Chinese
比随喜更殊胜的是极随喜。又说米拉日巴师徒等是合格的，但噶、达、竹贡等传承与他们不符，并引用噶当巴南喀翁的答复和萨迦班智达的教言。像那样，释迦师利的眷属班钦比布底也曾对竹贡吉天颂恭说：“这些大手印行者都很虚伪。”等语进行诽谤，班禅让他忏悔说：“你造了大罪，诽谤了龙树菩萨。”同样，当时噶举雅孜非常兴盛，如同天盖地一般，所以要知道这只是为了维护自己一方，或者是有意为之。噶当巴也有帕当巴等进行驳斥等事。萨迦派自己的道果法，也被果洛孜师徒驳斥。像这样仅仅通过旁敲侧击，是无法证明某种法不是正法的，正如上面所说的那样。还有，当时是佛教衰落的时期，萨迦派非常兴盛。中间，宗喀巴大师清除了不正念和邪念的污垢，现在在甘丹兴盛的是清净无垢的显密佛教。除此之外，别无其他。并且，还写了达仓洛扎赞颂的偈颂等。当时，西藏这片土地上佛法非常兴盛，玛尔巴噶举涌现出许多成就者，竹、达、蔡巴、楚普、噶、竹、巴若玛等，甚至一个竹巴噶举也有上中下三派。噶当巴的僧团也多得不可思议。宁玛派也有索、祖、努等许多讲修者。萨迦派也在上下各地非常兴盛，印度的班智达和西藏的译师众多，出现了很多的智者和成就者，那是一个佛法如日东升的时代。看来你没有看过教法史和史书等，这是你的过失。达仓洛扎对宗喀巴大师的宗派抛掷了十八个巨大的过失之担，这在《宗派皆知》中说得很清楚，所以那个偈颂只是为了顾全面子，否则又何必呢？还有，莲花生大师的授记。
English
Superior to rejoicing is extreme rejoicing. Furthermore, it is said that Mila and his disciples are qualified, but the lineages of Kar, Tag, Drigung, etc., are not in accordance with them, and the replies of Kadam Namkha Bum and the teachings of Sakya Pandita are quoted. Similarly, Panchen Bibhuti, a member of Shakya Shri's entourage, also said to Drigung Jigten Gonpo, "These Mahamudra practitioners are all hypocritical," and so on, slandering him. Panchen made him confess, saying, "You have accumulated great sin and slandered Nagarjuna." Similarly, at that time, the Kagyu Yazhi was very prosperous, like the sky covering the earth, so it should be understood that this was only to maintain one's own side, or it was intentional. The Kadampas also had Padampa and others refuting them. Even the Sakya school's own Lamdre was refuted by Go Lotsawa and his disciples. Such things, merely through innuendo, cannot prove that a certain Dharma is not the true Dharma, as mentioned above. Also, at that time, it was a time when the Buddha's teachings were declining, and the Sakya school was very prosperous. In the meantime, Je Tsongkhapa cleared away the defilements of wrong thoughts and misconceptions, and now in Ganden, the pure and undefiled Sutra and Tantra teachings of the Buddha are flourishing. There is nothing else besides that. Furthermore, he wrote the verses of praise by Tagtsang Lotsawa, etc. At that time, the Dharma was very prosperous in this land of Tibet, and many accomplished beings emerged from the Marpa Kagyu lineage. There were Dri, Tag, Tsalpa, Tropu, Kar, Druk, Baroma, etc., and even one Drukpa Kagyu had three sub-schools: upper, middle, and lower. The Kadampa community was also unimaginably large. The Nyingma school also had many practitioners of teaching and practice, such as So, Zur, and Nub. The Sakya school was also very prosperous in all parts of upper and lower Tibet, and there were many Indian Panditas and Tibetan translators, and many wise and accomplished beings appeared at the same time. It was a time when the Dharma was like the rising sun. It seems that you have not seen the Dharma history and chronicles, etc., which is your fault. Tagtsang Lotsawa threw eighteen great burdens of faults on Je Rinpoche's doctrine, which is clearly stated in "All Doctrines Known," so that verse was only to save face, otherwise why would it be necessary? Also, the prophecy of Guru Padmasambhava.
