Chinese
若。那些作为众生理由的国王是释迦族，因为凡是作为释迦族而安住于王位者，除了国王之外别无选择。一般来说，作为教法的追随者也没有相违背，因为在如今仪轨更换名称之时，据说各部派的名称也在开头结尾附加。印度的释迦光和释迦慧，西藏的金色者，释迦胜贤等众多，也请不要对他们进行诽谤。又，在第二十三章的初转法轮中，业百经根本，一百五十颂等论典数量众多，感觉不太对。对此的答复是：第二十三章是学习算术的章节，所以没有那些的后续。在第八十四章节中，翻译的方式中，讲述翻译佛经和论典的方式时，经根本，业百经等被归纳在律藏中进行讲述，并没有说是佛经。又，在第二十四章中，世尊完全涅槃时，佛语全部记录成文字。说的是佛陀涅槃后，必须遗忘佛语，然后记录在书本中。将佛语记录在书本中，是第三次结集的时候，这是大多数智者的观点，在第一次结集的时候，将三藏记录成文字，在标准的教证中没有记载。然而，在进行第一次和第二次结集的时候，由获得不忘陀罗尼的阿罗汉和班智达们，各自从自己的记忆中背诵三藏。这也是一种不准确的猜测吗？对此的答复是：第二十四章是学习医学的章节，第二十八章是阿难提问经典的场合，是那样讲述的。然而，这些结集的事情是律藏等小乘的场合，在那里，似乎直到最后的结集才写成文字。如果仅仅执着于这一个理由，克什米尔毗婆沙师等，说大乘的三藏是龙树和无著自己制造的。据说恰洛·曲杰巴拿着一本八千颂的印度梵文经书前来，金刚座的财务管理员说：那种邪法
English
If. Those kings who are the reason for beings are of the Shakya clan, because whoever abides in the royal seat as a Shakya has no choice but to be a king. In general, there is no contradiction in being a follower of the teachings, because at the time of changing the names of the rituals nowadays, it is said that the names of each sect are also added at the beginning and end. Shakya Light and Shakya Wisdom of India, the Golden One of Tibet, Shakya Supreme Endowed and so on are many, please do not slander them either. Also, in the twenty-third chapter, in the first turning of the Dharma wheel, the Karma Shatam Sutra Root, the One Hundred Fifty Verses, etc., the number of treatises seems incorrect. The answer to this is: The twenty-third chapter is a chapter on learning arithmetic, so there is no continuation of those. In the eighty-fourth chapter, in the section on how to translate, when explaining how to translate the Buddha's words and treatises, the Sutra Root, Karma Shatam, etc., are included in the Vinaya and explained, but it is not said that they are the Buddha's words. Also, in the twenty-fourth chapter, when the World Honored One completely passed into Nirvana, all the Buddha's words were recorded in writing. It is said that immediately after the Buddha passed into Nirvana, the Buddha's words had to be forgotten and then recorded in books. Recording the Buddha's words in books was at the time of the Third Council, which is the view of most scholars, and at the time of the First Council, there is no mention in the standard scriptures that the Tripitaka was recorded in writing. However, at the time of the first and second councils, the Arhats and Panditas who had obtained the Dharani of non-forgetfulness recited the Tripitaka from their own memories. Is this also an inaccurate guess? The answer to this is: The twenty-fourth chapter is a chapter on learning medicine, and the twenty-eighth chapter is the occasion when Ananda asked about the Sutras, and it is explained that way. However, these matters of the councils are the occasions of the Vinaya and other Hinayana, and there it seems that it was not written down until the time of the final council. If one clings to that one reason alone, the Kashmir Vaibhashikas, etc., say that the Mahayana Tripitaka was self-made by Nagarjuna and Asanga. It is said that Chag Lotsawa Chöje Pal came with an Indian Sanskrit book of the Eight Thousand Verses, and the treasurer of Vajrasana said: That kind of heretical Dharma
Chinese
