Chinese
所有都圆满，并且属于处所之物的细微差别，是为了转变成被称为殊胜的缘故。还有些时候，也会有将一个基础误认为多个不同的情况。例如，将《圣妙吉祥集经》第十七品和《杂阿含经》的差迦所问经认为是不同的；将第十八品和《杂阿含经》的守护王宫殿经认为是不同的；将第二十品和《杂阿含经》的闪电所问经认为是不同的；将第二十三品和《杂阿含经》的慈氏所问小经认为是不同的；将第四十六品和《七百般若经》认为是不同的；将《如来秘密不可思议经》和《秘密主金刚手品》认为是不同的；将《佛土不可思议境界经》和天子与吉祥所问经认为是不同的；将《菩萨行境示现方便境界经》和《谛者品》认为是不同的；将《菩萨行境经》和《童子宝所问经》认为是不同的；将《正法摄受经》和《圣法施经》认为是不同的。同样，在续部中，也将《胜乐轮根本续》和《胜乐略续》认为是不同的；将《黑阎摩敌轮一切成就续》和《六面续》认为是不同的；将明咒女王《普光》和明咒女王《胜灯》认为是不同的等等。在论典方面，也将吉祥《喜金刚大疏光明释难》——据说是由卡雅斯塔布雷斯论师所著，和据说是由丹卡达夏论师所著的《极净和合论》认为是不同的；将《吉祥密集金刚坛城仪轨四百五十颂释》——由无垢祥论师所著，和据说是由宝生寂论师所著的认为是不同的；以及《因安立》和《因安立义理》。
English
All are complete, and the subtle differences belonging to the objects of the place are for the sake of transforming into what is called excellent. Also, sometimes there are cases where one basis is mistaken for several different ones. For example, the seventeenth chapter of the "Holy Jewel Heap Sutra" and the "Tsarga's Question Sutra" of the "Miscellaneous Agama Sutra" are thought to be different; the eighteenth chapter and the "Palace Protecting King Sutra" of the "Miscellaneous Agama Sutra" are thought to be different; the twentieth chapter and the "Lightning's Question Sutra" of the "Miscellaneous Agama Sutra" are thought to be different; the twenty-third chapter and the "Maitreya's Question Small Sutra" of the "Miscellaneous Agama Sutra" are thought to be different; the forty-sixth chapter and the "Seven Hundred Prajna Sutra" are thought to be different; the "Tathagata's Secret Inconceivable Sutra" and the "Secret Lord Vajrapani Chapter" are thought to be different; the "Buddha Land Inconceivable Realm Teaching Sutra" and the "Son of Gods and Auspicious Question Sutra" are thought to be different; the "Bodhisattva's Conduct Realm Showing the Transformation of the Means Realm Sutra" and the "Truthful One Chapter" are thought to be different; the "Bodhisattva's Conduct Realm Sutra" and the "Boy Jewel's Question Sutra" are thought to be different; the "Righteous Dharma Gathering Sutra" and the "Holy Dharma Giving Sutra" are thought to be different. Similarly, in the tantras, the "Chakrasamvara Root Tantra" and the "Chakrasamvara Short Tantra" are thought to be different; the "Black Yamari Wheel All Accomplishing Tantra" and the "Six-Faced Tantra" are thought to be different; the vidya mantra queen "All-Illuminating" and the vidya mantra queen "Supreme Lamp" are thought to be different, and so on. In the treatises, the glorious "Hevajra Great Commentary Clear Explanation of Difficulties," said to be written by Master Kayasthabreges, and the "Extremely Pure Union Commentary," said to be written by Master Damkadasha, are thought to be different; the "Glorious Guhyasamaja Mandala Ritual Four Hundred Fifty Verses Commentary," written by Master Stainless Glory, and the one said to be written by Master Ratnakarashanti are thought to be different; and "Cause Establishment" and "Cause Establishment Meaning Logic."
