Chinese
争辩反驳天铁百龙怒吼之声。 争辩反驳天铁百龙怒吼之声。 争辩反驳天铁百龙怒吼之声有。 咕噜贝玛悉地吽！ (གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ，गुरु पद्म सिद्धि हूँ，guru padma siddhi hūṃ，咕噜 莲花 成就 吽) 无数劫海中，具备大勇猛之船只，超越难渡生死苦海之波涛，到达彼岸。 具足三身如意宝，与天神共为众生之大导师。 顶礼引导者净饭王子之足，直至菩提。 诸佛之智慧、慈悲、能力之化现中，于能仁之教法中作日光之真实导师。 从莲花花蕊之上化现，海生莲花王乃是敬礼之处。 凡是追随者，皆是懒惰之布苏库。 虽然远离讲辩著之重担，却无法舍弃被邪见黑暗笼罩之可怜众生，故宣说此语。 为了贤善之故，对于因果取舍，若能详细观察，则与能仁之教言相符。 舍弃佛法，虽被罪障所染污，却以虚伪之姿，欲求讲辩著，乃是魔之事业。 导师胜者无与伦比邬金王之，身语意秘密事业无尽庄严轮之，对于行境之种种神变，以分别思量，而作破立，犹如衡量虚空之量器一般。 然而，对于某些共同事业，因邪见之介入，导致众多众生，步入邪道，为了阻止此等现象，我以清净之善意在此宣说。 也就是，在成办诸佛之珍贵教法事业时，不依赖他人恩德之大学者热美堪钦彭措坚赞之尊前，于书面记录中记载必要之处时，首先，记录嘉玛寺院之喇嘛策敦荣巴饶绛巴之口述，之后，自己也作了一些研究，在这两者之中，首先，在描述极乐世界之情景时，说没有国王和大臣，之后又说有转轮圣王善妙，这是否矛盾呢？ 一般来说，极乐世界是清净刹土，因此，经续中说没有常恒坚固之执着。 同样，有没有国王和大臣，也是随所化众生之根器而有各种不同的显现。 例如，在宗喀巴大师的极乐世界描述中
English
The sound of a hundred dragons roaring with the thunderbolt of refutation. The sound of a hundred dragons roaring with the thunderbolt of refutation. The sound of a hundred dragons roaring with the thunderbolt of refutation exists. Guru Padmasiddhi Hum! (གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ，गुरु पद्म सिद्धि हूँ，guru padma siddhi hūṃ，Guru Lotus Accomplishment Hum) In countless kalpa oceans, equipped with a great courageous ship, crossing the difficult-to-cross ocean of existence, the turbulent waves of suffering, reaching the other shore. The three kayas, wish-fulfilling, supreme, together with the gods, are the great guide of beings. I bow to the feet of the guide, the son of Śuddhodana, until enlightenment. Among the manifestations of the wisdom, compassion, and power of all Buddhas, the real teacher who makes the sun shine on the teachings of the Sage. Emanating from the tip of the lotus flower, the Lotus King born from the sea is the place of reverence. All who follow him are lazy Bhusukus. Although far from the burden of teaching, debating, and writing, they cannot abandon the wretched beings shrouded in the darkness of wrong views, so they speak these words. For the sake of the wise, virtuous, and excellent, if one examines the cause and effect of what to adopt and abandon in detail, it is in accordance with the teachings of the Sage. Abandoning the Dharma, although defiled by obscurations, with a hypocritical appearance, desiring to teach, debate, and write, is the work of demons. The Teacher, the Victorious One, the incomparable King of Oddiyana, the inexhaustible adornment wheel of the secret activities of body, speech, and mind, for the various miracles of the realm of activity, with discriminating thought, making affirmations and negations, is just like a measuring instrument for measuring the sky. However, for some common activities, due to the intrusion of wrong views, many beings are led onto the wrong path, and in order to prevent this, I will explain it here with pure intention. That is, when accomplishing the precious activities of the Buddhas' teachings, when the great scholar Reme Khenchen Phuntsok Gyaltsen is recording the necessary points in writing, first, he records the oral instructions of the Lama Tsetun Rongpa Rabjampa of Jama Monastery, and then he himself makes some research. Among these two, first, when describing the Pure Land of Sukhavati, he says that there are no kings or ministers, and then he says that there is a Chakravartin King, which is excellent. Is this contradictory? In general, Sukhavati is a pure land, therefore, the sutras and tantras say that there is no clinging to permanence and solidity. Similarly, whether there are kings and ministers or not, there are various manifestations according to the faculties of the beings to be tamed. For example, in Je Tsongkhapa's description of Sukhavati
