Chinese
嘉瓦仁波切噶玛巴不动金刚对宁玛巴的提问书，问答之论，名曰理证之龙吟。 嘉瓦仁波切噶玛巴不动金刚对宁玛巴的提问书，问答之论，名曰理证之龙吟。 嘉瓦仁波切噶玛巴不动金刚对宁玛巴的提问书，问答之论，名为理证之龙吟。顶礼上师！ 谁是无漏功德之聚，远离有寂之虚构，诸法皆为平等大性。 一切戏论皆解脱，无有丝毫之执着，本然清净，无生无住无灭之自性。 种种幻化皆于自性中解脱，智慧与所知融为一体，大乐智慧幻化之身。 胜者遍主，轮之自在，普贤怙主，恒常以虔诚之心顶礼上师众。 一切万法本性界，本来任运而成就，无生之中味一体。 自生智慧证悟之续，完全解脱于不变明点之自性中。 生之神变，幻化之游舞，无量化身，具德莲花生。 于虹光身中显现菩提，诸佛之本体，顶礼邬金上师。 为了在雪域弘扬善逝之教法， 虽然必定从有之束缚中解脱，却行于有中。 恒常致力于无边众生之利益安乐之道，大悲者。 顶礼观世音自在松赞干布之莲足。 广大无垠坛城之主尊，乃是生养一切胜者之父。 以智慧幻化之无量游舞，巧妙方便与慈悲之神变，广大庄严。 对于沉溺于有海中之可怜众生，努力创造无量善妙之殊胜道。 顶礼文殊童子，示现人相，赡洲之王赤松德赞。 在藏地边陲，无知的黑暗之中， 以佛法之日光彻底照亮，开显善逝之教法， 使利益安乐之莲园，一切皆得以盛开。 顶礼殊胜无比之译师与班智达众。
English
The question sheet presented by Gyalwa Karmapa Mikyo Dorje to the Nyingma tradition, a response in the form of reasoning and scriptural authority, entitled "The Roar of the Dragon of Logic." The question sheet presented by Gyalwa Karmapa Mikyo Dorje to the Nyingma tradition, a response in the form of reasoning and scriptural authority, entitled "The Roar of the Dragon of Logic." The question sheet presented by Gyalwa Karmapa Mikyo Dorje to the Nyingma tradition, a response in the form of reasoning and scriptural authority, entitled "The Roar of the Dragon of Logic." Homage to the Guru! Who is the accumulation of uncontaminated qualities, free from the fabrications of existence and peace, the nature of great equality of all phenomena. All elaborations are liberated, nothing is fixated upon, naturally pure, the self-nature of unborn, un abiding, and unceasing. Various illusions are liberated in their own place, wisdom and the object of wisdom become one, the illusory body of great bliss wisdom. The Victorious One, the pervasive lord, the master of the wheel, Kunsang Gonpo, I always pay homage with devotion to the assembly of Lamas. In the realm of self-nature, everything is primordially spontaneously accomplished, one taste in the state of unborn. From the lineage of realizing self-arisen wisdom, completely liberated from the unchanging essence of the bindu. The magical display of birth, the play of illusion, the immeasurable emanation body, glorious Buddha Padmasambhava. Manifesting enlightenment in the rainbow body, the embodiment of all victorious ones, I bow to the Ugyen Lama. In order to spread the Sugata's teachings in the land of snow, Although definitely liberated from the bonds of existence, he engages in existence. Always striving for the path of benefit and happiness for limitless sentient beings, the compassionate one. I prostrate to the lotus feet of Avalokiteshvara, Songtsen Gampo. The chief of all vast and boundless mandalas, the father who gives birth to all victorious ones. With the immeasurable play of wisdom illusion, the great arrangement of skillful means and compassion. For the wretched beings immersed in the ocean of existence, striving to create the supreme and excellent path of immeasurable virtue. I prostrate to Manjushri, who takes the form of a youth, Trisong Detsen, the king of Jambudvipa. In this dark cave of ignorance in the remote land of Tibet, By the light of the Dharma sun, completely illuminating and manifesting the Sugata's teachings, Causing the lotus garden of benefit and happiness to fully blossom everywhere. I prostrate to the supreme and incomparable assembly of translators and panditas.
