English
And, the two of Garab Dorje and Vimalamitra, in the "Complete Great Perfection of Stating the Names," the two commentaries that explain, and, the master Manjushrimitra's, commentary "Turning Stone into Gold," and, the master Padmasambhava's, "Garland of Key Instructions on Views," etc., countless commentaries on teachings and treasures, many exist even in this present time. Furthermore, regarding the "Hundred Thousand Tantras," "Seventeen Tantras," etc., there were some commentaries in ancient times, but, nowadays the transmission of texts is rare, the names are in the Nyingma scriptures. If it is considered impure because there is no commentary, then, what would happen to the many sutras and tantras such as "Treasury of Qualities," "Great Collection," etc.? Those are the actual refutations that were later refuted. Whether it is so or not, please observe, you who have wisdom. Even if the method of translation is written, if it is said that there is no evidence of translation for those, then, the three Dharma wheels of the emanation king who has the decree, the place where he resides, the place where the two laws of politics and religion are strict, and the land filled with wise people, is the evidence of the place of the root of translation. From many sutras and tantras, the Buddhas praised with the decree, and having existed for many generations, and able to show phenomena as illusions, Padmasambhava, Shantarakshita, Vimalamitra, etc., the hundred great Indian panditas of the noble land, and, the hundred translators who have mastered three hundred and sixty languages and are able to go to the place of residence, are the evidence of the translators. If those are not great enough to be evidence, then, the patrons who have not obtained the royal throne of the royal family and wander in the borderlands, and, the cities of the borderlands that are chaotic, the places relied upon by fools, and, the wandering Acharyas who desire gold, and, most of those who desire fame and only know simple languages, who are labeled with the name of translator, how can they be suitable as evidence? Put your finger on your chest and think carefully. That Pal Zhin went to hell is also, not a valid proof of a reliable person. Because of hating the perfectly enlightened Buddha, Devadatta fell into hell, and, because of slandering the Mahayana Dharma, five hundred Shravakas fell into bad realms, aren't those mentioned in the sutras to show the greatness of the Buddha and the Mahayana scriptures, becoming the object of antidotes? Similarly, here too, Pal Zhin, because of slandering the early translation scriptures, and falling into the Vajra Hell, this shows that this scripture is equal to the perfectly enlightened Buddha.
Chinese
得以完全成立。因此，能成立者即是量。是吉祥持者亲自撰写的。那部论典至今还在啊。那部论典的所诠，以教理和正理，已经彻底驳斥过了，这样就足够了。论典本身没有必要消失。否则，外道徒撰写的，自在黑天的续部，以及三杖论等，至今仍然存在，并且对于那些，以外道为量的人，也极其众多。因此，难道要说像陈那、法称等，这些理智的自在者们，没有彻底驳斥吗？因此，像那样的论典，即使存在，其被邪分别的生命，已经被理智的利剑斩断，论典是已死的尸体。总之，像那样那样的，遮破旧论的次第等，充满着相违、不遍、过遍的，过失的聚积。如果一定要很好地区分，佛法与非法，那么，由胜者亲自开许，并且由汉藏智者们所赞同的，三种观察和四种依怙，四种教证手印，以及直接或间接成为三毒的，对治或不对治等，具备三种方式的量，必须以理智详细观察。那样好好观察之后，宁玛派的无谬论典们，就像经过烧、割、磨的金子一样，会更加美丽，而不是其他。在那方面，后来出现的，大部分论典就像墨水的痕迹一样，会立刻显现出来。这里不需要新成立。以前的智者中的智者胜者，如荣 सोम 却吉桑布，以及若敦 喜饶沃热，和智者 唐东 洛扎瓦，以及根钦 桑耶巴等，已经作了前译的成立。此外，荣 सोम 大师所著的众多论典，以及根钦 智美沃色的，七大宝藏等根本和注释，以及康、卫、藏三地等，建造众多宁玛派续部的，目录和样本各自，以及五世达赖喇嘛的，著作全集广大部中，也以教理和正理深刻地，彻底地成立了。以前的时候，对于前译论典本身，由于邪分别而反驳等。
