English
All the limits of tenets, when well established in the Buddha's words and treatises, are like hundreds of rivers flowing into the sea, hundreds of roads converging at one narrow pass, and hundreds of tenets being clearly established by one principle. Therefore, guiding beings of the six realms, as well as the ordained appearance of hundreds of mandalas, such as deities holding weapons, although not the main points of the path, yet in the subtle aspects of altruistic activities, and the symbols of straightforward meaning in practice, the slight differences are not explained in the Nyingma treatises. However, this is also the teaching of the Victorious Ones, which has been proven by previous wise ones. Although it is widely known in the Nyingma treatises, it is not explained in the new tantras. If you say that these are not reasonable, then both the sign and the pervasion are not established. Because in the "Tantra of Purifying the Lower Realms" and others, it is explained to guide from the place, and it is explained about painted images and body images, and the immutable and indestructible emanation body of Akshobhya Vajra, holding the weapon Vajra. What is widely known in one tenet is not necessarily consistent with one. The Four Noble Truths of the Shravakas are not in the tenets of the Tirthikas. The special qualities of the Mahayana are not widely known in the Shravaka vehicle. The two stages of Vajrayana are not explained in the Paramita treatises. The union and liberation of the means and wisdom tantras, although not explained in the outer tantras, how can this establish that they are contradictory? Because they are the same as these. Saying that the mandala wheel is a substitute for the mandala is just your own delusion. When the Dharma Lord Sakya Pandita distinguished the nine vehicles, the words that are now proclaimed by all the wise and foolish of the Sakya school, but those who know the key points of its meaning are very few among you. Its meaning is that in the Great Perfection, when the meaning to be realized and the means to realize are divided into two, the Great Perfection of the meaning to be realized is the co-emergent wisdom, without an object of focus, and free from words. Because of its own nature of self-return, it is free from names, sentences, and letters, so it is said that it should not be established as the vehicle of spoken words, as such, it is said that it is not wise. However, on the means of realizing it, there is a sequence of vehicles. Thus, because of the means of realization, the sequence of the nine vehicles is indirectly shown. However, in the new secret mantra, behind the Great Yoga,
Chinese
因此没有更高的续部， 观修的所缘本身， 也不在伟大的瑜伽之后。 这样就将两种更高的次第， 在新派中没有的， 区别直接显示出来， 通过强调这二者是旧派的特点， 间接表明了存在的遍遮。 旧派的教规中有九乘， 对此承诺，在这部著作和， 《能仁密意》等中也屡次提到。 像这样很好地区分之后， 如果说出来，就违背了圣者的密意。 否则，对于阿底瑜伽本身， 认为是智慧的观点， 普遍禁止其为乘， 你们如果这样说， 为了《庄严经》和《摄乘论》等， 所有的论典都欢喜， 就像檀香变成木炭一样， 没有用智者的善说，用智慧的过失， 使其变得污秽吗？ 这种和类似的辩论， 结合经、律、论三藏， 用理智来证明其合理性， 能够引出信任和定解的， 圣者口中的教言， 虽然存在，如果想了解那些， 就必须讲解续部的深奥要点， 必须像续部中所说的， 如实地进行讲说听闻的方式， 谁会在诘难和玩笑的辩论中， 宣说深奥的秘密呢？ 一般来说，早期的无谬者们， 在新派时期出现的， 拉吉·觉卧钦波和， 喀且·释迦西日和， 丹巴桑杰等， 许多印度成就者和， 俄译师·青年吉祥和， 塔译师·尼玛坚赞和， 直贡·仁钦贝桑波， 热拉·觉囊·衮钦巴， 成就者邬金巴和， 衮钦·宗喀巴等， 许多殊胜的观察，都清净地， 给予了赞扬和称颂。 少数凡夫俗子，智慧低下的人， 进行诽谤，是可悲悯之处。 不仅如此， 在获得成就的足迹中， 以前的君臣二十五尊和， 中间的索、祖、努、娘， 弟子传承如虚空中的繁星， 后来的娘热·确旺和， 八大林巴等伏藏师和， 噶、巴、佐钦的成就者们， 肉身化为光身， 双运现世成就和， 留下遗骨和舍利之后， 伴随着声音、光芒、鲜花和雨， 自性化身之田