Chinese
名为“文殊化身洛桑”等，以及《莲花生遗教》中说：“在名为格丹的殊胜寺庙中”等，还写有密名为“事业胜妙金刚乐”。你已经承认了之前所说的预言之法、唐卡等都是虚假的。在这里，为了证明宗喀巴大师的可靠性，引用唐卡和预言，这就像自相矛盾的疯话，谁会认为这是可靠的呢？这简直是笑话。然而，宗喀巴大师被许多预言所提及，并且有许多经文说他是莲花生的化身。他的追随者们也这样认为。班禅洛桑确吉坚赞说：“成就自在莲花生的化身，吉祥的玛尔麦泽，以及化身洛桑扎巴的荣耀，除了你，我还有什么其他的皈依处呢？”以及“十方诸佛商议后，为了消除西藏的愚昧黑暗，压制邪恶的八部鬼神，向邬金仁波切祈祷。”等等，说了许多，其他也说不完。再说一些题外话，你极力主张大圆满等前译经典不是正法，这恰恰暴露了你自己的教法根基。宗喀巴大师不共的上师，名为洛扎南喀坚赞，他像本尊密主和人间的拉巴一样存在，宗喀巴大师断除了他对西藏各教派观点的疑惑，他向本尊请教的回答是甘露妙药：“父亲普贤王如来的意旨，母亲普贤王母的心语，金刚持我的秘密之语，胜乘之顶，修持大药，心性光明彻底。”这样说，无论普贤父母存在与否，你们都承认他们不存在。宁玛派的教法根基中也存在密主，所以他不会说谎。还有，事业金刚说：“觉性的自性空性，这是谁也没有改造过的，无因的，无缘的，本来就存在的。”说不要对它进行改造，它自己就在那里。
English
Named "Manjushri's incarnation Lobsang," etc., and in the Padma Kathang Yig it says, "In the sacred monastery called Gelden," etc., and it is also written with the secret name "Karya Rab Dorje Dewa Tsal." You have already admitted that the previously mentioned prophecies, thangkas, and imitations are false. Here, to prove the reliability of Je Rinpoche, you cite thangkas and prophecies, which is like contradictory mad talk. Who would consider this reliable? It's simply a laughing matter. However, Je Rinpoche is mentioned in many prophecies, and there are many scriptures that say he is an incarnation of Padmasambhava. His followers also believe this to be the case. Panchen Lobsang Chökyi Gyaltsen said, "The emanation of the accomplished Padmasambhava, the glorious Marme Dze, and the glory of the emanation Lobsang Drakpa, who else but you is my refuge?" And, "After all the Buddhas of the ten directions consulted, to dispel the darkness of ignorance in Tibet and to subdue the evil eight classes of spirits, I pray to Orgyen Rinpoche." And so on, he said much, and there is no end to mentioning others. To discuss a few more points, you insistently assert that Dzogchen and other Nyingma teachings are not Dharma, which only exposes the foundation of your own doctrine. Je Tsongkhapa's uncommon guru, named Lho Drak Namkha Gyaltsen, who existed like the yidam Guhyapati and a human lapa, Je Rinpoche cut off his doubts about the views of the various Tibetan religious traditions, and his answer to the yidam's question was the nectar medicine: "The intention of the father Samantabhadra, the heart words of the mother Samantabhadri, the secret words of Vajradhara, the pinnacle of the vehicle, to accomplish the great medicine, the mind itself is clear light, thoroughly." Thus, whether Samantabhadra and Samantabhadri exist or not, you admit that they do not exist. Guhyapati also exists in the root of the Nyingma teachings, so he would not tell lies. Also, the Karma Vajra said, "This emptiness, the essence of awareness, is untouched by anyone, without cause, without conditions, existing from the very beginning." He said not to modify it, it is simply there.
