Chinese
名为《答问明灯》，摧毁对古老密法的谬论，如佛陀所说般善妙阐释的教证之巨鼓。
English
Named "The Lamp of Clear Answers," a great drum of scripture that refutes the propagation of false ideas about the ancient secret mantras, and which explains well, just as the Victorious One spoke.
Chinese
看起来像是一个无知的人，所以说了也不会明白。被扔进尸湖里的头颅怎么可能自己转动？举例和意义相悖，却有很强的表达能力。还有，接着上面的话，像不知道该怎么做的法，是指什么等等。如果能做一些法事就好，不做也可以，像这样有做事的因缘吗？等等，写了一些不相关的内容，总而言之，这封信从头到尾都是错别字，不知道怎么用格，组合不正确等等，错误堆积如山，说也说不完，所以没有成为可以研究的对象，明明连字都不认识，却对佛法的道理进行辩论，这样似乎不太好。还有，法是指执着，修法是努力执着的方法。这样写道，法的声音是指一切所知，你认为只有道路和涅槃，所以这样说是不懂意义。在《释论理》中说：法是所知、道路，涅槃和意识的境，福德、寿命和经书，未来、确定和法理。因此。说修法是努力执着的方法，也只是你自己的理解，没有看到其他智者的说法。还有，想要快乐，连一点点痛苦都不想要，所以一定要修法。除此之外没有其他方法。这样写道。一切众生都想要快乐，连一点点痛苦都不想要，所以为了获得快乐，一定要修持殊胜的佛法。这样才能通过其他方法获得究竟的快乐。这样说就容易理解，而且能让提问者明白。正如所说：如果连字都写不好，说了好的道理又有什么用？想起了这句话。还有，有人问你，如果念错就会变成错的佛，如果念颠倒就会变成颠倒的佛，这样的甚深口诀可以相信吗？难道你们认为修了不会成佛吗？我们认为修了就能成佛，不仅在密宗，在显宗的道路上也是如此。世尊这样开示道，等等。
English
It seems like someone ignorant, so even if you speak, they won't understand. How could a single head thrown into a corpse lake possibly turn on its own? The example contradicts the meaning, yet it has a strong ability to express. Also, continuing from the above, what is meant by the Dharma that seems like one doesn't know how to do? What does it refer to, etc.? It would be good if one could do some Dharma practice, but it's okay even if one doesn't, like this, is there a condition for doing so? Etc., some unrelated things are written, in short, from beginning to end, this letter is full of typos, doesn't know how to use cases, incorrect combinations, etc., a mountain of errors, too many to mention, so it's not designated as an object of study, and it seems inappropriate to take on the burden of debating the principles of Dharma while not even knowing a single letter. Also, Dharma refers to grasping, and practicing Dharma is striving for the method of grasping. It is written that the sound of Dharma refers to all knowable things, and you think only of the path and Nirvana, so saying this is not understanding the meaning. In the Commentary on Reasoning, it says: Dharma is the knowable, the path, Nirvana, and the object of consciousness, merit, life, scriptures, the future, certainty, and jurisprudence. Therefore. Saying that practicing Dharma is striving for the method of grasping is just your own understanding, and I have not seen it explained by other wise people. Also, wanting happiness and not wanting even a little suffering, one must definitely practice Dharma. There is no other way besides that. It is written that all sentient beings want happiness and do not want even a little suffering, so in order to obtain happiness, one must definitely practice the supreme Dharma. Only then can one obtain ultimate happiness through other methods. Saying it this way is easy to understand and will surely make the questioner understand. As it is said: If one doesn't even know how to write words well, what good is it to speak of good principles? I am reminded of this saying. Also, someone asked you, if you meditate incorrectly, you will become a wrong Buddha, and if you meditate upside down, you will become an upside-down Buddha, can such profound instructions be trusted? Do you think that you will not attain Buddhahood by meditating? We believe that one can attain Buddhahood by meditating, not only in Secret Mantra but also on the path of Sutra. The Blessed One declared thus, etc.
