Chinese
如果仅仅依靠佩戴就能解脱，那么释迦牟尼佛在尼连禅河边苦修六年，还不如在腋下夹一个轮宝。那是在调伏众生的示现。如果说实际上不需要苦修，那么，调伏众生在道上苦修，正是为了教导后学者通过在道上苦修而解脱。并不是想说通过佩戴就能轻易成佛。如此，藏汉两地的成就者们，为了佛法而付出如此多的努力，而不是选择更容易的佩戴解脱，是因为他们明白佩戴不能解脱，所以才努力修道。如果有人这样问，那么用佩戴解脱的理由有什么可说的呢？再说，佩戴不能解脱的理由是：你们宁玛派认为，佩戴解脱物而解脱的加持，是在这个身体存在时发生，还是在舍弃这个身体之后发生？如果是在身体存在时发生，那么，在这么多佩戴解脱物的人当中，没有见到一个不依靠修行，仅仅依靠佩戴解脱物就能解脱的人。不要说解脱，就连稍微减少一点错觉，稍微减少一点对轮回的执着，稍微让知识变得容易理解的人都没有。因为没有出现，所以实际上证明了不能解脱，对此还有什么可说的呢？如果说是在舍弃身体之后发生，那么，佩戴解脱物在与身体不可分离时，像负担一样存在于个人的相续中，当身、心、佩戴解脱物三者分离时，加持才发生，这是不可能的。如果真的发生，那么脱离佩戴解脱物而获得的解脱，也不能算是佩戴解脱物的加持，对此还有什么可说的呢？还有，佩戴解脱物需要认识传承的意义。在修持所认识的意义时，有人说仅仅是将经书作为誓言的象征，或者作为记忆的象征来携带。因此，那是修持解脱，不具备佩戴解脱的特征。因此，认为佩戴可以解脱，也应该理解为是密宗僧侣们的臆想。
English
If liberation is certain by merely wearing [something], then it seems that Shakyamuni, the unparalleled king, should have carried a small wheel in his armpit rather than practicing austerities for six years at the Nairanjana River. That was an act done for the sake of appearances to those to be tamed. If you say that in reality, there is no need to practice austerities, then the very act of practicing austerities on the path for those to be tamed is to show that followers are liberated by practicing austerities on the path. It is not intended to show that becoming a Buddha is easier through wearing [something]. Likewise, the accomplished ones of Tibet and China exerted so much effort for the sake of the Dharma, rather than the easier path of liberation through wearing [something], because they knew that one is not liberated by that, and therefore they only exerted effort on the path. If asked, what is there to say about the reasoning for liberation through wearing [something]? Furthermore, the proof that one is not liberated by wearing [something] is: According to your Nyingma tradition, does the blessing of liberation through wearing a liberation-object occur while you possess this body, or after you abandon this body? If it occurs while you possess this body, then among so many people who wear liberation-objects, not even one has been seen to be liberated merely by wearing a liberation-object without engaging in the path. Let alone liberation, who has even slightly diminished their illusions, slightly lessened their attachment to samsara, or slightly eased their mind towards knowledge? Since it has not occurred, it is actually proven that one is not liberated. What is there to say? If it occurs after abandoning the body, then when the liberation-object is inseparably present with the body, weighing down the individual's mindstream, it is impossible for the blessing to occur when the body, mind, and liberation-object are separated. Even if it were to occur, the liberation obtained after separating from the liberation-object cannot be considered the blessing of the liberation-object. What is there to say? Furthermore, one must recognize the meaning of the lineage of the liberation-object. When practicing the meaning that has been recognized, it seems that some say that carrying the scriptures is merely as a symbol of samaya or as a symbol of remembrance. Therefore, that is liberation through meditation, and it does not possess the characteristics of liberation through wearing [something]. Therefore, the belief that one is liberated by wearing [something] should be understood as the fabrication of the minds of tantric monks and individuals.
