Chinese
以及其他的续部，所有秘密的续部，秘密宝珠明点等等，都说是不正确的。这些也是不行的，大译师仁钦桑布从续部之王大调伏有意义成就中说：那时不应依赖性行为，这种行为是无过失的，不应做任何有罪的事情，对任何事物都不应生气和贪执。以及名为《秘密庄严》的续部中也说：除了誓言、时间和加持的时间之外，其他时候不应说谎言，不应饮酒。等等这样说了。在如实显示声音的场合，因为将这些作为信仰的来源，而且调伏三猛尊的译师法贤的译本是无可争辩的。在拉里或者二十四个地方有二十四个续部，加上八个同类的续部，总共三十二部有梵文原本。班智达嘎雅达拉对译师卓弥释迦益西和觉悟功德称两人都正确地讲述了续部，我的上师这样说。还有寂天论师说：所有秘密续部的注释《秘密之灯》中，因为将此解释为瑜伽续部，所以是正确的。同样，所有佛陀的身语意秘密藏，译师格洛所翻译的，有人认为是卡巴拉持和卡日嘎是伟大的瑜伽，但寂天论师解释为瑜伽续部，所以很清楚。秘密宝珠明点也是萨班的翻译，尊者本人说：这个神圣的续部以前在雪域这里，没有以任何方式翻译过，由已故的智者吉祥和精通声明的根嘎坚赞我翻译。受到神圣的命令的敦促，恭敬地在吉祥萨迦寺翻译。愿以此功德，所有众生都能领悟秘密的意义，到达佛的境界。这样说的。又在翻译《如来一切秘密庄严》的结尾也说：为了用五箭的经院，心的守护之木，彻底摧毁傲慢之网，续部之王
English
and other tantras, all secret tantras, secret jewel bindu, etc., are said to be incorrect. These are also not acceptable, because the great translator Rinchen Zangpo said in the great Vinaya Meaningful Accomplishment, the king of tantras: At that time, one should not rely on sexual conduct. This conduct is faultless. One should not do anything sinful, and one should not be angry or attached to anything. And in the tantra called Secret Ornament, it is also said: Except for the time of vows, time, and blessings, one should not speak false words at other times, and one should not drink alcohol. And so on. In the context of showing the sound as it is, it is because these are used as a source of faith, and because the translation of the three fierce deities by the translator Chokyi Zangpo is undisputed. In Rali or the twenty-four places, there are twenty-four tantras, plus eight similar tantras, making a total of thirty-two with Sanskrit originals. Pandit Gayadhara said that he had correctly explained the tantras to both the translators Drogmi Shakya Yeshe and Nyö Yönten Drak, according to my lama. Also, Shantipa said: In the commentary on all secret tantras, The Lamp of Secrets, it is correct because it is explained as a yoga tantra. Similarly, the secret treasury of all Buddhas' body, speech, and mind, translated by the translator Gewei Lodrö, some consider Kapaladhara and Kharika to be great yoga, but Shantipa explained it as a yoga tantra, so it is clear. The Secret Jewel Bindu is also a translation of Sakya Pandita, and the venerable himself said: This sacred tantra was not previously translated in any way in this snowy land. It was translated by the late wise and glorious Kunga Gyaltsen, who was proficient in linguistics. Urged by the sacred command, I respectfully translated it in the glorious Sakya Monastery. May all beings, through this virtue, understand the meaning of the secret and reach the state of Buddhahood. So it is said. Also, at the end of the translation of The Arrangement of the Secret Ornament of All Tathagatas, it is said: In order to completely destroy the net of arrogance with the five-arrowed scholastic, the mind's guardian tree, the king of tantras
Chinese
此如大海般深邃，翻译若有错谬，诸位圣者请明鉴。如是说。 导师无畏生处也于口诀穗第七中说：如来一切身语意之秘密庄严布置大续中也。如是作为信赖之来源。 此外，还有《金刚顶续》、《金刚门续》、《金刚大坛城续》、《金刚手总集续》、《殊胜行续》、《成就显现续》、《誓言真实抉择续》、《金刚锐利续》、《无上意续》、《金刚坚固集续》、《大誓言续》、《部多调伏续》、《金刚顶髻续》、《忿怒月密续》、《金刚颅续》、《宝光明续》、《颅鬘续》、《六字誓言续》、《妙吉祥续》、《现观誓言续》、《最初佛续》、《大阿拉里续》、《一切智怖畏续》、《金刚秘密续》、《三誓言庄严续》、《秘密庄严树续》、《智慧布置续》、《秘密自在明点续》、《明点和合续》、《一切续部心髓无上续》、《现证无上续》、《佛陀顶饰续》、《三界秘密续》、《妙吉祥秘密续》、《度母生起续》、《证悟总集续》、《莲花舞自在续》、《瑜伽尊胜续》、《诸天总集续》、《世间及出世间金刚续》、《金刚忿怒平等入密续》、《金刚无垢续》、《三誓言胜续》、《一切自在生起续》、《金刚手心髓生处续》、《金刚现生续》、《莲花生处续》、《极善安住续》、《金刚顶髻灌顶续》、《大坛城布置续》、《誓言现证续》、《莲花网续》、《有义思择续》、《金刚顶饰》等等，是为智足论师之规，以及《遍照现观释》、《善臂释》、《明灯上释》、《行集》、《密咒义总览》。
English
