Chinese
有。这个伏藏，无论新旧都没有差别。但是，现在藏地的善知识们不太重视伏藏法，所以对文字稍微做了详细的整理。遍主嘉瓦噶玛巴，是遍知佛陀真实的教言。文句优美，意义精髓，连贯紧凑，是金刚之语。凡夫的智慧永远无法改变。如今像火和火花一样，仅仅相遇就被摧毁。利益安乐的导师，至尊萨迦派，及其传承的智者成就上师们。同样，作为教法命脉的夏鲁派，及其追随的上师们，以及第二普贤，永增阿旺扎巴，所有这些真实佛陀的上师们，因为他们的恩德，不是我智慧的力量。因此，所有善说都是上师的恩德。忆念恩德，恒常顶礼。所有错谬的言说都是我智慧的过失。祈请智者们宽恕。再次说道，噶玛巴转世的上世，噶饶多杰的弟子多杰让卓，之后转世为圣者龙树，是莲师语的持明者。在藏地，是译师嘉瓦乔扬邬金大师的亲传弟子，因得到马头金刚的修法传承而获得成就。未来世，将得到授记，名为噶玛巴，调伏无量众生。之后，乔沃钦波，邬金法王的语化身，他的弟子转世为普陀瓦。之后，吉达波拉杰，邬金的化身，他的弟子被称为噶玛杜松钦巴。噶玛巴希也被认为是邬金大师的化身，曾亲口说：“有时我是邬金莲师，有时我是萨拉哈巴。”等等，并通过神通降伏了中国的皇帝。在康区噶陀巴蒋巴雍处受具足戒。听闻了玛姆、普巴和佐钦法。为了区分宁玛派的各种观点，依靠阿努瑜伽的教证，分别区分了意集（Gongdü）的含义，以及阿努瑜伽的誓言，五身圆满，大圆满灌顶之水，普贤王如来的起源，以及其他宁玛派的众多文献。
English
It is. This treasure, whether new or old, has no difference. However, nowadays, the virtuous spiritual friends of Tibet do not pay much attention to the treasure teachings, so the writing has been slightly elaborated. The all-pervading Lord, the Karmapa, is the actual speech of the all-knowing Buddha. The verses are well-arranged, the meaning is essential, the connection is tight, and it is the Vajra speech. It is impossible for the minds of ordinary beings to ever reverse it. Now, like fire and sparks, it is destroyed by merely encountering it. The guide to benefit and happiness, the venerable Sakya school, and the assembly of wise and accomplished lamas with their lineage. Likewise, the Shalu school, the lifeline of the teachings, and the assemblies of lamas with their followers, and the second Kunsang, Yongdzin Ngawang Drakpa, all those lamas who are the actual Buddhas, because of their kindness, it is not the power of my mind. Therefore, whatever is well said is the kindness of the lamas. Remembering their kindness, I always prostrate. Whatever is wrongly said is the fault of my mind. I ask for forgiveness from the wise ones. Furthermore, the previous incarnation of the Karmapa, the student of Garab Dorje, Toktse Rangdrol, and then the one who became the noble Nagarjuna, is the Vidyadhara of Padma's speech. In Tibet, he was the direct disciple of the translator Gyalwa Choyang Orgyen Chenpo, and he attained accomplishment by receiving the empowerment of Hayagriva. In the future, he will receive the prophecy to tame limitless beings as Karmapa. After that, Jowo Chenpo, the speech emanation of Lord Orgyen, his disciple was born as Putowa. Then, Je Dakpo Lhaje, the emanation of Orgyen, his disciple was known as Karma Dusum Khyenpa. Karmapa Pakshi was also acknowledged as the emanation of Orgyen Chenpo, and he said, "Sometimes I am Orgyen Padmasambhava, sometimes I am Saraha," and so on, and he subdued the Chinese emperor through miraculous signs. He received full ordination from Kampa Katokpa Jampa Bum. He heard the teachings of Mamo, Phurba, and Dzogchen. In order to differentiate the various views of the Nyingma school, based on the scriptures of Anu Yoga, he separately distinguished the meaning of Gongdü, as well as the vows of Anu Yoga, the complete five bodies, the river of the Great Perfection empowerment, the origin of Kuntuzangpo, and also many documents of the Nyingma school.