Chinese
认为“是”与“不是”是不同的，以及认为《联系观察自释》是不同的，还有认为是导师杜拉所著等等，这些都是不同的。这些之中，有些是部类，有些是名称，有些是翻译的差别而显得不同，但实际上并非不同。此外，还有认为导师无畏生源隐和阿巴亚卡拉古普塔是不同的等等，这种情况很多。贤者们也因为没有完全理解其真实情况而犯错，所以应该广泛学习，仔细考察和研究。如果不能这样做，就应该保持中立，不应该说这不是佛法，不是那些导师所著，这样会积累舍弃佛法的恶业。后来的贤者们在论著、续部、经部以及丹珠尔的目录中挑选出来的，以及努力实践的内容，都通过这部论著阐明了。因此，所谓的八万四千法蕴也只是近似的表达。用铁笔在成排的纸张和贝叶上写满文字，写满的纸张或贝叶的重量，只要公牛能承受，那就是一个法蕴。像这样的八万四千法蕴是声闻乘的量。大乘有九万，密咒乘有八千。如《极明灯》中所说，对于自己宗派中以前没有听说过和见过的经续，不要认为它们不是佛语。像我这样愚钝的人也能找到这些，如果积累了资粮和清净的贤者们扩大他们的视野，那么以前在藏地被认为不是佛法的一切，都必定会确信是真正的佛法。在此说道：过去在印度圣地，许多声闻部派，认为大乘菩萨行持的经典，不是圆满正等觉的教言，加以阻碍。慈氏怙主龙树和无著兄弟寂天，证实大乘是佛陀的教言。唯识和中观，以及四部续。
English
It is different to think of "is" and "is not" as different, and to think of the 《Commentary on Dependent Arising》 as different, and to think that it was written by the teacher Dula, etc. Some of these are categories, some are names, and some appear different due to differences in translation, but in reality they are not different. Furthermore, there are many who think that the teacher Fearless Source Hidden and Abhayakaragupta are different, and so on. Even the wise make mistakes because they do not fully understand the true situation, so they should study widely and carefully examine and research. If you cannot do this, you should remain neutral and not say that this is not Dharma, that it was not written by those teachers, and thus accumulate the karma of abandoning the Dharma. Later scholars have clarified in this treatise what has been selected from the treatises, tantras, sutras, and the catalogs of the Tengyur, and what has been diligently practiced. Therefore, the so-called eighty-four thousand collections of Dharma are only an approximate representation. Filling rows of paper and palm leaves with letters written with iron pens, the weight of the filled paper or palm leaves that a bull can bear is one collection of Dharma. Eighty-four thousand such collections are the measure of the Hearer Vehicle. The Great Vehicle has ninety thousand, and the Mantra Vehicle has eight thousand. As stated in the "Extremely Clear Lamp," do not think that the sutras and tantras that you have not heard or seen before in your own tradition are not the Buddha's words. If even a person as foolish as I can find these, if the wise who have accumulated merit and purified themselves expand their vision, then everything that was previously considered not Dharma in Tibet will surely be recognized as true Dharma. Here it is said: In the past, in the sacred land of India, many Hearer schools hindered the texts of the Great Vehicle Bodhisattva practices, saying that they were not the words of the Perfectly Enlightened One. Maitreya, Nagarjuna, the brothers Asanga and Vasubandhu, and Shantideva proved that the Great Vehicle is the Buddha's word. Mind-Only and Madhyamaka, and the four classes of tantra.
Chinese
其中有深浅的差别， 高低道路的远近， 讲述的方式和成立的宗义， 有诸多不同和差异。 一切都是佛陀的教法。 在西藏这里，有噶举、大手印、达香二者， 萨迦派和息解、佐钦、觉域。 各自有八种能仁的教法， 没有哪个没有发生过争论。 以前在俄、若、觉三位尊者时代， 父续母续的贪嗔盛行， 各自诋毁说不是佛法。 同样对觉域也严厉地憎恨。 蒋扬·夏班智达， 认为属于达波噶举的法， 不是佛法， 看了他的著作就知道。 有些人说纯正的道果法， 也是精简的词句而已， 说不是密续部的意旨。 尼古玛、那若的六法也是， 说是邪淫和掺杂，现在已经过去了。 执持各自的观点互相诋毁。 有些人说，以前由帝洛巴和那若巴开创， 由马尔巴和米拉日巴继承， 对于甚深的那若六法， 显现证相的成就者不计其数。 现在就像集市上的牛奶一样， 说些词句不确定、疯子的胡言乱语， 意义不确定，引入自己的思维道路。 对于停留在名相上的空洞之物， 我个人的心意一点也不满足。 说那若六法， 尼古玛和合修六法是邪淫。 总之，在西藏流传的佛法， 没有哪个是没有争论的。 在菩提道上全部一致， 哪里会有过失和污垢呢？ 然而如果词句也不纯正， 对于意义的理解颠倒了， 实践行为也颠倒了， 那么那个肯定是颠倒的佛法。 如果远离了那些过失， 一切都是佛陀的教法。 仅仅争论不能确定。 殊胜的时轮金刚， 也是能仁教法的精髓， 印度的诸多大班智达， 强烈地认为不是佛法。 时轮的足尊那若巴、夏瓦日， 确立为佛陀教法的精髓。 在西藏，巴仲丹·热智和， 大学者热达瓦， 用许多理证遮止这个法。 对此，江若·绛布和， 夏巴·益西坚赞等， 许多人确立时轮为佛法。 总的来说，在印度、尼泊尔、西藏， 执持这个的大成就者不计其数。 对于大乘、密宗、宁玛派， 在西藏这里，争论从前到后没
