English
Completed. The mandala of fierce mother goddesses and yakshas, whatever is said, all of that should be written down without doubt. Thus it is said. Furthermore, it is not appropriate to regard Dorje Lekpa and others as inherently being gods and demons. Because some beings, for the sake of taming their respective forms, the Buddha skillfully manifested their forms. All-knowing Rangjung Dorje said that Dorje Lekpa is Hayagriva. He said: "The lord of the oath-bound great being, Ging, the glorious and powerful Hayagriva is born from his heart." Pehar is of one mind-stream with the Protector of the Tent, and in order to subdue the eight classes of beings in general, he manifests as a king. His retinue, such as the Putra siblings and the four classes of Rudra, are also without difference. The Protector Lekden Nagpo, a bodhisattva who has attained the earth, also has a retinue of white and black forms. Khyung Khyabjuk is said to be an emanation of the Bhagavan Vairochana and Vajradhara. Because of reasons such as being said to be the son of Vaishravana, one should not think that the inconceivable manifestations of the Buddha are only one-sided. In the Buddha Samayoga it says: "Sometimes peaceful, sometimes wrathful, sometimes making great obstacles and demons, all births and mountains as well." And in the Gur Tantra it says: "Wherever he appears, he does the deeds of sentient beings." The meaning of what is said should be understood. Furthermore, even if these are not emanations of the Buddha, they have actually obtained power from the Great Vajradhara, and because they are protectors of the Buddha's teachings, it is not contradictory that tantras and sadhanas arise. They are not the same as the Khampa Phra Mo tantras and others, because those are merely the names of tantras, while here all the characteristics are perfectly complete. Furthermore, at the time of the ripening empowerments that arise from those tantras, in general, it is shown that the practice of empowerment is mistaken, in particular, it is shown that the practice of great accomplishment is mistaken, because the teacher does not have self-entry, it is shown that the practice is mistaken, it is shown that the practice of the actual empowerment is mistaken, and incidentally it is shown that the mantras recited are impure. In general, the empowerment, the empowerment practice of the Nyingma school is mistaken, according to the New Secret Mantra, the characteristics of the teacher are...
Chinese
土地等清净，弟子的特征是具备法器且祈请三次，而且数量要确定。处所的特征是僻静且干净。仪轨的特征是前行、正行、后行三者完整且不谬误。这样说是需要的。但宁玛派这里，也没有使修持等清净的确定性。因此，把自身没有得到的灌顶传给他人也有些现象。在弟子方面，主要注重人数众多，而不考察法器，因此法器不清净。即使清净，弟子也不祈请，而是上师自己为了维护自己的面子，尽可能地灌顶，因此师徒关系不清净。处所是在任何人聚集的地方灌顶，因此处所不清净。仪轨的本质不清净，将在下面阐述。因此，一般而言，与经论相违背，更不用说了。与自宗所说的需要五种圆满也直接相违背，因此总的来说，灌顶的实践是错误的。还有，实修大法的实践也是错误的。像新派一样，在吉祥密集金刚中，没有像所说的修持支分四种一样。即使没有必须与此相同，但如果问宁玛派自宗所说的修持灌顶、近修、实修灌顶、实修大法四种的差别是否需要，对此说什么呢？我考察了宁玛派自宗的经论，其中说没有经过修持灌顶，就没有资格实修；没有实修，就没有资格实修大法。但现在和任何没有经过修持实修的人一起实修大法，因此实修大法的实践不清净。还有，宁玛派自己没有进行自入灌顶就灌顶，因此上师的行为不清净，更不用说与其它续部相违背了。因为在你们自己的《马头明王大乐》和《幻化网》等大多数经论中，都说需要自入灌顶。通过理证也能成立，比如想要给某人水等所需之物，自己必须有水等，而得到这些需要依赖于接受，这就像那个道理一样。还有，在修坛城的时候，篡改了给名为金刚代理者诵读经文等，上师自己在远离坛城的隐蔽处
English