Chinese
然后，遍知一切的让炯多吉，是年热格敦崩、古汝觉贝的亲传弟子，以及咒师俄那巴、乌孜巴、涅多瓦衮噶顿珠、南吞巴云努崩、祖尔绛巴僧格、持明者古玛绕匝等宁玛派的上师。他对宁玛派作了许多仪轨。在作《心髓》的引导文时也说：“古汝觉贝桑嘎拉夏，直到具德让炯多吉，听闻了十七位持明者的传承。短传承普贤金刚萨埵，以及吉祥金刚喜胜哈，毗玛拉米扎具有口诀要点，以清净的显现而亲眼见到，瑜伽自在让炯多吉，为了不混杂而圆满地领受，是汇集了六种加持传承。”并且说：“诸佛所说的正法的一切精华，经论和证悟的解释是密咒的意义，圆满次第的心髓是现量见到的要点，我的诗句与口诀次第相合。”他说。他将修持的重点放在大圆满上。当尊者住在康地时，想到这个大圆满心髓是从莲花生大士那里传下来的，于是祈祷，化身乐雷扎的伏藏空行心髓的黄纸就到了他的手中。在清净的显现中，从邬金处亲自获得了灌顶和诀窍。给予仲努瓦堪布坚和云丹巴等人，使之弘扬开来。之后，尊者若白多吉也从化身桑杰林巴那里听闻了那些伏藏法，并付诸实践。尊者德钦谢巴也听闻了《心髓二论》和《上师意集》，并付诸实践。之后，尊者通瓦顿丹也从卡西瓦仁钦桑波那里听闻了《心髓》和《意集》，并将娘式的黑马作为主要修持。之后，尊者曲扎嘉措也从古什日贝觉顿珠等人那里听闻了《意集》和《心髓》等许多教言和伏藏。如此，诸位上师的修法都是正确的，在各自的传记中都有记载。尊者自己也在泽塘修行。
English
Then, the omniscient Rangjung Dorje was a direct disciple of Nyanre Gedun Bum, Guru Jo Ber, as well as the mantra holder Ngonakpa, Utséwa, Nyêdowakunga Dondrup, Namtonpa Shyönnu Bum, Zur Jambapa Senge, and the vidyadhara Kumaraja, and relied on many Nyingma lamas. He composed many texts for the Nyingma school. When composing the guide to the Nyingthig, he also said, "From Guru Jo Ber Sangghalasha up to the glorious Rangjung Dorje, I have heard the seventeen vidyadhara lineages. The short lineage of Kunjang Dorje Sempa, as well as Garab Dorje, Shri Singha, and Vimalamitra, with the essential points of the oral instructions, were directly seen through pure appearances. Because the yogi Rangjung Dorje received them completely without mixing, it is a gathering of six blessing lineages." And he said, "The essence of all the sacred Dharma spoken by the Buddhas, the explanation of the scriptures and realization is the meaning of secret mantra, the heart essence of the completion stage is the key to direct perception, my verses are in accordance with the oral instructions." He said. He placed the main emphasis of his practice on Dzogchen. When the master was residing in Kongpo, he thought that this Dzogchen Nyingthig had a lineage from Padmasambhava, so he prayed, and the yellow scroll of the dakini Nyingthig, a treasure of the emanation Lekyi Dral, came into his hands. In pure vision, he received empowerment and instructions directly from Orgyen. He gave them to Drong Ngurwa Khenpo Gyen and Yungtonpa, etc., and made them flourish. After that, the master Rolpai Dorje also listened to those treasure teachings from the emanation Sangye Lingpa and put them into practice. The master Dezhin Shekpa also listened to the two Nyingthigs and the Lama Gongdü and put them into practice. After that, the master Thongwa Donden also listened to the Nyingthig and Gongdü from Kashiwa Rinchen Sangpo, and made the Nyang style of black horse his main practice. After that, the master Chödrag Gyatso also listened to many teachings and treasures such as Gongdü and Nyingthig from Gushri Peljor Dondrup and others. Thus, the practices of the previous masters are correct, as stated in their respective biographies. The master himself also practiced at Tsetang.