Chinese
又如金刚萨埵所说，以及《现观幻化网》中毗卢遮那佛所说，还有《第七品》和《第三品》中摧坏金刚所说，以及一些《胜乐金刚》的续部等等，这些无上瑜伽部的续部大多是各自坛城的主尊所说，如果释迦牟尼佛没有亲自宣说，那么这些难道就不是佛法，或者说在印度就不存在吗？如果说这些不是导师亲自宣说，但导师显现为坛城主尊而宣说，因此在意义上并不矛盾，那么这里也是一样的。导师为了调伏根器敏锐、追随意义的人们，显现为薄伽梵普贤王如来、童子勇士具力，以及十二导师等等而宣说，因此并不矛盾。如《吉祥法》中说：“无始无终之菩萨，金刚萨埵大欢喜，普贤王如来一切主，金刚慢之仪态胜，薄伽梵乃吉祥法之最初生。”就像这样宣说的一样。因此，宁玛派认为化身的教法是三藏，圆满报身之教法是三瑜伽，法身的教法是瑜伽三部。此外，为了使众生在有知觉存在期间都能得到调伏，调伏之方便法门不可思议，因此释迦牟尼佛亲自宣说大圆满法也是成立的。如《楞伽经》中说：“乃至心识之流转，法门之边际无尽。心识若已寂灭时，法门亦无行者亦无。”以及《妙法白莲经》中说：“我之教法九乘者，为众生之根器与意乐而说。如是为于殊胜方便之智慧，而善加摄持故我宣说之。”以及《涅槃经》中说：“无论是论典、明咒还是秘密真言，所有这些都应知是圆满正等觉所说。”《胜乐金刚秘密不可思议续》中说：“三乘与十八部，乃至有知觉之期间，法门之边际无尽。”经部和续部中多处这样宣说。时轮的
English
Furthermore, like what was said by Vajrasattva, and what was said by Vairochana in the 'Illusion Net of Manifestation,' and what was said by the Destroyer Vajra in the 'Seventh Chapter' and 'Third Chapter,' and some tantras of 'Hevajra,' and so on, most of these unsurpassed yoga tantras were spoken by the main deities of their respective mandalas. If Shakyamuni Buddha did not personally proclaim them, would these not be Dharma, or would they not exist in India? If it is said that these were not personally proclaimed by the teacher, but the teacher manifested as the main deity of the mandala and proclaimed them, therefore there is no contradiction in meaning, then it is the same here. The teacher, in order to tame those with sharp faculties who follow the meaning, manifested as Bhagavan Samantabhadra, Youthful Hero Powerful One, and the Twelve Teachers, and so on, and proclaimed them, therefore there is no contradiction. As it says in the 'Glorious Rite': 'The Bodhisattva without beginning or end, Vajrasattva is greatly delighted, Samantabhadra is the lord of all, the supreme lord of the Vajra's haughty manner, Bhagavan is the first being of the glorious rite.' It is like this way of speaking. Therefore, the Nyingma school believes that the teachings of the emanation body are the three pitakas, the teachings of the complete enjoyment body are the three kriyas, and the teachings of the dharma body are the three yogas. Furthermore, in order to tame sentient beings for as long as they have consciousness, the methods of taming are inconceivable, therefore it is also established that Shakyamuni Buddha personally proclaimed the Great Perfection teachings. As it says in the 'Lankavatara Sutra': 'As long as the mind flows, the edge of the Dharma is endless. When the mind is destroyed, there is no Dharma and no going.' And as it says in the 'White Lotus Sutra': 'My teachings of the nine vehicles are spoken for the faculties and inclinations of sentient beings. Thus, for the wisdom of the supreme method, I speak because of well holding it.' And as it says in the 'Nirvana Sutra': 'Whether it is a treatise, a vidya mantra, or a secret mantra, all of these should be known to be spoken by the fully enlightened Buddha.' As it says in the 'Hevajra Secret Inconceivable Tantra': 'Three vehicles and eighteen parts, as long as there is consciousness, the edge of the Dharma is endless.' It is spoken in many sutras and tantras in this way. The Kalachakra's
Chinese
