English
Since the great wisdom of contemplating the meaning of the Buddha's words and treatises has been bestowed by the Victorious Maitreya, I think it is necessary to examine this a little. Some people do not contemplate the meaning at all, but blindly chase after names and words, thinking that this way is bad, and just say it because they think so, so it is completely devoid of essence. Also, some people quote some words of Redawa as evidence, saying: There is no difference between the traditions of Nagarjuna and Asanga, who were personally prophesied by the Victorious One, and the tradition of Je Tsongkhapa. All dharmas that do not conform to the traditions of these two great chariots are said to be false dharmas. Roughly speaking, teachings that do not conform to these two great chariots have not appeared in Tibet. If you study carefully, it is difficult to determine which is the pure tradition of these two. Because all the scholars of India and Tibet have argued because they disagree with the traditions of these two. In fact, all the scholars of India and Tibet, whether wise or foolish, say that the view of the two great chariots is only mine is correct, and the others are wrong. Indeed, some people have said this, and if you want to judge fairly, it seems that these two saints need to come in person. The four views of these teachers can also be said a little, but because of the length of the article, and I don’t see much need for it for the time being, so I will stop here. Also, if you cannot bear to fall into the evil realms yourself, how can you bear to accumulate the cause of sin? You must not be angry with those who do evil dharmas, etc., and write some irrelevant content. It is impossible to bear the suffering of the mother in hell. If you say that you cannot bear to accumulate the cause of evil deeds, then you must not be angry with that. If you don't think so, but say that you must try to find a way to eliminate the suffering and its causes, then it is related. However, it should be said that you cannot ignore this, but it is contradictory to say that you cannot bear it. This is because the difference between the three types of endurance—enduring suffering, not caring about harm, and not tolerating ambiguity about the Dharma—is not understood. Also, if you think that the false dharmas and non-dharmas that you have repeatedly said hundreds and thousands of times above are those, then their differences have already been stated.
Chinese
因此，即使是微尘的一部分也无法被证明是邪法，仅此一点就足以阻止无谓的争论。总的来说，您这篇驳论的开头、中间和结尾的所有文字，以及其中引用的所有依据，主要都是因为对自己的宗派持有极端的执着，并因此对他人产生嫉妒，从而显露出自己闻思甚少，对所有经典进行辨析的智慧尚未成熟的幼稚状态，如果以公正的态度来衡量，其中没有一句是可以站得住脚的。还有，仲敦巴仁波切说：“依于佛法的罪恶旁边，其他的罪恶都很小。” 这似乎是对您说的，把不是佛法说成是佛法，对自己的见解执为至上，并说出憎恨他人佛法和见解的话语，这些都被称为依于佛法的罪恶，就像您所说的话一样。损害佛法的人，并非是依于佛法，因此连这一点都不明白，却对佛法进行辩驳，真是令人惊叹。还有，写了一些关于大修行者和小修行者的区分，那些都只是愚蠢的言论，不值得评论，所以就此作罢。还有，关于“心从一开始就是佛，佛本来就存在于自性中，只是没有认识到而已”，以及“通过上师的指引而认识到心性时，就成佛了，只要观察自心本性而安住即可，不需要任何其他的”，还有“见解是顿超，道路是直断”等等各种说法，这些到底是怎么回事？作为对这些问题的回答：已经是佛，却不认识自己的本性，这是自相矛盾的。本来就存在于自性中，和需要去修证也是矛盾的。说什么都不需要，和做各种各样的事情也是矛盾的。通过上师的指引而新成佛的，那是身体成佛呢，还是心成佛呢？心如果是先前已经成佛的，那么新成佛也是矛盾的。无论如何，按照《堕忏》所说，这会变成执持邪见，这是一种与外道相同的极其低劣的见解。正如至尊阿旺绛巴所说：西藏人自创的那些高深法门，与外道相同，表相和功德，一切本来就圆满存在于一切众生心中，仅仅通过上师的指引而认识到
English
Therefore, even a fraction of a particle cannot be proven to be a false dharma, and that alone is enough to cut off unnecessary arguments. In general, all the actual words of the beginning, middle, and end of your refutation, and all the sources cited therein, are mainly due to an extreme attachment to one's own tenets, which causes jealousy towards others, thus revealing one's own lack of learning and the immature state of wisdom to judge all the scriptures. If judged with an impartial attitude, there is not a single word that can stand. Furthermore, Dromtönpa Rinpoche said, "Next to the sins based on the Dharma, other sins are small." This seems to be said to you, speaking of what is not Dharma as Dharma, holding one's own view as supreme, and