English
Would those people also regard all the paths of Sutra and Tantra as inferior? If liberation and enlightenment through mere hearing are obstructed, then in the past, during the time of the Buddha, among countless retinues, many, upon merely hearing a single phrase of Dharma, realized selflessness, attained forbearance of the unborn Dharma, saw the truth, and generated inconceivable doors of Samadhi, and so forth. In India, too, there were many such as the great Brahmin father and son, Shavari, Prince Sakara, and so on. In Tibet, too, there were many individuals of sudden enlightenment such as Pal Phagmo Drupa, Ling Repa, Zhang Rinpoche, So Chungpa, and so on. All those who attained realization and liberation simultaneously upon merely hearing a single instruction, would they, by regarding the paths of Sutra and Tantra as inferior, become accomplished ones of the wrong path? Furthermore, it is said, 'By wearing letters and wheels, one is liberated from this life up to the Bardo.' In response: If you obstruct the attainment of liberation through wearing letters and wheels, which are form mantras, then the scriptures of the Victorious Ones, most of the Sutras and Tantras, state it as such. All of those must be refuted. As it is said in the Hevajra and the Sambhuti: 'The scripture is twelve fingers in length, written by one with vows. Written images and scriptures, if seen by the unworthy, there will be no accomplishment in this life.' And: 'The scripture, in the place of practice of the path, conceal it in the hair and armpits.' Also, in the Purifying Tantra, it is said: 'Lord of the Gods, this secret essence of the King of Glory who purifies the evil destinies, revealed by the Thus-Gone One, any son or daughter of good family, merely by the name, the benefits of the root Tantra of the Blissful Supreme, and also from the latter part of the Guhyasamaja Tantra, it is said: 'Again, by hearing, or holding, or reading, or writing it, and wearing it on the crown of the head, or on the arm or neck, in this very life, there will be no eight untimely deaths, or dream appearances related to untimely death, or signs related to evil destinies will not even appear in dreams.' And so on, there are many. And in the 'Victorious Banner of the Crown that Purifies All Evil Destinies,' it is said: 'Lord of the Gods, whether it be a Bhikshu or Bhikshuni, an Upasaka or Upasika, or anyone else, if they write this dharani and attach it to the top of a victory banner, seeing it or dwelling near it.'
Chinese
或者，甚至被它的阴影触及吗？或者被它携带的尘土触及，天神之王啊！那些众生不会有所有的罪恶，以及堕入恶道的恐惧。应当知道，众生不会生于地狱、畜生、阎罗王、饿鬼和非天等一切种类之中。天神之王啊！应当知道，那些众生被一切如来所授记，并且从无上正等觉中不会退转。如是说。在《随顺经》中说，任何婆罗门大祭司，如果按照仪轨书写伟大的明咒女王——随顺，并佩戴在手臂或颈项上，应当知道，他会被一切如来所加持。应当知道，他是所有如来的身体。应当知道，他是金刚身。应当知道，他具有一切如来舍利的精华。应当知道，他是所有如来的眼睛。应当知道，他是金刚身。他具有燃烧的、光芒四射的身体，他具有不坏的盔甲，他彻底摧毁一切敌人，他彻底摧毁一切罪恶和障碍。应当知道，他净化地狱道的众生。如是等等。此外，还有很多关于利益的传说，因此，似乎也应该舍弃那些经续。从觉沃杰的城市救度轮回的传统，到俄·雷谢，到洛丹谢饶，到恰巴·曲吉僧格等善知识的传承，城市救度轮回的教授，如果一个城市有一个轮，那么所有这些都能从轮回中解脱，并获得解脱，那些说法也应该舍弃吗？除此之外还有很多，没有边际。总的来说，如果一切佛陀是全知的，没有什么不知道的，那么也应该知道佩戴文字和轮能获得解脱。特别是密咒有许多方便，并且精通方便，方便之门不可思议，即使只有一个，也应该如此。又说，太阳、月亮和灯有眼睛。
English
Or, even touched by its shadow? Or even touched by the dust carried by it, King of Gods! Those beings will not have all the sins, and the fear of falling into evil destinies. It should be known that beings will not be born in all kinds of hells, animals, Yama, pretas, and asuras. King of Gods! It should be known that those beings are prophesied by all the Tathagatas, and will not regress from the unsurpassed perfect enlightenment. Thus it is said. In the Sutra of Following Accordingly, it says that any great Brahmin priest, if he writes the great Queen of Vidyas, Following Accordingly, according to the ritual, and wears it on his arm or neck, it should be known that he will be blessed by all the Tathagatas. It should be known that he is the body of all the Tathagatas. It should be known that he is the Vajra body. It should be known that he possesses the essence of the relics of all the Tathagatas. It should be known that he is the eye of all the Tathagatas. It should be known that he is the Vajra body. He possesses a burning, radiant body, he possesses indestructible armor, he completely destroys all enemies, and he completely destroys all sins and obscurations. It should be known that he purifies the beings of the hell realm. Thus and so on. Furthermore, there seem to be many legends about benefits, so it seems that those sutras and tantras should also be abandoned. From the tradition of Jowoje of the city that liberates from samsara, to Ngok Lekshe, to Lodan Sherab, to Chapa Chokyi Senge and other virtuous friends, the instruction of the city that liberates from samsara, if a city has one wheel, then all of them can be liberated from samsara and attain liberation, should those teachings also be abandoned? Besides that, there are many others, without end. In general, if all the Buddhas are omniscient and there is nothing they do not know, then they should also know that liberation is attained by wearing letters and wheels. Especially since mantra has many skillful means, and is skilled in means, and the door of means is inconceivable, even if there is only one, it should be so. It is also said that the sun, moon, and lamp have eyes.
