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而且，从各位的传记中可以得知，功德如海的（大德们）也精勤于诛法。全知五世达赖喇嘛在上面提到的那些前译派的导师中，听闻并修持了所有宁玛噶玛和伏藏在西藏流传的法门，这在《传记布斯底三书》和《闻法目录恒河水流》的第二、三、四卷中都有明确记载。特别是，（五世达赖喇嘛）曾特别提到，在法性中阴阶段，除了大圆满任运成就之道外，其他诀窍很难奏效，因此他将大圆满作为修持的核心，并广著了《文殊大圆满》和《大悲观音轮回度脱》的引导文等。此外，一切知尊的教言中说：“无有偏颇恩赐彻却妥噶之，甚深妙道如实现示之威力，不从他佛寻觅于自心中，融汇故信仰如夏海般增长。”以及“从他佛处期望之自诩智者，空谈东拉西扯如驱鬼之举，见此有漏蕴聚解脱成光身，此乃宁玛秘密大法之殊胜。”正如所说的那样。同样，班禅一切智洛桑确坚也亲口承认雍敦多杰贝是宁玛派大持明者的转世，这在《本生祈愿文》中有所记载。他在《大手印》中说：“大圆满大手印与中观，道果断境和息解等，各自名称虽多，然实修之瑜伽士，若细致观察则见解归一。”此外，被认为是章嘉转世的帕绷喀巴·贝觉伦珠也著有《大手印大圆满中观三者合一引导文——口耳传承见总集》，现在在各大寺院中，善知识法友们正在讲授和研习。因此，这段恶语文字将自己的传承根本视为仇敌，并加以贬低。因为你屡次说成邪法的“大圆满”，却被洛扎衮钦和嘉瓦父子等作为修持的核心。因此，萨迦班智达曾说：
English
Moreover, it can be known from the biographies of each that those with qualities like an ocean also diligently engaged in wrathful practices. The Omniscient Fifth Dalai Lama listened to and practiced all the Nyingma Kama and Terma teachings that remained in Tibet from those early translation lineage holders mentioned above, as is clearly stated in the second, third, and fourth volumes of the 'Biography Busti Three Books' and the 'Hearing Records Ganges River Flow'. In particular, it was specifically mentioned that in the Bardo of Dharmata, apart from the path of Dzogchen Lhundrup, other instructions are difficult to be effective, so he made Dzogchen the core of his practice and extensively wrote the guiding texts of 'Manjushri Dzogchen' and 'Great Compassion, Liberation from Samsara in the Dharmadhatu', etc. Furthermore, in the words of the Omniscient One himself: 'Through the power of manifestly showing the profound and excellent path of Trekchö Tögal, without partiality or favor, not seeking enlightenment from other Buddhas, but merging with one's own awareness, faith increases like a summer ocean.' And: 'Those who boast of being wise and hope for help from other Buddhas, engaging in empty talk and driving away spirits from east to west, when seeing this contaminated aggregate liberated into a body of light, this is the special Dharma of the Great Secret Nyingma.' Just as it is said. Similarly, Panchen Omniscient Losang Chökyi Gyaltsen also personally acknowledged that Yungtön Dorje Pal was the reincarnation of the great Nyingma mantra holder, as recorded in the 'Jataka Prayer'. In his 'Mahamudra', he said: 'Dzogchen, Mahamudra, and Madhyamaka, Lamdre, Chö, and Zhi byed, although there are many different names, the yogi who practices, if examined closely, will find that the view converges into one.' Furthermore, Pabongkha Rinpoche Paljor Lhundrup, who is considered to be the reincarnation of Changkya, also wrote the guiding text 'Oral Transmission View General Collection', which introduces the unity of Mahamudra, Dzogchen, and Madhyamaka, and is currently being taught and studied by virtuous and impartial Geshes in major monasteries. Therefore, this text of evil speech regards the roots of its own lineage as enemies and disparages them. Because you repeatedly call 'Dzogchen' a false Dharma, yet it was made the core practice by Lodrak Drubchen and Gyalwa Father and Son, etc. Therefore, Sakya Pandita said:
Chinese
知道这是落在了“砍下头颅当尾巴的装饰，不是疯子谁会做？”这句话上。接下来，享受殊胜佛法之乐的，就叫作喜足天人；从始至终行持清净之道的，就叫作格鲁派。等等，说了许多不相关的话，又因为没有见到围绕自生山有利益的经续依据，所以不敢妄言说这样做有很大的过失。是这样说的。谁会说凡是自生山都绕着转就能获得利益呢？在各大圣地绕转、供养等，当然可以获得如所说的福德，如经中对朗日山的授记，以及尼泊尔自生塔的古老传说，还有胜乐金刚等续部中所说的，佛和菩萨以及勇士空行众居住的地方和宫殿就足够了，即使没有明确说明绕转的利益，但绕转供奉有佛像的寺庙，尚且能产生巨大的利益，那么从真实居住的地方获得的利益又怎么会没有呢？这不仅容易通过理证成立，而且诸位大德也已经撰写了朝圣指南和利益，不应被幼稚之人驳斥。另外，在《策励增上意乐》中写道：想要功德住在森林里的人，不应挑剔别人的过失，不应生起“我特别殊胜，我最优秀”这样的想法。通过分析这段话，也知道仅仅执着自己所坚持的法和宗派才是最殊胜的，说其他无数智者成就者修持的、没有瑕疵的清净佛法显密甚深之法不是佛法是不合理的，通过这些行为，自己舍弃佛法，并且让其他人也舍弃佛法，这样的罪过是说不完的。《百千颂》中说：五无间罪会让人舍弃佛法，不要做哪怕是这种行为的影子。舍利子，舍弃佛法的想法是这样的：我们不应该学习这个，因为这不是佛法，这不是律，这不是导师的教法，这不是如来所
English
