English
In the commentary on "Whatever is Touched by the Wisdom Being," the Guhyagarbha Tantra says, "In the boundless realm of Akanishta, the mandala of wisdom, without foundation or limit, is revealed." and so on, explaining it like the Guhyagarbha. The teacher Indra Tree, in the great commentary on Buddha Samyoga, quoted the Guhyagarbha and explained it according to its system. Also, in the commentary on Vajrahasya's Guhyasamaja, many quotes from this tantra are cited, and these treatises are regarded as authoritative by Buton Tamchen Khyenpa and others, and are preserved in the Tengyur. Later, Palden Jangchub, the Lotsawa of Lo from Nepal's Tangbihara, discovered the Sanskrit version of the Guhyagarbha, which was translated by Drikung Lotsawa Manikashrijnana. Some are attached to and cling to things that are not Dharma, thinking they are Dharma, even though they were not spoken by the complete Buddha. Some also doubt and waver about the pure Dharma and Tantras, thinking they are not authentic. To dispel such wrong views, and to praise and honor the pure Tantras, these words are spoken intentionally. Tarpa Lotsawa Nyima Gyaltsen, the guru of Buton Rinpoche, translated and propagated the Guhyagarbha Tantra, including the latter part. The false Tibetan versions and the undisputed Chinese versions proclaimed by Palden and others are so pervasive that the Tibetans remain silent. Is there any meaning in the undisputed Chinese quotations written by Tibetans? Please, impartial wise ones, consider this. Therefore, all the previous and subsequent disputes that presumptuously claim to prohibit the Nyingma school due to the power of hatred alone are only of this kind, and are easily exposed. However, it is difficult to reverse the karmic actions of sentient beings, so even when the actual Buddha was alive, the tirthikas slandered the Buddha, and the Shravakas believed that the Mahayana sutras were not spoken by the Buddha, and the bad prophecies about Nagarjuna were altered and placed in the scriptures, and so on. As the teacher Dignaga said, "Because perversion is endless, there is no need to elaborate on it here." As he said, it is not enough to say everything, and the conceptual thoughts of sentient beings are endless.
Chinese
由于不执着于边际，所以要知道，即使是看似过失的诽谤性臆想也不会穷尽。同样，关于《吉祥时轮》中日月向东运行，以及中国位于西藏北方等说法，俄的大师俄敦瓦瓦坚曾作过驳斥。薄伽梵RaL Gri说时轮中世界的布局与《俱舍论》不符，并驳斥说这与外道的观点一致。热达巴·循努洛哲在给持教者的信中说：时轮等由十地自在者所造虽广为人知，但有智慧者若加以辨别，却看不到合理的道理。根本续中没有诶旺二字，简略续中见到诸多矛盾。从何处取出也看不到来源，像妓女的儿子一样，谁会相信它呢？等等。像这样，即使见到了所有的过失，如果仍然不停止对它的偏执，那么为了证实它，就喝誓水吧，除此之外，还有其他的证实方法吗？等等，他努力驳斥时轮不是佛陀的教言。由于扰乱了母续，出现了嘎亚达Ra的黄金法。俄也对道果和喜金刚进行了驳斥。还说帕当巴的息法和断法等并不正确。萨班驳斥了大手印和那若六法等噶举派的教言。有些人还驳斥了玛吉拉准的断法等，说是玛觉疯子的胡说八道。萨迦的学者果夏·达三对宗喀巴大师的见解和宗派提出了十八种违背之处等，并进行了猛烈的驳斥。还说面见的文殊菩萨也不如法。认为六臂怙主是苯教的护法。噶当派的上师们严厉禁止进入密咒道。有些噶当派的人也诽谤大成就者黑行者。在印度，声闻僧诃巴等人将对大乘开创者圣怙主龙树的难以忍受的诽谤之词编入了经藏中。三藏中没有
Chinese