This is as deep as the great ocean. If there are any errors in translation, may the noble ones discern them. Thus it is said. The teacher Fearless Source also said in the seventh section of the "Ear of Whispered Instructions": "Also from the great tantra of the arrangement of the secrets of body, speech, and mind of all the Tathagatas." Thus, it is made a source of trust. Furthermore, there are the tantras of the Vajra Crown, the Vajra Gate, the Great Vajra Mandala, the Vajrapani Collected from All, the Supreme Conduct, the Manifestation of Accomplishments, the Determination of the Truth of Samaya, the Vajra Sharp, the Supreme Intention, the Vajra Solid Collection, the Great Samaya, the Subduer of Bhutas, the Vajra Crest Jewel, the Wrathful Moon Secret, the Vajra Skull, the Jewel Light, the Garland of Skulls, the Samaya of the Six Syllables, the Manjushri Tantra, the Tantra of Manifest Samaya, the First Buddha, the Great Arali, the All-Knowing Terrifier, the Vajra Secret, the Ornament of the Three Samayas, the Tree of Secret Ornament, the Arrangement of Wisdom, the Secret Empowerment Bindu, the Bindu Union, the Supreme Essence of All Tantras, the Supreme Manifestation, the Buddha Crown, the Secret of the Three Realms, the Manjushri Secret, the Tara Arising, the Collected from All Realizations, the Lord of the Lotus Dance, the Yoga Supreme Victory, the Assembly of All Deities, the Vajra Tantra of the World and Beyond, the Secret of the Vajra Wrathful Samapatti, the Vajra Immaculate, the Three Samaya Victory, the Empowerment Generating from All, the Vajrapani Essence Source, the Vajra Manifestation, the Lotus Source, the Extremely Well Established, the Vajra Crest Jewel Empowerment, the Arrangement of the Great Mandala, the Manifestation of Samaya, the Lotus Net, the Meaningful Discrimination, the Vajra Head Ornament, and so on. These are the systems of Yeshe Zhap, as well as the commentary on the Vairochana Abhisambodhi, the commentary on Good Arm, the upper commentary on the Lamp Illuminating, the Compendium of Conduct, and the Overview of the Meaning of Mantras.
Chinese
还有，那若巴的注释，寂护的《真性成就》，金刚鬘，口诀穗，无畏论释等众多论典中引用的那些词句，如果不是以欺骗的想法而混淆相似的名称，那么就是正确的续部。正如我的上师，法王薄伽梵热罗匝所说，应当如此理解。等等，广泛地宣说了。这些教义表明，班禅金面者能够代表持有者在智慧和博学方面都很渊博。这样说，实际上是证明了他们智慧和博学的不足。此外，世尊佛陀，包括八大近子等一百零八名号，也被说成是续部的范畴。因此，名称为陀罗尼的经典是经，名称为经的经典是续部，应当清楚地区分。还有，出自《华严经》的世间安立，因安立，业安立，少女金色的故事，七少女的故事，欢喜友的故事，具眼的故事，以无忧门降伏龙的故事，譬喻鬘，指示处所迎请，阿罗汉僧增长的授记，能仁如来嘎啦神的征兆显现，十二缘起的计算，男子种姓的续，赞颂世尊佛陀应赞颂的赞歌等虽然出现，但对于此，说一切有部等不接受七部对法，其他经典也是佛陀圆寂后，由圣者们和伟大的诗人圣者勇所造，因此是正确的论典。此外，雪域的学者鲁梅旺秋扎说：《无我所问经》，《双经法之品类》，《虎鼻的故事经》，《十二眼经》等不是佛语，对薄伽梵大顶髻经是否是佛语表示怀疑。这也是不行的，因为修持
English
Also, the commentaries of Naropa, Shantarakshita's "Establishment of Reality," the Vajra Garland, the Ear of Instructions, the Fearless Commentary, and other numerous treatises cite those words, which, if not mixed with similar names with the intention of deception, are the correct tantras. As my guru, the King of Dharma, Bhagavan Ralrotsa, said, it should be understood. And so on, it is widely proclaimed. These teachings indicate that the Panchen Serdogchenpa can represent the holders as being vast in wisdom and learning. Saying this actually proves their lack of wisdom and learning. Furthermore, the names of the Buddha, the Bhagavan, including the Eight Close Sons and so on, the one hundred and eight names, are also said to be in the category of tantras. Therefore, those named Dharani are Sutras, and those named Sutras are Tantras, and they should be clearly distinguished. Also, from the Avatamsaka Sutra come the Establishment of the World, the Establishment of Cause, the Establishment of Action, the story of the Golden Maiden, the story of the Seven Maidens, the story of the Joyful Friend, the story of the One with Eyes, the chapter on Subduing the Naga through the Gate of No Sorrow, the Garland of Similes, the Showing of Places and Inviting, the Prophecy of the Arhat Sangha Increase, the Manifestation of the Signs of the Sage Thubpa Garla, the Calculation of the Twelve Interdependent Arisings, the Lineage of Male Lineage, the Praises to the Buddha Bhagavan, the Praises Worthy of Praise, and so on. However, for