Chinese
似乎连那样的名声在印度也没有出现过。莲花生大师从室利那烂陀寺和空行母的秘密宝藏，以及八部众的处所等地，以神通取出的续部有很多，因此（他说）比印度还多，并抄写了一些样本寄往印度，请看觉卧的《道次第》，就清楚了。特别是，说大圆满在印度没有流传开来，也是因为，殊胜金刚萨埵加持了化身极喜金刚。他通过表号传给了文殊菩萨的化身寂护论师，并在圆寂后以遗嘱的形式传下来。之后，依次通过表号传给了师利僧诃，直到智经和毗玛拉米扎，都是单传。那些持明上师在色身不显现的时候，教导和遗嘱以圆寂后的形式传下来，仅仅是口头传承和耳传，没有记录在文字上，所以印度人怎么会普遍知道呢？因为藏地的国王大臣菩提心的发愿和所化众生的福德，迎请了班禅莲花生和，智者毗玛拉米扎的恩德，从那些上师的亲传弟子中，挑选出一两个具有殊胜根器的人，将极其深奥的大圆满法门亲自修持，在获得殊胜成就之后，连教导的文本也没有留下，而是作为伏藏埋藏起来，后来的有缘人凭借福分和愿力获得，然后由一个人单独传承修持，除此之外，不像现在这样，在所有共同的贤愚面前炫耀佛法，因此没有广为人知。因此，藏地的一些小邦和修行地中，有一些不为人知的续部，没有被卫藏的学者们看到，或者即使看到了，也认为不适合共同修持而搁置一旁，无论如何，一些无可争议的后期翻译的续部，也没有收录在现在的《甘珠尔》中，比如擦弥和噶洛翻译的大黑天续部，在尊胜竹巴噶举派中广为人知。此外，成就者琼波瑜伽士
English
It seems that even such a reputation did not appear in India. Guru Padmasambhava took many tantras from Shri Nalanda and the secret treasures of the Dakinis, as well as the abodes of the Eight Classes of gods and demons, etc., through miraculous powers, so (he said) there were more in Tibet than in India, and he copied some samples and sent them to India. Please refer to Jowo's "Lamrim Chenmo" (Great Treatise on the Stages of the Path), and it will be clear. In particular, it is said that Dzogchen was not known in India, because the glorious Vajrasattva blessed the incarnate Garab Dorje. He transmitted it through symbols to the incarnation of Manjushri, Acharya Manjushri Mitra, and it was passed down as a will after his passing. After that, it was transmitted through symbols to Shri Singha, and successively to Jñanasutra and Vimalamitra, all in a single lineage. When those vidyadhara gurus' physical bodies were no longer visible, the teachings and wills were passed down in the form of posthumous instructions, only through oral transmission and ear-whispered lineage, without being recorded in writing, so how could the Indians know it universally? Because of the aspiration of the Tibetan king and ministers' Bodhicitta and the merit of the beings to be tamed, the kindness of inviting the great scholar Padmasambhava and the wise Vimalamitra, from the direct disciples of those gurus, one or two people with excellent fortune were selected, and the most profound Dzogchen teachings were personally practiced. After attaining supreme accomplishment, even the texts of the teachings were not left behind, but were buried as treasures, so that later fortunate people could obtain them through fortune and aspiration, and then each person would practice them in a single lineage. Other than that, unlike now, there was no custom of showing off the Dharma to all common wise and foolish people, so it was not widely known. Therefore, in some small states and practice places in Tibet, there are some unknown tantras that have not been seen by the scholars of U-Tsang, or even if they have been seen, they are considered unsuitable for common practice and are put aside. In any case, some undisputed later translated tantras are not included in the current Kangyur, such as the Mahakala Tantra translated by Tsami and Galo, which is well known in the glorious Drukpa Kagyu lineage. Furthermore, the accomplished Khyungpo Naljor
