Chinese
具德智慧宝剑等， 智者以此衡量即可。 以自宗似是而非的理证， 未能遮止经续的教证。 即使词句是藏语， 也不能说不是佛法而遮止。 如果不遮止藏语的佛法， 就应将此法视为量。 宣说《秘密藏》之人的宗派， 从宣扬不可行开始， 再次被智者辩驳时， 这种守护他人心意的世间法， 即使聪明也只是让愚者高兴， 有见识者会感到羞耻。 业果金刚持等， 经部中没有明确说明， 本师秘密毗玛拉， 以及注释的印度智者们， 也只是阐释了经部的自宗， 没有像藏族老人们那样， 用自己编造的理论来掺杂。 他们是量士夫。 压制五部如来， 对于大圆满来说是富裕吗？ 对于分别念的修行， 超越的法说成是念修和， 富裕，这说法非常荒谬。 压制小乘也是， 仅凭自己的宗义就能成立， 无需无意义地压制佛陀。 寂止、圆满、断法和修心， 这些词语印度没有。 圣者佛陀觉沃仁波切， 莲花生、毗玛拉， 他们都是印度大班智达。 法也是他们各自的法， 因此说印度没有， 谁会认为这种说法是真实的呢？ 因此萨班不认可。 大圆满的见解和， 甚深瑜伽不相同， 萨班认可，这样胡说八道。 如果是那样的话，在那部论典中， 法乘和智慧二者， 应该在那区分的章节中阐述。 将宁玛派确立为佛法， 并以持祥论典为依据， 更不用说与他人相违背， 与自己的宗义也相违背。 如是说。您的论著《黄金针》， 彻底摧毁了三律仪的区分， 将萨班的宗派分成了碎片， 成了怙主先前所安立的， 藏地邪说者的， 装饰和作者之首。 一切智索南僧格和， 绕旺能言狮子等， 萨迦派的持教者们， 即使遮止也未能阻挡， 这是末法时代的规律。 这是中间的偈颂。
English
The Venerable Wisdom Sword, etc., Let the wise measure with this, it is sufficient. With one's own seemingly logical reasoning, Unable to refute the scriptures and tantras. Even if the words are Tibetan, One cannot prevent it by saying it is not Dharma. If Tibetan Dharma is not prevented, Then it is appropriate to regard that Dharma as valid. The tradition of those who speak of the Guhyagarbha, Starting from proclaiming what is not permissible, When scholars argue again, This worldly custom of protecting others' minds, Even if clever, it only pleases fools, Those with knowledge will be ashamed. Karma Vajradhara, etc., Are not explicitly stated in the tantras, The secret Buddha Vimala, And the Indian scholars who commented, Only explained the self-tradition of the tantras, They did not mix it with their own fabricated theories, Like the old Tibetans. They are authoritative individuals. Subduing the five Buddha families, Is it prosperity for Dzogchen? For the practice of conceptual thought, Saying that the transcendent Dharma is conceptual meditation and, Prosperity, is a very absurd statement. Subduing the Hinayana is also, Accomplished only by one's own doctrine, There is no need to suppress the Buddha meaninglessly. The terms Tranquility, Perfection, Chöd, and Mind Training, Do not exist in India. The holy Buddha Jowo Rinpoche, Padmasambhava, Vimala, They are all great Indian Panditas. The Dharma is also their respective Dharma, Therefore, saying it does not exist in India, Who would consider this statement to be true? Therefore, Sakya Pandita does not approve. The view of Dzogchen and, Very profound yoga are not the same, Sakya Pandita approves, such nonsense is spoken. If that is the case, then in that treatise, The Vehicle and the two Wisdoms, Should be explained in the section where they are distinguished. Establishing Nyingma as Dharma, And relying on the Shri Kalachakra Tantra, Let alone contradicting others, It also contradicts one's own doctrine. Thus it is said. Your treatise "Golden Needle", Completely destroys the distinction of the three vows, Splits Sakya Pandita's doctrine into pieces, Becoming the ornament and chief author, Of the heretics of Tibet, That the protector previously established. Omniscient Sonam Senge and, Rawon Speaker Lion, etc., The Sakya holders of the doctrine, Even if they prevented it, they could not stop it, This is the nature of the degenerate age. This is the intermediate verse.