The land and so on should be pure. The characteristics of a disciple are that they should possess the qualities of a vessel and make three requests, and the number should be definite. The characteristics of a place are that it should be secluded and clean. The characteristics of the ritual are that the preliminary, main, and concluding parts should be complete and without error. This is said to be necessary. However, in this Nyingma tradition, there is no certainty of purifying practices and so on. Therefore, there are some instances of conferring empowerments that one has not received oneself to others. In the case of disciples, the main focus is on having a large gathering of people, rather than examining the qualities of the vessel, so the vessel is not pure. Even if it is pure, the disciple does not make requests, but the lama himself tries to protect his own face and gives as many empowerments as possible, so the relationship between teacher and student is not pure. The place is where anyone gathers, so the place is not pure. The essence of the ritual is impure, which will be explained below. Therefore, generally speaking, there is no need to mention that it contradicts the scriptures. It also directly contradicts the statement that five perfections are needed in one's own tradition, so in general, the practice of empowerment is flawed. Furthermore, the practice of great accomplishment is also flawed. As in the New Schools, it does not seem to be in accordance with the four branches of practice explained in the Glorious Guhyasamaja. Even if it is not necessary to be in accordance with that, if one asks whether it is necessary to differentiate between the four types of practice empowerment, close practice, accomplishment empowerment, and great accomplishment, as explained in the Nyingma tradition, what can be said about this? When I examined the scriptures of the Nyingma tradition, it is said that without having received the practice empowerment, one is not qualified to practice accomplishment; without having practiced accomplishment, one is not qualified to practice great accomplishment. However, nowadays, great accomplishment is practiced together with anyone who has not practiced either practice or accomplishment, so the practice of great accomplishment is impure. Furthermore, the Nyingma practitioners themselves give empowerments without having done self-entry, so the actions of the master are impure, not to mention that it contradicts other tantras. Because in most of your own scriptures, such as the Hayagriva Great Bliss and the Mayajala, it is taught that self-entry is necessary. It can also be established by reasoning, for example, if one wants to give water or anything else that is desired to someone, one must have water or something else oneself, and obtaining that depends on receiving it, which is like that reason. Also, at the time of constructing the mandala, they alter things such as having someone named Vajra Regent recite the scriptures, and the master himself is in a hidden place away from the mandala.
Chinese
像这样说，肯定是非常不正确的。许多技巧存在于咒语和秘密名称中，这在苯教中广为人知。由于在标准的论典中没有出现，因此宁玛派与苯教的混合认知，也不能成为真实确定的论证依据吗？因此，像这样夹杂汉藏语的咒语在宁玛派中非常多。那么，有什么理由和逻辑能让它成为无过失的咒语呢？如是说。对此需要进行阐述。在此，《秘密藏续》中说：如果未使上师欢喜，没有获得灌顶，听闻等希求，将无果且毁灭。等等的意义，以及《普贤王如来心镜》中说：不依赖秘密咒语的灌顶，怎么能成就？譬如没有臂膀的瘫痪者，怎么能战胜他人？以及，以见解断除执着，以行为进行修持，以口诀证悟意义，以禅定体验，以灌顶提升地位，安住于誓言，因此必须要有灌顶，因为六法的所有关键都已包含其中。对于念诵等的清净，也有正义中的生起次第念诵，和胜义中的圆满次第念诵两种。第一种是各个本尊的数目、时间和征相的三种念诵。对于灌顶，并没有说需要那么多。在《金刚鬘》中说：以知晓一切智之道，首先积累念诵的资粮，驱除障碍，没有念诵就没有成就。因此，次第二者本身就是种姓。在寂静处如实安住，观修本尊的坛城。如果疲倦了，就念诵其秘密咒语。念诵坛城主尊十万遍，或者念诵自己本尊十万遍。坛城者的一万遍，这被称为前行念诵。引用这段经文后说：我们的圆满瑜伽之鬘，是针对根器锐利者的心意而作，坛城本尊的观修次第，以及总结精华的阐述，是必须修习的。如是说。圆满之鬘中所说的意义是，圆满次第的十种征相圆满，并持续习惯后，从光明中获得双运的