Chinese
降临的尼古玛法类的一些无可辩驳的印度论典，以及空行狮面母和金刚手菩萨的续部，还有实修部佛陀的真实教言，这些在藏文的《甘珠尔》和《丹珠尔》中没有收录的有很多，但所有这些都不会变成不是佛语。如果各自坚持自己想要的教法和宗派，而去驳斥其他宗派的观点，这是藏族学者普遍的习俗。毫无疑问，这些做法都有其必要性和意图。然而，我们这些智慧低下的人，如果盲目地追随他们，模仿他们的驳斥和论证，就会像狐狸跳向老虎跳跃的地方一样，陷入舍弃佛法的悬崖，面临堕落的危险，所以应该谨慎行事。因此，新派的自宗最殊胜的教法，最初由智者斯弥底直接翻译成藏语。之后，由译师比丘法智翻译。后来，格瓦·图杰僧格在娘堆嘉喀孜翻译了，现在仍然有印度原本的《密集二合一胜乐轮》大续。还有卓弥译师为了翻译的报酬，献上了三百两黄金，班禅嘎雅达拉赐予了他。后来，当他来到西藏时，赐予了卡若·尼奥译师，印度原本在芒喀穆古隆。布顿仁波切等人说，包括那二十二座胜乐金刚坛城等续部并非纯正，巴增也模仿他们说： 《密集二合一胜乐轮》， 《金刚怖畏金刚萨姆瓦拉》， 《胜乐金刚二十二坛城》， 《时轮金刚乐舞舌芒》， 《嘿金刚身语意秘密藏》， 《金刚手菩萨不动明王》， 《金刚亥母狮面母》， 《大手印续部的一些》， 《怙主和天女的续部》， 一百五十多种等等， 显现了许多自造的虚假续部。 《金刚心要下部释》， 洛扎瓦·塔钦钦波也作了 名为《那若巴大释》的论著。 如是说。空行母狮面母是喇嘛巴日译师从印度迎请的，普遍认为是降临到萨迦派的无可辩驳的印度论典。将怖畏金刚萨姆瓦拉等二百五十部续部宣布为虚假续部，以及《那若巴大释》等。
English
Some undisputed Indian treatises on the Niguma Dharma cycle that descended, as well as the tantras of the Lion-faced Dakini and Vajrapani, and the actual teachings of the Buddha of the Drubde Sangye, many of which are not found in the Tibetan Kangyur and Tengyur, but all of these will not become non-Buddha-word. It is a common custom among Tibetan scholars to uphold their own desired doctrines and tenets and to refute the views of others. Undoubtedly, there is a need and intention behind these practices. However, if we, with our inferior intellect, blindly follow them, imitating their refutations and arguments, we risk falling into the abyss of abandoning the Dharma, like a fox jumping where a tiger jumps, and thus becoming ruined. Therefore, one should be mindful. Thus, the most powerful Dharma of the New Schools was first translated directly into Tibetan by the wise Smriti. Then, it was translated by the translator Bhikshu Chokyi Lodro. Later, Gewa Thukje Senge translated it at Nyangto Gyalkhar Tse, and the great tantra of Guhyasamaja Nyi-me Namgyal, for which the original Indian text still exists. Also, the translator Drokmi offered three hundred zho of gold as translation fees, and the great Pandit Gayadhara bestowed it. Later, when he came to Tibet, he gave it to Kharak Gnyos Lotsawa, and the original Indian text was in Mangkar Mugulung. Buton Rinpoche and others said that even the thirty-two Chakrasamvara mandalas and other tantras were not authentic, and Palzin imitated them, saying: "The great Guhyasamaja Nyi-me Namgyal, Vajrabhairava Samvara, The thirty-two Chakrasamvara mandalas, The Kalachakra Lechang Lugar, The Hevajra Kaya, Vak, Citta, and Guhyasamaja, Vajrapani Achala, Vajravarahi Simhamukha, Some of the Mahamudra tantras, The tantras of Mahakala and the Goddess, More than one hundred and fifty, etc., Appear as many self-made false tantras. The lower commentary on the Vajra Essence, Lhopa Thamshed Khyenpa also made A treatise called the Naropa Great Commentary." Thus he spoke. The Lion-faced Dakini was invited from India by Lama Pari Lotsawa and is widely known as the undisputed Indian treatise that descended upon the Sakya school. Declaring Vajrabhairava Samvara and other two hundred and fifty tantra sections as false tantras, and the Naropa Great Commentary, etc.