诸如《轮及名号正说》等无二续部，与大圆满及宗派没有任何差别。关于此理的详细阐述，可见于莲花生大师和比玛拉两位大师所著的《名号赞》的注释，以及莲花生大师所著的《六支瑜伽》和我所著的《道次第究竟一门》。译师仁钦桑布禁止在《颠倒密咒三出》中如实使用密咒语音，但他并没有对宁玛派进行驳斥。虽然廓译师拉杰在大小《法源》中对宁玛派进行了驳斥，但仅仅是说这些法是由各位译师翻译的，并没有提出可靠的理由。而且，据说宗喀巴大师年轻时曾去宗喀巴大师处听法，但没有学到法反而受到了虐待，因此为了报复才进行驳斥。早期的大德们都是这么说的，廓译师一切智贤努贝的《青史》中也记载了这个故事。总的来说，据说宗喀巴大师去往卓弥译师处时，卓弥译师没有传授他一些法，他感到沮丧，于是前往印度。如果他说“没有好好学习，对卓弥感到羞愧”等诽谤自己上师的话，那么信任他什么呢？ 俄译师勒贝喜饶一直在讲解宁玛派的续部注释。阿底峡尊者也说：“如果你的这些在市场上宣扬，就会变成泄密，所以应该秘密讲述。”他的侄子大译师洛丹喜饶说：“贝若扎那与虚空同等，卡觉师徒二人如日月双悬，仁钦桑布如黎明之星，我在他们面前如同萤火虫。”他极大地赞扬了前译的译师们，但他并没有驳斥宁玛派。关于宁玛派在印度的情况，百杖导师在《佛陀和合续》的注释《续义辨析》中说：“如果总结所有的密咒续部，那就是所诠之基续和能诠之文字续。能诠之文字续包括事部续、行部续、瑜伽部续和
English
The tantras that are non-dual, such as the Wheel and the Correct Pronunciation of Names, have no difference whatsoever from Dzogchen and philosophical tenets. The details of this are clear in the commentaries on the Praise of Names by the masters Padmasambhava and Vimalamitra, as well as in the Six Yogas composed by Master Padmasambhava, and in the One Gate to the Ultimate Stages of the Path that I have written. The translator Rinchen Zangpo forbade the use of secret mantras as they are in the 'Three Extractions of False Mantras,' but he did not refute the Nyingma school. Although the great translator Gö Lotsawa Lhatse refuted the Nyingma in his large and small 'Dharma Sources,' he merely stated that the Dharma was translated by various translators, without providing any reliable reasons. Moreover, it is said that when Je Tsongkhapa went to Zur to listen to the Dharma in his youth, he was mistreated without being taught the Dharma, and that he refuted them in retaliation. This is what the early lamas said, and the omniscient Gö Lotsawa Zhönnu Pal's Blue Annals also recounts this story. In general, it is said that when Je Gö went to Drogmi Lotsawa, he was not given some teachings and became discouraged, so he went to India. If he says things like, 'If I had not studied well, I would be ashamed of that Drogmi,' and slanders his own guru, what is there to trust in him? Ngok Lotsawa Lekpai Sherab was explaining the Nyingma tantra commentaries. Jowo Je also said, 'If you proclaim this in the marketplace, it will become a disclosure of secrets, so it is appropriate to speak secretly.' His nephew, the great translator Lodrö Sherab, said, 'Vairotsana is equal to the pure sky, the two of Ka and Chog are like a pair of sun and moon, Rinchen Zangpo is like the great star at dawn, and I am like a firefly before them.' He greatly praised the early translators, but he did not refute the Nyingma school. Regarding how the Nyingma school exists in India, Master Brahmajala in his commentary on the Buddha Samayoga Tantra, the Explanation of the Meaning of the Tantra, said, 'If all the secret mantra tantras are summarized, they are the object to be signified, the Ground Tantra, and the signifying Letter Tantra. The signifying Letter Tantra includes the Action Tantra, the Conduct Tantra, the Yoga Tantra, and the
Chinese
是巨富之续。其中生起次第为玛哈瑜伽，圆满次第为阿努瑜伽，大圆满为阿底瑜伽，共有三种。分为生起次第和圆满次第三种。如经中所说，最初经部的名目有十八种。十八部大怛特罗之首三部为：密集金刚、月密明点、佛陀和合，被称为身语意续。和合之黑汝嘎坛城是真实无谬的。这些的讲授传承至今未衰。班禅一切智布顿的续部总建立中，在金刚嬉笑品中，金刚嬉笑密集金刚释中，引用了许多秘密藏续部的教证。后密集金刚释由学师比瓦弥扎所作。学师百施幢在和合释中也引用了许多密藏的教证。这些释论也被班禅一切智布顿列为丹珠尔目录中的标准。觉沃杰在道炬论自释中说：如果想要修持行续等密咒乘，不应只依赖于上师的灌顶，即瓶灌，以及发愿心和行心。因为密咒本身会产生。如经中所说：若未令师喜，未得诸灌顶，听闻等精进，终将无果。又如经中所说：无灌顶及随许，亦可自受持密咒。这两句引文是秘密藏续部的语句。塔巴译师翻译了密藏后部。在桑耶寺，秘密藏的梵文版本落到了喀且班禅的手中，然后传给了塔顿孜吉。之后夏嘎译师得到此梵本，交由薄伽梵热智进行翻译修改，并著有密藏修法庄严花论。当时，夏嘎译师写给薄伽梵热智的信中说： ༈ 在这凉爽之地，持藏者们，于内