Chinese
仅仅是示现为邬金大师之身，从噶玛巴自宗的宗派来衡量，宁玛派也没有任何不纯正之处。因此，嘉瓦一切智者不动金刚曾在一封致提尔措上师佐钦巴的信中，包含了各种具有深意的教言。在另一封赐予内邬栋孜的信中写道：“如今卫藏北部地区，莲花生等化身魔。”等等，这些话语体现了何等的见解温度，以及提问的方式，这些都深刻且广泛地消除了对宁玛派的所有疑虑，并将其连根拔起。为了使宁玛派努力闻思修，才赐予这些教言。因此，如果这些话语的意义能够普遍地融入自相续，那么古老的密宗的所有困难之处都将得以解决，因此这必定是以极大的恩德而作。然而，似乎有非常多的智者没有理解这一点。对于那些已经彻底领悟了诸佛密意的密宗行者来说，即使千佛降临并说：“这不是你的法”，他们也无法被动摇。如《慧学坚固请问经》中所说：“对于那些具有坚定信仰和虔诚的人，谁也不会欺骗他们。即使魔变成佛陀来到他们面前，并说这不是你的法，试图动摇和改变他们，他们也不会因此而动摇。即使四大元素发生变化，信仰的力量和虔诚也不会因此而分离。”虽然如此，像我这样的宁玛派人士，对于词句的意义没有建立起稳固的基础，只是记住了一些本尊的仪轨，就自以为能够利益自己和他人。如果其他类似的肤浅宁玛巴人士看到或听到这些信件，他们不仅无法消除疑虑，反而会诽谤特殊的地区，积累舍弃佛法的罪业，诽谤新派的法，以及那些具有学识和自尊的人，追随他们而积累舍弃佛法的罪业。
English
Merely appearing as the body of the Great Master of Oddiyana, even when measured by the Karma Kagyu's own tenets, there is nothing impure in the Nyingma tradition. Therefore, Kyabje Mikyö Dorje, in a letter to the Tiltsö Lama Dzogchenpa, included various profound instructions. In another letter given to Neudongtse, he wrote: "Nowadays, in the northern region of Ü-Tsang, Tertön Changlochen and others are emanations of demons." Such words reveal the temperature of his view and the manner of his questions. These profoundly and extensively dispel all doubts about the Nyingma tradition, uprooting them entirely. These teachings were bestowed so that the Nyingmapas would strive in study, contemplation, and meditation. Therefore, if the meaning of these words were universally integrated into one's being, all the difficult points of the Early Translation Secret Mantra would be resolved. Thus, it was certainly done with great kindness. However, it seems that there are very many learned individuals who do not understand this. For those mantra practitioners who have fully realized the intentions of the deities, even if a thousand Buddhas were to come and say, "This is not your Dharma," they could not be swayed. As stated in the Sutra Requested by Lodrö Rabten: "Those who have unwavering faith and devotion, no one can deceive them. Even if a demon transforms into a Buddha and comes before them, saying, 'This is not your Dharma,' trying to shake and change them, they will not be moved. Even if the great elements were to change, the power of faith and devotion will not be separated from that power." Although this is so, Nyingmapas like myself, who have not established a firm foundation in the meaning of the words, merely memorizing a few deity sadhanas, think they can benefit themselves and others. If other similar superficial Nyingmapas see or hear these letters, they will not only fail to resolve their doubts but will also slander special places, accumulate the karma of abandoning the Dharma, slander the new traditions, and those who have learning and self-respect, following them and accumulating the karma of abandoning the Dharma.
