English
If one can understand the intention of the Victorious Ones, even the heretical scholars can understand the intention of Shakyamuni. Furthermore, the so-called "Ging father, Ging mother" are names for monks in some Mon regions. The so-called "Great God Ging" is not known to learned translators and scholars. Atisha's mind itself is naturally clear, the only son born from a cliff, the white sky-iron, Achi the Great, Sham Sham Mo, Appointed Lord, White Chest, Shan Shan Ne'u. Such are the names of the mandala deities. The non-Buddhist Bon religion is similar but not the same. Dmu, btsan, the'u rang, 'gong po, gnyan are not known in the noble land. Rahu, such as Vishnu, has hundreds and thousands of synonyms. These are errors of words, and there are also errors that go beyond limits. Among them, if the so-called "Great God Ging" is not familiar to translators and scholars, then in most of the ancient temples, the wrathful Kang Ging, this is the language of the Chinese, and due to phonetic changes, it is known as Ging. If one finds fault with the existence of mandalas such as Achi Sham Sham, then the glorious Supreme Dharma Realm Speech Power, Vajra Crown, Nine Crowns, and Yaksha trees, etc., many gods and demons residing in the three realms are placed in the mandala. In the tantra for purifying bad destinies, one should also draw the large-bellied Rakshasa, beings, as well as Yakshas, hungry ghosts, ghosts, and dragons and dragon clans, as well as the Four Great Kings. One should also draw planets, stars, constellations, as well as wrathful, fierce harmers, obstacles and Vinayakas, as well as sages who benefit all sentient beings, great fortunate ones, dakinis and corpses. One should also draw the great gods of the four elements, as well as those residing in houses and mountains, as well as trees and joyful forests, etc., as well as those residing in cemeteries and cities. Either with names, or with symbols, or with patterns, one should also draw the diagrams. Among them, in the explanation, the large-bellied one refers to the blue earth lords. Hungry ghosts have inner and outer divisions, each with burdens. Ghosts are the black ghosts that lead astray, as well as those that surge like water, those that drink nearby, as well as those that suppress places, common images, and six types that look downwards. Beings have fifteen great demons, the wrathful, fierce harmers refer to the jailers of hell. The so-called women refer to old women and dakinis, etc., in Tibet, placing the seven, in the mandala of the Wheel-Turning King, its outer perimeter is all the hells.
Chinese
对于贪欲等转生为畜生，如是说及三恶趣。 贪欲是鸟，嗔恨是蛇， 傲慢是蚂蚁，愚痴是猪， 嫉妒是乌龟，也都被描绘。 空行母、海中出现之鬼怪， 以及地狱守护者，皆被描绘于坛城中。 同样，在瑞吉阿拉里， 坛城中也描绘了地狱。 时轮金刚身坛城、语坛城中， 莲瓣上安住的诸神， 大多显现为鬼怪。 净续六世间坛城， 薄伽梵金刚手处， 由龙等围绕的， 世间护法坛城众多。 如噶当派的教诫母， 遍布于一切存在的， 神鬼汉藏没有差别。 即使有，汉地鬼神坛城， 有可安排的知识， 藏地鬼神不可安排的， 若有理由，应当说出。 木赞、特乌让、贡波、年， 除了名称的安立方式外， 并非圣地所没有。 这是采尔康译师的， 事业仪轨中有， 但此处因字多而省略。 惹罗怖畏金刚手杖的， 事业仪轨依赖于矛上， 名为天特乌嘎波， 是所有鬼怪的首领， 如是及手杖十三品， 依赖于颅器上， 母曜的“玛”（藏文：མ་，梵文天城体：मा，梵文罗马拟音：mā，汉语字面意思：玛），魔的“度”（藏文：དུ，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：度）， 赞的“匝”（藏文：ཙ，梵文天城体：च，梵文罗马拟音：ca，汉语字面意思：匝），国王的“ra”（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）， 龙的“纳”（藏文：ནཱ，梵文天城体：ना，梵文罗马拟音：nā，汉语字面意思：纳），厉鬼的“扎”（藏文：ཏྲི，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：扎）， 阎罗的“亚”（藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚），地主的“萨”（藏文：ས，梵文天城体：स，梵文罗马拟音：sa，汉语字面意思：萨）， 等等各自的种子字， 说是用人血来书写。 此外，夜叉居住之处， 是村长转生为赞。 它的颜色也是黑色， 属于魔赞的种类。 在红矛赞的赞颂文中， 班禅释迦室利和， 藏嘎译师两人都说， 怙主出征时， 如同赞的骑兵出征。 不是这样说的吗？ 木是压制阴影的鬼， 贡波是国王的差别， 若区分，则有八部各自不同。 大腹便便的是年， 是出自毗沙门天仪轨中所说的， 贝拉、息、贼、特乌让。 总的来说，神鬼八部， 是八识聚的自性光明。 不仅汉藏两地， 在所有地方都没有差别。 罗睺被称为遍入天， 是名称的异名。