如“简略，为示他道近，大乘非佛说，如吠陀边际之四见”所说，众多辩论之书出现，极力否认大乘非佛语，圣者龙树将所有典籍收集后藏于地下，如胜者弥勒以大乘为教而作证，若藏地所有贤愚皆作否认，则难以寻得真实之法，如我等般之劣慧者，若追随彼等，以作否认肯定之模仿，则勿需犹豫，莫跳入舍弃佛法之障蔽险境。此外，若宁玛派之续部不清净，则单独清净两橛橛亦无意义，且彼等自古至今已成具德萨迦派之父法，宁玛派之否定者们未发一语，亦因护法主之威光守护，故亦能摧毁表面之争论。又，如今昼夜修供曜煞阎罗等，行恶咒与诛法等，是守护佛教吗？答曰，引用莲师之语及尊者米拉之语说：细微之阎罗曜煞等男鬼，及细微之女鬼等，供养赞颂彼等是福德浅薄。等等如是书写。认为供养阎罗曜煞等唯宁玛派有，如是说亦是不公正之语，阎罗法王与雅玛茹匝拜瓦萨埵等是名称之异名，曜是萨迦与格鲁两派共同不共之本尊马头明王，扬桑措巴三伏藏师之伏藏所出之护法金刚五曜面，大译师仁钦桑布之护法布扎姊妹，巴日译师之橛三兄弟，邦译师之护法主光芒，坚贡之金刚坚固母，波东埃之天女，尊者米拉之长寿五姊妹，直贡之阿企，竹巴之金刚绿度母，夜叉铜色具，五部王，桑浦之皮甲者，唐钦屠夫赤手，赞高喀且玛波，
English
As it is said, "Briefly, to show another path as near, the Great Vehicle is not the Buddha's word, like the four views of the Veda's edge," many books of debate have arisen, vehemently denying that the Great Vehicle is not the Buddha's word. The noble Nagarjuna collected all the texts and hid them underground, just as the Victorious Maitreya testified to the Great Vehicle as the teaching. If all the wise and foolish in Tibet were to deny it, it would be difficult to find the true Dharma. If those of inferior intellect like us follow them and imitate their denial and affirmation, then do not hesitate to jump into the perilous abyss of abandoning the Dharma. Furthermore, if the tantras of the Nyingma school are not pure, then it is meaningless to purify the two kīlas separately, and since they have been the father Dharma of the glorious Sakya school from ancient times to the present, the deniers of the Nyingma school have not uttered a word, and it is also because the glory of the Dharma lord protects them, so it is said that even superficial disputes will be destroyed. Also, nowadays, is it protecting the Buddha's teachings to perform sadhana and offerings to Rahu, Yama, etc., day and night, and to perform evil mantras and curses? In response, quoting the words of Guru Rinpoche and the words of Jetsun Milarepa, it is said: The subtle Yamaraja, Rahu, etc., are male demons, and the subtle female demons, etc., offering praise to them is of little merit. And so on. To think that offering to Yamaraja, Rahu, etc., is only done by the Nyingma school is also an unfair statement. Yamaraja Dharmaraja and Yamaraja Vairochana Sattva, etc., are different names. Rahu is the uncommon yidam of both Sakya and Gelug, Hayagriva Yangsang Khropa, the protector Vajrakila Five Rahu Faces, which came from the treasure of the three treasure revealers. The protector of Lotsawa Rinchen Zangpo, the Putra sisters, the three kīla brothers of Bari Lotsawa, the Dharma lord of Phang Lotsawa, Odbar, Vajra Rabtenma of Gyangong, the goddess of Bodong E, the five sisters of long life of Jetsun Milarepa, Achi of Drigung, Vajra Yutronma of Drukpa, Yaksha Copper-colored One, the Five Kings, the Leather-clad One of Sangpu, Tangchen Butcher Red Hand, Tsen Göd Khache Marpo,
Chinese
