English
Faults lie with individuals of both the Sarma and Nyingma schools, not with the Dharma itself. Even in this present age, yogis who practice properly are certain to be liberated in this life or in the bardo. The truth of Dharmata is free from decrease and increase, and therefore does not decay within the realm of conditioned phenomena. Therefore, do not doubt the profound points. It is said that the very doubt of thinking, "Even if I meditate, I will not attain Buddhahood," is the greatest obstacle to accomplishment. The sutras say that even if all the causes and conditions for being born in Sukhavati are complete, if a mind of doubt arises, the lotus will not open but will remain there for many years. It is taught that in Secret Mantra, if faith is firm, accomplishment will be attained by anyone, whether their faculties are sharp or dull. In the Tantra of the Black Enemy it says: "For the wise who have no doubt about the inconceivable nature of reality, accomplishment is near. Or for the foolish who have firm faith, for them, the accomplishment of practice is near. For the logicians who speculate and analyze, for them, there is no accomplishment of practice." Therefore, all the tantras say that Secret Mantra is not the domain of speculation. Thus, we have answered the questioner's question in accordance with the Dharma, please have faith. Also, you wrote that the Nyingma lamas such as Yonton Trogyal and Rongpa Lhaga, to Jetsun Mila, who had very sharp faculties and great merit, taught the most profound instructions of "If you meditate to the east, you will become a Buddha to the east; if you meditate to the west, you will become a Buddha to the west," but they were not able to help him, and they did not teach any other methods for attaining Buddhahood, so they had to send him to the New School siddha Lhodrak Marpa. It is difficult to determine whether the lamas had to send Jetsun Mila to Lhodrak Marpa because they had no instructions to teach him. In general, it is said that no one other than a complete Buddha knows the measure of beings' minds, because knowing others' minds is the direct perception of the noble lineage. In the Konchok Tsekpa it says: "Other than Kashyapa who is like me, no one knows the measure of beings' minds." For this teaching, mindfulness must be set in the present. Wise people predict the deities and lamas with whom each individual has a karmic connection from past lives, which is common in both Tibet and China.
Chinese
因为这是由量成立的，在印度，黑行者（那波比日瓦巴）面前，金刚亥母以女人的形象显现，说道：“你与比日瓦巴在许多世中有业缘，他在玛哈拉塔，去那里吧。”这也是因为没有诀窍才被打发到那里去的吗？莲花生大师面前，金刚亥母化作老妇的形象，说道：“你的生世的上师是成就者帕桑巴，去他那里吧。”这也是因为金刚亥母没有可以传授的诀窍吗？大成就者鲁伊巴对乌荼毗湿的国王和两位大臣说：“国王你到南方鸠摩罗刹那，那里有这样的妓女，做她的仆人吧。”对大臣说：“婆罗门你到萨迦那那嘎拉，那里有这样的卖酒女，做她的仆人吧。”说了之后打发他们走，这也是因为没有可以传授的诀窍和没有解脱吗？导师巴利达巴对佛智说：“我没有证悟实相，你去五台山吧。”去了之后与文殊友相遇，据说获得了成就。帕摩竹巴最初在萨钦尊者面前请求道果，并且修习，后来一位尊者时，因为上师向的授记，被达波尼贡的名声所吸引，去了达拉冈波，成为了那位尊者的心子，这也是因为往昔的业缘和发心的差别，依靠那个法门，看到了将会对教法和众生带来巨大的利益。难道是因为萨钦尊者没有诀窍，以及没有听从道果的错误吗？宗喀巴大师听取了所有西藏善知识的所有诀窍，但是如果没有遇到洛扎大成就者业金刚和乌玛巴大师，就没有生起如实的见解，他说以前听闻的那些法没有解脱，难道不是因为与往昔业缘深厚的上师们相遇之后，所有的证悟都像打开门一样，过去所有的智者成就者都这样吗？因此，智慧观照者的行境，与我们这些凡夫俗子的意识的显现，这两者难以调和，也很难一致，所以用心……
English
Because this is established by valid cognition, in India, Vajravarahi appeared in the form of a woman before the black practitioner (Naropa Birupa), saying, "You have karmic connections with Birupa in many lifetimes, he is in Maharashtra, go there." Was this also because there were no instructions that he was sent there? Before the master Padmasambhava, Vajravarahi took the form of an old woman, saying, "Your lama in past lives is the accomplished Phagtsangpa, go to him." Was this also because Vajravarahi had no instructions to teach? The great accomplished Luipa said to the king and two ministers of Oddiyana, "King, you go to the south to Kumarakshetra, there is such and such a prostitute there, be her servant." To the