也有人说是“乌尔”。如果所有的佛语不是在那一次集结，那么所有的续部，因为是佛语，所以必须承认。这样的话，比秘密更秘密的那些，却被声闻等广为人知，真是太奇怪了。还有，阿难具有神通，即使当时没有写成书本，也不能确定未来不会被翻译。此外，《文殊根本续》中说：“未生怨王的儿子名为邬波，将会把佛陀的教言写成文字。”以及《无垢光》中说：“世尊圆寂后，集结者会将三乘写在书本上。”因此，不能完全确定。 “三世佛陀入胎门”也有一句，说佛陀是从母亲的肋骨出生的，这似乎是不懂装懂的男人所说的话。对此的回答是：三世佛陀的所有化身为了示现十二行仪，如果不依赖胎生，就没有办法入胎和出生等。如果他们不是胎生，那么你是问他们是化生、卵生还是湿生呢？即使是从肋骨出生，本质上也是胎生，因为认为女性的生殖器是子宫是错误的。总之，无论三世佛陀从母亲的口、鼻、秘密处或排泄处出生，因为依赖于母亲，所以不会超出胎生。此外，在第八十四章中，邬金说：“每年接受灌顶加持，一百岁时就能获得一百次灌顶，即使来世转生为旁生，也是具有大权力的。”据说“灌顶”是指有能力修持道，所以我觉得这就像让一个世俗的老妇人说的话。对此的回答是：第八十一章是比玛显示神变的章节，第一百零五章是贡塘拉卡提前出发的章节。情况就是这样。每年接受一次灌顶的人，一百岁时当然会获得一百次灌顶，有什么问题呢？一般来说，密宗的灌顶，确实是指有能力修持任何道。就像丰收后会出现草和糠一样。
English
Some also say "Ur." If all the Buddha's words were not collected at that one time, then all the tantras, because they are the Buddha's words, must be acknowledged. If that is the case, then those that are even more secret than the secret ones are widely known to the Shravakas and others, which is very strange. Furthermore, Ananda possessed clairvoyance, so even if it was not written into books at that time, there is no certainty that it would not be translated in the future. Moreover, in the Manjushri Root Tantra, it says, "The son of Ajatashatru, named Upa, will write the Buddha's teachings into letters." And in the Vimalakirti Sutra, it says, "After the Bhagavan has passed into complete nirvana, the collectors will write the three vehicles on books." Therefore, it is not entirely certain. There is also a saying, "The Buddhas of the three times enter the womb." It seems that saying the Buddha was born from the mother's ribs is like something said by a man who pretends to know what he doesn't. The answer to this is: all the manifestations of the Buddhas of the three times show the twelve deeds, and without relying on womb-birth, there is no way to enter the womb and be born, etc. If they are not womb-born, then I ask you, are they born from transformation, eggs, or moisture? Even if born from the ribs, the essence is womb-born, because it is a mistake to think that the female genitalia is the womb. In short, no matter whether the Buddhas of the three times are born from the mother's mouth, nose, secret place, or excretory place, because they rely on the mother, they do not go beyond womb-birth. Furthermore, in chapter eighty-four, Orgyen said, "Receive empowerment blessings every year, and at the age of one hundred, you will receive one hundred empowerments. Even if you are reborn as an animal in the next life, you will be born with great power." It is said that "empowerment" means having the ability to practice the path, so I think this is like letting a worldly old woman speak. The answer to this is: chapter eighty-one is the chapter of Vimala showing miraculous powers, and chapter one hundred and five is the chapter of Gungtang Lhakha leaving early. That's how it is. If a person receives one empowerment each year, of course they will receive one hundred empowerments at the age of one hundred, what's the problem? In general, the empowerment of secret mantra is indeed having the ability to practice whatever path it is. In addition, just as grass and chaff come from a good harvest,
Chinese
而且，也会出现共同的成就。如果得到很多灌顶的人转生为旁生，那么那个身体没有修道的能力。然而，凭借善的力量，如果从旁生中转生为强大的，比如牛王，那么享受会变得非常广大，是这样吗？你们师徒热日瓦尊者们，在一个施主那里赞叹昆利，在一个那里赞叹腰部，在一个那里诽谤下部，感到羞愧。即使转生为旁生，也不会仅仅因为灌顶而变得强大。如果完全说开，灌顶并不一定只是指修道的能力。以灌顶为因，通过各自修道，证得果位三身，因此也称为因道果的灌顶。详细来说，如果得到灌顶的人，因为恶业的微细果报而转生为恶趣旁生等，那么得到灌顶的等流果会转生为强大的，这是指那个意思。造作罪业使之投生为旁生，圆满善业使之转生为强大的，也是如此。正如嘉样萨班所说：造作是罪，圆满是善。当同时展示那个例子和意义时，虽然恶趣的造作是罪，但它的身心安乐，据说是由暂时的善所圆满。因为这样说的缘故。另外，什么是等流果呢？业有善恶无记，如是胜者于经中所说。这样说的。善恶二者各有自己的体性和果报，即二者。如果从果报来区分，则有二者，即暂时和究竟二者。其中又有异熟果、等流果、究竟果三种。等流果有两种，即感受等流和造作等流。例如，以杀生为例，体性是杀生。它的果报究竟是地狱，暂时是短命。异熟是究竟和等流二者的感受延续与暂时相同。造作是生生世世喜欢杀生。增上果成熟在外境等等，因为这样说，所以在清净的经论和它的释论，龙树父子的论著等中广泛出现。