English
Therefore, there is no higher tantra, The object of meditation itself, Is not after the great yoga. Thus, the two higher stages, Which are not in the New School, The distinction is directly shown, By emphasizing that these two are characteristics of the Nyingma, Indirectly shows the pervasive exclusion of existence. In the Nyingma tradition, there are nine vehicles, This promise is made repeatedly in this work and, 'The Intention of the Able One' etc. After distinguishing so well, If spoken, it violates the intention of the holy ones. Otherwise, for Ati Yoga itself, The view that it is wisdom, Generally prohibits it from being a vehicle, If you say so, For the sake of 'Ornament of Sutras' and 'Compendium of Vehicles' etc., All the treatises are pleased, Like sandalwood turning into charcoal, Has not the good speech of the wise, with the fault of wisdom, Made it impure? This and similar debates, Combining the three baskets of Sutra, Vinaya, and Abhidharma, By proving its rationality with reason, Capable of eliciting trust and certainty, The words of the holy ones, Although they exist, if you want to understand those, You must explain the profound essence of the tantras, You must, as said in the tantras, Carry out the ways of teaching and listening as they are, Who would proclaim profound secrets, In the debates of questioning and joking? In general, the early infallible ones, Who appeared in the time of the New School, Lha-chig Jo-bo Chen-po and, Kha-che Shakya Shri and, Dampa Sangye etc., Many Indian siddhas and, Go Lotsawa Zhonnu Pal and, Thar Lotsawa Nyima Gyaltsen and, Drikung Rinchen Palzangpo, Rigral Jonang Kunkhyenpa, The siddha Orgyenpa and, Kunkhyen Tsongkhapa etc., Many supreme observations, purely, Have given praise and commendation. A few ordinary people, with flawed wisdom, To slander is a place of compassion. Not only that, In the footprints of attaining accomplishment, The twenty-five former king and subjects and, The middle So, Zur, Nub, and Nyag, The lineage of disciples as numerous as the stars in the sky, The later Nyangrel Chokyi Wangchuk and, The eight Lingpas etc. treasure revealers and, The K, Pal, Dzogchen accomplished ones, The physical body dissolving into a light body, Attaining union in this very life, And after leaving relics and remains, Accompanied by sound, light, flowers, and rain, The field of the nature emanation.
Chinese
在各处，前往的人数不可胜数，如此这般的解脱征象显而易见，产生的理由是修持佛法。前译的瑜伽三部，是胜者金刚持的近道深法，因此，没有被破戒者和盗法者以自造的谬误掺杂。从金刚持到现在，加持的传承没有中断的标志，是显而易见的 प्रमाण (pramāṇa，量， प्रमाण)。因此，凭借众多的 प्रमाण (pramāṇa，量， प्रमाण)，对于已经成立为 प्रमाण (pramāṇa，量， प्रमाण) 的道路，如果视为 प्रमाण (pramāṇa，量， प्रमाण) 本身，那么 व्यक्ति (vyakti，人， व्यक्ति) 本身也会成为 प्रमाण (pramāṇa，量， प्रमाण)。回答是，像这样辩论的文章和提问的词句传播的原因，虽然有许多不同的动机，但如果考察，必定是三种情况： बुद्धिहीन (buddhihīna，小智慧， बुद्धिहीन) 者追求名声，内心憎恨佛法，以及为了断除对清净佛法的诽谤的疑惑。如果追求名声，即使名声空洞没有意义，凭借其他圣者的传记，在修行和暂时与究竟上都是有益的。辨别佛法与非佛法，由于舍弃佛法的业障，追求名声是可耻的事情，最好放弃利益和亲近。如果内心憎恨佛法，佛陀说，对于憎恨佛法的人，没有解脱的道路。因此，应该依靠正确的经文和理智，凭借慈悲的声音，进入解脱的道路才是最好的。如果无论如何都要诽谤，就像盲人跟随疯子一样。像 देवदत्त (devadatta，提婆达多， देवदत्त) 和 श्रीगुप्त (śrīgupta，室利笈多， श्रीगुप्त) 一样，毫不犹豫地跳入，这是前世的业力所致，胜者也无法挽救。我和我这样的人又能做什么呢？我祈愿你不要造下罪业，怀着真诚的愿望。如果想要断除疑惑，那么上面所说的辩论的回答，以及那些文献和宁玛派的所有论典，都具备三种智慧的眼睛，并且能够消除所有疑惑之处。如果那样考察，既与胜者的教言相违背，又无法通过 तर्क (tarka，论证， तर्क) 的束缚，因此在注释和论著中，无法做到否定、肯定和舍弃这三种，并且在辩论的回答中，没有通过经文和理智得到很好的成立，如果你对正确的道路产生疑惑，那时，不要仅仅是几个自相矛盾的词句，而是总体上