English
Among them are profound differences, Near and far of high and low paths, The manner of explanation and the established tenets, There are many differences and distinctions. All are the teachings of the Buddha. In Tibet, there are Kagyü, Mahamudra, Dak and Shang two, Sakya and Zhi-dzog, Chö. Each has eight lineages of the Sage, There is none without disputes arising. In the past, during the time of Gö, Ngok, and Khön, Father Tantra and Mother Tantra's attachment and hatred flourished, Each criticized, saying it was not Dharma. Likewise, Chö was also severely hated. Jamyang Khyenpa'i Wangpo, Considered the Dharma belonging to Dakpo Kagyü, As not being Dharma, It is known by looking at his writings. Some say the pure Lamdré (Path and Fruit) teachings, Are merely concise words, Saying it is not the intention of the Tantra section. The Six Dharmas of Niguma and Naropa are also, Said to be immoral and adulterated, now gone. Holders of each view mutually criticize. Some say, formerly initiated by Tilopa and Naropa, Successively upheld by Marpa and Mila, For the profound Six Dharmas of Naropa, Attainers with manifest signs are countless. Nowadays, like milk in a market, Speaking uncertain words, the babbling of madmen, Meaning uncertain, leading into the path of one's own mind. That emptiness remaining in name only, Does not satisfy my mind at all. Saying that the Six Dharmas of Naropa, Niguma and the Six Unions are immoral. In short, the Dharma prevalent in Tibet, There is not one without disputes. On the path to enlightenment, all are in agreement, Where would there be faults and stains? However, if the words are not pure, The understanding of the meaning is reversed, If the practice and conduct are reversed, Then that is definitely a reversed Dharma. If those faults are absent, All are the teachings of the Buddha. Mere disputes are not definitive. The glorious great Wheel of Time, Also the essence of the Sage's teachings, Many great Indian scholars, Strongly asserted it was not Dharma. But Naropa and Shavari, the feet of time, Established it as the essence of the Buddha's teachings. In Tibet also, Palden Relgri and, The great scholar Redawa, Prevented this Dharma with many reasons. To that, Jangro Jangchub Bum and, Sharpa Yeshe Gyaltsen and others, Many established Kalachakra as Dharma. In general, in India, Nepal, and Tibet, The accomplished ones holding this are countless. For the Great Vehicle, Secret Mantra, Nyingma, In Tibet, disputes from beginning to end have not
Chinese
我，也有许多不相关的辩论答复。没有让智者满意的善说。荣 सोम（Rongzom）是智者中的智者，以及罗（Rog）的班智达谢饶沃（Sherab Ö）。智者中的至尊唐东译师。如是这三位以教理和正理，以及许多良好的论证，将甚深密咒确立为佛语。获得了不可动摇的由衷信仰。生起了视佛陀为真佛的认知。全知无垢光尊者，据说有宁玛派的佛语汇集。虽然我没有因自己的福分而亲见，但名为“贡雄”的噶玛巴，我见到巴珍（Pal Jin）向他寄送的辩论答复被驳倒。后来，嘉瓦噶玛巴，在不动金刚的函件中，我见到了大约三个辩论答复的次第。所有这些都只是空谈，没有显现一个有意义的词语，因此感到沮丧而流泪。虽然不具备写作的条件，但在我二十五岁时，做了回答的教理正理之龙吟。在那之后，由于一些人的敦促，以及为了阻止一些人对班禅释迦秋丹（Shakya Chokden）的憎恨所造成的罪业，用善说之金针，引用了巴珍辩论的答复，写在了沃拉巴（Ngol Laba）。后来，赤钦米旺（Tripon Miwang），在法王诺布白玛（Norbu Pema）的旨意下，拉嘉喇嘛耶谢沃（Lha Gyal Lama Yeshe Ö），以及寂光（Shiwa Ö）和果洛扎瓦（Gö Lotsawa）的，三份函件和巴珍的，辩论广大的答复也做了。为了补充所有这些，以及为了像我们这样的种姓的，后来出现的宁玛派，不区分正误的担忧，依靠良师姜若瓦（Gyangroba）的，清净论著，在文字的道路上清晰地阐述。因为没有通过学习和天生获得的功德，像我这样的人不是写作的对象，但由于“佛法深奥而非佛法”的，邪见黑暗的浓厚阴影，遮蔽了无垢的释迦牟尼佛的教法，无法忍受，所以用教理正理的良好阳光使其显明。由此所获得的任何功德，愿利益安乐之源的胜者教法，在十方弘扬并永久住世，愿一切众生皆能安置于殊胜菩提。愿我也在生生世世中，持有诸佛的圣法，彻底摧毁一切对佛法怀有敌意者。