English
Is perfectly established. Therefore, that which establishes is valid cognition. It was composed by the glorious holder himself. That treatise still exists. The subject matter of that treatise, with scripture and reason, has already been thoroughly refuted, that is enough. There is no need for the treatise itself to disappear. Otherwise, the scriptures composed by non-Buddhists, the tantras of the black Lord of Power, and the treatises of the three staffs, etc., still exist, and for those who take those non-Buddhists as valid cognition, there are also very many. Therefore, should we say that masters of reason such as Dignāga and Dharmakīrti, did not thoroughly refute them? Therefore, even if such treatises exist, their life, which is wrongly conceived, has been cut off by the sword of reason, the treatise is a dead corpse. In short, such and such, the order of refuting old treatises, etc., are full of contradictions, non-pervasiveness, and over-pervasiveness, a collection of faults. If you definitely want to properly distinguish between Dharma and non-Dharma, then, that which is permitted by the Victorious One himself, and approved by the wise men of China and Tibet, the three examinations and the four reliances, the four seals of the Buddha's word, and whether directly or indirectly, they become antidotes to the three poisons or not, etc., the valid cognition that possesses three aspects, must be carefully examined with reason. When examined well in that way, the infallible treatises of the Nyingma school, like refined gold that has been burned, cut, and polished, will be even more beautiful, and not otherwise. In that regard, most of the treatises that appeared later, like ink stains, will immediately become visible. Here, there is no need to newly establish. The best of the wise men of the past, such as Rongzom Chökyi Zangpo, and Rogton Sherab Özer, and the wise Thangtong Gyalpo Lotsāwa, and Kunkhyen Samyepa, etc., have already established the early translations. Furthermore, many treatises composed by the great Rongzom, and the root texts and commentaries such as the Seven Great Treasures of Kunkhyen Drimé Özer, and in Kham, Ü, Tsang, etc., the catalogs and individual copies of the many Nyingma tantras that were built, and in the collected works of the Great Fifth Dalai Lama, with profound scripture and reason, it is thoroughly established. In the past, regarding the early translation treatises themselves, due to wrong conceptions, refutations, etc.
Chinese
འབྲི་གུང་的格隆·白增，以及不理解的怀疑所提出的问题。 噶玛·米觉多吉，以及其意图和必要性。 考虑到新旧共同点，智慧光和寂静光，叔侄二人的书信，以及仅由仇恨和心病所写成的果洛的书信，还有萨迦班智达、布顿大师、班禅释迦秋等，以考察为基础进行辩驳，做了很多这样的事情。 对于那些事情的回答和意图的阐明等，依次展开的嘉拉瓦，南喀秋吉嘉措的辩论反驳金刚石，索洛·洛哲嘉措对白增的个人回答，辩论反驳确定意义龙吟，以及米觉多吉的书信回答，问答的教理龙吟。 三封书信的回答，以及萨迦班智达、布顿大师、释迦秋的辩驳区分也都有。 对于释迦秋的善说金针，嘉瓦·曲杰·嘎桑巴，发送了辩驳回答教理开门。 对此，班禅自己，在名为“确定意义极明”中，对于不是宁玛派的辩驳方式，也详细地进行了校对。 敏林·绕绛·秋扎，对于先前和之后的所有的辩论，有详细的回答之鬘。 持明·吉美林巴，对于嘉拉瓦的辩论反驳，详细地展开了锐利考察，以及完全区分宗派的谈论，名为“分别念的对治”，以及遮止密宗的偏执的谈论，名为“意义的要点”，以及在极度瑜伽的四种宗派中，显示顿悟金刚橛（藏文：རྡོ་རྗེ་ཟེག་མ，梵文天城体：वज्र कील，梵文罗马拟音：vajra kīla，汉语字面意思：金刚橛）和佐钦见哈香的相似之处的辨别中，做了全知口传等，有很多具量的论典。 智者之王噶陀巴，久美策旺秋珠，在完全区分三律仪的阐明中，有未经改造的仓库，以及扎卡格西的辩论回答中，所传播的教理大鼓等，有很多辩论反驳的论典。 在那些辩驳回答辩论反驳中，以三观察等具量的教理，以众多的教理完全清净地成立，因此要看那里。 如此以教理和正理，宁玛派的