朱古的强盗梅兰，格鲁派中著名的塔奥国王，哲蚌寺乃琼多杰扎丹，色拉寺的独眼鸟引导。拉莫的梵天持颅器者等新旧护法，有些是金刚持佛和，秘密主，乌金仁波切等置于坛城中灌顶，以威力压制，宣告誓言，赐予密名，手中给予金刚杵，委托守护佛法和，护持如法行事之人，任命为教法护法。有些是成就非凡的成就者们以誓言束缚的护法。所有这些最初都是世间自在者，被胜者的智慧加持，如铁变成金，如毒药被咒语加持般转变了心续，因此本体是智慧，却以傲慢的世间神祇鬼怪八部的形象存在，所以先前的圣者们将之视为所敬奉和供养的对象，因此被称为世间供赞之坛城。后来的传承持有者们，也为了守护和保护先前的誓言而进行供赞，这与历代胜者的意旨没有相悖，因此没有任何过失。总的来说，护法们也根据所化对象和调伏者的不同，而有智慧和世间两种。比如，玛哈嘎拉在世间时也是大自在天，有些地方说红色象鼻财神和四臂玛哈嘎拉是大自在天的儿子毗那夜迦，也就是外道。吉祥天母也是罗刹十面王的妻子。护法神和贝哈尔被说成是同一血脉。还有，贝哈尔五尊在智慧尊的时期，也被说是五方佛的化身等等，可以随意转变，所以不能一概而论地说他们是男鬼女鬼。如果供养他们就会减少福德，那么历代无诤的胜者们就不应该信奉和供养他们了吗？或者一定是您自己错了。后来的具力者和，被称为香班等，别说是被那些胜者们置于誓言之下，就连他们的名字都没有听说过的新的鬼怪。
English
The robber Melen of Zhugu, Tha-og Gyalpo famous in the Gelug school, Drepung Nechung Dorje Drakden, Sera's one-eyed bird guide. Lamo's Brahma holding a skull cup, etc., all the Dharma protectors, both new and old, some were placed in the mandala and empowered by Vajradhara Buddha, the Lord of Secrets, Orgyen Rinpoche, etc. They were subdued by power, vows were declared, secret names were given, and vajras were given into their hands, entrusting them to protect the teachings and to care for those who practice the Dharma accordingly, appointing them as protectors of the teachings. Some are protectors bound by oath by extraordinary accomplished beings. All of these were originally worldly beings, but were blessed by the wisdom of the Victorious Ones, transforming them like iron into gold, and like poison transformed by mantra. Thus, although their essence is wisdom, they exist in the form of arrogant worldly gods, demons, and the eight classes of beings. Therefore, the previous holy ones regarded them as objects of veneration and offering, and thus they came to be called the mandala of worldly offerings and praise. Later lineage holders also make offerings and praises in order to uphold and protect the previous vows, which is not contrary to the intention of the previous Victorious Ones, and therefore there is no fault. In general, Dharma protectors are said to be of two types, wisdom and worldly, depending on the object to be tamed and the tamer. For example, Mahakala was also a great powerful god in the worldly realm, and in some places it is said that Red Ganapati and Four-Armed Mahakala are the sons of the great powerful god, Vinayaka, who is a heretic. Palden Lhamo is also the wife of the Rakshasa Ravana. Gurmgon and Pehar are said to be of the same lineage. Furthermore, the five forms of Pehar were also said to be emanations of the Five Dhyani Buddhas during the time of the wisdom deities, and so on. They can be transformed in any way, so it is not appropriate to speak of them as male or female demons in a definitive way. If making offerings to them diminishes merit, then shouldn't the previous uncontested Victorious Ones have refrained from relying on and making offerings to them? Or surely you yourself are mistaken. Later powerful ones and those known as Zhangpan, etc., not only were they not placed under the vows of those Victorious Ones, but they are new demons whose names have not even been heard of.
