Chinese
对古老宁玛派教义驳斥之答复，理证之第一道曙光。 对古老宁玛派教义驳斥之答复，理证之第一道曙光。 《对古老宁玛派教义驳斥之答复，理证之第一道曙光》之论著。 顶礼圆满正等觉。 无垢智识周知一切所知境。 以善说引导众生至解脱道。 善行光芒遍照世间。 顶礼无与伦比之导师。 诸佛之语自在黑汝嘎，成就八十之主尊，赡洲庄严之妙饰。 雪域教法之唯一车轨者，邬金第二佛陀祈赐吉祥。 于断除有海之蔓草，最为殊胜。 智慧宝剑之唯一友伴殊胜天，文殊菩萨祈愿您，断除我等一切之犹豫。 于清凉雪山之地域，自赞普拉日念夏起，至君主赤热巴坚为止。 大班智达拉热僧格起，至智燃寂之间，以及译师图弥桑布扎起，至法贤之间。 彼等所著译之经续论疏等，所有存在的一切，被称为古老宁玛派。 彼时之法王译师众，大多为十地之自在者。 由量士夫所作之授记，难道不是由量所成立的吗？ 因此，以经义理智，具有辨别智慧，公正处事之人，对该理路不可能有怀疑。 然而，慧力薄弱者，为恶友所摄受者，为偏执魔所恼害者，似乎为怀疑邪见所束缚。 即使如此，你们并非仅以表面之诽谤，而是以真实之经教理智，若能证明宁玛派教义为错
English
The First Dawn of Reasoning and Response to the Refutation of the Early Translation Nyingma School's Doctrines. The First Dawn of Reasoning and Response to the Refutation of the Early Translation Nyingma School's Doctrines. A treatise called "The First Dawn of Reasoning and Response to the Refutation of the Early Translation Nyingma School's Doctrines" is present. Homage to the perfectly enlightened Buddha. From the stainless wisdom, he sees all knowable objects. With eloquent speech, he guides beings to the path of liberation. His virtuous deeds shine to the end of existence. Homage to the incomparable teacher. Heruka, the lord of speech of all Buddhas, the chief of eighty accomplishments, the beautiful ornament of Jambudvipa. May the second Buddha of Oddiyana, the sole chariot of the teachings in the snowy land, bestow goodness. Most glorious in cutting the creeper of existence. May Manjushri, the supreme deity, the sole friend of the sword of wisdom, cut off all doubts of myself and you. In this land of cool snow mountains, from the mighty Lhari Nyenshal, up to the lord Tri Ralpachen, during the time of those Dharma kings, from the great Pandit Lharik Senge, up to Smriti Jñana, and from the translator Thumi Sambhota, up to Chokyi Zangpo, all the sutras, tantras, commentaries, etc., translated by those translators and pandits that exist, are called the Early Translation Nyingma. Most of the Dharma kings and translators of that time were masters of the ten bhumis. Wasn't the prophecy made by the authentic individuals established by valid cognition? Therefore, those who possess intelligence to discern through scripture and reason, and who are impartial, are unlikely to have doubts about that system. However, those with weak intelligence, those influenced by bad friends, and those afflicted by biased demons, seem to be bound by doubt and wrong views. Even so, if you can prove that the Nyingma teachings are wrong, not just with superficial accusations, but with authentic scripture and reason,
Chinese
不能成立。为什么呢？如果那些典籍全部都是邪谬的，那么律藏、般若、宝积，以及华严等经部，还有摧破金刚、不空罥索、名号赞，以及现观庄严等续部，所有这些密法，包括它们的释论，大多数的佛语和论著，都是由宁玛派的译师们翻译的。对你来说，就变成了邪谬的法。如果那样的话，在这雪域，获得正法的机会就很少了。如果经部和外续等，那些不是邪谬的，但如果说宁玛派的无上续部是邪谬的，那么，平等和合、月密、明点，以及密集、金刚橛、根本堕罪等，那些量士夫的续部，也会变成不纯净的。因为那些都是前译的。如果你们这样认为，那么新译密法也会变成不纯净的，因为新译中也有那些（前译的）。如果你们承认前译宁玛派的，所有经部和密法的，内外续部的大部分，都是正确的，但又说幻化网续、集经和，心部、界部、口诀部等的，某些续部是邪法，如果你们这样说，那么，由同一个译师翻译的，某些经续是清净的，某些是不清净的，这种说法只是出于嗔恨，并不能通过理智来成立。如果你们一定要强词夺理，那么，这里有什么值得智者研究的，纯正的论证呢？像这样，由于组合不佳，与梵语不符，以及混杂了方言等原因，如果你们认为是不纯净的，那么，对于五部续的大部分来说，这个理由并不成立，对于某些来说，即使成立，也不能由此推断出它们不是佛法。难道你们没有看到，时轮金刚和，大手印明点续等中，对此有明确的阐述吗？如果说是因为后来印度的一些地方，没有完全流传开来，以及新译的译师们，没有见到或听说的缘故，那么，这个理由也不成立。因为自从佛陀涅槃后，一百多年里，大乘的典籍，也没有完全流传开来。即使是现在，在印度，三藏等佛陀的教言，存在的
