English
Since you said, "Now ripen," then the characteristics of the Buddha's teachings, the system of cause and effect, will be confused. Merely not being confused about these fields of knowledge, that wisdom becomes the cause of being reborn as an animal, leading to the confusion of the result of complete maturation. If someone who was previously just skilled in something is reborn as an insect, then in his/her continuum, it is impossible to have a result from a similar cause, because Sakya Pandita said, "Even if you die tomorrow, study the fields of knowledge. Even if you don't become a wise person in this life, the wealth entrusted to the next life is like taking it back yourself." This contradiction is difficult to resolve. Because in the continuum of that person reborn as an insect, there will never be the habit of understanding the fields of knowledge. Furthermore, the Ornament of the Sutras says, "If one has not become skilled in the five fields of knowledge, even the noble ones will not become omniscient. Therefore, in order to subdue others, to gather others, and to know everything oneself, one should strive for that." The Bodhisattva, if he/she has not studied these fields of knowledge, even if he/she has attained the supreme noble fruit, will not become omniscient. The sutra says that the near cause of becoming omniscient is that one must be skilled in all branches of learning. You, however, promise that the fields of knowledge cannot even become the cause of liberation. How can this contradiction be resolved? Shantideva said, "There are no things that the princes do not study. For the wise who abide in this, there is nothing that does not turn into merit." Sakya Pandita also said, "If one can become omniscient without studying, then how can cause and effect be true?" The sutra says that the main cause of attaining omniscience is to study all the fields of knowledge. The Sutra of the Fortunate Aeon says, "The Tathagata, King of Timely Knowledge, praised the deceased Victorious Banner with the verses of the poet, and then first generated the supreme Bodhicitta." The sutra says that even praising with just one verse of poetry can become the cause of attaining Bodhi. Then, being skilled in the fields of knowledge, propagating the Dharma through teaching, debating, and writing, and promising that engaging in great deeds for the benefit of sentient beings will not become the cause of Buddhahood, this is undoubtedly a slander of all the treatises of the Buddha and Bodhisattvas, thereby accumulating enormous negative karma. Also, you say below that: Meditation
Chinese
说“不需要听闻”这样的话，是那些听闻不广的愚人才会说的。不听闻的修行，即使努力也只是禽兽的修行方法。引用萨迦班智达的话，之前还承认一切明处都不需要，可以舍弃。紧接着又说需要听闻，这种自相矛盾真是令人惊叹。这个听闻，一开始如果不学习明处，就没有进入的方法。甚至对文字的拼写和名称词语的概念都一无所知，更不用说理解经文的意义了。连词句都无法从错误中摆脱。因此，听闻的原因在于通过学习明处的智慧，才能完全听闻经文的词义，从而获得智者的地位。轻视语法等明处，却说需要听闻，这就像是期待没有原因的结果。因为自己不了解，就以此为理由诽谤伟大的理路，不要让人们走上歧途。还有，必须从具有从佛陀以来未曾中断的口耳相传诀窍的上师那里听闻。没有传承诀窍的讲说听闻，就像是从一个空瓶子倒到另一个空瓶子一样。声称是天书和预言，并向他人展示的行为，是破坏佛教的行为。还引用了第五世达赖喇嘛的一段话。所谓的天法，是指以前拉脱脱日年赞时期，从天空降下的《宝箧经》等，被所有人奉为标准。将净相法称为天法是可能的。如果考虑到这一点，那么印度圣地的成就者们，都会被指示各个续部的坛城主尊，以及真实的或智慧身的上师。在化身坛城中灌顶，传授教言和随许，通过修行而获得成就。因此，必须将那个传承视为标准。同样，在西藏出现的净相法，也完全是由上师和本尊赐予的，既然有了智慧身，还需要其他的本尊和上师做什么呢？现在的传承没有衰败地存在着。
English
Saying "there is no need to listen" is what fools with little learning say. Meditation without listening, even if you try hard, is just the practice of animals. Quoting Sakya Pandita, earlier it was admitted that all fields of knowledge are unnecessary and can be abandoned. Immediately afterwards, it is said that listening is necessary, such a contradictory reversal is truly amazing. This listening, if one does not study the fields of knowledge at the beginning, there is no way to enter. Even if one is ignorant of the spelling of letters and the concepts of names and words, let