It is known that this fell on the saying, "Who but a madman would cut off the head and use it as a tail ornament?" Furthermore, those who enjoy the bliss of the excellent Dharma are called the Joyful Ones; those who practice purely from beginning to end are called the Gelugpas. And so on, saying many irrelevant things, and because I have not seen any sutras or tantras that show the benefits of circumambulating self-arisen mountains, I dare not say that doing so has great faults. That is what was said. Who has not said that one can obtain benefits by circumambulating any self-arisen mountain? By circumambulating and making offerings at great sacred sites, one will certainly obtain the merits as described, such as the prophecies about Langri Mountain in the sutras, the ancient legends of the Swayambhunath Stupa in Nepal, and the places and palaces where Buddhas, Bodhisattvas, heroes, and dakinis reside, as mentioned in the Chakrasamvara and other tantras. Even if the benefits of circumambulation are not explicitly stated, circumambulating temples where the relics of the Three Jewels reside will generate vast benefits. So why would benefits not arise from the place where they actually reside? This is not only easily established through reasoning, but great seers have also composed pilgrimage guides and benefits, which should not be refuted by childish people. Furthermore, in "Encouraging Higher Aspiration," it is written: Those who desire qualities and dwell in the forest should not scrutinize the faults of others, nor should they generate thoughts such as, "I am particularly superior, I am the best." By examining this passage, it is also known that merely clinging to one's own Dharma and school as the most excellent, and saying that the profound and flawless pure Dharma of Sutra and Tantra, practiced by countless wise and accomplished beings, is not Dharma, is unreasonable. Through such actions, one abandons the Dharma oneself and causes others to abandon the Dharma as well, the faults of which are endless. The Hundred Thousand Verses says: The five heinous crimes cause one to abandon the Dharma; do not even engage in a shadow of such behavior. Shariputra, the thought of abandoning the Dharma is like this: We should not learn this, because this is not the Dharma, this is not the Vinaya, this is not the Teacher's teaching, this is not what the Tathagata
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说“不是抛弃”，这样说着，自己也抛弃，也使他人不生起信心，使自他的想法衰退，喜欢自他遭受损害，自己也想抛弃，也让别人抛弃，积累了破坏佛法的业，也变成了那个形象啊。像这样，经续论著中都无边无际地说了，但因为害怕文字太多而停止了。这结尾中也有一些不合心意的地方，但因为意义不大所以没写。总的来说，这篇文章从头到尾，因为拼写不正确，以及格助词颠倒等原因，导致意思不明白，而且对于意义的理解也很狭隘，只是以提问的形式来回答，除了浪费时间和纸墨之外，没看到有什么大的必要，为了让智慧低下的人们从疑惑中解脱出来，对于错误比较严重的地方稍微写了一些辩驳，暂时就到这里吧。 唉！众生的福德堕落到五浊恶世的末期。 作为见证的人，如同黎明时的星星。 如果辨别的眼睛也闭上了， 那么恶劣的想法怎么不会扰乱佛法呢？ 比老牧童还要低劣的， 无稽之谈和愚昧的智慧， 在这种自以为能分辨佛法与非佛法的时代， 佛陀的教法怎么会不衰败呢？ 用非佛法之语来阻止一切佛法， 又伪装成佛法的样子，像伞一样遮蔽他人的头脑。 没有比憎恨佛法更严重的罪恶了， 所以想要佛法的人们，要对此感到恐惧。 因为背离了密咒等深奥的佛法， 所以几乎承担了所有的根本堕罪， 仅仅是形象上的金刚乘， 如同彩虹般的娇媚，是通往天界的道路。 如果真实的境界被怀疑的污垢所染污， 那么显现深奥意义形象的机会就很少了。 对于与大乘经典不友好的， 以分别念为手杖的镜子有什么用呢？ 如果执着于戒律、见地和苦行， 我执的丛林就会到处蔓延， 如果用唯一的寂静药园来治疗， 那么通往止灭之路的真实之处在哪里呢？ 对于稍微一点好的方面也据为己有， 对于多少罪恶都推到别人身上， 不公正的言语喧嚣之声， 远离了戏论。
English