Chinese
通过六种生处见证真谛，获得了对不生之法的忍耐。正如所说，听闻深奥之法的同时，就能证悟见道。如果菩萨想要，七天就能获得无上圆满菩提。诸如此类。因此，金刚持之道迅速且不迷惑于方法，犹如幻术般赐予圆满佛陀的果位。如《桑布扎》中所说：日日杀婆罗门，造作五无间罪，享用盗贼之业者，亦由此道得解脱，不为罪恶所染。如是说，即使是先前一直在造作恶业之人，一旦与密咒之道相遇，无论先前是否修行，如何都能获得解脱，这是此速道之殊胜之处，并非宁玛派独有的特点，不应有如此狭隘的想法。过去，在孟加拉国，哈里旃陀罗国王带着成千上万的眷属前往金刚持处。乌仗延国王因陀罗部底带着数万眷属前往持明者处，据说乌仗延几乎空无一人。三位王子普特里带着七百眷属，以及公主郭玛德瓦带着一百眷属，依靠金刚萨埵幻化网坛城的会供瑜伽，前往金刚持处的方式，在《般若波罗蜜多一百五十颂释》中有所记载，此论由益西协年论师所著，现存于丹珠尔中。金刚萨埵幻化网是宁玛派密宗十八部的总续，即吉祥秘密藏。国王因陀罗部底的王宫屋顶上，续部如雨般降落的情形，其中有详细记载，请查阅。同样，从印度和西藏的伟大成就者们，乃至成就的微小征兆，都是依靠密咒之道而产生的，他们都是通过修习而获得解脱的。即使仅仅修习生起次第之道，最快一个月，中等三个月，最慢六个月，无论如何，加上补缺仪轨的十二个月
English
Through the six sources of birth, one sees the truth and obtains forbearance of the unborn Dharma. As it is said, upon hearing the profound Dharma, one realizes the path of seeing. If a Bodhisattva desires, they can attain unsurpassed, perfect enlightenment in seven days. And so on. Therefore, the path of Vajradhara is swift and not confused about methods, granting the fruit of perfect Buddhahood like a magic trick. As it says in the Samputa: "Even one who kills Brahmins daily, commits the five inexpiable sins, and enjoys the deeds of thieves, will be liberated by this path and will not be stained by sin." It is said that even if one has been committing evil deeds, upon encountering the mantra path, regardless of whether one has practiced before or not, one will be liberated. This is the special characteristic of this swift path, and it is not unique to the Nyingma school. One should not have such narrow-minded thoughts. In the past, in the land of Bengal, King Haricandra, along with thousands of attendants, went to Vajradhara. King Indrabhuti of Oddiyana, along with tens of thousands of attendants, went to the Vidyadhara, and it is said that Oddiyana was almost empty. The three princes, Putra, with seven hundred attendants, and Princess Gomadevi, with one hundred attendants, relied on the Ganachakra yoga of the Vajrasattva Mayajala mandala and went to Vajradhara. This is described in the commentary on the One Hundred and Fifty Verses on the Perfection of Wisdom, written by Master Yeshe Shenyen, which is found in the Tengyur. The Vajrasattva Mayajala is the general tantra of the eighteen tantra sections of the Nyingma school, the glorious Guhyagarbha. The detailed account of how the tantras rained down like books on the roof of King Indrabhuti's palace is there, so look into it. Similarly, even the slightest signs of accomplishment from the great accomplished masters of India and Tibet have arisen solely through reliance on the mantra path, and all of them have been liberated through practice. Even by practicing the path of the generation stage as it is, at best one month, medium three months, at worst six months, in any case, twelve months including the completion rituals.
Chinese
从二灌顶中成就悉地，诸续部一致宣说，那早上晚上如果修持，不是说会成佛吗？此外，有些根器敏锐者，无需修持，仅在灌顶时即解脱，如因陀罗部底。还有，织工们的父亲年老体衰，儿子们因羞愧而将其隐藏起来，成就者扎兰达里巴加持并给予少许口诀，修持后解脱，被称为成就者坦提巴。还有被称为牧牛者的嘎拉萨，以及农夫托策巴，还有旃陀罗之子玛当吉，还有多姆比巴，即妓女，还有恰利巴，即猎人等，所有这些最伟大的成就者，都以平凡的行为方式安住，通过上师的口诀，早上修持早上成佛，晚上修持晚上成佛。同样，在西藏，前弘期和中弘期，莲花生大师的心子君臣二十五人，钦浦的八十位证悟者，耶瓦的一百位成就者等。贝若扎纳在康区加持了一位八十五岁的老人彭甘波·米旁贡布，并给予少许口诀，使其解脱，并活到两百多岁，最终身体如雾般消失。他的弟子南朗·绛曲坚赞，扎丹·仁钦伊，库久·萨威乔，娘绛曲扎，娘西绕炯内等，一个接一个在瓦森格扎等地身体如雾般消失。娘定增桑波，及其弟子巴顿·洛哲旺秋，仲仁钦巴，丹玛伦珠坚赞，杰尊·森给旺秋，成就者美隆多杰等众多人，肉身化为无漏虹身。仅仅因为没有见过这些成就者的传记，就认为这些佛法术语只是宁玛派的，从而对佛法和所有人都加以严厉的诽谤。那么，现在为什么不能解脱呢？如今已是末法时代的末期，人们的智慧和精进衰退。甚深密咒的佛法和见修行，向不具法器者公开宣扬。由于泄露秘密，相对于人们的根器之过，佛法的加持似乎消失了。