English
cannot be established. Why? Because if all those texts are false, then the Vinaya, Prajnaparamita, Ratnakuta, and the Avatamsaka and other sutra sections, as well as the Sarvavid Vairocana, Amoghapasha, Manjushri-nama-samgiti, and the Mahavairocana-abhisambodhi and other tantras, all those mantra sections, including their commentaries, most of the Buddha's words and treatises, are translated by the Nyingma translators. For you, they would become false Dharma. If that were the case, in this land of snow, there would be little opportunity for the true Dharma. If the sutras and outer tantras, etc., are not false, but if you say that the Nyingma's Anuttara Tantras are false, then the Samayoga, Chandra-guhya-tilaka, and the Guhyasamaja, Vajrakilaya, Root Downfalls, etc., those authoritative tantras, would also become impure. Because all of those are Early Translations. If you think so, then the New Tantras would also become impure, because the New Tantras also have those (Early Translations). If you acknowledge that the Early Translation Nyingma's, all the sutra sections and the mantras, most of the outer and inner tantras, are indeed correct, but say that some of the tantras of the Mayajala Tantra, the Compendium of Sutras, and the Mind Section, Space Section, and Instruction Section, etc., are false Dharma, if you say that, then some of the sutras and tantras translated by the same translator are pure, and some are impure, this statement is just out of hatred, and cannot be established by reason. If you insist on arguing, then what pure logic is there here that is worthy of scholars' investigation? Like this, if you think they are impure because of poor composition, disagreement with Sanskrit, and mixing with colloquial language, etc., then for most of the Five Tantra Sections, this reason is not established, and even if it is established for some, it cannot be inferred that they are not Dharma. Haven't you seen that the Kalachakra and the Mahamudra Tilaka Tantra, etc., clearly explain this? If you say it is because some places in India later were not completely widespread, and the new translators did not see or hear them, then that reason is also not established. Because for more than a hundred years after the Buddha's Nirvana, the Mahayana texts were not completely widespread. Even now, in India, the Buddha's teachings, such as the Three Baskets, exist.
Chinese
即使没有知识， 也不仅仅因为没有就不清净。 按照精通论证的论典的规矩， 有些译师没有见到过的， 也不一定就是重要的论证。 孟加拉国王的儿子， 圆满的班智达， 到达成就的高地， 即是拉其·迪潘迦罗， 他也曾未见过的， 许多续部在桑耶寺的 汉文版本中见到， 这在觉沃的传记中很清楚。 不要忘记今天所说的， 没有见到并不代表不存在。 如果说因为这部前译的论典 是后来的许多智者辩论的对象， 所以不清净， 那么，这种说法也不成立。 因为佛教徒和外道辩论， 大乘论典和小乘辩论， 俱舍、经部、唯识、中观等， 各宗派之间没有不辩论的。 新派内部也 互相之间全部都在辩论， 难道一切都是错误的吗？ 吉祥时轮金刚， 道果、息解、施身等， 续部和口诀、耳传法， 大部分都是辩论的对象， 如果这些都要抛弃， 岂不是太过分了吗？ 你说没有翻译目录， 也没有汉文注释的片段。 即使只列出一些似是而非的论证， 那也是不确定的， 怎么能用那种方式来否定呢？ 以有无翻译目录和注释来 区分佛法和非法， 那是智慧穷尽的话。 即使那样，旧译续部的大部分 都有翻译目录， 心部前译由贝若翻译， 后来的由比玛拉翻译。 空行部的部分由希日森哈和 贝若、玉扎等翻译。 口诀部的十七部续， 由比玛拉、革曹、娘等 翻译，其他如幻化经等， 翻译目录在各自的下面有说明。 不能因为有些没有翻译目录， 就认为是不清净的。 忆念三宝经和 萨卢绿树经等， 虽然有些没有翻译目录， 但有见识的人谁也不敢说 那些是不清净的。 因此，谨慎行事是最好的。 没有注释的说法也不成立。 续部之王《秘密藏续》有， 汉文注释次第二和斯巴卡布， 道次第日光狮子的 广释等许多。