English
The questions posed by Drigung Geshe Palzin and those with doubts and uncertainties. Karma Mikyo Dorje, and his intentions and necessities. Considering the commonalities of the old and new, Yeshe Ö and Zhiwa Ö, the letters of the uncle and nephew, and the letters of Gölo written solely out of hatred and heart disease, as well as Sakya Pandita, Buton Master, Panchen Shakya Chok, etc., based on examination and refutation, many such things were done. Answers to those things and clarifications of intentions, etc., the sequentially elaborated Gyarawa, the debate refutation Vajra Diamond of Namkhai Chökyi Gyatso, Sokzlog Lodrö Gyatso's personal response to Palzin, the debate refutation Definitive Meaning Dragon's Roar, and Mikyo Dorje's letter response, the question-and-answer scriptural reasoning Dragon's Roar. Answers to the three letters, and the distinctions made by Sakya Pandita, Buton Master, and Shakya Chok's refutations are also there. To Shakya Chok's Good Explanation Golden Needle, Kyawa Chöje Kalsangpa sent the debate response Scriptural Reasoning Door Opener. In response to that, Panchen himself, in what is called "Definitive Meaning Utterly Clear," also carefully proofread the ways in which it is not a refutation of the Nyingma school. Minling Rabjampa Chödrag, for all the debates before and after, has an extensive garland of answers. Rigdzin Jigme Lingpa, for Gyarawa's debate refutation, elaborately expanded sharp examinations, and the talk of completely distinguishing philosophical systems, called "The Antidote to Conceptualization," and the talk of reversing the sectarian bias of Tantra, called "The Essential Points of Meaning," and in the four philosophical systems of Supreme Yoga, showing the similarity between the Tönpa Dorje Zegma (藏文：རྡོ་རྗེ་ཟེག་མ，梵文天城体：वज्र कील，梵文罗马拟音：vajra kīla，汉语字面意思：金刚橛，Vajra Kīla, Diamond Spike) and Dzogchen view of Hashang, made the Omniscient Oral Transmission, etc., there are many valid treatises. The King of Scholars Katokpa, Gyurme Tsewang Chokdrup, in the clarification of completely distinguishing the three vows, has the unadulterated treasury, and in the debate response of Drakkar Geshe, the propagated scriptural drum, etc., there are many debate refutation treatises. In those debate response debate refutations, with the three examinations and other valid scriptures, it is completely and purely established by many scriptural reasonings, therefore look there. Thus, with scripture and reasoning, the Nyingma
Chinese
所有宗义之边际，皆于佛语经论中，善为成立之时，如百川归海，百路汇于一隘口，百宗以一理，岂非昭然成立耶？是故，引导六道众生，以及百种坛城轮之出家相，诸如神祇持兵器等，虽非道之要点，然于利他事业之细微处，以及行持表诠直义之象征，些微不同之差别，于宁玛派之论典中未曾宣说。然此亦为胜者之教言，已为前代智者所证实。虽于宁玛派之论典中盛传，然于新派密续中未曾宣说，若谓彼等不合理，则因相与遍皆未成立。以于《恶趣清净续》等中，宣说从处引导，以及宣说布绘画像身像，以及不动金刚不坏之化身，持兵器金刚之故。一宗之中盛传者，未必与一者相符。声闻乘之四谛，于外道之宗义中无有。大乘之殊胜功德，未于声闻乘中盛传。金刚乘之二次第，未于波罗蜜多论典中宣说。方便智慧续之结合解脱等，虽未于外续中宣说，然岂能以此成立彼等相违耶？以彼与此等同故。谓坛城轮乃坛城之替代，汝之思惟亦唯是错谬。法主萨迦班智达于辨别九乘时之语，如今萨迦派之贤愚皆随口宣说，然知晓彼之意义要点者，于汝等之中甚为稀少。彼之义为于大圆满中，于所证之义与能证之方便，分为二者之时，所证义之大圆满，乃俱生之智慧，无有对境，远离言说。以彼之自性自还，远离名句文字之故，云不应立为所说语之乘，如是宣说非为智者。然于证悟彼之方便上，具有乘之次第。如是，以能证方便之故，九乘之次第乃间接显示。然于新派密咒中，于大瑜伽之后面，