Chinese
这非常不合理。如果说“无根据”仅仅是指不是七部论的直接阐述，那么你们所认同的四十九尊母和十七尊母的坛城也同样会变成无根据，因为它们不是经部的直接阐述。如果认为（这些仪轨）没有印度论典的根据，那是见识非常狭隘。因为有莲花护（梵文：Kamalara kṣita）阿闍黎所著的《修法简集》和毗卢遮那护（梵文：Vairocanarakṣita）所著的《修法广集》，这两部印度修法论典。而且，七部论的注释，索那室利（梵文：Sonaśrī）或者金刚成就所著的论典中也讲得非常清楚。而且，那也被解释为吉祥持（梵文：Śrīdhara）的口诀。因此，很明显，金刚阿闍黎吉祥持也没有承认十三尊怖畏金刚。总的来说，饶译师金刚称也获得了印度和尼泊尔众多班智达的精髓口诀。同时代像日月一样著名的大师们都赞扬说，他的讲解和口诀没有掺杂任何藏地的成分。仅仅凭借口诀本身具有可靠的来源，就足以证明其可靠性，并不完全依赖于印度论典是否存在微弱的根据。更何况，他自己已经获得了金刚阿闍黎的地位，在三摩地中获得了稳固，亲眼见到了本尊神，如吉祥大黑天，以及吉祥天母，阎罗法王，楞伽主等等，他能够役使最伟大的神祇，使他们像仆人一样，对于人与非人，四种事业都能无碍成就，是一位瑜伽士的自在者。因此，不需要从其他来源寻找依据。如此说来，饶大译师，从学识方面来说，整个藏地的格西都聚集成为他的弟子，从能力方面来说，能够使整个国家震动。麦、卓、米、觉等等，虽然总体来说是杰出的智者和成就者，但是与饶译师相比，他们只不过是山洞里的几个小咒师而已。后世那些甚至不精通教法历史，也没有丝毫能力的人，竟然想要否定这样伟大的圣人，这就像是吃饱了的饿狗去啃咬狮子的鬃毛一样，这句谚语在人们口中流传，就是指的这种情况。
English
This is very unreasonable. If saying "without basis" merely refers to not being a direct explanation of the Seven Treatises, then the mandala of the Forty-nine Mothers and the Seventeen Mothers that you all accept would also become without basis, because they are not a direct explanation of the tantras. If you think that (these rituals) have no basis in Indian commentaries, that is a very narrow view. Because there is the "Compendium of Methods of Accomplishment" by Acharya Lotus Protector (Sanskrit: Kamalara kṣita) and the "Extensive Method of Accomplishment" by Vairochana Protector (Sanskrit: Vairocanarakṣita), these two Indian treatises on methods of accomplishment. Moreover, the commentary on the Seven Treatises, the treatise by Sonaśrī (Sanskrit: Sonaśrī) or Vajra Accomplishment, also explains it very clearly. Moreover, that is also explained as the oral instruction of Glorious Holder (Sanskrit: Śrīdhara). Therefore, it is clear that the great Vajra Acharya Glorious Holder also did not accept the Thirteen-Deity Yamāntaka. In general, Ra Lotsāwa Dorje Drakpa also received the essence of oral instructions from many Indian and Nepali paṇḍitas. Contemporaneous great scholars, as famous as the sun and moon, praised him, saying that his explanations and oral instructions were not mixed with any Tibetan elements. The fact that the oral instructions themselves have a reliable source is sufficient to prove their reliability, and does not completely depend on whether there is a slight basis in Indian treatises. Moreover, he himself has attained the position of a great Vajra Acharya, has gained stability in samādhi, has personally seen the face of the yidam deity, such as Glorious Mahākāla, as well as the goddess Remati, Yama Dharmarāja, the Lord of Lanka, and so on. He is able to command the greatest deities, making them like servants, and for humans and non-humans, the four activities can be accomplished without obstruction. He is a master of yogis. Therefore, there is no need to seek basis from other sources. Thus, Ra Lotsāwa, from the aspect of scholarship, all the geshes of Tibet gathered as his disciples, and from the aspect of power, he was one who could make the entire country tremble. Mal, Drok, Mi, Kyo, and so on, although generally they were extraordinary scholars and accomplished ones, compared to Ra Lotsāwa, they were merely a few small mantra practitioners in caves. Later generations, who are not even proficient in the history of the teachings, and have not even a little ability, actually want to negate such a great saint. This is like a satiated hungry dog biting the lion's mane, that is the proverb that is circulating among people, and it refers to this situation.
