Chinese
宣布了诸如鲁胡鲁等不适合的十种根本罪。婆罗门国王的朋友收集了经文并焚烧后，寻找律藏根本经典的范本也没有找到。后来在克什米尔地区，听到一位比丘诵读根本经典，比丘们前往他那里。他说：记得一点，不记得一点。他们说：请把你记得的都背诵出来。他也那样背诵了。心想：以后从词和义的方面进行分析并整理。这样想着就写了下来。后来因为临时事务而分心，很长时间都没能如愿完成，其他的比丘也前往其他地方背诵了。因此，收集的基础被破坏了。对于这部根本经典，诵读的方式有很多种，意义也有很多种。因此，尊者功德光从律藏的讲解中反复请教，才有了这样的说法。阿巴亚说：印度也有关于点的大小和文字错误等的说法。怎么能证明从印度来的一切都是纯正的佛法呢？就像所有外道典籍都来自印度，但并不被认为是佛陀的教诲及其解释一样。因此，仅仅因为来自印度的某个地方就作为依据，是不行的。在所有印度的班智达和成就者中，像日月一样光辉的师徒二人，以及比玛拉米扎、佛密、吉那弥扎等圣者，还有十地自在的化身贝若扎纳和噶觉等翻译的经典才更应该作为依据。因为即使在印度本土，也没有比这更好的证据了。此外，还有人揭露了“不是来自印度”的短处，并说明了出现的原因。虽然宣称《秘密藏续》是由玛仁所著，但后来在桑耶寺得到了印度范本，落入了克什米尔大班智达的手中，传给了达顿孜觉，然后传给了夏嘎洛扎瓦，世尊智慧金刚取走后，翻译了已翻译和未翻译的两章，还著作了名为《秘密藏续·花鬘之花》的论典并广为宣传。后来的续部由塔巴洛扎瓦翻译，尼泊尔
English
The ten unsuitable bases, such as Luhulu, were proclaimed. After the Brahmin royal friend collected the scriptures and burned them, he searched for a copy of the Vinaya Root Text but could not find it. Later, in the land of Kashmir, he heard that a monk was reciting the Root Text, and the monks went to him. He said, "I remember a little, and I don't remember a little." They said, "Please recite whatever you remember." He recited it accordingly, thinking, "Later, I will analyze and arrange it in terms of words and meaning." So he wrote it down. Later, he was distracted by temporary affairs and could not complete it as he wished for a long time, and other monks also went to other places to recite it. Therefore, the basis for collecting it was damaged. For this Root Text, there are many ways to recite it, and there are many meanings. Therefore, Venerable Yönten Ö from the explanation of the Vinaya repeatedly inquired and this is what happened. Abhaya said: In India, there are also discussions about the size of dots and typographical errors. How can one prove that everything that comes from India is pure Dharma? Just as all non-Buddhist scriptures come from India, but are not considered the Buddha's teachings and their explanations. Therefore, it is not enough to take something as a source just because it comes from some place in India. Among all the Indian pandits and siddhas, the two teachers and disciples who are like the sun and moon, as well as Vimalamitra, Buddhasamgupta, Jinamitra, and other holy individuals, and the translations of the emanated body of the lord of the ten bhumis, Vairochana, and Ska-cog, etc., should be considered the main sources. Because even in India itself, there is no better evidence than that. Furthermore, there is a reason for exposing the flaw of "not coming from India." Although it was proclaimed that the Guhyagarbha Tantra was composed by Ma Rinchen, later a Sanskrit manuscript was found in Samye Monastery in the hands of the Kashmiri Mahapandita, which fell into the hands of Daton Ziji, then to Shagada Lotsawa, and the Bhagavan Rigpai Raldri took it and translated the two chapters that had been translated and not translated before. He also composed a treatise called "The Flower Garland of the Guhyagarbha Tantra" and widely publicized it. The Later Tantra was translated by Tharpa Lotsawa, and the Nepalese
Chinese
从比哈尔邦，洛扎瓦·白丹江曲从印度梵文版本中发现。 止贡译师玛尼嘎·西日嘉纳将其翻译到祖喀·噶丹林。 不仅如此，多吉扎巴所著的《密集金刚》的注释，以及阿阇梨比瓦米扎所著的《后部密集》的注释，以及因陀罗树所著的《共同结合》的注释等中，也引用了许多秘密精华的引文。 同样，莲师的心髓，阎魔敌普巴囊瓦续，虽然宣称是由努·桑吉益西所著。 但此续由阿阇梨香提巴阐释为行续，巴丹则认为是事续，并以实际的印度梵文版本证实了其来源。 此外，俄从云力王处请求了阎魔敌显现续的修法和朵玛仪轨等，被称为俄派的显现法。 卡吞法类传承自其弟子绒·卡瓦坚，至今仍然存在。 央达·梅吉·托吉法类由班禅释迦西日和卓浦译师翻译。 萨迦班智达修改了普巴根本橛续等，许多旧法被重新翻译和修改。 这表明，如果有人能够在印度和邬金等地自由行动，并能控制空行母的集会，那么所有的旧续都肯定有印度梵文版本和空行母秘密宝藏的版本。 翻译成藏文的各种版本证明了这一点。 如果仅仅因为没有亲眼看到新的印度梵文版本而不相信，那么你们是否能拿出后来翻译的所有法的印度梵文版本呢？ 智者邬金巴说：在尼泊尔有很多印度梵文版本。 我对藏族的咒师们说：你们去芒域吧。 我会请回宁玛派的班智达和印度梵文版本。 我自己做译师来翻译。 但是藏族的咒师们忙于养家糊口，没有成功。 还有很多法要翻译啊。 译师祖噶多尔在纳兰陀寺的寺庙里看到了一幅画，画中续部的经书像下雨一样落下。 一些译师