Chinese
而且，这也不是一定的。由诸要素、缘起聚合而成的彩虹是不确定的，有时会出现。有些情况是符合的。由不同魔所为的彩虹，甚至会出现在罪恶的屠夫面前。那是魔为了不让众生进入佛法，而生起认为人不具佛法的邪念，所做的幻术。因此，彩虹的征象有很多错误，无法确定。舍利也是如此，如云：多数舍利是魔所为，其他也有差别。由元素形成的舍利，由物质改造的舍利，由咒语成就的舍利，由见真谛的舍利，以及如来舍利，有诸多不同，容易出错。如是，无法知道它们是什么。对于有资格的“佩戴解脱”和“七世”，彩虹和舍利不一定会出现，不出现的情况也很多。有些人似乎出现了确定的征象，但作为无法破坏的征象，之后也可能被其他鬼神所害，因此不可信任。因此，对于具有智慧的人们来说，如云：佛法如狗食，遇到什么就满足是不行的。因此，不应依赖有争议的传承。应该依赖哪些呢？应该进入那些确定是佛陀的教言，被班智达智者所持有，被译师智者所翻译，词句关联和意义解释的讲说传承未曾断绝的法。对于有争议的法，如“佩戴解脱”、“听闻解脱”、“体验解脱”以及号称七日成佛的深奥法门，不要信任。应该信任什么呢？应该依止那些成熟解脱之道，具足所有部分，没有错误，没有争议，已经成立的清净续部，以及本质是口耳相传的修行未曾中断的传承。对于修道证验的征象，也不应寄托于彩虹和舍利等，应该寄托于什么呢？应该区分那些道相在心中圆满，断除所断烦恼，获得尽灭，以及地道之相次第生起的界限。如是教导。班禅一切智布于《密集金刚释续》中说：瑜伽续。
English
Moreover, this is not certain either. Rainbows formed by the aggregation of elements and dependent origination are uncertain and sometimes appear. Some situations are in accordance with it. Rainbows caused by different demons even appear to sinful butchers. That is the illusion created by demons to prevent beings from entering the Dharma, generating the wrong idea that people do not possess the Dharma. Therefore, there are many errors in the signs of rainbows, and it is impossible to be certain. It is also the same with relics, as it is said: Most relics are made by demons, and there are also differences in others. Relics formed by elements, relics transformed by substances, relics accomplished by mantras, relics from seeing the truth, and relics of the Tathagata, there are many differences and it is easy to make mistakes. Thus, it is impossible to know what they are. For qualified "wearing liberation" and "seven rebirths," rainbows and relics do not necessarily appear, and there are many cases where they do not appear. Some people seem to have definite signs appearing, but as signs that cannot be destroyed, they may later be harmed by other ghosts and spirits, so they cannot be trusted. Therefore, for people with wisdom, as it is said: Dharma is like dog food, it is not okay to be satisfied with whatever you encounter. Therefore, one should not rely on controversial lineages. What should one rely on? One should enter those teachings that are definitely the words of the Buddha, held by wise panditas, translated by wise translators, and where the oral transmission of word connections and meaning explanations has not been interrupted. For controversial Dharmas, such as "wearing liberation," "hearing liberation," "experiencing liberation," and profound teachings that claim to achieve Buddhahood in seven days, do not trust them. What should one trust? One should rely on those paths of ripening and liberation, complete with all parts, without error, without controversy, established in a pure tantra, and a lineage whose essence is the unbroken practice of oral transmission. For the signs of realization on the path, one should not rely on rainbows and relics, but what should one rely on? One should distinguish the boundaries of those path signs that are complete in the mind, abandoning the afflictions to be abandoned, obtaining exhaustion, and the signs of the bhumis and paths arising in sequence. Thus it was taught. Panchen All-Knowing Bu said in the commentary on the Guhyasamaja Tantra: Yoga Tantra.