speaking words of hatred towards the Dharma and views of others, these are called sins based on the Dharma, just like your words. Those who harm the Dharma are not based on it, so it is amazing that you do not even understand this much, yet you argue for and against the Dharma. Also, some distinctions between great meditators and small meditators have been written, but those are just foolish words and not worth commenting on, so let it be. Also, regarding "The mind is Buddha from the beginning. Buddha is inherently present in one's own nature, but one is not aware of it," and "When the nature of mind is recognized through the introduction of the lama, one becomes a Buddha, and it is enough to look at one's own nature of mind and abide, without needing anything else," and also "The view is Tögal (Tibetan: ཐོད་རྒལ་, direct transcendence) and the path is Trechö (Tibetan: འཕྲེད་གཅོད་, cutting through obstacles)," etc., what are these various statements like? As an answer to these questions: Being a Buddha but not knowing one's own nature is self-contradictory. Being inherently present in one's own nature and needing to accomplish it are also contradictory. Saying that nothing is needed and doing various things are also contradictory. The one who newly becomes a Buddha through the introduction of the lama, is it the body that becomes a Buddha, or the mind? If the mind has already become a Buddha, then newly becoming a Buddha is also contradictory. In any case, according to the *Confession of Downfalls*, this will become holding a wrong view, which is an extremely inferior view similar to that of the Tirthikas (non-Buddhists). As Jetsun Ngawang Jampa said: Those high Tibetan-made vehicles, are the same as the Tirthikas, with signs and qualities, everything is inherently complete in all sentient beings, merely recognizing that through the introduction of the lama.
Chinese
说为佛陀，说此无有地道次第。如今此等邪见遍布大地，对于愚昧和懒惰者来说非常需要。如是说。如是写。密咒之道是对于非常愚昧和五毒深重、懒惰者解脱之道。如《桑布扎续》所说：屠夫、篾匠等造作五无间罪，等之后说：以此道能得解脱，不会被罪业所染。如是所说之义如何匡正？你们对于正见和下乘道，心里的习气非常稳固，因此对于胜者所说心性即是佛陀的大乘甚深秘密之处，听不入耳并且非常害怕，这是难免的。如是宣说，认为是宁玛派独有的法而加以遮止，这是因为没有见过广大的甚深经典，听闻甚少，如同自己砍掉自己的头一样，就像这样。《时轮金刚》的智慧品中说：众生皆是佛，此世间没有其他大佛。又如《喜金刚》所说：身体里住着大智慧。又说：众生本是佛，然被忽如其来的垢染所遮蔽，若能去除垢染即是佛。又如《金刚心髓》中说：本来就是众生俱生之自性，所以是佛。关于它如何安住于众生的相续中，《时轮金刚》中说：如同取瓶中之水时，虚空不会移动一样，遍布虚空的金刚持，远离处所和形相，同样安住在身体的中央。又如《桑布扎续》所说：佛住在自己的身体里，其他地方哪里也没有佛。被无知黑暗遮蔽的人们，想要在身体之外寻找佛。又如《续释·金刚鬘》中说：住在有情之心中的，自生无漏智慧之身，不坏明点大乐，如同虚空般周遍，不住之法身自性。又如《续之王·合修明点》中说：五智之体性，如同一粒芥子般粗细，在那中间
English
It is said to be Buddha, saying that there is no stage of ground and path in this. Nowadays, these wrong views are all over the earth, and it is very necessary for the ignorant and lazy. So it is said. So it is written. The path of secret mantra is the path to liberate those who are very ignorant, have heavy five poisons, and are lazy. As the Sambhuta Tantra says: Butchers, bamboo weavers, etc. commit the five inexpiable sins, and so on, saying: By this path, one can be liberated and will not be contaminated by sins. How to correct the meaning of what is said like this? You have very firm habits of mind towards the right view and the Hinayana path, so you cannot hear and are very afraid of the profound secrets of the Great Vehicle, which the Victorious One said that the nature of mind is the Buddha. It is inevitable. To declare it in this way, thinking that it is a unique Dharma of the Nyingma school and preventing it, is like cutting off one's own head because one has not seen the vast and profound scriptures and has little hearing, just like this. In the Wisdom Chapter of the Kalachakra, it is said: Sentient beings are all Buddhas, and there is no other great Buddha in this world. Also, as the Hevajra says: Great wisdom dwells in the body. It also says: Sentient beings are Buddhas, but they are covered by sudden defilements. If the defilements can be removed, they are Buddhas. Also, as it is said in the Vajra Heart Essence: Originally, it is the self-nature