English
From Bihar, Lotsawa Palden Jangchub of G lo bo found it in an Indian Sanskrit version. Drigung Lotsawa Mani Ka Shri Jnana translated it to Zurkhar Ganden Ling. Moreover, in the commentary on the Guhyasamaja by Dorje Zhapa, and the commentary on the Uttaratantra by Acharya Vishwamitra, and the commentary on the Samayoga by Indra Tree, many quotations from the Secret Essence are also cited. Similarly, the Padma's Thukdam, Yamari Prahog Nangwai Gyud, although proclaimed to be composed by Nub Sangye Yeshe. But this tantra was explained as a Kriya Tantra by Acharya Shantipa and Palden considered it as a Charya Tantra, and the actual Indian Sanskrit version confirmed its source. Furthermore, Ngor requested the Yamari Charkha Tantra Sadhana and Torma rituals etc. from King Cloud Force, which is known as the Ngor tradition of Charkha. The Kha Thun cycle was transmitted from his disciple Rong Khawa Chen, and it still exists today. The Yangdag Mechik Thodchik cycle was translated by Panchen Shakya Shri and Tropu Lotsawa. Sakya Pandita modified the Purba Root Tantra, etc., and many old dharmas were re-translated and modified. This shows that if someone can move freely in India and Oddiyana, etc., and can control the assembly of dakinis, then all the old tantras must have Indian Sanskrit versions and versions of the secret treasures of the dakinis. The various versions translated into Tibetan prove this. If you don't believe it just because you haven't seen a new Indian Sanskrit version, then can you show the Indian Sanskrit versions of all the dharmas translated later? The wise Ugyenpa said: There are many Indian Sanskrit versions in Nepal. I said to the Tibetan mantra practitioners: You go to Mangyul. I will invite back the Nyingma panditas and Indian Sanskrit versions. I will do the translation myself. But the Tibetan mantra practitioners were busy supporting their families and did not succeed. There are still many dharmas to be translated. Translator Zu Gawador saw a painting in the temple of Nalanda Monastery in which the scriptures of the tantras were falling like rain. Some translators
Chinese
在例子中，虽然能看到一些宁玛噶举的修法，但问班智达时，他们说：“不知道，不知道，是以前老喇嘛们的。”并有说是秘密深奥之法的历史。不仅如此，据说宁玛的寿主革努以造作，果勒杰以贪执。他自己出现了宁玛的神通征兆后，去印度寻找对此有益的深奥之法时，黑色的班智达赐予了宁玛的寿主，由译师他自己翻译，现在在丹珠尔中存在，这可以作为证据。果这个人虽然像是位精通的译师，但因为对宁玛有憎恨，以前被逐出法座的怨恨，口中说了很多诽谤之语。因为某人的品性是那样，据说也诽谤了嘎雅达拉，去往仲弥译师处时，因为没有给予一些法而感到沮丧，在印度说：“如果没有完成杰出的学业，对仲敦感到羞耻。”据说也诽谤了自己的上师。然而，据说这本《分别论》不是果罗本人所作，而是借他人之口所作，这很有可能是真的。因为这本《分别论》中清楚地写着愚蠢无知之人的话语。即使是果罗所作，也只是因为轻率草率的话语和嫉妒而说出，成为了暴露自己弱点的行为，情况就是这样。同样，巴增的辩论文《区分佛法与非佛法的论述》中，清楚地写着从内心深处以强烈的憎恨所说的话。据说这也是因为憎恨自己的老师。无论如何，因为憎恨佛法，最终身体裂开而消失，那个痕迹现在也还存在，五世达赖喇嘛等都这样说过。有些人说他去了地狱，但像提婆达多一样吗？宁玛的神通无论是什么，用血写着“金刚地狱阿拉拉” （藏文：རྡོ་རྗེའི་དམྱལ་བ་ཨ་ལ་ལ་，梵文天城体：वज्रनरक अरल，梵文罗马拟音：vajranaraka arala，汉语字面意思：金刚地狱 阿拉拉）的石头下雨并沉入地下，这不是谎言。这个历史是这样流传的。后来，达隆阿旺扎巴进行了调查，许多可靠的人都说这是真的。据说这是诽谤宁玛的开始。罗钦仁桑和耶扎、耶
English
In the examples, although one sees a few Nyingma Kagye sadhanas, when asking the Panditas, they say, "I don't know, I don't know, it belongs to the old lamas of the past," and there is a history of it being a secret profound Dharma. Moreover, it is said that Gnubs, the Lord of Life of Nyingma, composed it, and Go Lhatse desired it. After signs of Nyingma's power appeared to him, when he went to India to seek profound Dharma beneficial to it, the black Pandita bestowed the Lord of Life of Nyingma, and the translator himself translated it, which now