Chinese
慈鲁巴上师的弟子在卡塔卡国王的地方发生战争时，将（经典）埋在坑里。后来取出时发现不完整。请慈鲁巴补写时，他说空行母藏起来了，不行，没有答应。那部书的片段散落了。根本续的片段由塔洛翻译。六万四千颂释论的片段由班禅布弥师利带走，在班禅一切智者的译本中没有出现。时轮根本续连同释论也消失了，现在只有片段。同样，珍贵的续部兴衰变化的情况，经书中都有记载，无需多说。关于赤松德赞法王时期，译师们将密咒翻译成苯教的方式，虽然您自己在这里说了，但在其他任何历史资料中都没有记载。在苯教的历史中也只记载了，那时苯教衰落，佛教兴盛。在那之前，拉脱脱日时期，据说佛教开始出现，但从天空降下的班郭恰嘉瓦等，不知道是佛教还是苯教，只是起了个尊贵隐秘的名字来供奉而已。之后，经过五代，松赞干布法王出现。他是观世音菩萨的化身，因此说了许多关于大悲白莲花经和扎玛托格庄严经等大悲经部，以及修法部和口诀部等。由于说了许多关于阎魔敌、寂怒和护法神等密咒，仅在耶瓦岩窟就出现了八十位成就虹身成就者。在镇魔和降魔等寺庙中建造。吞弥桑布扎学习文字后，翻译了《宝积经》。朗康巴果恰翻译了《广大母经》。从那以后，直到梅阿措姆之间，秘密修持密咒的行为很多。甚至小孩都在念六字真言，并将大悲观世音菩萨作为本尊。寂怒的修法和阎魔敌的修法，法王的功绩至今仍然存在，因此宁玛派密咒在赤松德赞法王之前就已经兴盛了。
English
When war broke out in the land of King Kataka, the disciple of the master Tsilupa hid (the scriptures) in a pit. Later, when they were taken out, they were incomplete. When asked Tsilupa to rewrite them, he said that the dakinis had hidden them, and it was not allowed, so he did not agree. Fragments of that book were scattered. Fragments of the root tantra were translated by Thar Lo, and fragments of the sixty-four thousand verse commentary were taken away by Panchen Bhumishri, and they do not appear in the translations of Panchen Omniscient Bu. The Kalachakra root tantra together with its commentary has also disappeared, and now there are only fragments. Similarly, the rise and fall of the precious tantras are described in the religious histories, so there is no need to say more. Regarding the time of King Trisong Detsen, the translators translated the secret mantras into the Bon tradition, although you yourself have said this here, it is not recorded in any other historical sources. In the history of Bon, it is only recorded that at that time Bon declined and Buddhism flourished. Before that, during the time of Lha Thothori, it is said that Buddhism began to appear, but the Pang Kong Chakgyawa, etc., that fell from the sky, it was not known whether it was Buddhism or Bon, they just gave it a noble and secret name and made offerings. After that, after five generations, King Songtsen Gampo appeared. Since he was an emanation of Avalokiteshvara, he spoke much about the Great Compassion White Lotus Sutra and the Zamatog Adornment Sutra, etc., which are part of the Great Compassion Sutra, as well as the practice methods and instructions. Because he spoke many secret mantras about Yamantaka, Peaceful and Wrathful Deities, and Dharma Protector Lhamo, eighty siddhas who attained the rainbow body appeared in the Yerwa cave alone. Temples such as Thadul Yangdul were built. Thonmi Sambhota learned the script and translated the 'Heap of Jewels Sutra'. Lang Khampa Gocha translated the 'Extensive Mother Sutra'. From then until Mes Agtsom, there were many secret practices of secret mantras. Even children recite the six-syllable mantra and regard Great Compassion Avalokiteshvara as their yidam. The practice methods of the Peaceful and Wrathful Deities and the practice methods of Yamantaka, the deeds of the Dharma King still appear today, so the Nyingma secret mantra was flourishing even before King Trisong Detsen.
