English
Various phonetic variations, such as those called Tro da la Tro ta, etc., are which of the translation methods of mantras with instructions that possess the key of sharpness? All such things cannot be understood through one-sided examination. For example, the Sanskrit translation of the "Hundred Syllables of the Point-Void" in the "Namasangiti," and the Sanskrit translation of "six," which is the letter E formed by the combination of the six forms of the staff symbolizing the six syllables of the Point-Void. If translated as "six freedoms," it is a Chinese transliteration. It can also be used as the seed syllable of a hundred syllables or a hundred deities. Although one hundred and six are very different, they are not actually contradictory. Like this, ordinary people's minds cannot accept it, but wise people think it is very beautiful. Most of the Nyingma mantras are in Tibetan, so there is doubt about this. However, in the new lineage's "Vajrapani Secret Manifestation Tantra" and others, there are also many such Tibetan mantras. In addition, the mantras or songs of most tantras, such as the Vajra Song of Hevajra, are not only in Sanskrit, but also have many variations, etc. Therefore, the secret symbols of the dakinis, and the gods, nagas, yakshas, etc., and the differences in human languages, Sanskrit variations, etc., are four types, and there are blessings in the languages of various places such as Tibetan. If all dharmas are not explained with various etymologies, one language will become the teacher of one place, and cannot become the teacher of all places. Only Buddhas and Bodhisattvas who have obtained the correct understanding of various etymologies can teach in various languages, as it is said in the sutras: The language of the gods and the language of nagas and yakshas, and the various languages of potters and humans, and how many sounds of all beings there are, I will teach the Dharma in all languages. Similarly, it is not that only Sanskrit can be blessed for recited mantras, and other languages cannot be blessed, but any language can be blessed. Therefore, in the old tantras, there are also mantras that are preserved with Chinese transliteration blessings. Even the real mantras like Shambhala are recited in Tibetan. These were taught by Padmasambhava and other non-Buddha saints, considering their sharp and rapid characteristics. Reciting in this way is infallible, such as the mantra of Putra Bhadra written in the Zhangzhung language, buried as a treasure in Samye Monastery.
Chinese
萨。后来有些人提出的采洛钦·仁桑的事业，没有用汉地的咒语成就，而是用象雄语的咒语降伏了敌人。因此，盛赞莲花生是通晓三时者，萨迦的贡噶波等也这样说过，由此可知。因此，寂天说：对于正法的道理，不能以量成立者有之。就像他说的那样。衡量法和补特伽罗非常困难。应该信任自己没有怀疑的法，不对他人妄加诽谤，而是置之不理，这样最好。弥勒怙主说：心之过患，自性是暴恶的，对于不合情理的事物尚且不信任，更何况是令人怀疑的法呢？因此，最好是置之不理，没有好坏之分。一定要警惕那些用虚假之物掺杂佛法，扰乱教义的文字和意义的人，如果看到这种情况，就要以珍爱教法之心来驳斥不正确之处，这才是关键。但是，对于这些原有的佛法，进行过多的是否清净的辩论和言说，我认为没有太大的必要。像这样，通过新旧教派的贪嗔，仔细考察那些说旧法不清净的说法，断除疑惑之后。现在，将要讲述以前的智者成就者们所说的新派比旧派殊胜的六大特点。也就是，从语自在狮子荣 सोम巴 却吉桑布的面前开始。迎请者施主的伟大之处：前译的施主是圣观世音、文殊、金刚手三怙主的化身，法王祖孙三代，与后译的施主不同。翻译的地点：以前是化身的寺庙桑耶寺等上下部法轮，与现在的村落寺庙帕普不同。翻译者：以前是由译师贝若扎那和噶、焦、象三位，以及玛、涅、努等化身译师所翻译的法。现在只是懂一些语法论典的人就被称为译师，夏天住在芒域，冬天偶尔去尼泊尔翻译，这和以前不同。班智达的差别：以前是由寂护、佛密、莲花生、毗玛拉等佛陀和安住在大地的圣者们迎请来的法。现在和那些为了黄金而四处游荡的人
English