exists in the Tanjur, and this serves as evidence. Although Go seems to be a skilled translator, it seems that he speaks many slanders out of hatred for Nyingma, and the resentment of being expelled from the Dharma assembly in the past. Because someone's character is like that, it is said that he also slandered Gaya Dhara, and when he went to Drogmi Lotsawa, he was frustrated because he was not given some Dharma, and said in India, "If I have not completed outstanding studies, I am ashamed of Drogdom." It is said that he also slandered his own lama. However, it is very likely true that this 'Distinction Letter' was not written by Go Lo himself, but by someone else using his name. Because the words of a foolish and ignorant person are clearly written in this 'Distinction Letter'. Even if it was written by Go Lo, it was only said out of hasty and reckless words and jealousy, and it became an act of exposing his own weaknesses, and the situation is like this. Similarly, in Palzin's debate text, 'A Treatise on Distinguishing Dharma from Non-Dharma,' it is clearly written that it was spoken with intense hatred from the depths of his heart towards the Nyingma teachings. It is said that this was also because of hatred for his own teacher. In any case, because of hatred for the Dharma, his body eventually split open and disappeared, and the trace of that still exists today, as stated by the Fifth Dalai Lama and others. Some say he went to hell, but like Devadatta? Whatever the power of Nyingma may be, it is not a lie that stones written in blood with "Vajra Hell Alala" (藏文：རྡོ་རྗེའི་དམྱལ་བ་ཨ་ལ་ལ་，梵文天城体：वज्रनरक अरल，梵文罗马拟音：vajranaraka arala，汉语字面意思：金刚地狱 阿拉拉) rained down and sank into the ground. This is how the history is passed down. Later, Taklung Ngawang Drakpa investigated, and many reliable people said it was true. It is said that this was the beginning of slandering Nyingma. Lochen Rinchen Zangpo and Ye Drak, Ye
English
Yeshe Wo and others truly forbade excessive corrupt mantras. Everyone, both self and others, should understand it that way. Upon examination, it refutes the corrupt mantras that confuse the individual's continuum and the Dharma, and it is by no means a slander of the Nyingma teachings. Those who do not understand may think that these are prohibitions against the Nyingma, but examining the meaning of the words, there is absolutely no slander of the Dharma. Zhiwa Wo only made a vow to the effect that the Nyingma tantras are compositions, but there is no reasoning whatsoever. Palzin spoke of various unreasonable refutations, which are merely easily refuted by reason. The great scholar Sogzlogpa has also given a good answer, which is sufficient. Furthermore, there are many refutations written by scholars of the past and present, such as Gyara, Longchenpa, and others.
Chinese
藏在哪里呢？因为在一些甚深续部中说没有隐藏，如《时轮经》中说“开启佛陀宝贵食物”，从那里面也清楚地显示了第四灌顶的智慧，因为是从大圆满的续部中开示的缘故，所以能够确定是所有续部最终果位的究竟意趣的运送方式。第三个是理证，就是对于续部的正文本身，通过三种观察进行净化，不与一般的密咒续部相违背，而且必须生起对于具有不共口诀要点的确定。但是，关于这些续部和口诀的文献，分别进行了详细的阐述，因为担心这里文字过多，所以没有书写。总的来说，续部的难点，绝对不能仅仅通过片面的观点来衡量，但是，也不是说无论如何都不能通过究竟的推理来完成，而且通过推理不会产生损害，这是可以通过教理和正理来完成的。像这样，因为我们具有这三个凭证，所以是值得信赖的。后来的翻译，大多数与旧译相同的部分就到此为止了。对于仪轨等许多小文件，无法确立与旧译相同的可靠来源。如若协饶沃的教言中也这样说：后来在印度，佛教的僧团衰败，续部逐渐衰落，梵文经典也大多被浪费。成就者们从空行母的秘密宝藏中取出（的法），没有理解，也没有珍惜。在那时，在被称为佛教后弘时期的时候，贪图黄金的印度班智达们打听西藏什么法最受重视，然后就制造了很多虚假的东西。那些想要获得翻译家名声的人们，夏天住在芒域，冬天在尼泊尔游荡。以前的译师和班智达菩提萨埵们翻译的（经典），他们进行了各种自创的修改。将气脉明点等与外道共同的法视为奇特之处，引入印度人的漏洞，重视新法，因此佛教衰败了。关于贪图黄金的班智达是如何出现的，萨钦索南孜摩的文集《大摧毁的历史》中说：以前巴日译师从尼泊尔迎请了一位班智达，因为没有黄金，所以去了普兰，拜见了赞普孜德，进行了灌顶和讲法。