Chinese
后来也不是没有翻译，仲弥译师翻译了二十八自在女的替身偶祭。郭译师库巴拉孜听闻云力王讲述了关于摧毁阎罗死主和星算的方面，七部续，以及它们的注释、修法、口诀，还有班智达嘎亚达热的口诀等全部翻译了。此外，关于阎罗卡吞续的修法等连同会供，由郭翻译后传给自己的弟子多瓦瓦坚等，这个传承现在还存在。莲花生大师所传的蓝衣金刚手续的修法是从印度请来的。还有，关于独火一首的方面，由班禅释迦师利和卓布译师翻译。塔巴译师尼玛坚赞翻译了金刚橛的修法和口诀。洛沃译师喜饶仁钦翻译了圆满的金刚橛猛烈诛杀灌顶。萨迦班智达对金刚橛杂度续作了修改。降魔宝剑对秘密藏作了修改，并翻译了以前未翻译的两品。秘密藏后部续由塔巴译师翻译。莲花生大师赐予班禅那仁的长寿修法，由班禅本人和却科译师翻译。度母毛发剑续和罗刹续，是从佐吉堪孜纳塔的范本中由钦哲译师翻译的等等很多。大成就者邬金巴也说：尼泊尔有很多宁玛派的梵文原本，我对藏地的咒师们说，你们去芒域，我把宁玛派的班智达和梵文原本请来，我来做译师进行翻译，但藏地的咒师们因为养家糊口而无暇顾及，没有成功。还有很多需要翻译的。因此，宁玛派的我像新派的圣人那样前往印度和尼泊尔，学习听闻和思维的传承，将续部重新翻译，进行修改等也不是不能做，但是，以前的持咒者们都以各自的根本法为主进行讲解和修持，因此没有出现很多著名的译师，而是从印度请来的佛法经书。
English
Later, it wasn't that there were no translations. Drogmi Lotsawa translated the substitute ransom rituals of the Twenty-eight Powerful Women. Gö Lotsawa Khukpa Lhatse, having heard the King of Cloud Power, translated the seven tantras concerning the destruction of Yama, Lord of Death, and astrology, along with their commentaries, sadhanas, oral instructions, and the oral instructions of Paṇḍita Gayadhara, in their entirety. Furthermore, the practice cycle of the Yama Khatun Tantra, along with the tsok offerings, was translated by Gö and transmitted to his disciple Dok Wawa Chen and others, and this lineage exists to this day. The sadhana of the Vajrapāṇi Blue-Clad Tantra, transmitted from Guru Padmasambhava, was translated from the Indian text. Also, the section on the Single Fire, Single Skull, was translated by Paṇchen Śākyaśrī and Khrobu Lotsawa. Tharpa Lotsawa Nyima Gyaltsen translated the sadhana cycle and oral instructions of the kīla. G lo-bo Lotsawa Sherab Rinchen translated the complete Wrathful Subjugation Empowerment of the Vajrakīla. Sakya Paṇḍita revised the Kīla Tsadum Tantra. Jomden Ralgrī revised the Guhyagarbha and translated two chapters that had not been translated before. The later Guhyagarbha Tantra was translated by Tharpa Lotsawa. The longevity practice given by Guru Padmasambhava to Paṇchen Nakrin was translated by Paṇchen himself and Chokor Lotsawa. The Tantra of the Razor-Sharp Hair Sword Goddess and the Raksha Tantra were translated by Khyentse Lotsawa from the exemplar of Zogi Kantsi Natha, and so on, there are many. The great accomplished Ugyenpa also said: "In Nepal, there are many old Nyingma Indian texts. I said to the Tibetan mantra practitioners, 'You go to Mangyul. I will invite the Nyingma paṇḍitas and Indian texts here. I will be the translator and translate them.' But the Tibetan mantra practitioners were distracted by raising children and were unable to accomplish it. There is still much to be translated." Therefore, I, a Nyingma, like the noble beings of the Sarma, would go to India and Nepal, study the lineage of hearing and contemplation, and newly translate the tantras, and make revisions, etc., it is not that it cannot be done. However, the former mantra holders emphasized explaining and practicing their own root dharma, so they did not become famous as translators, but rather brought Dharma texts from India.