English
It is said in the tantras that the accomplishment of siddhis comes from the two initiations, and isn't it said that if one meditates on it morning and night, one will attain Buddhahood? Furthermore, some with sharp faculties are liberated at the time of initiation without needing to meditate, like Indrabhuti. Also, the father of the weavers was old and frail, and his sons, ashamed, hid him away. The accomplished Jalendripa blessed him and gave him a few instructions, and by meditating on them, he was liberated, and became known as the accomplished Tantipa. There was also Garakha, known as the cowherd, and the farmer Toktsepa, and the Chandala's son Matamgi, and Dombipa, the prostitute, and Jalipa, the hunter, and so on. All these great accomplished ones remained in ordinary conduct, and through the guru's instructions, they attained enlightenment in the morning by meditating in the morning, and attained enlightenment in the evening by meditating in the evening. Similarly, in Tibet, during the early and middle periods of the propagation of the teachings, there were the twenty-five heart-disciples of Guru Rinpoche, the eighty realized ones of Chimphu, the hundred accomplished ones of Yerpa, and so on. Vairochana blessed an eighty-five-year-old man, Pang GenpoMipham Gonpo, in Kham, and by giving him a few instructions, he was liberated and lived for more than two hundred years, eventually his body vanished like a mist. His disciples, Nganlam Jangchub Gyaltsen, Zadam Rinchen Yi, Khukyu Salwai Chok, Nyang Jangchub Drak, Nyang Sherab Jungne, and others, one after another, vanished like mist in places like Wa Sengge Drak. Nyang Tingdzin Zangpo, and his disciple Baton Lodro Wangchuk, Drom Rinchen Bar, Dangma Lhundrub Gyaltsen, Chetsun Senge Wangchuk, the accomplished Melong Dorje, and many others, their physical bodies turned into immaculate rainbow bodies. Just because they have not seen the biographies of these accomplished ones, they think that these Dharma terms belong only to the Nyingma school, and thus they heap harsh accusations on the Dharma and all beings. So, why can't we be liberated now? Nowadays, we have fallen to the end of the degenerate age. People's intelligence and diligence have declined. The profound Dharma and view and conduct of secret mantra are proclaimed publicly to those who are not vessels. Because of the violation of secrecy, the blessings of the Dharma seem to have vanished in relation to the faults of people's vessels.
Chinese
萨迦派和宁玛派双方都有人的过失，而不是佛法的过失，即使在当今时代，如法修行的瑜伽士们，在此生或中阴身中获得解脱是毋庸置疑的。法性的真理是远离减少和增加的，因此在有为法的界限内没有衰败，所以不要对甚深之处产生怀疑。有人说，如果修习也无法成佛的想法，这种怀疑本身就是成就的最大障碍。经中说，即使具备了往生极乐世界的所有条件，但由于产生了怀疑之心，莲花也不会绽放，而是会在那里停留多年。密宗认为，如果信心坚定，无论根器是锐利还是愚钝，都能获得成就。在《黑敌续》中说：对于法性不可思议的，意义上没有怀疑的，智者来说，成就很近。或者对于愚笨但信心坚定的人，对他来说，修持的成就很近。对于思考和辨析的思辨者，对他来说，修持的成就则没有。因此，所有续部都说密宗不是思辨的领域。这样，我们已经以符合佛法的方式回答了提问者的问题，请相信。还有，您写道，宁玛派的上师有敦·梅敦、雍敦·赤嘉和荣巴·拉嘎等，他们对根器非常敏锐且具有巨大福报的至尊米拉日巴，传授了“向东修则向东成佛，向西修则向西成佛”的最深奥的口诀，但却没有帮助，也没有传授任何其他成佛的方法，因此不得不将他送到噶举派的成就者洛扎·玛尔巴面前。很难确定上师们是否因为无法向至尊米拉日巴传授口诀而不得不将他送到洛扎·玛尔巴面前。一般来说，除了圆满的佛陀之外，没有人能知道众生的根器，因为他心通是圣者相续的现量。在《宝积经》中说：除了像我一样的迦叶，没有人能知道众生的根器。对于这个教言，必须将正念置于现前。有智慧的人们会预言每个人生世的因缘之神和上师，这是藏汉两地的共