Chinese
关于“守护凝视微小之物的景象，以及用拇指和食指挤压观看光环，希望三年内消除幻觉”的问题，回答是：如果这些是修行的错误，一般来说，类似的方法是无限的。虽然这些不是修禅定（藏文：ཏིང་ངེ་འཛིན་）的本质，但它们能使禅定在相续中生起，并且迅速生起，就像是提升和增强的方便之法。如果因为存在这些方法而认为是错误，那么在修六种加行时，禅定之屋应具备三扇弯曲的门，没有缝隙，并注意身体姿势。还有金刚念诵、充满空瓶等。如《喜金刚》所说：“以享用令二脉波动，自己右手与他人之手，以拇指和食指，瑜伽士应挤压，由此将生起智慧。生起何种智慧呢？如年轻人的快乐，如哑巴的梦境，至喜之乐在离乐之中，空与非空嘿噜嘎。”等等，依靠猛烈的风息加行，作为生起体验的方法。还有罗刹女的六种加行，强制性的体验指导等，也都是类似的方法。难道不应该说这些都是错误吗？此外，长时间观看装满水的容器，在水中看到各种光芒，然后观看天空，这是使空性显现的方法。在黑暗的房间里，在自己的正前方，挖一个像钵一样的洞，涂上黑色的颜料，长时间观看，这是使空性显现的方法。还有那若六法，包括道果的九种道次第，两种次第五法等等的所有口诀中，有生起未生起的禅定，提升已生起的禅定等等的教导，进行身体姿势的幻轮，束缚等等各种方法。甚至依靠打开和闭合下门的方法和加行，生起拙火的乐暖等方法，以及依靠女性作为所依来修道的方法，所有这些教授多种方法的续部、教言。此外，经文中说：“方法多而无困难，以敏锐的根器来控制，咒语的……”
English
Regarding the question of "guarding the vision of gazing at tiny things, and hoping to eliminate illusions within three years by squeezing and watching the halo with the thumb and forefinger," the answer is: If these are mistakes in practice, generally, similar methods are limitless. Although these are not the essence of Samadhi (Tibetan: ཏིང་ངེ་འཛིན་), they can cause Samadhi to arise in the continuum, and arise quickly, like a method of enhancing and increasing. If it is considered a mistake because these methods exist, then when practicing the six applications, the meditation room should have three curved doors, without gaps, and attention should be paid to body posture. There are also Vajra recitations, filling empty vases, etc. As stated in the Hevajra Tantra: "By enjoyment, the two channels fluctuate, with one's own right hand and the hand of another, with thumb and forefinger, the yogi should squeeze, thereby wisdom will arise. What kind of wisdom arises? Like the joy of a young person, like the dream of a mute, the joy of supreme bliss is in the midst of joylessness, emptiness and non-emptiness, Heruka." And so on, relying on the practice of fierce wind breath, as a method of generating experience. Also, the six applications of Rakshasis, forced experience guidance, etc., are all similar methods. Shouldn't it be said that these are all mistakes? Furthermore, looking at a container filled with water for a long time, seeing various lights in the water, and then looking at the sky, this is a method of making emptiness manifest. In a dark room, directly in front of oneself, digging a hole like a bowl, painting it with black paint, and looking at it for a long time, this is a method of making emptiness manifest. Also, in all the instructions of the Six Dharmas of Naropa, including the nine stages of the Path of Fruit, the two sets of Five Stages, etc., there are teachings on generating ungenerated Samadhi, enhancing generated Samadhi, etc., performing body posture trul khor, binding, and various other methods. Even relying on the method of opening and closing the lower gate and application, methods of generating heat and bliss of Tummo, etc., and methods of practicing the path relying on women as support, all these tantras and instructions that teach various methods. Furthermore, the scriptures say: "Many methods without difficulty, controlling with sharp faculties, the mantra of..."