alone understand the meaning of the scriptures. One cannot even rise from under the errors of words. Therefore, the cause of listening is that the wisdom of studying the fields of knowledge enables one to fully listen to the words and meanings of the scriptures, thereby attaining the status of a wise person. To despise grammar and other fields of knowledge, yet say that listening is necessary, is like expecting a result without a cause. Because one does not understand, one uses this as a reason to slander the great paths of reason, and one should not lead people astray. Also, one must listen from a lama who has the unbroken oral transmission of secret instructions from the Buddha onwards. Explanations and listening without the lineage of secret instructions are said to be like pouring from one empty vase to another. Claiming to be heavenly scriptures and prophecies and showing them to others is destroying the Buddha's teachings. A quote from the Great Fifth Dalai Lama is also cited. The so-called Heavenly Dharma refers to the scriptures that fell from the sky during the time of Lha Thothori Nyantsen, such as the Jewel Box Sutra, which everyone considers to be the standard. It is possible to call pure vision Dharma as Heavenly Dharma. If one considers this, then the accomplished masters of the sacred land of India are shown the main deities of the mandalas of each tantra, and the actual or wisdom body of the lama. Empowerment is given in the emanation mandala, instructions and subsequent instructions are given, and accomplishment is attained through practice. Therefore, that lineage must be regarded as the standard. Similarly, the pure vision Dharmas that have arisen in Tibet are also entirely given by the lama and the yidam deity, so what need is there for other yidam deities and lamas beyond the wisdom body? The current lineage exists without decline.
Chinese
那么口耳相传的诀窍又是什么呢？过去圣人们广为人知的教传和修传，也没有超出这个范围。对于这种教规，看看现在这个时代的萨迦喇嘛，是否能做出沙坛城之类的东西。编造一个仪式，尽可能地向非器之人秘密宣扬的灌顶，以及看着书本，用繁琐的词句进行讲解，假装是居鲁派的经传讲解，这些都是不需要的，所以与庸俗的分别念和随波逐流是错误的。还有，把被称为天法和预言的法，也当成伏藏来思考。对于大菩萨们来说，据说从土地、石头、山岩、树木等任何地方都会出现圣法。如世尊在《集一切福德三摩地经》中所说：无垢光明，渴望佛法的大菩萨，具有圆满的意乐，恭敬之人，即使住在其他世界，诸佛世尊也会显现，也能听闻佛法。无垢光明，渴望佛法的大菩萨，大菩萨们的法藏，被放置在山和山谷以及树木之中。陀罗尼和无量法门，做成经卷，也会被拿到手中。说取出伏藏之法的人，诸佛会显现，也会宣说佛法。这样说来，世尊似乎认为不需要凡夫俗子的上师。同样，据说从瓶子和柱子中也会出现佛法。如《文殊根本续》中所说：未来彼时节，名为比丘阿罗汉。从那以后，以前他所说的，大乘经典，在那时从瓶子中，忆念大苦行。看着那经卷，在那里念诵真言时。正如预言所说，被称为比丘阿罗汉的人，从一个好的瓶子中取出任何想要的经典等法，并加以修持的故事，在许多法源中都有记载。《贤愚经》中，一个居士家的柱子里
English
So, what is the secret instruction of the oral transmission? The teachings and practice lineages widely known to the holy beings of the past have not gone beyond this. Regarding this teaching tradition, see if a Sakya lama of the present time can produce a sand mandala or something similar. The empowerments that are fabricated with a ritual and secretly proclaimed as much as possible to unsuitable vessels, and the explanations that look at books and use cumbersome words, pretending to be explanations of the Gyuru lineage, are not necessary, so it is a mistake to conform to mundane thoughts and follow the crowd. Also, considering the Dharma called Heavenly Dharma and Prophecy as treasures, it is said that for great Bodhisattvas, holy Dharma will arise from any place such as land, stones, mountains, rocks, trees, etc. As the Bhagavan said in the Sutra of the Samadhi that Gathers All Merits: Immaculate Glory, great Bodhisattvas who desire the Dharma, who have perfect intentions, and who are respectful, even if they dwell in other realms, the Buddhas, the Bhagavat, will show their faces and also hear the Dharma. Immaculate Glory, the Dharma treasures of the great Bodhisattvas who desire the Dharma are placed in mountains, valleys, and inside trees. Dharanis and limitless Dharma doors, made into scriptures, will also come into hand. It