Chinese
因此，像那些对所有大寺庙造成损害，不让他们安宁，必须加以控制的情况，在宁玛派中根本不存在。一切知者嘉瓦·洛桑嘉措说：“在过去出现的魔众没有穷尽的基础上，新生的厉鬼如夏天的湖水般增长。此时，拥有咒语、肩扛人皮袋的行者们，应降下猛咒诅咒的武器。”因为他用话语劝勉宁玛派的咒语持有者们去调伏那些。对于国王和新生的、强大的厉鬼们，将心、肝、肺三者的寄托处看得比上师和三宝更重要，新建赞康。裁剪最好的丝绸，制作旗帜、油炸食物、彭措、盔甲、法衣、朵玛等。用金银制作箭、矛、刀、索等许多威猛壮观的东西悬挂起来。甚至设立野兽和恶狗等外在的依附物。有些在神像上涂红色，甚至在树木上涂红土。甚至将皮囊装满东西，画上眼睛和嘴巴，期望那些鬼能依附在上面。如果考虑到这些，正如您前面所写的莲花生大师的预言中所说：“将鬼神供奉为神，当那些恶时出现时。”宗喀巴大师说：“恶时五浊的众生们，将微小的本尊神一样供奉。”正如您所说，这些话应验了，就像小偷一样缩起脚，将罪责揽到自己身上，真是令人惊叹。宁玛派的人们除了供养像狗牙一样大小的朵玛和一小杯祭酒外，没有其他的排场，也没有那样的传统。正如您承认的，供奉那些鬼神是耗尽福报的原因，那么供奉厉鬼可能会导致福报减少。如果对其他护法神进行供养和赞颂也算在内，那么在西藏，无论是萨迦上师，扎西伦布寺，夏鲁寺，布达拉宫，色拉寺、哲蚌寺，还是竹巴噶举等，所有不分教派的、作为佛教持有者的僧团，没有不对自己的护法神和护教神进行供养和赞颂的，所以对他们来说，这不是赞扬而是错误。
English
Therefore, such cases where all the great monasteries are harmed, not allowed to stay in peace, and must be controlled, do not exist at all in the Nyingma school. The all-knowing Gyalwa Lobsang Gyatso said, "On top of the inexhaustible hosts of demons that have appeared in the past, the newly born Damtsi grow like a summer lake. At this time, the mantra holders with matted hair and human skin bags should unleash the weapons of fierce mantra curses." Because he encouraged the Nyingma mantra holders to subdue those with his words. For the king and the newly born, powerful Damtsi, they regard the objects of reliance of the heart, liver, and lungs as more important than the lama and the Three Jewels, and build new Tsenkhangs. They cut the best silks and make flags, fried foods, Pengtso, armor, robes, and tormas. They make many fierce and magnificent things out of gold and silver, such as arrows, spears, knives, and ropes, and hang them up. They even establish external supports such as wild animals and stray dogs. Some paint the statues red, and even paint red soil on the trees. They even fill the leather bags with things and draw eyes and mouths, hoping that those ghosts will attach to them. Considering these, as it is said in the prophecy of the great teacher Padmasambhava that you wrote earlier, "Worship ghosts and demons as gods, and when those evil times come." Je Tsongkhapa said, "The sentient beings of the degenerate age of evil times worship the small yidam deities as gods." As you said, these words have come true, like a thief shrinking his feet and taking the blame on himself, which is truly amazing. The Nyingmapas do not have such pomp and circumstance other than offering tormas the size of dog teeth and a small cup of offering alcohol, and there is no such tradition. As you have admitted that offering those gods and demons is the cause of depleting merit, then offering Damtsi may lead to a decrease in merit. If offering and praising other Dharma protectors is also included, then in Tibet, whether it is Sakya Gongma, Tashi Lhunpo Monastery, Shalu Monastery, Potala Palace, Sera Monastery, Drepung Monastery, or Drukpa Kagyu, all the Sangha communities that uphold the teachings, regardless of sect, without exception, offer and praise their respective Dharma protectors and protectors of the teachings, so for them, this is not praise but a mistake.