttarayoga, but Atiyoga is the Dharma of the means of generating wisdom, and for this, the stages of vehicles must be reasonable. As it is said: "Therefore, in the New Tantras, the view of Mahayoga...
Chinese
如是。因此没有比这更高的续部。即使是禅修的所缘，也没有比大瑜伽更高的。由此产生的智慧，由于无所缘且不可言说，因此不承认乘的次第。如果能很好地理解这个体系，那么阿底瑜伽的见地也是智慧，而不是乘。将不可言说之物作为所说之物，被称为不是智者的意图。如是宣说了新密咒的意旨。现在如果按照旧派的方式来做，则是这样。也就是，因此听闻的见地，与中观及以上的一切都一致。因此，所有见地的经文结合，都像波罗蜜多一样进行。为了证悟它的方法，有见地的次第。如是说。总而言之，按照新派的说法，无上的上方没有比它更高的续部。也没有禅修。阿努和阿底瑜伽的意旨，似乎是新密咒者的无上智慧，因此不能说它是乘。如果算作是乘，就会有不可言说之物变成所说之物的过失。此外，你们这些见地特别殊胜的人，区分乘的高低是不合理的。密咒中没有比中观更高的见地。你们自己的见地也是中观，如比玛拉的心部总纲中说：如此显现之时，是分别念吗？非分别念吗？有吗？没有吗？空吗？非空吗？超越一切，因此这部大乘经部中观等，断除了疑惑和所有基础，因此没有分别念，清楚地了知一切。如是说。以这个见地来确定，秘密的乘也不是不能成为智慧的乘，如圣者无著所说：知处与体性，及其进入，于彼处安住，及其事物差别，三过及其果，通过舍弃，智慧乘殊胜且特别超胜。如是说。上面的人一点也没有提到。如是说。然而，为了证悟那个见地的方法的次第，在那些要说的法的方面，是有乘的次第的。如是将见地和证悟见地的方法的法分为二，又有些人将乘分为九个次第，见地的力量