English
It is said that greed and other things are drawn as animals, as well as the three lower realms. Greed is a bird, hatred is a snake, Pride is an ant, ignorance is a pig, Envy is a turtle, and they are also depicted. Dakinis and spirits appearing in the ocean, And the guardians of hell are depicted in the mandala. Similarly, in Ri-gi Ara-li, Hell is depicted in the mandala. In the body and speech mandalas of the Kalachakra, The deities residing on the petals, Mostly appear to be spirits. The six world mandalas of the Purifying Lineage, At the feet of the Bhagavan Vajrapani, The worldly protector mandalas, Surrounded by nagas and others, are numerous. Like the Kadampa's teaching mothers, Spreading throughout all existence, There is no difference between gods and demons, Chinese and Tibetan. Even if there is, the Chinese demon mandala, Has the knowledge to be arranged, If there is a reason why Tibetan demons cannot be arranged, it should be stated. Mu-tsan, The'u-rang, 'Gong-po, and Gnyan, Apart from the way the names are established, They are not absent in the holy land. This is from the works of the Tsher-khungs translator, It is in the ritual texts, But here it is omitted due to the abundance of letters. The ritual activities of Ra Lotsawa's Bhairava's hand implements, Depend on the spear, Called the White Heavenly The'u, Is the leader of all the Gyal-'gong, As such, and the thirteenth hand implement, Depending on the skull cup, The "Ma" (Tibetan: མ་，梵文天城体：मा，梵文罗马拟音：mā，汉语字面意思：玛) for Mamo, the "Du" (Tibetan: དུ，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：度) for demons, The "Tsa" (Tibetan: ཙ，梵文天城体：च，梵文罗马拟音：ca，汉语字面意思：匝) for Tsen, the "Ra" (Tibetan: ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra) for kings, The "Na" (Tibetan: ནཱ，梵文天城体：ना，梵文罗马拟音：nā，汉语字面意思：纳) for nagas, the "Tri" (Tibetan: ཏྲི，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：扎) for Dam-sri, The "Ya" (Tibetan: ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚) for Yama, the "Sa" (Tibetan: ས，梵文天城体：स，梵文罗马拟音：sa，汉语字面意思：萨) for earth lords, And so on, the seed syllables of each, It is said to be written with human blood. Furthermore, the dwelling place of the Yaksha, Is the village chief reborn as Tsen. Its color is also black, Belonging to the class of demon-Tsen. In the praise of the Red Spear Tsen, Both Panchen Shakya Shri and, The Zangkar translator said, When the Protector goes to war, It is like the Tsen cavalry going to war. Isn't that what was said? The Mu is a ghost that suppresses shadows, The 'Gong-po is a distinction of kings, If distinguished, there are eight classes each. The large-bellied one is the Gnyan, As stated in the Vaishravana ritual, Be-rag, Sis, thief, The'u-rang. In general, the eight classes of gods and demons, Are the self-luminous nature of the eight consciousness aggregates. Not only in China and Tibet, There is no difference in all places. Rahula is called "Khyab-jug", Is a synonym of the name.
Chinese
是有的。 说梵天、遍入天、自在天， 并非是其中之一。 又，诸佛三种是意传， 持明三种是表传， 补特伽罗三种是耳传， 传承的安立如是说。 在历史根本典籍中， 诸佛亲自所说之法， 由结集者听闻而结集， 据说也记录在经卷上。 如是说，诸佛所说且结集的， 新旧经卷中都有。 三组并列的传承安立， 在宁玛派的论典中没有。 仅仅这一点也不明白， 是被睡眠蒙蔽了，还是犯了什么错？ 诸佛三种又是指什么？ 如果是三身，那么四身和， 五身等也不确定。 法身普贤、报身五部， 化身金刚萨埵或金刚持吗？ 自性身和，现证菩提之身等五身，即使是一位佛也具足。 法身解释为报身，报身解释为化身，这在宁玛派的论典中没有。 普贤、五部、金刚持， 如果这样说，就变成七位了。 在印度、尼泊尔、克什米尔等地， 出现的持明数不胜数。 那么持明三种是谁？ 耳传补特伽罗三种又是什么？ 补特伽罗先后超出了思维， 执着于三，真是奇怪。 这是导师法身， 除了自身，没有其他佛陀眷属。 教法超越了语言和文字， 因此称为诸佛意传。 即使不是诸佛亲口所说， 对于眷属的菩萨们来说， 智慧的思辨显现在心中。 如是《大密续》中所说。 这对于一切佛陀都有。 根器敏锐，从前就具有串习之力， 仅仅通过表相就能解脱， 因此持明是表传或明传。 补特伽罗根器中等以下， 必须从上师口中才能领悟， 因此安立补特伽罗为耳传。 即使这样一点也不明白， 就像被鬼附身一样， 停止说这种无稽之谈吧。 还有，你们的九乘次第中， 《续部总集根本续》、《密集金刚》、《胜乐轮》， 《嘿热迦金刚》是低劣的乘， 大圆满是最高的。 在《窍诀见鬘》中， 所说的九乘次第也， 是依靠吉祥密集金刚， 并且从那