English
To say something like this is definitely a great mistake. Many techniques exist in mantras and secret names, which are well-known in the Bon tradition. Since they do not appear in standard treatises, the perception that Nyingma is mixed with Bon cannot be a valid proof of certainty, can it? Therefore, there are very many mantras mixed with Chinese and Tibetan in the Nyingma tradition. So, what reason and logic make them faultless mantras? Thus it is said. This needs to be explained. Here, in the Guhyagarbha Tantra, it says: If the teacher is not pleased, and the empowerments are not obtained, then desires such as listening will be fruitless and destroyed. And in the Mirror of the Mind of Samantabhadra, it says: Without relying on the empowerment of secret mantra, how can one achieve? Like a cripple without arms, how can one overcome others? And, severing with view, practicing with conduct, realizing the meaning with instructions, experiencing with samadhi, elevating status with empowerment, abiding in samaya, therefore empowerment is definitely necessary, because all the key points of the six dharmas are included. Regarding the purification of recitation and so on, there are two types: the recitation of the generation stage in provisional meaning, and the recitation of the completion stage in definitive meaning. The first is the three recitations of the number, time, and signs of each deity. For empowerment, it is not said that so much is needed. In the Vajra Garland it says: By knowing the path of omniscience, first accumulate the gathering of recitation, dispel obstacles, without recitation there is no accomplishment. Therefore, the two stages themselves are the lineage. Residing properly in a secluded place, meditate on the mandala of the deity. If tired, recite its secret mantra. Recite the main deity of the mandala a hundred thousand times, or recite one's own personal deity a hundred thousand times. Ten thousand times for the mandala practitioner, this is called preliminary recitation. After quoting this scripture, it says: Our Garland of Perfect Yoga is made for the minds of those with sharp faculties, the sequence of meditating on the mandala deity, and the explanation of summarizing the essence, must be practiced. Thus it is said. The meaning spoken in the Garland of Perfection is that the ten signs of the completion stage are perfected, and after becoming continuously accustomed, from the clear light, the union of...
Chinese
关于以生起次第的方式，所应修习的有本尊和所依的坛城，连同部主一起，清晰地观想后，各个坛城主尊的心咒和所有事业的真言没有宣说，据说各自的主尊心咒念诵一百万遍和所有事业的真言念诵十万遍就可以。或者说，是自己的增上神的百万之义。如果是自己的本尊密集金刚，则念诵其近修一百万遍。之后转为胜乐金刚等，念诵其各自的主尊真言各十万遍，则近修圆满。这样近修之后，能够刹那间完整地开展和收摄坛城所有本尊的形象，因此阿巴亚论师说，可以摄受弟子并给予灌顶。大尊者在后世部道果中说：观想自生喜金刚，在前方绘制密集金刚坛城，即可给予灌顶。与此相符，宁玛派说：一成就善逝，即是诸佛之体性。因此，从诸佛皆同一密意的角度来说，如果一个本尊的近修达到量，就相当于所有本尊的近修都达到了量，这是从意义上获得的。如果不是这样，那么这里的集经部和寂怒八教等，其近修在一生中难以完成，因此大论师也说这可以替代。二是真实义中圆满次第的近修：自观想的空色和圆满次第的光明是同一意义，因此称其为真实义的本尊和坛城。这也是所有佛的近修。之后，命勤的命相在中脉中出入的金刚念诵，一个月内圆满六百万遍，则所有坛城本尊的数量近修全部圆满，因为在二无分别胜幢的教证次第五中引用说：念诵六百万遍后，如果向金刚萨埵作礼，则在月圆之日即可成就。因此，恰洛说，这可以成办八大事业等，并且是金刚阿阇黎获得灌顶的近修圆满。在《无垢光》中也说：这里所说的真言念诵是指命气止息，等等的“等”字表示呼气和吸气。