Chinese
那，大智者认为，说《密集》等续部和大手印就像用脚踩碎皮革一样，这与那些认为大圆满优于无上瑜伽部续和大手印之道，从而将大圆满视为非法的人没有区别。因为具有这种过失，所以才这样说。而且，舍弃佛法的罪业非常严重，这些人会说这些都是自己编造的。在《现观庄严经》的后续经文中，没有讲到我之心的住处，却错误地认为这不是佛所说。那些愚蠢的秘密主，要知道他们会堕入两种境地，哪两种呢？就像众生地狱和畜生。此外，《文殊根本续》中说：谁若舍弃最殊胜之法，即诸佛所说之法藏，世间之人若舍弃，彼将堕入无间地狱。经历无数劫，显现种种差别。无论何时何地出现，即使转生为人身，也会贫穷多病愚痴，转生为野蛮之人。世间所鄙视之人，会变成麻风病人。愚蠢、耳聋、肢体残缺，心智迟钝、盲人，相貌粗鄙，常怀恐惧，如同世间的饿鬼。衣衫褴褛，心怀恶念，指甲和身体都很糟糕，被虫子啃食，长满疥疮和瘙痒，肢体残缺。如果舍弃这些经文，将会堕入何处？无论堕入何处，转生为何物，都会心智愚钝，愚昧无知。经中还说：在《少有财物续》中，为满足众多信徒的心愿，示现种种行为，为了调伏各种地方的众生，示现种种方法。在宣讲甚深妙法时，即使不信受，也不应诽谤，应忆念佛法不可思议。此外，《秘密成就》中也说：诽谤金刚乘者，必将堕入恶趣。对佛、法、僧不恭敬者，应依止善逝之相，此乃定
English
Then, the great wise ones consider that saying the tantras such as the Guhyasamaja and the Mahamudra are like crushing leather with the feet is no different from those who consider Dzogchen superior to the Anuttarayoga Tantra and the Mahamudra path, thereby considering Dzogchen to be unlawful. It is because of having such faults that it is said. Moreover, the sin of abandoning the Dharma is very serious, and these people will say that these are all self-fabricated. In the subsequent scriptures of the Abhisamayalankara, the abode of my mind is not taught, but it is mistakenly thought that this is not what the Buddha said. Those foolish lords of secrets, know that they will fall into two states, which two? Like sentient beings in hell and animals. Furthermore, the Manjushri Root Tantra says: Whoever abandons the supreme Dharma, which is the treasury of the Dharma spoken by the Buddhas, if people in the world abandon it, they will fall into the Avici hell. Experiencing countless kalpas, showing various differences. Whenever and wherever it appears, even if reborn as a human being, they will be poor, sick, foolish, and reborn as barbarians. Those despised by the world will become lepers. Foolish, deaf, with crippled limbs, mentally retarded, blind, with a rough appearance, constantly fearful, like a hungry ghost in the world. Wearing ragged clothes, with evil thoughts, nails and body are terrible, eaten by worms, covered with scabies and itching, with crippled limbs. If these sutras are abandoned, where will they fall? Wherever they fall, whatever they are reborn as, they will be mentally dull and ignorant. It is also said in the Few Possessions Tantra: In order to satisfy the wishes of many devotees, various behaviors are shown, and in order to tame the beings of various places, various methods are shown. When teaching the profound Dharma, even if one does not believe, one should not slander, one should remember that the Dharma is inconceivable. In addition, it is also said in the Secret Accomplishment: Those who slander the Vajrayana will surely fall into evil destinies. Those who are disrespectful to the Buddha, Dharma, and Sangha should rely on the signs of the Sugata, this is certain.