English
In all places, countless individuals have gone. Such signs of liberation are manifestly evident. The reason for their occurrence is the practice of Dharma. The three divisions of the Early Translation Yoga are the profound and direct path of the Great Conqueror Vajradhara. Therefore, they have not been corrupted by self-created errors by those who break vows and steal Dharma. From Vajradhara until now, the unbroken lineage of blessings is a manifest प्रमाण (pramāṇa, measure, प्रमाण). Therefore, through many प्रमाण (pramāṇa, measure, प्रमाण), if that path which has been established as प्रमाण (pramāṇa, measure, प्रमाण) is regarded as प्रमाण (pramāṇa, measure, प्रमाण) itself, then the व्यक्ति (vyakti, individual, व्यक्ति) itself will also become प्रमाण (pramāṇa, measure, प्रमाण). The answer is that the reasons for the propagation of such argumentative writings and questioning words, although there are many different motivations, if examined, are definitely three types: बुद्धिहीन (buddhihīna, small-minded, बुद्धिहीन) individuals seeking fame, those who hate Dharma from the heart, and those who wish to dispel doubts about the pure Dharma's slander. If seeking fame, even if fame is empty and meaningless, through the biographies of other holy beings, it is beneficial in practice and in both temporary and ultimate ways. Discriminating between Dharma and non-Dharma, due to the obscuration of abandoning Dharma, seeking fame is a shameful thing; it is best to abandon benefits and closeness. As for hating Dharma, the Buddha said that for those who hate Dharma, there is no path to liberation. Therefore, one should rely on correct scriptures and reason, and through the sound of compassion, it is best to enter the path of liberation. If one insists on slandering, it is like a blind person following a madman. Like देवदत्त (devadatta, Devadatta, देवदत्त) and श्रीगुप्त (śrīgupta, Śrīgupta, श्रीगुप्त), jumping in without hesitation is due to past karma, and even the Conqueror cannot save them. What can I and those like me do? I pray that you do not create sin, with sincere wishes. If you want to dispel doubts, then the answers to the arguments mentioned above, as well as those documents and all the treatises of the Nyingma school, possess the eyes of the three wisdoms and can reverse all places of doubt. If examined in that way, it contradicts the teachings of the Conqueror and cannot be supported by the bonds of तर्क (tarka, reasoning, तर्क). Therefore, in commentaries and treatises, one cannot accomplish the three: negation, affirmation, and abandonment. And in the answers to the arguments, it has not been well established through scripture and reason. If a place of doubt about the correct path becomes manifest to you, at that time, it is not just a few contradictory words, but generally
Chinese
作为对书面文字的回应，于土猴年十二月十三日。
English
In response to the written words, on the 13th day of the 12th month of the Earth Monkey year.