Chinese
實在愚笨且佛法的福德耗盡的僧人和官員們，因業力的驅使而親近你們時，你們卻因傲慢而驕橫放蕩，從血統到血統都顯露出愚蠢的本性啊！關於傑·卓（Rje 'Brogs）翻譯閻魔敵法類（gŚed skor）的歷史，以前無論賢者或愚者都未曾聽說過。你們有些人查看《丹珠爾》（bstan 'gyur）時，看到《入行論》（'jug mdzad）的修法是智藏（ཛྙཱ་ན་ཀ་ར་，Jñānakara，智作）所著，卻沒有譯者署名，便認為是卓彌（'Brogs mi）的偏見，說：「這是傑·卓（Rje 'Brogs）翻譯的。」以此來欺騙那些無知之人的頭腦。那部論典雖然非常好，卻像沒有主人的遊蕩者一樣，甚至連作者是誰都無人知曉，無法確定是智藏（ཛྙཱ་ན་ཀ་ར་，Jñānakara，智作）還是智生（ཛྙཱ་ནཱ་ཀ་ར་，Jñānākara），而且還有許多傑·卓（'Brogs）未翻譯閻魔敵法類（gŚed skor）的理由。十三尊大威德金剛（འཇིགས་བྱེད་བཅུ་གསུམ་མ་，'jigs byed bcu gsum ma）並非只有惹羅匝瓦（རྭ་ལོ་，Rwa lo）才有，瓊波瑜伽士（khyung po rnal 'byor pa）的傳承中也極為著名，而且據說吉·覺（gyi jo）等其他傳承中也有。說娘氏（gnyos pa）只有四族母（རིགས་བཞི་ཡུམ་བཞི，rigs bzhi yum bzhi）圍繞的九尊神（ལྷ་དགུ་མ་，lha dgu ma），而沒有十三尊神（བཅུ་གསུམ་མ་，bcu gsum ma）的說法，是因為你們的上師貢桑巴（ཀུན་བཟང་བ，Kun bzang ba）在翻閱舊圖書館時，找到了索南堅贊（བསོད་ནམས་རྒྱལ་པོ，bsod nams rgyal po）所著的娘氏（gnyos lugs）九尊神（ལྷ་དགུའི་，lha dgu'i）修法。雖然沒有見過其他完整的娘氏（gnyos lugs）文獻，但他立刻認為娘氏（gnyos lugs）只有九尊神（ལྷ་དགུ་，lha dgu），沒有時間去尋找和查看其他文獻，只是喋喋不休地嘲笑他人。娘氏（gnyos lugs）的十三尊神（བཅུ་གསུམ་མ་，bcu gsum ma），據說巴桑（དཔལ་སེང་，dpal seng）和哲秋巴（འབྲི་ཕྱུག་པ，'bri phyug pa）也有修法，而且嘉瓦拉囊巴（རྒྱལ་བ་ལྷ་ནང་བ，rgyal ba lha nang ba）的弟子，噶·曲丁巴（འགར་ཆོས་སྡིངས་པ，'gar chos sdings pa）的修法壇城我也曾親眼見過。不僅如此，娘氏（gnyos lugs）中也有八寒林（རོ་ལངས་བརྒྱད་སྐོར་，ro langs brgyad skor）的內容，所以應該謹慎。還有，即使惹羅匝瓦（རྭ་ལོ་，Rwa lo）是個好人，並且具備上師的口訣，但如果沒有漢文典籍的依據，就不相信，如果這樣認為，雖然十三尊神（བཅུ་གསུམ་མ་，bcu gsum ma）有漢文典籍的依據，如前所述，但如果普遍這樣認為，那麼你們終生修持的勝樂金剛（ཀྱཻ་རྡོར，kye rdor）口訣傳承又該如何呢？不要背著糌粑的重擔卻去打石頭仗！你們實在是不精通啊。
English
Indeed, when monks and officials, who are truly foolish and whose merit for the Dharma is exhausted, approach you due to the force of karma, you become arrogant and unrestrained due to pride, revealing your foolish nature from lineage to lineage! Regarding the history of Je Drog's translation of the Yamāntaka cycle, it has never been heard of by either the wise or the foolish before. When some of you look at the Tanjur, you see that the sādhana of the 'Entering Action' (of Mañjuśrī) was composed by Jñānakara (ཛྙཱ་ན་ཀ་ར་，Jñānakara，智作), but there is no translator's colophon, so you think it is Drogmi's bias and say, "This was translated by Je Drog." With this, you deceive the minds of the