Chinese
安住于此，并说于当下清净的虚空中成佛。同样，这自性光明，本初即空性且无别地任运成就。其慈悲无有止息。无论显现什么，都要了知其自性无成，乃是三者大双运。并说无别地成佛。如是等等。于恰那多杰（金刚手）的生圆次第甘露滴中，智慧本尊说道：无生超心法的法界，无灭离戏任何皆显现，轮回涅槃无二本初净，自显无生融入于法界。如是说。若不消除实执之错觉，修习空性乃是歧途处。若空性不离于心识，二取显现无法以法解脱。欲求五身作为所成办，欲求五毒作为所断除，欲求成佛作为所获得，欲求轮回作为所舍弃等，若不停止能破所立之执着，则无法找到真实心要之义。犹如盲人寻找天空之边际，永远于轮回之境中漂泊。仅仅执着于超心识，也无法以心所造之法解脱。胜义非是心识之行境，心尽法尽乃是乘之顶。于自心法身无有实体上，请勿安立觉性之名。无可见之菩提心，具有空性大悲之精华。安住于不可说不可思不可言说的状态。安住于超越心识的状态。安住于无为的状态中。所谓安住乃是心之语，安住与不安住无有言说。无名无说离于考察，表相心识于法界寂灭。破立取舍于虚空中消失，犹如云彩消散于空中。不舍分别念而于自性清净。总而言之，见、修、行、果四者，见地要做到无有希求。修习要停止心之修习与执着。行持要守护无有执着、无为。果于法身自性中，舍弃从他处成办之欲求与期望。八万四千法门之法，经续释论口诀说之不尽。彼等一切汇集之精华，犹如酥油之精炼，此口诀甘露滴，犹如精华之狮子乳，殊胜之器犹如金瓶，赐予具缘金刚你。
English
Abide in this, and it is said that one becomes enlightened in the very space of pristine purity. Likewise, this self-luminous nature is spontaneously accomplished from the very beginning, empty and inseparable. Its compassion is without cessation. Whatever arises, know that it is unestablished by nature, the great union of the three. And it is said that one becomes enlightened inseparably. Thus, and so on. From the nectar drop of the generation and completion stages of Vajrapani, the wisdom deity said: Unborn, beyond mind, the realm of dharma, Unceasing, free from elaboration, everything appears. Samsara and nirvana are non-dual, pure from the beginning. Self-appearance, unborn, dissolves into the realm. Thus it is said. If the illusion of grasping at reality is not eliminated, meditating on emptiness is a place of straying. If emptiness is not separated from the mind, dualistic appearances cannot be liberated by the Dharma. Desiring to accomplish the five kayas, Desiring to abandon the five poisons, Desiring to attain Buddhahood, Desiring to abandon samsara, etc., If the clinging to affirmation and negation is not severed, The meaning of the true essence will not be found. Like a blind person searching for the edge of the sky, One will always wander in the realm of samsara. Even clinging to the mere transcendence of mind, One cannot be liberated by Dharma made by the mind. Ultimate truth is not the object of the mind, The exhaustion of mind and Dharma is the pinnacle of the vehicle. On the insubstantiality of one's own mind, the Dharmakaya, Do not impose the name of awareness. The mind of enlightenment, which cannot be seen, Has the essence of emptiness and compassion. Rest in the state of unspeakable, unthinkable, inexpressible. Rest in the state beyond mind. Rest freely in the state of non-action. The word 'rest' is a word of the mind. Resting and not resting are without words. Nameless, unspeakable, free from examination, The indicative appearance and mind subside into the realm. Affirmation, negation, acceptance, and rejection vanish into space, Like clouds clearing in the sky. Without abandoning conceptual thought, purify in its own place. In general, the four: view, meditation, conduct, and result, Make the view without desire. Meditation, stop the mind's meditation and clinging. Conduct, maintain non-attachment, non-action. Result, in the Dharmakaya's own nature, Abandon the desire and expectation to accomplish from elsewhere. The Dharma of eighty-four thousand vehicles, Sutras, commentaries, and instructions cannot be fully expressed. The essence of all of these combined, Like the essence of clarified butter, This nectar drop of instruction, Like the lion's milk of essence, A supreme vessel like a golden vase, I give to you, the karmic vajra.