Saying, "It is not abandoning," they themselves abandon it, and also cause others to have no faith. They cause the thoughts of themselves and others to deteriorate, delighting in the ruin of themselves and others. They themselves want to abandon it, and also cause others to abandon it, accumulating the karma of destroying the Dharma, and also becoming an image of that. Like this, it is said limitlessly in all the sutras, tantras, and treatises, but it is stopped for fear of too many words. In this conclusion, there are also some things that are not to my liking, but because they are of little importance, I have not written them. In general, from beginning to end, this writing is unintelligible due to incorrect spelling and reversed case endings, etc., and the understanding of the meaning is also narrow. Merely asking questions in the form of answers, I do not see any great necessity other than wasting time and paper. In order to turn the minds of the foolish away from doubt, I have written a little refutation on the occasions when the faults are most serious. That is all for now. Alas! The merit of beings has fallen to the end of the degenerate age. The person who has become a witness is like a star at dawn. If the eye of discernment is also closed, then how can evil thoughts not disturb the Buddha's teachings? More inferior than an old cowherd, with nonsensical talk and foolish intelligence, in such times when people presume to distinguish between Dharma and non-Dharma, why would the Buddha's teachings not decline? Using non-Dharma words to obstruct all Dharmas, and pretending to be Dharma, covering the heads of others like an umbrella. There is no sin greater than hating the Dharma, so those who desire the Dharma should fear this. Because they turn their backs on profound Dharmas such as mantras, they have taken on almost all the root downfalls, and the Vajrayana, which is only an image, is like the coquetry of a rainbow, a path to the realm of the gods. If the true state is stained by the dirt of doubt, then there is little opportunity for the image of profound meaning to appear. What is the use of the mirror of discrimination, which is unfriendly to the Mahayana scriptures, with discrimination as its staff? If clinging to the supreme of morality, view, and asceticism, the thicket of self-grasping grows everywhere, if the medicine garden of singular peace is abandoned, where is the abode of the truth of the path of cessation? They claim even a little bit of good as their own, and blame others for as many faults as there are, the sound of unjust chatter, is devoid of elaboration.
Chinese
亦从寂静睡梦中唤醒心识。 是故远离一切诤论之教法鼓， 以理智之结合，宣说善说之妙音， 纵使无稽之谈如微尘般散落。 若令他者心生不悦，皆由衷忏悔。 如实依循圣者之言教， 以善妙教诲所获之功德， 愿一切皆能步入如实正见之道， 从而超越无垠轮回之苦海。 如是，名曰布拉卡尔格西者，为答复所作，虽则前译宁玛之法本无任何教理之应破与可遮，然见世俗之恶语，心智狭隘、福德浅薄者或将谬见附会其上，故唯以欲遣除彼等之念，自诩为第二佛陀邬金仁波切之追随者，宁玛老朽吉纳巴·确敦丹佩于自处光明妙日之城堡所书，愿利益一切！吉祥！ 名为《答问明灯》，乃如圣者之言教般善说，摧毁于古老密法中散布之邪见，乃教法之巨鼓。
English
Also awakens the mind from the sleep of tranquility. Therefore, the drum of the teachings, free from all disputes, With the union of reason, proclaiming the sound of well-spoken words, Even if frivolous talks fall like dust. If it causes displeasure to others, I sincerely apologize for everything. Just as the words of the Victorious Ones have become the standard, By the virtue of the excellent teachings that are obtained, May all enter into the path of true and correct view, And thus cross to the far shore of the endless ocean of existence. Thus, this was composed as an answer by one called Drakkar Geshe. Although the Early Translation Nyingma Dharma has nothing to be refuted or prevented by scripture or reason, seeing some evil speech like worldly curses, there is a possibility that those of small mind and little merit may attach wrong views to it. Therefore, with the sole intention of averting those, this old Nyingma monk, Gyinapa Ngetsun Tenpel, who claims to be a follower of the Second Buddha, Orgyen Rinpoche, wrote this in his own abode, the Fortress of Radiant Sun, may it benefit all! Mangalam! Named "The Lamp of Clear Answers," it is a great drum of teachings that speaks well like the words of the Victorious Ones, destroying the spread of wrong views in the ancient secret mantras.