English
Moreover, common siddhis also arise. If someone who has received many empowerments is born as an animal, that body does not have the ability to cultivate the path. However, by the power of virtue, if from among animals they are born as a powerful one, such as a king of cattle, then enjoyment will become very vast, is that so? You, the teachers and disciples of Riruwa, praised Kunrig in one patron's presence, praised the waist in another, and slandered the lower part in another, feeling ashamed. Even if born as an animal, one does not become powerful merely because of empowerment. If we explain it fully, empowerment is not necessarily just the ability to cultivate the path. Taking empowerment as the cause, by cultivating the path individually, one attains the three kayas of the result, therefore it is also called the empowerment of cause, path, and result. In detail, if that person who has received empowerment is born in the lower realms, such as an animal, due to the subtle results of negative karma, then the result of the empowerment, the equifinal result, will be born as a powerful one, which refers to that meaning. The act of creating sin causes one to be born as an animal, and the completion of virtue causes one to be born as a powerful one, and so on. As Jamyang Sakya Pandita said: 'Creation is sin, completion is virtue.' When showing that example and meaning together, 'Although the creation of the lower realms is sin, its body and mind's happiness, it is said, are completed by temporary virtue.' Because of this saying. Furthermore, what is the equifinal result? 'Karma has good, bad, and neutral, as the Victorious Ones said in the sutras.' So it is said. Good and bad each have their own nature and result, that is, two. If we distinguish by result, there are two, temporary and ultimate. Among them, there are three: the result of complete maturation, the equifinal result, and the ultimate result. There are two types of equifinal results: the experiencing equifinal result and the creating equifinal result. For example, taking killing as an example, the nature is killing. Its ultimate result is hell, and temporarily it is a short life. Complete maturation is the continuation of the experience of both the ultimate and equifinal results, which is the same as temporary. Creating is liking to kill in lifetime after lifetime. The dominating result matures in external objects, etc. Because of this, it appears extensively in the pure sutras and commentaries, and the treatises of Nagarjuna and his sons.
Chinese
恳请您像牛一样好好观察，并领会其中的意义。这些关于灌顶和因果关系的解释，是为了在拉萨四大寺进行灌顶和讲法时能派上用场而写的。此外，此类内容无穷无尽，因此我将双方都容易理解的部分写了下来。您所说的确实是真心话，但由于您的理解方式不同，似乎邬金大师所做的一切都错了，请您原谅。此外，《嘛呢全集》等的答复也与上述相同。如果以公正的智慧来衡量，似乎没有什么可评论的。然而，由于错误的念头层出不穷，我没有时间回复，暂时搁置。总的来说，智者的著作深刻而意义重大，仅仅是稳固就足以成为智慧的滋养，这是对佛法的净化。我们虽然智慧浅薄，但为了尽一份力量，也希望能够进行有益的对话。然而，以不良的发心，提出无意义的、粗俗的、杂乱的问题，又有什么意义呢？因此，请抛弃一切诽谤宁玛派优良传统的话语，净化清净的显现。如《宝性论》所说：‘谁若屡屡依止恶友，对佛生起恶念，杀害父母阿罗汉，破坏僧团，此人若能如实思维法性，亦能迅速从中解脱。谁的心憎恨佛法，他怎能获得解脱？’此外，经文中说：‘对于佛法的特征是否存在，不了解也不见，以四种原因，说出分别的口是魔鬼打开的，诽谤佛法被佛陀的经典所禁止。’布顿大师说：‘自己想出名，想贬低他人，这种虚伪的争论也是地狱的根源。’这似乎非常真实，因为大多数争论都是由贪嗔痴三毒引起的，人们没有意识到这一点，除了成为众生地狱的根源，还能有什么呢？特别是，如果诽谤圣者的传记，舌头上就会出现燃烧的铁犁等，这在《贤愚经》的故事中有所记载。