Chinese
还有，那些发愿往生极乐世界的人，凭借愿力的力量就能往生到那个刹土，而那些心存怀疑的人，虽然也往生到花苞中，但据说很长时间花朵也不会绽放。那么，这是否意味着极乐世界也有痛苦呢？我认为，这些都应被视为是受到正说、不了义、隐义等影响的各种行为领域。究竟而言，说极乐世界没有国王和大臣，是指没有像世俗那样需要制定法律、征收赋税和劳役的国王和大臣。正如《密集金刚》中所说：“你应当杀害众生，也应当说谎。”等等，这也不应被认为是直接的教导。虽然像坛城本尊一样显现为主尊和眷属的形态，但实际上并没有高低之分，这并非是否认没有化身的国王和大臣，而是类似于转轮圣王那样的贤善之王。第二，在阐述涅槃的知识时，如果说世尊只有迦叶波和阿难陀，没有阿难，那么紧接着又说：“我对摩诃迦叶波和阿难说，我将入于涅槃。”这又表明有阿难。因此，在一个句子中也存在两种矛盾。对于这个问题的回答是：在唐代的文献中记载：“世尊被迦叶波和阿难陀之外的十个百千比丘僧团围绕着，对大近侍迦旃延、纯陀和阿难等人说道。”因为没有理解这些，所以在没有详细研究的情况下，随意地用不负责任的言辞来驳斥正法，这有什么好处呢？如果心中只有邪见和恶念，那么所有的经论都会充满矛盾，因此最好安住在寂静、和平和菩提心中。正如《入菩萨行论》中所说：“若以皮革覆此大地，岂有尔许皮革可用？但以鞋底之皮革，如覆大地岂非易？”意思是说，如果生起一个嗔恨心，那么降伏所有的敌人也是一样的。第三，在前往堆龙时，说“在堆龙山谷的岩石山坡上”，说山谷在拉曲的岩石山坡上，这表明甚至连名字都没有见过。这样说也是轻率的过失。在唐代的文献中记载：堆龙
English
Furthermore, those who have made aspirations to be born in Sukhavati, by the power of their aspirations, will be born in that realm. However, those who have doubts, although born in a lotus bud, it is said that the flower will not bloom for a long time. So, does this mean that there is suffering in Sukhavati? I think that these should be seen as various fields of activity influenced by direct, indirect, and hidden meanings. Ultimately, saying that there are no kings and ministers in Sukhavati means that there are no kings and ministers like those in the mundane world who need to make laws, collect taxes, and corvée labor. Just as it is said in the Guhyasamaja Tantra, "You should kill living beings, and you should also lie," etc., this should not be taken as a direct teaching. Although appearing as the main deity and retinue like the deities of a mandala, in reality there is no distinction between high and low. This is not denying the absence of emanation kings and ministers, but is similar to a virtuous king like a Chakravartin. Secondly, when presenting the knowledge of Nirvana, if it is said that the Blessed One only had Kashyapa and Ananda, without Ananda, then immediately after it is said, "I say to Mahakashyapa and Ananda, I will enter Nirvana." This shows that Ananda is present. Therefore, there are two contradictions in one sentence. The answer to this question is: In the Tang Dynasty documents, it is recorded: "The Blessed One was surrounded by ten hundred thousand Bhikshu Sanghas other than Kashyapa and Ananda, and said to the great attendant Katyayana, Chunda, and Ananda, etc." Because of not understanding these, without careful study, recklessly refuting the Dharma with irresponsible words, what benefit is there? If there are only wrong views and evil thoughts in the mind, then all the scriptures will be full of contradictions, so it is best to abide in a peaceful, tranquil, and Bodhi mind. As it is said in the Bodhisattvacharyavatara, "To cover the whole earth with leather, how much leather would be needed? But with the leather of the sole of a shoe, it is like covering the whole earth, is it not easy?" The meaning is that if one arises with an angry mind, then subduing all enemies is the same. Thirdly, when going to Tölung, saying "on the rocky hillside of the Tölung valley," saying that the valley is on the rocky hillside of Lha Chu, this shows that even the name has not been seen. Saying this is also a rash mistake. In the Tang Dynasty documents, it is recorded: Tölung.