Chinese
关于所说的十种真如，以解释外在十种真如的理路，瑜伽部以下是外在的。如十忿怒尊等，通过修持守护轮进行遮遣，以及书写的守护轮进行遮遣，以及秘密灌顶，以及智慧般若的灌顶，以及交合分别的仪轨诛杀敌人，以及朵玛仪轨，以及金刚念诵，以及未成就则进行抛掷的仪轨，猛厉或强力之修法，这些以解释为十种秘密真如的理路。宣说这些的续部是秘密或内在的，因此瑜伽无上续是内在的。如是，如同以书写十种秘密真如的守护轮进行遮遣等差别超胜的区分，而安立为瑜伽无上部一样。在此秘密乘中，仅仅是佩戴书写的轮和经函等，就能解脱，因此比其他续部更加超胜。其中，新密咒中并非没有系缚解脱，出自《随顺母续》中：任何婆罗门大种姓者的明妃，书写此大随顺母，如法佩戴在手上或颈上，应知此人已被一切如来加持。应知此人是一切如来的身。应知此人具有一切如来舍利的心髓。应知此人是一切如来的眼。应知此人是金刚大身。应知此人具有燃烧发光的身体。应知此人具有不可摧毁的盔甲。应知此人能彻底摧毁一切怨敌。应知此人能彻底摧毁一切障碍。应知此人能清净有情地狱的行处。如是宣说了系缚解脱之理。观察彼如何解脱，比丘罪恶深重，背离如来的教诲，盗用僧众的财物，被重病缠身，感受巨大的痛苦，没有救护和依怙，发出哀嚎之声，一位居士对随顺
English
Regarding the ten suchnesses that are spoken of, according to the reasoning that explains the ten outer suchnesses, the Yoga Tantras and below are outer. Like the ten wrathful deities, repelling through meditating on the protection wheel, and repelling through the written protection wheel, and the secret empowerment, and the empowerment of wisdom and prajna, and killing enemies through the ritual of separating union, and the torma ritual, and the vajra recitation, and if not accomplished, the ritual of throwing, the fierce or forceful practice, these, according to the reasoning that explains them as the ten secret suchnesses. The tantras that teach these are secret or inner, therefore the Anuttarayoga Tantras are inner. Thus, just as it is established as Anuttarayoga with the distinction of being superior in terms of repelling through the protection wheel of writing the ten secret suchnesses, etc. In this secret vehicle as well, merely by holding the written wheel and scriptures, etc., one will be liberated, therefore it is superior to other tantras. Among them, it is not that there is no liberation by wearing in the New Secret Mantra, from the *Following Mother Tantra*: "If any great Brahmin of noble lineage writes this great *Following Mother*, the queen of knowledge, according to the ritual, and wears it on the hand or neck, one should know that he has been blessed by all the Tathagatas. One should know that he is the body of all the Tathagatas. One should know that he possesses the essence of the relics of all the Tathagatas. One should know that he is the eye of all the Tathagatas. One should know that he is the great vajra body. One should know that he possesses a burning, radiant body. One should know that he possesses indestructible armor. One should know that he completely destroys all enemies. One should know that he completely destroys all obscurations. One should know that he purifies the hellish realms of sentient beings." Thus, having spoken of the manner of liberation by wearing, how he is liberated by examining it: "A monk who is deeply sinful, who has turned away from the teachings of the Tathagata, who steals the wealth of the Sangha, is afflicted with a serious illness, experiences great suffering, has no protector or refuge, and utters cries of woe, a layperson to the Following"
Chinese
将（此物）书写后系于其颈，随即一切痛苦皆得平息，当其夜晚耗尽，忆念极为清晰之时死去，转生于无间地狱。他们的尸体被放置于比丘们的一处土堆上，即使各自离去，那（咒语）仍然系于其颈。比丘们，当（此人）无有间断地转生时，所有地狱众生的痛苦都完全平息，并满足于一切安乐。所有火焰堆也皆熄灭，以及用锯子劈开，用剃刀切割，刀叶林中的砍斫等等也平息。娑罗树也断裂，地狱守卒们感到惊奇，便问法王阎罗：‘此乃巨大神变。’ 其之五世身躯巨， 如何身躯多严饰， 如似导师之佛塔， 庄严美妙甚悦意。 各自随解系颈故， 彼之身躯亦如是， 美妙庄严甚悦意。 知解说，书写各自随解之义， 忆念何者之词句， 彼者不堕恶趣中。 各自随解若修持， 具慧之人往善趣。 地狱众生之守卒， 如今汝等极庄严。 于彼高耸之土堆， 见诸天众作围绕。 见此令诸有情众， 转成慈爱之心意。 其后阎罗之人众， 彼夜增长且兴盛。 其时于彼彼等之， 王之宫殿邻近处， 土堆彼之周围处， 见其充满燃烧物。 一人尸体之颈项， 见其系挂各自随解。 天与龙与乾闼婆， 夜叉罗刹非人等， 一切皆于周围绕， 作无上之供养事。 于此夜叉彼等之， 名曰各自随解卵。 其后夜叉彼等了知法王阎罗之定解后复返，从‘天神您所宣说之教言’开始广说。 此后刚说完，就在说出此话的最后，那个大有情舍弃了地狱有情的身体，转生到了三十三天众之中。’如是广说，因此即使没有系上名解脱，但其意义是