is said that the Buddhas will show their faces and also teach the Dharma to those who extract the Dharma of the treasure. Thus, it seems that the Bhagavan thinks that an ordinary lama is not needed. Similarly, it is said that Dharma will also arise from vases and pillars. As it is said in the Manjushri Root Tantra: In the future, at that time, a Bhikshu Arhat by name. From then on, whatever he had said before, the Mahayana Sutras, at that time, from the vase, he will remember the great asceticism. Looking at that scripture, when reciting the mantra there. As prophesied, the one known as Bhikshu Arhat, the story of taking any desired Dharma such as sutras from a good vase and practicing it is also recorded in many Dharma sources. In the Damamuka-nidana Sutra, from the pillar of a householder's house
Chinese
因为也出现了关于八支斋戒仪轨产生的历史。同样，在《吉祥胜续》中也说：“何为续和续之王？金刚手您，从宝藏中取出并赐予。”因此，所有的伏藏法和取出伏藏者，不一定都是虚假的。还有，“格鲁派的教法不像乞丐聚集在一起一样。”如果考虑到许多教法来说，在西藏地区，除了佛教之外没有其他的。这也是一位导师的教法。现在的苯教与四法印不相违背，因此可以被纳入内部。对于这个教法，有许多不同的观点。仅在声闻乘中，就出现了十八部。因此，对于从显密各自不同见解的教言传统中产生的所有诀窍，不要满足于一知半解，而要通过听闻和思考来断除增益和诽谤。这是印度和雪域所有智者和成就者的共同传记。宗喀巴大师也听闻了仅在西藏地区流传的所有诀窍，并在心中修持。在《传记·如意宝》等中对此有明确的记载。想想这些会变成像乞丐聚集在一起一样吗？还有，“格鲁派的教法是进入显密教法之门，并修持的次第，包括身体的姿势、行走坐卧的威仪，甚至饮食的方式，都是守护誓言和戒律的方式。”等等，写了很多琐碎的事情。这仅仅是因为您见识浅薄。在法的层面上，新旧教派中没有不讲这些的。现在人们不这样做，所以即使法中说了也没有用，因为法和人混淆了。胜者说：“诸恶莫作，等等。”虽然所有教法的总结的这句偈颂，所有人都口头上说得一样，但真正融入自心，就是教诫，要严厉地呵责自己的内心，并且要指出来，而不是流于表面和伪装，一定要让这句话的意义落实到实践中，如果能做到这样，
English
Because the history of the emergence of the eight-limbed fasting ritual also appears. Similarly, in the Glorious Supreme Tantra, it is said: "What is the tantra and the king of tantras? Vajrapani, you yourself, extracted it from the treasure and bestowed it." Therefore, all treasure teachings and those who extract treasures do not necessarily have to be false. Also, "The Gelugpa Dharma is not like beggars gathering together." If we consider many Dharmas, in the Tibetan region, there is only Buddhism and nothing else. This is also the teaching of one teacher. The current Bonpo does not contradict the four seals of the Dharma, so it can be included internally. There are many different views on this teaching. Even in the Hearer Vehicle alone, eighteen schools have emerged. Therefore, for all the key instructions that arise from the traditions of the sutras and tantras with their different views, do not be content with superficial knowledge, but cut off additions and slanders through listening and thinking. This is the common biography of all the wise and accomplished ones of India and the Land of Snows. Je Tsongkhapa also listened to all the key instructions that were famous only in the Tibetan region and practiced them in his heart. This is clearly recorded in the biography "The Wish-Fulfilling Jewel" and others. Think, would these become like beggars gathering together? Also, "The Gelugpa Dharma is the order of entering the door of the sutras and tantras and practicing, including the posture of the body, the demeanor of walking, standing, sitting, and lying down, and even the way of eating and drinking, all of which are ways of guarding vows and precepts." And so on, many trivial things are written. This is only because your knowledge is shallow. On the level of Dharma, there is nothing that has not been said in all the old and new schools. Now people do not do it, so even if it is said in the Dharma, it is useless, because the Dharma and people are confused. The Victorious One said: "Do no evil, etc." Although this verse, which is the summary of all the teachings, is recited in the same way by everyone, truly integrating it into one's own mind is admonishment, to severely rebuke one's own mind, and to point it out, not to be superficial and pretentious, one must ensure that the meaning of this sentence is put into practice, if one can do this,