Chinese
玛尔·译师却桑翻译后，上下各处如日月般显明，讲修兴盛。后来，班智达那伽热那在雅隆翻译并讲解，学者们说如今还有汉文版本。同样，俄库巴拉杰写在《广大书》中说：莲花生大师的心髓，阎魔敌普巴续，由努·桑吉益西所作。书中写道，此续由夏帝巴论师阐释为行续，成就者贝怎认为是作续，以汉文版本驳斥所有破斥邪咒的言论，全部都像用一百个夏尔的容器盛装灰烬一样。仲贡·贝怎重复了俄的《广大书》的内容，说：“玛本仁钦秋”创作了《秘密藏续》，因为害怕国王惩罚，据说隐藏了十二年。这样宣称《秘密藏续》是藏族人所作。此续最初由莲花生大师和玛翻译，之后由毗玛拉和嘉翻译。后来，在桑耶寺，莲花生大师的手稿落入喀且班钦释迦师利的掌中，传给了达顿孜吉。之后，夏嘎译师得到此手稿，献给了乔丹热智，其文字写道：“所有续部的精华，吉祥密集金刚，与无别大续如此等等，与深奥续部和大乘佛法，衡量之后，愿能如法修持。”此外，大学者乔丹热智说：“在清净之地的上方，在令人愉悦的奥明，普贤金刚萨埵所说的教言，由于没有找到续王《秘密藏》的汉文版本，因此在雪域高原上流传着是藏族人所作的说法。乔丹热智如果能好好寻找汉文版本，就展示给持有此经典的咒师们。参考班钦毗湿瓦弥多罗等人的经典的修法，修持《秘密藏》。精通汉藏两地的学者，没有找到这部像如意宝珠一样的典籍。佛陀秘密毗湿瓦弥多罗，著有与《秘密藏续》相符的注释。抛弃这两者而随意讲解的人，是以邪慧欺骗自己和他人。”这样说道。吉祥密集金刚的注释，由论师毗湿瓦弥多罗所作。
English
After Mar Lotsawa Chökyi Sangpo translated it, it became as clear as the sun and moon in all directions, and teaching and learning flourished. Later, Paṇḍita Nāgaratna translated and explained it in Yarlung, and scholars say that the Chinese version still exists today. Similarly, Ngok Khukpa Lhatsé wrote in the 'Extensive Writings' that the Shinje P'rakhok Nang lineage, the heart essence of Guru Padmasambhava, was created by Nub Sangye Yeshe. It is written in the book that this tantra was explained as a performance tantra by Acharya Śāntipa, and Drubthob Paljin considered it an action tantra. With the actual Chinese text, all the statements refuting false mantras were discarded like ashes thrown into a container holding a hundred shal of grain. Drikung Paljin repeated Ngok's 'Extensive Writings,' saying, 'Ma Ban Rinchen Chok composed the Guhyagarbha Tantra. Because he feared punishment from the king, it is said that he hid it for twelve years.' Thus, it was proclaimed that the Guhyagarbha was composed by Tibetans. This tantra was initially translated by Guru Padmasambhava and Ma, and then by Vimalamitra and Jñāna. Later, in Samye, a manuscript of the Guru came into the possession of Kashmiri Paṇchen Śākyaśrī, which was passed on to Taton Ziji. Then, it came into the possession of Sha Gad Lotsāwa, who offered it to Jomden Raldri, and its text stated: 'The essence of all tantras, glorious Guhyasamāja, and other great tantras that are inseparable, and profound tantras and Mahāyāna teachings, having measured them, may I practice them properly.' Furthermore, the great scholar Jomden Raldri said: 'In the delightful Akanishtha above the pure place, the teachings spoken by Samantabhadra Vajrasattva, because the Chinese version of the king of tantras, the Guhyagarbha, was not found, it is said in this land of snows that it was composed by Tibetans. If Jomden Raldri could search well for the Chinese version, he would show it to the mantra holders who uphold this text. Refer to the practices of the texts of Paṇchen Vishwamitra and others, and practice the Guhyagarbha. Scholars who are well-versed in both Chinese and Tibetan have not found this text, which is like a wish-fulfilling jewel. Buddha Secret Vishwamitra composed a commentary that is in accordance with the Guhyagarbha Tantra. Those who abandon these two and explain it arbitrarily are deceiving themselves and others with corrupt wisdom.' Thus he said. The commentary on the glorious Guhyasamāja was composed by Acharya Vishwamitra.
Chinese
在“所作事业”中，《耶谢森巴冈热巴》的注释中，《秘密藏续》说：“在无有边际的奥明净土中，显现出无有基础和限度的智慧坛城。”等等，像《秘密藏续》一样解释。百益栋波论师在《佛陀和合》的注释中引用了《秘密藏续》的教证，并按照它的方式进行讲解。在金刚嬉笑的《密集》注释中也多次引用了这部续的教证。这些论典被布顿一切智者等尊为权威，并保存在丹珠尔中。后来，尼泊尔唐比哈拉的洛扎瓦贝丹绛曲发现了《秘密藏续》的梵文版本，并由仲贡洛扎瓦玛尼卡什里嘉纳翻译。有些人执着于不是圆满佛陀所说的法，认为它们是法。有些人对清净的法和续也怀疑不定，认为它们不是真实的。为了消除这种邪见，为了赞美和尊敬清净的续，特意说了这些话。布顿仁波切的上师塔巴洛扎瓦尼玛坚赞翻译并弘扬了包括后部在内的《秘密藏续》。贝丹等宣称的虚假藏文版本和无可争议的汉文版本充斥着，以至于藏族人都沉默了。藏族人所著的无可争议的汉文引用中是否有意义呢？请公正的智者们思考。因此，所有因纯粹的嗔恨而妄称禁止宁玛派的先前和后来的争论，都只是这种类型，很容易被揭穿。然而，众生的业力难以改变，即使在真正的佛陀住世时，外道们也诽谤佛陀，小乘行者们认为大乘经典不是佛陀所说，龙树菩萨的恶劣预言被篡改并放入经藏中等等。论师陈那说：“因为颠倒没有尽头，所以在此不必赘述。”正如他所说，说也说不完，众生的分别念是无穷无尽的。