Chinese
的宝藏执掌着。以伟大佛子之行利益一切众生，愿能将一切众生安置于普贤如来的果位。关于破斥宁玛派（旧译派）的殊胜论著，名为《定解义之龙吟》。对于诸佛无偏的教法具有无与伦比的坚定信仰，并且拥有辨析一切知识领域的智慧之眼。尤其对于密宗金刚乘的教义具有殊胜的自信。受持以佛法治理广大土地的法座持有者诺布·白玛嘉波的嘱托，由随和者索多巴·赤莫于木阳龙年（藏历）的初冬月一日之前圆满完成。到今年为止，释迦牟尼佛的教法已经流传了三千七百三十五年。还剩下七百六十五年。在此之上，加上仅存名相的五百年。愿吉祥增长！本来清净的觉性大光明，具有智慧光明圆满的身相。从未有过迷乱的普贤王如来，遍主轮涅之主请守护此世间。如是，我们以上所说的辩论次第中，有真实的回答，也有敷衍的回答，以及引用经续的论证，也有直接和间接的各种情况。然而，宁玛派的人们对于事情的真相如何，却不来反问。新派中精通显密的人们，也沉默不语，令人沮丧。而且像我这样的人，智者们不来询问佛法，也不与我谈论，这确实是事实。即便如此，为了辨别正见与邪见，为了消除自身的疑惑，为了补充这部论著，再次引用自己所见所闻的经续，特别是从善知识纳塘巴·绛若·绛曲崩那里得到的一些手稿，以此来进行阐述。其中，巴珍说：“对于深刻而独特的佛法进行诽谤，这种邪法值得考察。”对于这句话，之前没有给出真实的回答，所以现在给出真实的回答：按照大圆满的观点，阿努瑜伽以下都是有局限和遮蔽的乘。因此，在这里仅仅是为了更好地理解自己的观点，才对它们的观点进行辨识。
English
holding the treasury of. May all beings be established in the state of Samantabhadra Buddha through the conduct of the great royal son benefiting all beings. This is called "The Definitive Roar of the Dragon," a well-spoken treatise refuting the ancient translations of the secret mantra of the sacred Dharma. Having supreme and unwavering faith in the Buddha's unbiased teachings, and possessing the eye of wisdom that discerns all fields of knowledge. Especially having auspicious confidence in the ways of the secret mantra Vajrayana. From the command of Norbu Pema Gyalpo, the throne master who governs the great land with Dharma, it was completely composed by Sogzlogpa Khromo, the easygoing one, before the first day of the early winter month of the Wood Male Dragon year. Up to this year, three thousand seven hundred and thirty-five years have passed since the Buddha's teachings. There are seven hundred and sixty-five years remaining. On top of that, there are five hundred years in which only the signs remain. May virtue and goodness increase! The primordial purity of awareness is great light. Possessing the body of expanding wisdom light. Samantabhadra, who has never been mistaken, may the pervasive lord of the wheel protect this world. Thus, in the sequence of arguments and answers we have discussed above, there are genuine answers, perfunctory answers, and quotations from sutras and tantras, both direct and indirect. However, the Nyingmapas do not ask back about the truth of the matter. Even the New Schools who have studied sutras and tantras remain silent, which is disheartening. It is true that scholars do not ask me about Dharma or discuss it with me. Nevertheless, in order to distinguish between correct and incorrect views, to dispel one's own doubts, and to supplement this treatise, I will again quote the sutras and tantras that I have seen and heard, and especially from some manuscripts found from the good friend Narthangpa Jangro Jangchub Bum, and explain them. In that, Paljin said, "It is appropriate to investigate this false Dharma that slanders the profound and unique Dharma." There was no real answer to that above, so here is the real answer: According to the view of Dzogchen, everything below Anuyoga is a vehicle of limitations and obscurations. Therefore, here it is only to identify their views in order to better understand one's own view.