of sentient beings born together, so it is the Buddha. Regarding how it dwells in the continuum of sentient beings, the Kalachakra says: Just as when taking water from a bottle, the sky does not move, the Vajradhara who pervades the sky, away from places and forms, dwells in the center of the body in the same way. Also, as the Sambhuta Tantra says: The Buddha dwells in one's own body, and there is no Buddha anywhere else. People who are obscured by the darkness of ignorance want to find the Buddha outside the body. Also, as it is said in the Commentary on the Tantra, Vajra Garland: The self-born, uncontaminated wisdom body that dwells in the heart of sentient beings, the indestructible bindu of great bliss, pervades like the sky, is the self-nature of the non-abiding Dharmakaya. Also, as it is said in the King of Tantras, the Union Bindu: The nature of the five wisdoms, as thick as a mustard seed, in the middle of that
Chinese
是安住之神。 具有不明显明显之自性。 无分极微细。 具明点之形，意之物。 具有大威势之光。 恒常安住于心之中央。 如是说。大婆罗门萨ra哈说： 智者们以讲说论典， 未了悟身体上有智慧。 如是说。时轮灌顶大释中说： 此处一切有情之心内安住者乃是智慧。 如是说。华严经中说： 一切众生皆有佛陀现前安住。 如是说。经中说： 诸位王子，如是如是，如来之智慧逐渐充满安住在一切有情之心上。 如是等等无边所说之故，大圆满之论典中与此相符顺者甚为明显且广大宣说，思及此，将佛陀甚深教言之所有经续献于苯教与外道之方，而将圆满正等觉佛陀与大乘之所有经与续部，成立为非法，其心胸甚为广阔，如是与所有甚深经典相违背之语，具慧之人们连模仿都不应为之，应知是此等之处。此外，所有密咒之圆满次第，成为无誓言之基础等等，是极为严重之错误。如是，三摩地王经中说： 清净澄澈光明。 不杂不造作。 乃是善逝之精华。 本来自在之法性。 如是说。断行智经中说： 若了悟心即是佛，故当修持莫从他处寻佛之观念。 如是说。喜金刚中说： 从珍重心之外。 无有佛陀亦无有众生。 如是说。大成就者萨ra哈说： 心性唯一乃一切之种子。 于彼轮回与涅槃生起。 赐予一切所欲之果。 敬礼如意宝般之心。 如是说。彼于中观之论中亦有宣说，根本慧论中说： 如来之自性为何？ 即是此有情之自性。 如来无自性。 此有情亦无自性。 如是说，佛与有情本体一之故。
English
Is the abiding deity. Possessing the nature of unclear clarity. Without parts, supremely subtle. Having the form of a bindu, the object of mind. Endowed with great splendor and light. Always dwells in the center of the heart. Thus it is said. The great Brahmin Saraha said: Scholars explain the scriptures, But do not realize that wisdom exists in the body. Thus it is said. The great commentary on the Kalachakra initiation says: Here, what dwells within the hearts of all sentient beings is wisdom. Thus it is said. The Avatamsaka Sutra says: Buddhas manifestly dwell in all beings. Thus it is said. The Sutra says: O sons of the Victorious Ones, thus, thus, the wisdom of the Tathagata gradually fills and dwells in the minds of all sentient beings. Thus, because of the infinite statements, the Great Perfection texts say that what is in accordance with this is very clear and extensively explained. Thinking of this, all the profound teachings of the Buddha, the Sutras and Tantras, are offered to the side of Bon and heretics, and the fully enlightened Buddha and all the Sutras and Tantras of the Mahayana are established as non-Dharma. Their hearts are very broad, and such statements that contradict all the profound scriptures should not even be imitated by those with intelligence. It should be known that these are the places. Furthermore, all the completion stages of secret mantra become without the basis of vows, etc., which is a very serious mistake. Thus, the Samadhiraja Sutra says: Purity, clarity, luminosity, Unconfused, uncompounded itself, Is the essence of the Sugata, The Dharma-nature that has always existed. Thus it is said. The Dakayeshijna says: If the mind is realized, it is Buddhahood, so one should cultivate the notion of not seeking Buddhahood from elsewhere. Thus it is said. The Hevajra Tantra says: Apart from the precious mind, There is no Buddha and no sentient being. Thus it is said. The great accomplished Saraha said: Mind itself is the single seed of all, From which samsara and nirvana arise, Giving all the desired fruits, I prostrate to the mind like a wish-fulfilling jewel. Thus it is said. It is also stated in the Madhyamaka texts, the Root Wisdom says: Whatever is the nature of the Tathagata, That is the nature of these beings. The Tathagata has no nature, These beings have no nature. Thus it is said, because the essence of Buddha and sentient beings is one.