English
It exists. Saying Brahma, Vishnu, and Ishvara, It is not one of those. Also, the three Buddhas are the mind transmission, The three Vidyadharas are the symbol transmission, The three individuals are the ear transmission, The way the transmission descends is said like that. In the original historical texts, The Dharma spoken by the Buddhas themselves, Was heard and compiled by the compilers, It is said that it was also recorded in the scriptures. As it is said, what the Buddhas spoke and compiled, Exists in all the new and old scriptures. The establishment of the transmission in sets of three, Is not explained in the Nyingma treatises. Not understanding even this much, Is it obscured by sleep, or what mistake is made? What are the three Buddhas referring to? If it is the three Kayas, then the four Kayas and, The five Kayas, etc., are not certain there. Is it the Dharmakaya Samantabhadra, the Sambhogakaya Five Families, The Nirmanakaya Vajrasattva or Vajradhara? The five Kayas, such as the Svabhavikakaya and the Abhisambodhikakaya, are complete even in one Buddha. Saying that the Dharmakaya explains the Sambhogakaya, and the Sambhogakaya explains the Nirmanakaya, is not in the Nyingma treatises. Samantabhadra, the Five Families, Vajradhara, If you say that, it becomes seven. In India, Nepal, Kashmir, and so on, The Vidyadharas who appeared are beyond measure. So who are those three Vidyadharas? What are the three individuals of the ear transmission? The individuals, past and future, are beyond thought, Clinging to three, how strange. This is the teacher, the Dharmakaya, Other than himself, there are no other Buddha retinues. The teachings transcend words and letters, Therefore, it is called the Buddhas' mind transmission. Even if it is not spoken by the Buddhas themselves, For the Bodhisattvas of the retinue, The wisdom of discernment appears in the mind. As it is said in the Great Secret Tantra. This exists for all Buddhas. Those with sharp faculties, who have had the power of habituation from before, Because they are liberated by mere symbols, Therefore, Vidyadhara is the symbol transmission or the knowledge transmission. Individuals with medium or lower faculties, Must realize it from the Guru's mouth, Therefore, the individual is established as the ear transmission. Even if you don't understand even this much, Like being possessed by a demon, Stop speaking such nonsense. Also, in your nine Yanas, The Root Tantra of the Compendium of Tantras, Guhyasamaja, Chakrasamvara, Hevajra is an inferior vehicle, Dzogchen is the highest. In the Garland of Views of Instructions, The nine Yanas that are spoken of also, Depend on the glorious Guhyasamaja, And from that
Chinese
也没有说高低。玛哈、阿努、阿底三者，以总集之生起圆满修持的次第而各自区分，并非区分续部。对于此，新密咒者们认为，无上之上没有其他，因此玛哈、阿努、阿底也以生起圆满修持的高低次第来区分，这非常正确。如此宣说后随喜。然而，在《口诀观鬘》中，宣说了九乘次第，并且那也是依赖密集金刚，玛哈、阿努、阿底三者，以其生起圆满的高低来区分。如果是这样，那么密集金刚成立为阿底瑜伽，因此说宣说了九乘次第，并且说没有区分续部，为了避免这种矛盾，文殊萨迦班智达说，阿底瑜伽的见解也是智慧，而不是乘。将不可言说作为所说，要知道这不是智者的意图。因此，听闻的见解与中观及以上的一切都一致。因此，见解的教证结合一切都如波罗蜜多一样行持。为了证悟它的方法，有乘的次第。请享用这句善说。总的来说，这三个瑜伽，以生起圆满的次第来区分，是宁玛派无诤的宗义。想要摧毁宁玛派的宗义、宁玛派的传统，非常奇怪。在《续王密集》等之中，如果没有宣说更高的续部，那么在父续母续二者之中，无二续部更高，续和注释的智者们如此认为。新派自己听着，难道连这一点也不明白吗？因此，大圆满更高，以有勤和无勤的次第，产生了上下高低。导师寂护也说，瑜伽士也因智慧的差别，上者会损害上者。请您考虑这些话。还有，与圣子一同的佛陀说，佛语的精华是乘之最胜，说是大瑜伽续。说没有比那更高的。对于此，那么在小乘的经部中，没有宣说比那些更高的乘，难道要舍弃大乘吗？初转法轮、中转法轮中，没有说末转法轮，难道也要说那不是量吗？瑜伽续