Chinese
也不想特别贬低。这是从大圆满的加持中显现的各种展示力量的门径，如同游戏或装饰一般。而且，按照阿底的规矩，因的乘也被包含在咒语中。咒语也被包含在四种瑜伽中。下三瑜伽也被包含在阿底瑜伽中。阿底是唯一明点，在无为的自性中本来存在。如《虚空大》中所说：“犹如众水流入大海中，于大海中味道成一味。诸法汇聚于大圆满中显明，安住于不造作任运成就的自性中。”又说，所有这些乘，都是在佛陀的慈悲和所化众生的业缘具足时，由必要和目的两种原因而产生的。必要是对于那些想要通过因的自性乘，以五道十地的门径来断除烦恼，并通过修持的努力，从无数劫的时间中获得佛果的人们而言。目的是为了那些不理解阿底宗义，不修习地道的人们而产生的。再次，必要是对于那些进入内外密咒之门的人们而言。目的是为了证悟无法通过四种修持来成就的悉地，即本来解脱之义而产生的。因此，在地上和道上断除和修持，以及努力修持四种修持，内外进行取舍，都是徒劳无益的。安住于不寻求任运成就的自性中。如是说。因此，阿努以下的过失和障碍是，心的力量显现为任何事物。由于心的无生性中力量无碍显现，却不明白自显现是空性的。因此，现在的所有显现都是由众生共同的业力所成就的。一切苦乐都认为是过去业力所致，从而误入世间天道的乘。那么，大圆满是否扬弃这种见解呢？不是特意扬弃，虽然众生的力量不间断地显现，如同凡夫俗子显现为天人乘一般，但并非如此成立。因为，显现和业力并非自主，而是二取不成立，自性解脱的。如《虚空大》中所说：“若为业力所支配，则无自生之智慧。”因此，说明了业力的自性是不存在的。同样，心是空性
English
Also, I don't want to particularly belittle it. These are various ways of demonstrating power that arise from the blessings of Dzogchen, like play or ornaments. Moreover, according to the Ati system, the vehicle of cause is also included in mantra. Mantra is also included in the four yogas. The lower three yogas are also included in Ati Yoga. Ati is the single bindu, which is originally present in the state of non-action. As it is said in the Great Expanse: "Just as all rivers flow into the great ocean, and in the great ocean, the taste becomes one. All dharmas gather and become clear in the Great Perfection, and abide in the uncreated, spontaneously accomplished state." It is also said that all these vehicles arise due to the power of two causes, necessity and purpose, when the compassion of the Buddha and the karmic connections of the beings to be tamed are complete. The necessity is for those who want to abandon afflictions through the vehicle of the nature of cause, through the path of the five paths and ten bhumis, and to attain Buddhahood from three countless eons of time through the effort of practice. The purpose is for those who do not understand the Ati doctrine and do not practice the stages of the path. Again, the necessity is for those who have entered the gates of outer and inner tantra. The purpose is to realize the meaning of the great original liberation, which cannot be accomplished through the siddhis of the four practices. Therefore, abandoning and practicing on the ground and path, and striving to practice the four practices, and making choices inside and outside, are all in vain. Abiding in the spontaneously accomplished nature without seeking. Thus it is said. Therefore, the faults and obscurations below Anu are that the power of mind manifests as anything. Because the power of mind manifests unceasingly from the unborn nature of mind, but one does not understand that self-appearance is emptiness. Therefore, all the present appearances are accomplished by the common karma of sentient beings. All happiness and suffering are considered to be caused by past karma, thus straying into the vehicle of worldly gods. Then, does Dzogchen abandon this view? It is not intentionally abandoned, although the power of sentient beings manifests continuously, just as ordinary people manifest as the vehicle of gods and humans, but it is not established in that way. Because appearance and karma are not autonomous, but are free from duality and self-liberated. As it is said in the Great Expanse: "If one is dominated by karma, then there is no self-born wisdom." Therefore, it is explained that the nature of karma does not exist. Similarly, the mind is emptiness.
Chinese
由于那个力量没有停止，所以像外道的常断见一样显现。声闻乘的二分之一个无我。 缘觉乘的二个无我。 唯识宗的万法唯心。 中观宗的离边。 克里亚部的世俗谛本尊坛城。 胜义谛远离四边清净。 邬波的见行双运。 瑜伽部的胜义谛离边。 世俗谛金刚界本尊坛城。 嘛哈瑜伽的真谛二谛无别。 阿努的法界和智慧。 虽然由于心的力量没有停止，而如那些乘的见解一样显现，但是，远离执着于那个和那个见解的边，安住于离边的唯一明点之中，没有动摇，由于力量没有停止的自生智慧，如那些下乘的见行一样显现，所以不遮止。 不舍弃。 不是不修。 那个意思。 还有，如果证悟了大圆满的意义，因为乘没有高低，所以叫做于平等性中自然解脱。 又有些人说，像这样修持大圆满心部和大手印等等，自己获得法身，但是为了利益他人的色身二身不会出现，因为那二者的主要原因生起次第没有修持的缘故。 这样说。 如果那样，就会成为不可能有从波罗蜜多乘中产生的佛，并且也没有理解从法身的力量中产生色身。 这就像一些外道，认为没有从串习中产生的遍知一样。 不是那样的，经中说，像那样串习前一个，前一个心法慈爱和，无贪着智慧等其他的，光明是那个根本。 还有，前一个刹那前一个，每一个刹那都是前一个的因，因此那个的因，一切在今生也能见到。 导师英雄说，智慧的力量不明显，诸根也是愚笨的自性，刚出生谁也没有教导，就开始吃食物和，开始喝奶也是，那些是其他世串习的力量。 这样串习的力量连旁生也这样做，那么串习道的瑜伽士为什么不会变成遍知？ 因此没有从串习中产生的遍