minister he said, "Brahmin, you go to Sakkanagara, there is such and such a wine seller there, be her servant." After saying this, he sent them away, was this also because there were no instructions to teach and they were not liberated? The teacher Balitapada said to Buddhajñāna, "I have not realized the true nature, you go to Mount Five Peaks." After going there, he met Manjushrimitra and is said to have attained accomplishment. Phagmo Drupa initially requested Lamdre (Path and Result) from Sachen Kunga Nyingpo and practiced it. Later, in one of his lifetimes, as prophesied by Lama Zhang, he was captivated by the fame of Dakpo Nyigom and went to Daglha Gampo, becoming the heart-son of that master. This was also due to the difference in past karmic connections and aspirations, relying on that Dharma gate, he saw that great benefit would come to the teachings and sentient beings. Was it because Sachen Kunga Nyingpo had no instructions, and that he did not listen to the error of Lamdre? Je Tsongkhapa listened to all the instructions from all the Tibetan spiritual friends, but he said that without meeting Lodrak Drubchen Lekyi Dorje and Lama Umapa, the correct view did not arise in his mind as it is. Weren't those teachings he had heard before liberating him? It seems that as soon as he met those lamas with whom he had deep karmic connections from the past, all realizations were like opening a door, and this happened to all the wise and accomplished ones in the past. Therefore, the sphere of activity of those with wisdom and insight, and the appearances of the consciousness in the womb of our ordinary bodies, these two are difficult to reconcile and difficult to be consistent, so with the mind...
Chinese
安住于小处吧！至尊米拉尊者，并非是修持大圆满见解的下品者，在您自己的歌集中说道：大圆满从前方刺入，大手印从后方刺入，口中将诀窍如血般吐出。这样说过。虽然修习大手印，但证悟却生起于大圆满中，在您所有的金刚歌集中，唯有大圆满的见、修、行、果清晰明了地存在，这是有智慧者能够辨别和了解的，除此之外还需要什么证据呢？还有，当被问及宁玛派经典等时，您回答说：如今宁玛派经典在《甘珠尔》的印刷行列中占据什么位置，是各自的意愿吗？不是佛陀的《甘珠尔》行列，在布顿仁波切的《佛教史》中有所记载，请在那里查看。将《甘珠尔》汇集在一起并进行校对的人是布顿一切智者，除此之外，没有其他人可以作为标准。这样说道。在印度和西藏，佛教早期传播时期，人们因为对保守秘密有坚定的信念，所以秘密地修持密咒，没有随意公开使用的习惯。特别是，由于国王和大臣不允许将无上瑜伽部经典翻译成显义，所以在早期的文献目录中，如《旁塘玛》和《丹噶玛》等，据说由于密咒经典非常重要，所以没有被列入。四部密续，特别是密咒三部，是由莲花生大师和无垢友等，给予贝若扎那大师等化身君臣少数有缘者作为秘密法传授，并进行翻译讲解和修持，其他人无法知晓。各自修持并获得成就，不会同时传给两个人。经书也各自保存在各自的修行地和边地的寂静处，没有共同流传。其他的三藏经典大部分，以及四部密续，慈氏五论和无著、龙树等的伟大论著大部分，除了宁玛派时期翻译的之外，很少有其他的经文和论著，请查看并了解那些译文目录。在布顿仁波切的《甘珠尔目录》中
English
Stay small! Jetsun Mila, it is not that the view of Dzogchen is of inferior practice. In your own songs, you said: "Dzogchen pierces from the front, Mahamudra pierces from the back, from the mouth, instructions are vomited out like blood." Thus you spoke. Although you practiced Mahamudra, realization arose in Dzogchen. In all your vajra songs, only the view, meditation, conduct, and result of Dzogchen are clearly and distinctly present. This is something that knowledgeable people can discern and understand. What other proof is needed besides this? Also, when asked about Nyingma tantras, etc., you replied: "Now, where do the Nyingma tantras stand in the printed rows of the Kangyur? Is it according to their own wishes? It is not in the rows of the Buddha's Kangyur. It is recorded in Buton Rinpoche's 'History of Buddhism.' Please look there. The one who compiled and corrected the Kangyur is Buton Omniscient. There is no one else who can set the standard besides him." Thus you said. In India and Tibet, during the early propagation of the teachings, people were steadfast in their commitment to keeping secrets, so they practiced secret mantras in secret, and there was no custom of using them arbitrarily. In particular, because the king and ministers did not allow the translation of the unsurpassed tantras into explicit meanings, it is said that in the early catalogs of scriptures, such as the Phangthangma and the Dankar Ma, the secret tantras were not listed because they