Sa. Later, some people stated that Tselo Chen Rinchen Zang's activities were not accomplished by mantras in the Chinese language, but by subduing enemies with mantras in the Zhangzhung language. Therefore, they praised Padmasambhava as knowing the three times. This is known from the words of Sakya Gonpo, etc. Therefore, Shantarakshita said: "Those who cannot establish the valid means of the Dharma are those who exist." It is as he said. It is very difficult to measure Dharma and individuals. One should trust a Dharma in which one has no doubt. It is better to remain neutral without falsely accusing others. Lord Maitreya said: "The fault of the mind is inherently violent. If one does not trust even unreasonable things, what need is there to speak of Dharma that causes doubt? Therefore, it is best to remain neutral, without good or bad." It is essential to be vigilant against those who mix Dharma with falsehood, disrupting the words and meanings of the teachings. If one sees this, it is crucial to refute the incorrect aspects with a heart that cherishes the teachings. However, I do not see much need for excessive debate and discussion about whether these existing Dharmas are pure or impure. Thus, through the attachment and aversion of the new and old schools, after carefully examining the ways in which the old Dharma is said to be impure and cutting off doubts, now I will explain the meaning of what the previous wise and accomplished ones said about the six great distinctions that make the new school superior to the old. That is, from the presence of the great lion of speech, Rongzom Chokyi Zangpo. The greatness of the inviting patron: the patrons of the early translation are the emanations of the three protectors, Avalokiteshvara, Manjushri, and Vajrapani, the three Dharma kings, grandfather, son, and grandson, who are different from the patrons of the later translation. The place where it was translated: formerly, the emanated monastery of Samye, etc., were the upper and lower Dharma wheels, which are different from the current village monasteries of Phagphuk. The translators: formerly, the Dharma was translated by the translator Vairochana and the three Kas, Jok, and Zhang, as well as the emanated translators Ma, Gnyag, and Nub. Now, those who know a few grammar treatises are labeled as translators, spending summers in Mangyul and occasionally going to Nepal in winter to translate, which is different from before. The difference of the Panditas: formerly, the Dharma was invited by Shantarakshita, Buddhasamgupta, Padmasambhava, Vimala, etc., Buddhas and noble beings residing on the great earth. Now, those who wander around desiring gold
Chinese
不一样。供养的鲜花。以前是用金色的夏瓦的食物和斗来衡量供养的法。现在从注释中取出一些金子来请求，这不一样。法的差别在于，以前在圣地印度，当佛的教法没有衰败的时候翻译，而且在圣地印度没有的续部。由菩萨和成就者和持明者和空行母们执持，住在清净的刹土中。以及世界的特别之处，邬金和。僧伽罗洲等等。由莲花生大师和比玛拉等等成就者的殊胜群体，用神变的力量取来翻译。翻译也是，以前的译师们是化身，所以如实地确定了意义，容易理解，对于理解整体有很大的帮助。后来的译师们没有能够翻译意义，而是按照印度范本的顺序进行音译，所以语句紧凑难以理解。对于理解整体帮助很小，所以不一样，这样说。如果认为这些是宁玛派的自我赞扬，那不是的。是安住于意义的真实的伟大。如何呢？召集译师和班智达，将可以信任的来源清净的法确定下来翻译，这样的事情在新译中是没有的。第一，迎请者施主的大。像法王赤松德赞一样的伟大权威。能够聚集印度、中国、象雄等等的班智达和成就者，后来怎么会没有出现呢？即使认为这是国王的伟大权威，也不会变成法的伟大，国王用伟大的权威聚集四方的智者和成就者来弘扬的法，所以肯定比新译更加值得信任，来源更加可靠。后译中也有迎请者像拉喇嘛一样，班智达像觉沃仁波切一样等等，但是那个时候新译零星出现，没有像以前那样，更不用说除此之外的译师用脚走到印度的只言片语了。这些不是贬低新派的译师和班智达，那些大士们也是利益佛教和众生的作者。只是说明法的来源是旧译的殊胜之处。第二，在哪里翻译的地方，是规矩寺庙的伟大。以前的时候，成就的大师莲花
English