Chinese
不是这样的。也不要认为朵玛和食子等这些东西与苯教相混淆，因为邬波驮耶底日瓦玛所著的顶髻白伞盖的朵玛，以及婆罗门胜欲所著的吉祥天女和怙主的朵玛，还有行贤心和行作法金刚所著的财神经等，在新密咒中也有很多，所以没有区别。 再次，如果在印度有，那么在赤松德赞之前也要翻译，之后也要翻译。那个时候，每一部续部都要由一位译师来翻译。在赤松德赞之前也要翻译，之后也要翻译。那个时候，每一部续部都要由一位译师来翻译。没有说过一部续部的翻译者之间意见一致，所以这些肯定是不同译师的伪造续部，如果不是伪造续部，那么有什么理由可以说明它不是伪造的呢？ 如是说。 这是在驳倒和尚之后，国王下令：见解依龙树的宗派，行持依律藏，依止下部三续。为了暂时阻止无上续部，就秘密地翻译和修行。因为这个原因，在旁塘玛和丹噶玛等目录中，也没有收录密集金刚、胜乐金刚、喜金刚等续部。如果把一部续部没有出现译师意见一致的情况作为伪造续部的说法，那么克什米尔月护的无垢光智慧品，真实义修持，教释莲花鬘，觉沃钦波的一些自译，班智达思昧底，阿扎拉林嘎，毗布底旃陀罗等的很多自译，以及全知布敦的《灌顶略义释》三百六十品，益西孜巴翻译的那个释难，邦洛的解说结合不动显现，金刚心要常续，金刚下，秘密庄严续三部，苏嘎达室利和萨班的翻译，以及全知布敦的红阎摩敌续三部等很多，还有克里亚萨穆札班智达曼殊室利和萨桑洛扎瓦玛底萨翻译的等等。在那时之前也没有翻译过。
English
It is not like that. Also, do not think that these things like Torma and offerings are mixed with Bon, because the Torma of the White Umbrella of the Crown, composed by Upadhyaya Dhirivarma, and the Torma of the Goddess and the Protector, composed by the Brahmin Supreme Desire, and the Sutra of Vaishravana, composed by Dro Zang Nyinpo and Chodze Chokyi Dorje, etc., are also numerous in the new mantras, so there is no difference. Furthermore, if it exists in India, then it must be translated before Trisong Detsen, and it must also be translated later. At that time, each Tantra must be translated by a translator. It must be translated before Trisong Detsen, and it must also be translated later. At that time, each Tantra must be translated by a translator. It is not said that the translators of a single Tantra agree with each other, so these must be forged Tantras by different translators. If it is not a forged Tantra, then what reason is there to say that it is not forged? Thus it was said. This was after the refutation of the Heshang, the king decreed: the view should follow the tradition of Nagarjuna, the conduct should follow the Vinaya, and one should rely on the lower three Tantras. In order to temporarily prevent the unsurpassed Tantras, they were secretly translated and practiced. For this reason, the Guhyasamaja, Chakrasamvara, Hevajra, and other Tantras were not included in the Pangthangma and Denkarma catalogs. If the fact that the translators of a single Tantra do not agree with each other is taken as a statement that it is a forged Tantra, then the Stainless Light of Wisdom Chapter of Kashmir Chandragomin, the Practice of True Meaning, the Commentary on the Teachings, the Lotus Garland, some of the self-translations of Jowo Che, the Pandit Smriti, Azara Linga, Vibhuti Chandra, and many other self-translations, as well as the Explanation of the Abbreviated Meaning of Empowerment in three hundred and sixty chapters by Kunkhyen Buton, the Explanation of Difficult Points translated by Yeshe Zepa, Panglo's Explanation combined with the Unwavering Appearance, the Vajra Heart Essence Continuous Tantra, Vajra Below, the three Secret Ornament Tantras, the translations of Sugata Shri and Sakya Pandita, and the three Red Yamari Tantras of Kunkhyen Buton, etc., as well as Kriya Samucchaya Pandita Manjushri and Sa-zang Lotsawa Mati translated, etc. It was not translated even before that time.
Chinese
而且，如果后来也没有改变，而且译师和班智达之间没有达成一致的情况很多，那么那些也应该被认为是伪造的续部吗？那些证悟了法性真谛的大译师们，宣称他们的教法是邪法，续部是伪造的，这实际上是在用诽谤之词来诋毁圣者。关于这件事，俄译师说，后来热仁钦大师伪造了《秘密藏续》，巴珍说：“热班仁钦大师，因为伪造了《秘密藏续》，国王听闻后派人搜寻，据说他隐藏了十二年。”俄译师还说：“号称十八部大怛特罗的这些都是带有邪法污垢的。”等等这些话语仅仅是陈述，没有任何可靠的理由。如果热仁钦大师在藏地伪造了《秘密藏续》，那么在此之前，在印度，诸位导师和善知识所著的《密集金刚》的注释中，就没有理由引用《秘密藏续》的教证了。如果号称十八部大怛特罗的这些是在藏地伪造的带有邪法污垢的教法，那么在佛陀和合的印度注释中，将它们分为生起次第、圆满次第和三种次第，并说“首先，在续部的十八种分类中”，这与宁玛派的说法没有区别。如果其他一切都与此相同，那么为什么你们有理由认为它们是伪造的续部，如果有，就应该清楚地说明。这是我的请求。 此外，如果要说那些续部不是伪造续部的论证，那么续部本身的体性也不具备续部的特征。如果是续部，那么就应该是遍知佛陀所说，因此不可能出现语音错误、意义错误、矛盾错误和不相关的错误等。如果仔细研究你的续部的意义，就会发现其中充满了这些错误，但因为文字太多，无法一一列举。如果仅举例说明，即使在标题的开头部分，也有“名为《一切聚集智慧经》的续部”和“名为《尸林杜鹃嬉戏经》的续部”等，这些都形成了具有矛盾和不相关错误的名称。还有一些被称为伏藏的续部。