this, the Sarvastivadins and others do not accept the Seven Books of Abhidharma, and other scriptures were also composed by the Noble Ones and the great poet Noble Hero after the complete Nirvana of the Buddha, so they are correct treatises. Furthermore, the Tibetan scholar Lume Wangchuk Drak said that the Sutra of Questions of No-Self, the Chapter of the Categories of the Twin Sutra Dharma, the Sutra of the Story of the Tiger's Nose, the Sutra of the Twelve Eyes, and so on, are not the Buddha's words, and he doubts whether the Bhagavan's Great Crown Sutra is the Buddha's words. This is also not acceptable, because the practice
Chinese
因为没有成立的量可以成立，而且那些将经文作为量的大译师们所造的目录中说这些是正确的经部，所以是有害的。大译师仁钦桑布所翻译的《询问无我经》是没有争议的。还有一些藏人说，律藏细则只翻译到第六品，而且其中也有错乱和缺失。他们认为根本律是具有诤论的，并且说两个别解脱经也是阿罗汉所造的，所以是论典。这些也应当讲述，一般来说，四律是由噶瓦贝则所翻译的，根本律的注释是由学德格雷协年所造，有多少翻译都完整地存在。四律翻译的结尾有：“愿从释迦月亮口中生出的，语之花朵雨水意光明，遣除恶见无网之自性，长久住于众生之中！”这是译师所造的回向偈。律分别论与杜拉塔的注释也完整地存在。其中，父分别论和注释是由觉珠龙坚所翻译的，母分别论是由班智达贝吉伦布和噶瓦贝则所翻译的。在翻译目录中说，律藏细则未翻译完的有五十卷，并且在一些细则翻译的结尾也说，以后还要与校对过的译本进行核对，没有完成的卷也断断续续地抄写。这些卷是从一开始就翻译的吗？即使没有翻译，也要请教译师大班智达贝觉并进行审查。等等。因此，这里卷有错乱和稍微不完整等情况是真实的。然而，善知识雄莫切瓦名叫绛曲僧格的人，寻找了四律部的版本，并从一些细则中补全了不完整的律藏细则，即第三十二卷的开头：“大药的时候，看是真是假。”到第三十三卷的开头：“多久之后，他从城市里出来，名叫蒙图的婆罗门抓住了衣服的边缘。”之间有一卷。总结是：我也是药
English
Because there is no valid means of establishment, and because the catalogs made by the great translators who have made the scriptures a valid means of knowledge say that these are the correct sutra section, it is harmful. There is no dispute that the great translator Rinchen Zangpo translated the Sutra of Asking About Selflessness. Also, some Tibetans say that the Vinaya-kṣudraka is only translated up to the sixth section, and that there are confusions and omissions in it. They consider the root Vinaya to be contentious, and they say that the two Prātimokṣa Sutras were also made by Arhats, so they are treatises. These should also be explained. In general, the four Vinayas were translated by Kawa Peltseg, and the root commentary was made by the teacher Gewalek Shenyen, and however many translations there are, they are completely extant. At the end of the translation of the four Vinayas, there is: "May the flowers of speech, the rain of mind-light, which have come from the mouth of the Buddha, the Lord of the Moon, the nature of dispelling evil views and being without nets, long abide among beings!" This is also a verse of dedication made by the translator. The Vinaya-vibhaṅga with the commentary of Dulatā is also completely extant. Among them, the Father's Vibhaṅga and commentary were translated by Chokdru Lujaltsen, and the Mother's Vibhaṅga was translated by Paṇḍita Pelgyi Lhunpo and Kawa Peltseg. In the translation catalog, it says that there are fifty volumes of the Vinaya-kṣudraka that have not been translated, and at the end of some of the Kṣudraka translations, it also says that later they will be compared with the proofread translation, and the incomplete volumes will also be written intermittently. Were these volumes translated from the very beginning? Even if they were not translated, ask the translator, the great Paṇḍita Peljor, and examine them. And so on. Therefore, it is true that there are confusions and slight incompleteness in this volume. However, the virtuous friend Xiong Mochewa, named Jangchub Senge, searched for the versions of the four Vinaya sections, and supplemented the incomplete Vinaya-kṣudraka from some of the Kṣudraka, namely the beginning of the thirty-second volume: "At the time of the great medicine, see whether it is true or false." To the beginning of the thirty-third volume: "After how long did he come out of the city, and the Brahmin named Montu grabbed the edge of the clothes." There is one volume between them. The summary is: I am also a medicine