It is different. The flower of offering. In the past, the Dharma was offered by measuring it with golden Shawa's food and a dou. Now, it is different from requesting by taking out one or two gold coins from the annotation. The difference in Dharma is that in the past, in the holy land of India, when the Buddha's teachings had not declined, it was translated, and also the tantras that were not in the holy land of India. Held by Bodhisattvas and Siddhas and Vidyadharas and Dakinis, residing in pure Buddha-fields. And the special places of the world, Oddiyana and. The island of Simhala, etc. Translated by the excellent group of accomplished ones such as Master Padmasambhava and Vimala, taking them with the power of miraculous manifestation. The translations were also done by the previous translators who were emanations, so they determined the meaning as it is, easy to understand, and greatly helpful for understanding the whole. The later translators were unable to translate the meaning, but translated the sounds according to the order of the Indian manuscripts, so the sentences were tight and difficult to understand. It is of little help to understanding the whole, so it is different, they say. If you think these are self-praises of the Nyingma school, it is not. It is the true greatness of abiding in meaning. How is it? Gathering translators and pandits, determining and translating the reliable and pure Dharma, such a thing does not exist in the New Translation. First, the greatness of the welcoming benefactor. The great authority like Dharma King Trisong Detsen. Able to gather the pandits and siddhas of India, China, Zhangzhung, etc., how could it not have appeared later? Even if it is thought that this is the great authority of the king, it will not become the greatness of the Dharma, the Dharma propagated by the king gathering the wise and accomplished ones from the four directions with great authority, so it is certainly more trustworthy and reliable than the New Translation. In the later translations, there are also welcomers like Lha Lama, and pandits like Jowo Rinpoche, etc., but at that time, the New Translations appeared sporadically, not like before, let alone a few words of translators who went to India on foot. These are not disparaging the translators and pandits of the New School, those great beings are also the authors of benefiting Buddhism and sentient beings. It only explains that the source of the Dharma is the excellence of the Old Translation. Second, the place where it was translated, is the greatness of the customary temple. In the past, the accomplished great master Padma
Chinese
莲花生以其神力，降伏了雪域的非人和属于黑色势力的鬼神众。收伏了属于白色势力的八部神祇，役使他们，并任命四大天王等为官。尤其从天、龙、夜叉、人等不同的处所，迎请了为持明者和空行众所持有的无边续部的经卷，安奉于此。在开光、撒花等仪式时，呈现了不可思议的奇妙景象，成为了所有天人眼睛的甘露。咒主护法众守护着教令等等，与邬金黑鲁嘎的寺庙毫无差别，这广为人知。不变任运成就的三种规制的大殿等，是三种法轮。后译时期，托林金殿等各种寺庙虽然存在，但没有能与前者相媲美的，因此没有特别指出。因此，这样的寺庙具有权威和强大的力量，并且主要是以汉文经典为依据，众多译师和智者成就者居住于此，因此即使是细微的自造词语错误也无法加入。因此，在那里翻译的佛法就像经过烧、割、磨的黄金一样，是值得信赖的标准，这就是前译的真正伟大之处。第三是译经师的伟大。十地自在的圣者普贤王如来化现为人的形象，即大译师毗卢遮那等，他们能洞察佛法的深奥，圆满了证悟的才能，显现了成就的征相，聚集了君臣二十五尊等众多圣者。一百零八位译师等汇聚一堂。首先将经文翻译成藏语，然后以班智达为证人，对词义进行校对。之后通过讲修确定下来，这样的翻译即使在后来也很少见，如若智译师的赞颂所说。像这样，译师和班智达、智者成就者聚集在一起，对佛法进行校正，因此佛法的伟大之处得以真正彰显。第四是班智达的伟大。在新译中，大多数是从汉文经典中由译师翻译词义，大多数是从班智达那里听闻后翻译的，而且那些班智达也具有资格，但在前译时期