Chinese
经、律、论、传承、口诀，所有见解和宗派的精髓和最精髓，都认为只是大圆满，并且从文字上也确定了赤裸的窍诀，大圆满的法音与其它宗派不混杂，之前提问者所想的“立断顿超的体性如何”这个问题，仔细研究大成就者秘密主所传授的这些法类，就能领悟。大圆满的见、修、行、果，以无误的量，通过上师的口诀来认识，这种方式后来成为宗喀巴大师的教法，因此，宗喀巴大师以量成立为大成就者业金刚的意子。大师作为无宗派的伟大学者，不像其他藏族学者那样讽刺任何人，而是将雪域所有著名的教法都浓缩为修行，并付诸实践。正如宗喀巴大师自己所说：通达一切教法无有相违，所有经论显现为窍诀，通达诸佛的究竟密意，也能从重大恶行的悬崖中救护。正是因为只修持这些。对于这一点，自认为是追随者的人们似乎需要稍微思考一下，不要只专注于寻找所有教法秘密的缺点。因为他没有这样说。同样，贡如嘉灿桑布和证悟者蒋白嘉措也讲述了宗喀巴大师以大圆满和大手印为修持核心的方式。章嘉若白多吉在宗喀巴大师的传记《口述》中详细记载了大圆满的修持方式，为了防止后人舍弃佛法，他努力寻找但没有找到，这是从可靠的口中听到的，而且可以肯定的是，一个有偏见的人很久以前就把它隐藏起来了。此外，嘉瓦根敦嘉措修持娘藏的猛烈红法和北藏的猛烈蓝法。索南嘉措修持上师密集金刚的初十等等。
English
The essence and innermost essence of all sutras, tantras, transmissions, and instructions, all views and doctrines, are considered to be only the Great Perfection. Moreover, through words, the naked instructions are definitively established. The Dharma language of the Great Perfection is unmixed with other schools. The question previously asked, "What is the nature of Trekchö and Tögal?"—if you carefully examine these Dharma categories taught by the Great Accomplished One, the Lord of Secrets, you will realize it. The view, meditation, conduct, and result of the Great Perfection, introduced without error by the guru's instructions, later became the teachings of Je Tsongkhapa. Therefore, Je Rinpoche is established by valid cognition as the mind-son of the Great Accomplished One, Karma Vajra. Since that master was a great, non-sectarian spiritual friend of the Victorious Ones' teachings, he did not satirize anyone like other Tibetan scholars. Instead, he condensed all the famous teachings in the Land of Snows into practice and put them into action. As Je himself said: 'Realizing all teachings without contradiction, all scriptures appearing as instructions, realizing the ultimate intent of the Buddhas, and also protecting from the precipice of great misdeeds.' It is because he practiced only these. Those who claim to be followers of this point seem to need to think a little, and not just focus on finding faults in all the secret points of the teachings. Because he did not say that. Similarly, Gungru Gyaltsen Zangpo and Realized Jampal Gyatso, the masters of Je's practice lineage teachings, also spoke of how Je made the Great Perfection and Mahamudra the core of his practice. Changkya Rolpai Dorje, in Je Rinpoche's biography, the 'Oral Teachings,' extensively describes the way of practicing the Great Perfection. In order to prevent later people from abandoning the Dharma, he searched diligently but could not find it, which was heard from a reliable source, and it is certain that a biased person had hidden it long ago. Furthermore, Gyalwa Gendun Gyatso practiced the fierce red Dharma of Nyang Treasure and the fierce blue Dharma of North Treasure. Sonam Gyatso practiced the tenth day of Lama Sangdü, etc.