Chinese
殊胜的甚深法。即使是这样的智慧之论，按照您的想法也应该舍弃。又有人这样说：所有修行者都禁止身体姿势、观点和内心保持平静，以平常的行为安住，将显现和声音视为法性而获得解脱等等，有无边无际的修行错误。对此回答说：一般来说，如果对究竟的实相的证悟显现，不作任何意念，不对任何见解作意，在自解脱的广阔虚空中安住，这才是您的本意。如果不是这样，比尔瓦巴说：有些人被口头灌顶所折磨，有些人念诵“吽 帕特”（藏文：ཧཱུཾ་ཕཊཿ，梵文天城体：हुं फट्，梵文罗马拟音：hūṃ phaṭ，汉语字面意思：吽 啪），并数念珠，有些人修习脉和气的瑜伽而迷惑。又说：不舍弃，不修持，不执着，不实行，不阻止，以自身随意而行是至高无上的。夏瓦里巴说：不要控制气，不要束缚心，让未造作的觉性像小孩一样。提洛巴说：完全放下身体的活动，安住于自然状态。不要多说言语，像山谷的回声一样。不要用心思，观看虚空的法性。此外，还有大婆罗门的三个石头等等，印度的许多根本经典，以及西藏的扬达巴噶举派等等，大手印的瑜伽士们，以及玛吉拉准等等许多息解派，都说：行为不造作，是平常的自性。觉性不造作，是平常的觉性。远离虚构的、用意识制造的法，是无法的欺骗。他们异口同声地说这些，所有这些都会使修行变成错误。又有人这样说：将觉性注入到无情物中，在能够移动脖子的时候，将自己的觉性注入到三千人身上，让他们修行，这样三千人就不需要修行，在这一生中就能成佛。对此回答说：印度和西藏的许多成就者，仅仅是将觉性注入到泥像等无情物中，就能让它们站起来行走。当丹巴索琼巴去拉萨时，将觉性注入到空中的铃铛中，铃铛就自动发出声音。以前，当国王因陀罗菩提前往空行净土时，邬金的眷属
English
The supreme and profound vehicle. Even such a treatise on wisdom, according to your view, should be abandoned. Furthermore, some say: All practitioners are forbidden from maintaining equanimity in body posture, views, and mind. By abiding in ordinary conduct, one is liberated by recognizing appearances and sounds as the nature of reality, and so on. There are limitless errors in meditation. In response to this: Generally, when the ultimate realization of the nature of reality is manifested, without any mental fabrication, without attending to any view, abiding in the vast expanse of self-liberation is indeed your intention. If it is not so, Virupa said: Some are tormented by oral empowerments. Some recite "Hum Phat" (Tibetan: ཧཱུཾ་ཕཊཿ, Sanskrit Devanagari: हुं फट्, Sanskrit Roman transliteration: hūṃ phaṭ, literal Chinese meaning: Hum Phat) and count rosaries. Some practice the yoga of channels and winds and become confused. And: Without abandoning, without cultivating, without attachment, without practice, without cessation, to act as one pleases is the supreme and sacred. Shavaripa said: Do not hold the breath, do not bind the mind, leave uncorrected awareness like a small child. Tilopa said: Completely abandon the activities of the body, abide in the natural state. Do not speak much, like an echo in the mountains. Do not think with the mind, look at the nature of space. Furthermore, the three stones of the great Brahmin, and many root texts of India, as well as the Yangdakpa Kagyu of Tibet, and the Mahamudra yogis, and Machig Labdrön and many pacifiers, all say: Conduct is uncorrected, it is ordinary self. Awareness is uncorrected, it is ordinary awareness. Separated from fabricated, mind-made Dharma, it is a Dharma-less deception. They all say these things in one voice, and all of these will turn meditation into error. Furthermore, some say: By injecting awareness into inanimate objects, when one is able to move the neck, by injecting one's own awareness into three thousand people and having them meditate, those three thousand people do not need to practice Dharma, and in that life they will become Buddhas. In response to this: Many accomplished masters of India and Tibet, merely by injecting awareness into inanimate objects such as statues, can make them stand up and walk. When Dampa Sochungpa went to Lhasa, when he injected awareness into a bell in the sky, the sound appeared to arise spontaneously. Previously, when King Indrabhuti went to Khechara, the retinue of Oddiyana