were considered very important. The four classes of tantras, especially the three classes of secret mantras, were given as secret teachings by masters such as Padmasambhava and Vimalamitra to a few fortunate emanation king and subjects such as Master Vairochana, and they translated, explained, and practiced them, which others did not know. They practiced individually and attained accomplishment, and they were not transmitted to two people at the same time. The texts were also kept in their respective practice places and remote places on the edge of the border, and they were not even slightly known in common. Most of the other scriptures of the three pitakas, the four classes of tantras, and most of the great treatises of Maitreya's teachings, Asanga, Nagarjuna, etc., were translated during the Nyingma period. Apart from that, there are few other sutras and treatises. Please look at and understand those translation catalogs. In Buton Rinpoche's Kangyur catalog
Chinese
仅仅因为不存在，并不会变成非法。原因是什么呢？一般来说，大乘，特别是密宗的续部，是佛陀的行境，即使是十地的大自在者也无法衡量。如《吉祥集密续》中所说：“瑜伽续部的数量，确定有六十万俱胝。同样，瑜伽母续部的数量，据说有十六万俱胝。大乘之外的经部，据说有八亿俱胝。同样，般若波罗蜜多的数量，有五百万俱胝。”此外，对于外密来说：“为了利益天人和非天，有各种各样的密咒和明咒，佛陀在持明藏中宣说了三俱胝和五十万亿。”《智慧金刚总集续》中说：“事部续有四千，行部续有八千，瑜伽部续有四千，二者合一的续有六千，大瑜伽续有万二千。如果详细划分，数量是无限的。”因此，这些续部中只有少部分流传到印度等国家和地区，而其中只有一小部分传到了西藏。即使这样，仅仅因为在像手掌大小的中心地区没有听说过或看到过，就相信只有自己所处的行境才是真实的，其他都是不真实的，这种断言暴露了狭隘的偏执，非常可笑。那些在印度不为人知的续部，被邬金、卓丁地区、达那卡达卡岛和香巴拉等地的龙树和萨拉哈等成就者取走，传授给一两个与自己有缘分的人，通过修行获得了成就。现在不像西藏这样公开宣扬，这也是迅速获得成就的原因。即使是印度人，如果不了解情况，西藏的译师又怎么能了解印度的大小地方的情况呢？阿底峡尊者在看到桑耶寺的印度经书后说，‘啊！啊！大乘的范围如此广阔，真是不可思议！’当时就在西藏弘扬了。
English
It does not become non-dharma just because it does not exist. What is the reason? In general, the Mahayana, and especially the tantras of Secret Mantra, are the realm of the Buddha himself, and even the great masters of the ten bhumis cannot measure them. As it is said in the glorious Samvara Tantra: "The measure of the Yoga Tantras is definitely six hundred thousand kotis. Similarly, the number of Yogini Tantras is said to be sixteen hundred thousand kotis. Sutras other than the Mahayana are said to be eight hundred million kotis. Similarly, the way of the Paramitas is five million and kotis." Also, for outer secret mantras: "For the benefit of gods and non-gods, there are various kinds of secret mantras and vidyas, the Victorious Ones have spoken of three kotis and fifty hundred thousand in the Vidyadhara Pitaka." And in the Compendium of Wisdom Vajras: "The Kriya Tantras are four thousand, the Charya Tantras are eight thousand, the Yoga Tantras are four thousand, the Ubhaya Tantras are six thousand, and the Maha Yoga Tantras are twelve thousand. If divided in detail, they are countless." Therefore, only a small portion of these tantras descended to countries and regions such as India, and only a small portion of that came to this land of Tibet. Even so, just relying on the fact that it has not been heard or seen in a central area the size of the palm of one's hand, and asserting that only what has become one's own realm of experience is true and that others are not true, is a foolish statement that reveals a narrow-minded attachment. Those tantras that were not known in India were taken from Oddiyana, the land of Troling, the island of Dhanyakataka, and Shambhala, etc., by accomplished masters such as Nagarjuna and Sarahah, and taught to one or two who were fortunate enough to receive them, and they attained accomplishment through practice. The reason why accomplishment is attained quickly is that it is not proclaimed in the marketplace as it is in Tibet now. Even if an Indian does not know the situation, how can a Tibetan translator know the extent of what exists in the great and small countries of India? When Jowoje Atisha saw the Indian texts in Samye, he said, 'Ah! Ah! This great vehicle is so vast, it is incredible!' At that time, it was taught in Tibet.