English
Even without knowledge, It is not impure just because of absence. According to the tenets of learned debaters, Some translators have not seen, It is not necessarily a great argument. The son of the king of Bengal, A fully accomplished Paṇḍita, Who ascended to the heights of attainment, Is the lord Dīpaṃkara, Even he had not seen before, Many tantras in Samye's Chinese versions, it is said he saw. This is clear in Jowo's biography. Remember what was said today, Not having seen does not mean it does not exist. If this early translation scripture Is the subject of debate by many later scholars, So it is not pure, Then, that is not established either. Because Buddhists debate with heretics, The Mahāyāna scriptures debate with the Śrāvakas, The Abhidharma, Sūtra, Cittamātra, Madhyamaka, etc., There is no school that does not debate with each other. The New Schools also, All debate with each other, Is everything wrong then? The glorious Kālacakra, The Lamdré, Śhiché, Chö, etc., Tantras and instructions, whispered transmissions, Most are only subjects of debate, If all of these are to be abandoned, Wouldn't that be too extreme? You say there is no translation colophon, Nor even a fragment of Chinese commentary. Even if you only present some seemingly logical arguments, That is uncertain and impermanent, How could you possibly refute it in that way? To distinguish Dharma from non-Dharma By the presence or absence of translation colophons and commentaries, Is a statement that has reached the end of its wisdom. Even so, most of the Nyingma tantras Have translation colophons, The Mind Section early translations were translated by Vairocana, The later ones by Vimalamitra. The sections of the Space Section were translated by Śrī Siṃha and Vairocana, Yudra, etc. The seventeen tantras of the Instruction Section Were translated by Vimala, Kaqog, Nyang, etc. And others such as the Illusion Sutra, etc. The translation colophons are clear below each. You cannot assume impurity Just because some do not have translation colophons. The Sutra of Recollecting the Three Jewels and The Sālu Green Tree Sutra, etc. Although some do not have translation colophons, No discerning person would dare to say That those are impure. Therefore, it is best to be cautious. The claim of no commentary is also not established. The King of Tantras, the Guhyagarbha Tantra, has Chinese commentaries, the Two Stages Spar Khab and The Lamrim Sunlight Lion's Extensive commentary, etc., many.
Chinese
以及，噶饶多杰和比玛拉两位的，《名称述说大圆满》中，阐释的两种注释，以及，导师妙吉祥友的，注释《点石成金》，以及，导师莲花生的，《诀窍见解之鬘》等，教言和伏藏的无边注释，现今时代也存在很多。此外，对于《十万续》、《十七续》等，古代有一些注释，但，现今经本传承稀少而已，名称都在宁玛派的典籍中。如果因为没有注释而不清净，这样认为的话，那么《功德藏》、《广大集》等，众多经续会变成什么样呢？那些是后来遮破的真实反驳。是否如此有智慧的人们请观察。即使写了翻译的方式，如果说对于那些，没有翻译的证据，那么，具有圣旨的化身法王的，驻锡地三种法轮，政教二法的法律严厉，贤士辈出的地方，是翻译根本之地的证据。从众多经和续部中，诸佛以圣旨赞叹，并在多代中存在，且能将显现事物显示为幻化的，莲师寂护比玛等，印度圣地的百位大班智达，以及，精通三百六十种语言，且能前往居住地的，成就者译师百位等，是翻译者的证据。如果那些不足以作为证据，那么，没有获得王族王位的，流落边地的施主，以及，边鄙混乱的城市等，愚人所依止的地方，以及，贪图黄金的游方阿闍黎，以及，贪图名声只懂简单语言的，挂着译师之名的大部分人，怎么能作为证据呢？把手指放在胸前好好想想。持祥堕入地狱也是，不能作为量士夫的成立依据啊。因为憎恨圆满正等觉，天授堕入地狱，以及，因为诽谤大乘佛法，五百声闻堕入恶趣，这些经中说到的，不是为了显示佛和大乘典籍，成为对治品之境的伟大吗？同样，在此处也是，持祥因为诽谤前译经典，而堕入金刚地狱，这说明此经典与圆满正等觉，是同等。