ignorant. Although that text is very good, it wanders around like an ownerless vagrant, and even the author is unknown to anyone. It cannot be said whether it is Jñānakara (ཛྙཱ་ན་ཀ་ར་，Jñānakara，智作) or Jñānākara (ཛྙཱ་ནཱ་ཀ་ར་，Jñānākara), and there are many reasons why Drog did not translate the Yamāntaka cycle. It is not the case that only Rwa lo has the Thirteen-Deity Yamāntaka (འཇིགས་བྱེད་བཅུ་གསུམ་མ་，'jigs byed bcu gsum ma); it is also very famous in the tradition of Kyungpo Naljorpa, and it is said that other traditions such as Gyi Jo also have it. To say that the Gnyos tradition only has the Nine-Deity (ལྷ་དགུ་མ་，lha dgu ma) surrounded by the Four Families of Mothers (རིགས་བཞི་ཡུམ་བཞི，rigs bzhi yum bzhi) and does not have the Thirteen-Deity (བཅུ་གསུམ་མ་，bcu gsum ma) is because your master Kunsangba, while rummaging through the old library, found the sādhana of the Nine-Deity (ལྷ་དགུའི་，lha dgu'i) of the Gnyos tradition composed by Sonam Gyalpo. Although he had not seen other complete Gnyos tradition texts, he immediately thought that the Gnyos tradition only had the Nine-Deity (ལྷ་དགུ་，lha dgu), and without time to search for and examine other texts, he just babbled and ridiculed others. The Thirteen-Deity (བཅུ་གསུམ་མ་，bcu gsum ma) of the Gnyos tradition, it is said that Pal Seng and Dripukpa also have sādhana, and I myself have seen the mandala of the sādhana of Gar Chodingpa, a disciple of Gyalwa Lhanangpa. Moreover, the Gnyos tradition also contains the Eight Charnel Grounds (རོ་ལངས་བརྒྱད་སྐོར་，ro langs brgyad skor), so one should be careful. Furthermore, even if Rwa lo is a good person and possesses the oral instructions of the guru, if there is no basis in Chinese texts, you will not believe it. If you think like that, although the Thirteen-Deity (བཅུ་གསུམ་མ་，bcu gsum ma) has a basis in Chinese texts, as mentioned above, if you generally think like that, then what about the Hevajra (ཀྱཻ་རྡོར，kye rdor) oral instruction tradition that you practice for your whole life? Don't carry a load of tsampa and then fight with stones! You are truly not proficient.
