English
I earnestly request you to observe carefully like an ox and comprehend the meaning. These explanations of empowerment and causality were written with the hope that they would be useful when giving empowerments and teachings at the four great monasteries of Lhasa. Furthermore, there is no end to such content, so I have written down the parts that are easy for both sides to understand. What you say is indeed true, but due to your different way of understanding, it seems that everything that the Great Master of Oddiyana did has gone wrong, please forgive me. Furthermore, the replies to the Mani Kabum, etc., are also the same as above. If judged with impartial wisdom, it seems there is nothing to comment on. However, since wrong thoughts never cease, I do not have time to reply and will put it aside for now. In general, the scriptures of the wise are profound and meaningful, and merely being stable is enough to become nourishment for the mind, which is a purification of the Dharma. Although we are of little wisdom, we also hope to have beneficial conversations in order to do our part. However, with a flawed motivation, what is the point of asking meaningless, vulgar, and chaotic questions? Therefore, please abandon all words that slander the good tradition of the Nyingma school and purify pure appearances. As it says in the Uttaratantra: 'Whoever repeatedly relies on bad friends and develops evil thoughts towards the Buddha, kills parents and arhats, and disrupts the sangha, if he truly contemplates the nature of reality, he can quickly be liberated from it. How can someone who hates the Dharma in his mind attain liberation?' Furthermore, it says in the scriptures: 'Regarding whether the characteristics of the Dharma exist or not, not understanding or seeing, with four reasons, the mouth that speaks of distinctions is opened by the devil, and slandering the Dharma is forbidden by the Buddha's scriptures.' Buton Tamche Khyenpa said: 'Wanting to be famous oneself, wanting to demean others, this deceitful debate is also the root of hell.' This seems very true, because most debates are caused by the three poisons of attachment, hatred, and ignorance, and people do not realize this, so what else can it be other than becoming the root of hell for sentient beings? In particular, if one slanders the biographies of holy beings, burning iron plows will appear on the tongue, etc., as recorded in the stories of the Avadana Sutra.
Tibetan
རྩོད་བཟློག་གནམ
Chinese
因此，对于不尽之苦的畏惧之心，理应取舍其因。 愿吉祥！ 虽然宁玛派是所有乘法的顶峰， 但如今末世的恶劣时代， 大多数人患有邪见的眼病， 视食物如发丝般看待事物的本性。 萨迦、格鲁和噶举的所有宗派， 都以噶当派的经典作为衡量标准， 但有些自以为是的学者，却对自在者加持的经典， 贬低并加以诽谤。 对于毫无过失的净饭王子（释迦牟尼佛）， 如果有人热衷于诽谤外道等， 那么如今魔鬼化身的口， 即使是威力强大的秘密主也无法使其闭合。 此后，以相似之物进行诽谤等， 对于他人无益，只会让自己疲惫。 因此，舍弃繁琐，安住于自己的本位， 一心一意地禅修，似乎更好。 然而，对于已经到达经论海洋彼岸的， 尊贵的智者您来说， 进行辩论和考察，是对珍贵的佛法的净化， 又有什么过错呢？ 我们虽然天生和后天学习的智慧力量微薄， 但为了回应善知识的教诲， 因为是贤劫，所以一心一意地努力， 努力创作了这篇简短的善说。 愿以此撰写的功德，彻底摧毁众生愚昧的， 包括痛苦之因在内的所有痛苦， 并在获得无与伦比的十力果位后， 自然成就二利！ 在充满利他心的浓厚云层中， 愿以教理和正理的夏季巨鼓，尽情敲响， 并以辩论之词，如天铁般燃烧的火焰， 将敌对者的邪见焚烧成灰烬！ 愿以此善行，使佛法的精髓——宁玛派的经典， 无垢的教言和伏藏之法的日光， 彻底消除众生的无明黑暗， 并使护持佛法的百瓣莲花盛开，带来吉祥！ 如此，这部名为《辩论回击：天铁百雷之吼》的著作， 是应拉萨布巷的闻法者阿沃·琼巴的请求， 由莲师的追随者，噶当派的比丘白玛·程列， 在萨嘎月的红方第三胜者日， 于自己的住所——图丹多杰扎寺的法学院撰写完成。 愿吉祥！ 辩论回击：天
English
Therefore, one should properly adopt and abandon the causes of fear towards the inexhaustible suffering. May it be auspicious! Although the Nyingma tradition is the pinnacle of all vehicles, In these degenerate times of great decay, Most people have eyes sick with wrong views, Seeing the nature of things as if there were hairs in their food. All the schools of Sakya, Gelug, and Kagyu, Use the Kadampa scriptures as their standard, But some self-proclaimed scholars, Criticize and slander the blessings of the self-empowered ones. If one is eager to slander the son of Shuddhodana (Buddha Shakyamuni), who is completely free from faults, and other non-Buddhists, Then even the powerful Lord of Secrets (Vajrapani) cannot shut the mouth of the demon incarnate in this age. Thereafter, engaging in accusations and retaliations with similar things, Is of no benefit to others and only causes oneself fatigue. Therefore, it seems better to abandon elaboration and remain in one's own place, Meditating with single-pointed concentration. However, for you, the esteemed and learned one, who has reached the other shore of the ocean of scriptures, Engaging in debate and analysis is a purification of the precious Buddha's teachings, So what fault could there be? Although our innate and acquired intellectual abilities are meager, In order to respond to the teachings of the learned spiritual friends, Because it is a fortunate eon, we strive with single-pointed effort, And diligently composed this short, well-spoken treatise. May this merit of composing this, completely destroy the suffering of beings, including the cause of suffering, And having attained the state of the unequaled ten powers, May the two benefits be spontaneously accomplished! In the midst of thick clouds of altruistic intention, May the great summer drums of scripture and reasoning resound, And with the fiery blaze of debate, like thunderbolts, May it incinerate the wrong views of opponents into ashes! May this virtue cause the essence of the Buddha's teachings, the Nyingma doctrine, The immaculate teachings and treasure teachings of the sun of Dharma, To completely dispel the darkness of ignorance of beings, And may the hundred petals of the upholders of the teachings bloom, bringing auspiciousness! Thus, this work entitled "The Roar of a Hundred Thunderbolts: A Rebuttal of Debate" was written at the request of Thösam Awo Khyönpa from Lhasa Busang, by the Kadampa monk Pema Trinley, a follower of Padmasambhava, on the third victorious day of the red side of Saga, at his own residence, the Dharma school of Thupten Dorje Drak. May it be auspicious! Mangalam! Rebuttal of Debate: The