Chinese
在琼巴的箭道相遇时， 没有找到能暖身的茶水， 邬金大师莲花生， 在托隆琼巴的脸上插了手杖。 说这话的人不明白，没有说“岩面”，既然没有说“岩面”，虽然“面”是总称，但即使不承认是“岩面”，却指责说是“岩面”，那有什么办法呢？如果这是为了显示自己的恶劣，那就不用说了。就像蒋扬萨迦班智达所说： 如果自己不贬低自己， 帝释天也不会降临。 如果泉眼自己不干涸， 即使被土压也压不住。 因此这样说。 再者，第四点，说《广大十万颂》藏在龙族的地方作为伏藏，两万颂藏在帝释天的地方作为伏藏，万颂藏在阿修罗的地方作为伏藏。如果这样说，那么在下面说“母子十七尊藏在玛里的地方”，这样一来，要么是忘记了前面所说的，要么是不明白母子十七尊的经文内容，总归会变成其中一种情况。对此的回答是：母子十七尊完整地藏在玛里的地方，其他的则是为了调伏而分散地藏在各地，这有什么矛盾呢？这不像是可以用教理和理证来回答的问题，如果像俗语一样说，就会合您的心意，就像所说： 对于听不懂话的大象， 国王的命令不如棍棒有效。 例如，如果一个家里有一套《甘珠尔》和一套《十万颂》，那么《甘珠尔》里有《十万颂》，难道会因为这样就责怪说“你不应该有额外的《十万颂》”吗？这个必要性比白天的星星还要少，不是智者的言论。总的来说，从能仁的教言中，佛塔、土地、岩石、山等伏藏处，天、龙等伏藏守护者，经部等伏藏法，以及未来将取出伏藏的授记，伏藏师等都清楚地显示出来。我用我那小小的智慧之眼观察时，看到了这些，所以总的来说，深伏藏和需要的经藏被藏在天、龙、人等的地方，这是可以相信的。如果想详细听闻这些道理，因为我拥有完整《甘珠尔》的传承，为了听闻这些，请行动起来，从疑惑的束缚中解脱，在晚年圆满发心。
English
When we met at the arrow path of Chongpa, We couldn't find tea to warm ourselves, Great Orgyen Padmasambhava, Planted his staff on the face of Todlung Chongpa. Those who say this don't understand, they didn't say "Rock Face." Since they didn't say "Rock Face," although "Face" is a general term, even if they don't acknowledge it as "Rock Face," they accuse it of being "Rock Face," what can be done? If this is to show one's own wickedness, then there's no need to mention it. Just as Jamyang Sakya Pandita said: If you don't humble yourself, Even Indra won't descend. If the spring doesn't dry up itself, Even if pressed by earth, it won't be suppressed. Therefore, it is said like that. Furthermore, the fourth point, saying that the "Extensive Hundred Thousand Verses" were hidden as treasure in the land of the Nagas, the twenty thousand verses were hidden as treasure in the land of Indra, and the ten thousand verses were hidden as treasure in the land of the Asuras. If it is said like this, then when saying "The Seventeen Mother and Sons were hidden in the land of Mali" afterwards, either the former is forgotten, or the meaning of the sutra of the Seventeen Mother and Sons is not understood, it will become one of these two situations. The answer to this is: The Seventeen Mother and Sons were completely hidden in the land of Mali, and the others were hidden separately in various places for the purpose of taming, so what contradiction is there? This doesn't seem like a question that can be answered with doctrine and reasoning. If it is said like a common saying, it will be pleasing to your mind, just as it is said: For an elephant that doesn't understand, A stick is more effective than the king's command. For example, if there is a complete Kangyur and a complete Hundred Thousand Verses in a house, then the Hundred Thousand Verses are in the Kangyur, would you blame them by saying, "You shouldn't have an extra Hundred Thousand Verses"? This necessity is less than the stars in the daytime, it is not the speech of the wise. In general, from the words of the Thubpa (Buddha), stupas, land, rocks, mountains, etc., treasure places, gods, nagas, etc., treasure protectors, sutras, etc., treasure teachings, and the prophecies of future treasure revealers, treasure revealers, etc., are clearly shown. When I examined it with my small eye of wisdom, I saw these, so in general, the deep treasures and the necessary scriptures are hidden in the places of gods, nagas, humans, etc., this is a place to have faith in. If you want to hear these reasons in detail, because I have the complete lineage of the Kangyur, in order to hear these, please act, liberate yourself from the bonds of doubt, and perfect your aspiration in old age.