Chinese
之上。对于这个因为受到偏袒和嫉妒的魔鬼的巨大影响而持有疯狂行为的人，我给予了衷心的教诲。布敦等一些学者，在看过《丹珠尔》之后，对于各种修法寻找依据并进行大量的研究，这对你们来说似乎成了一场大灾难。因为他们那样做，你们的上师像河水冲垮堤坝一样，早上起来就翻看各种《丹珠尔》，一旦产生疑惑，就会没完没了地降下严厉的谴责和邪说的冰雹，彻底摧毁你们学生的智慧。这里说道：有些人的见识是装饰，有些人的见识是珊瑚礁。学者见识广博是好事，昂仁巴（Ngorpa）的见识毁灭了自己。这样，昂仁巴因记录而毁灭的说法，从那时起就传遍了四面八方。此外，我们是这样说的：敌人、面具、恐惧三者虽然是相互协调的传承，但实际上并非作为根本解释的传承存在于事物之中，因为它们是相似的。为了相互补充，通过上师的口诀，出现了许多将它们结合为根本解释的方法，这既合理又正确，并非错误。你们却认为敌人、面具、恐惧三者在事物的基础上是根本解释的传承，并且想要相互补充，却认为怖畏金刚（Jigje）不能有黑色的眷属，这实在是自相矛盾。现在来探讨一下这个问题。这里有很多怖畏金刚的修法，如《如意宝藏》及其仪轨，以及四种小修法等，都被认为是饶大译师（Rawa Lotsawa）的著作，并且很多人都以此为依据进行驳斥。但根据可靠的说法，这些是饶·夏尔瓦·衮却森格（Rawa Sharwa Konchok Sengge）所著。理由有很多，仅举一例，在这些修法和坛城中，有“世尊如来一切”等，以及“诸佛皆是”等语句，这些偈颂是仲译师（Drokmi Lotsawa）的译作，而不是饶译师（Rawa Lotsawa）的译作。在饶译师的译作中，有“从三密处所生，三界众生皆敬礼，灌顶”，
English
Above all. To this person who holds mad conduct after being greatly influenced by the demon of partiality and jealousy, I have given heartfelt teachings. Some scholars, such as Buton, after examining the Tengyur, have searched for sources for various sadhanas and have done a great deal of research, which seems to have become a great disaster for you. Because they did so, your guru, like a river breaking through a dam, would get up in the morning and look at various Tengyurs, and once doubts arose, would endlessly rain down severe condemnations and heretical hailstones, completely destroying the wisdom of you students. Here it is said: Some people's knowledge is an ornament, some people's knowledge is a coral reef. It is good for scholars to have broad knowledge, but Ngorpa's knowledge destroyed himself. Thus, the saying that Ngorpa was destroyed by records spread in all directions from that time on. Furthermore, we say this: Although enemies, masks, and fears are mutually harmonious lineages, they are not actually present in things as the lineage of root explanations, because they are similar. In order to complement each other, through the oral instructions of the guru, many methods have arisen to combine them into root explanations, which is both appropriate and correct, and not a mistake. You, however, believe that enemies, masks, and fears are the lineage of root explanations on the basis of things, and while wanting to complement each other, you believe that Vajrabhairava (Jigje) cannot have black retinues, which is a great contradiction. Now let's examine this issue. Here, many sadhanas of Vajrabhairava, such as the Wish-Fulfilling Treasure and its rituals, as well as the four minor sadhanas, etc., are considered to be the works of Ra Lotsawa, and many people refute them based on this. However, according to reliable sources, these were written by Ra Sharwa Konchok Sengge. There are many reasons, but to give just one example, in these sadhanas and mandalas, there are phrases such as "All the Bhagavan Tathagatas," etc., and "All the Buddhas are," etc. These verses are translations of Drokmi Lotsawa, not translations of Ra Lotsawa. In the translations of Ra Lotsawa, there is "Born from the three secret places, worshiped by all three realms, empowerment."