Chinese
並非如各自所作的供養。詞句也多半依賴古代的舊語，那是因為當時沒有比那更好的語言可以依賴。另一方面，為了容易理解，由具悲心的譯師們翻譯，沒有被世間低劣的論典所玷污，因此沒有錯誤的根源。如果僅僅是詞句優美就好，那麼詩人自己創作的也會變得一樣好。另一方面，如果這樣，許多藏地的佛法也都不正確，因為它們連梵文的詞句和文法結構的百分之一都沒有。如果說要看比較的對象，那也是一樣的，這裡也是因為和更差的比，所以才成為殊勝的。如果因為內部的部分不同，佛法就不正確，那麼在喜金剛無上續中，出現了四個聲聞部派和四諦的安立，那也會變成不正確的。在律儀產生的續中，續的眷屬中有長老阿難陀等聲聞出現，因此所化、能化、乘和想法互相矛盾。在《決定宣說上師續》中，出現了「如是我聞」這句話，因此會變成不是續的過失。在時輪金剛中，說到無色界的有情有固定的處所，因此和阿毘達磨不符。在《無垢光釋》中說：「菩薩會被授記，瑜伽士不會被授記。」這樣說，會變成密咒比顯教低劣等等，因為內部稍微有矛盾之處，難道那些都不正確嗎？這也是一樣的。重複和反覆地宣說，怎麼會成為疑惑的根源呢？在《無垢大經》和《無垢小經》、《三摩地王經》、《三摩地最勝妙經》、《涅槃大經》和《涅槃小經》等等中，也有重複和反覆出現的情況。還有《密集金剛》的菩提心品、種姓母、十忿怒尊的咒語、事業和猛厲的苦行、橛金剛加持的儀軌等等，以及《金剛座四法》的大品和小品、《吉祥金剛空行母》的大品和小品等等這些續部中，也有內部和大小等等各種重複的情況。
English
It is not like the individual offerings made by each. The words also seem to rely on the old language of ancient times, because at that time there was no better language to rely on. On the other hand, in order to be easily understood, it was translated by compassionate translators, and it was not defiled by the bad worldly treatises, so there is no basis for error. If only beautiful words were good, then what the poets create themselves would become the same. On the other hand, if that were the case, many Tibetan Dharmas would not be correct either, because they do not even have one percent of the Sanskrit words and grammatical structures. If you say that it depends on the object of comparison, it is the same here, because it is superior compared to the inferior. If the Dharma is not correct because the internal parts are different, then in the Hevajra Anuttaratantra, the establishment of the four Shravaka schools and the four truths appears, which would become incorrect. In the Tantra of the Origin of Vows, the elders Ananda and others appear as Shravakas in the retinue of the Tantra, so the objects to be tamed, the tamers, the vehicles, and the thoughts contradict each other. In the "Definitive Statement of the Lama Tantra," the phrase "Thus have I heard" appears, so it would become a fault of not being a Tantra. In the Kalachakra, it is said that formless beings have fixed places, which is inconsistent with the Abhidharma. In the Vimalaprabha commentary, it says, "Bodhisattvas will be prophesied, but Yogis will not be prophesied." Saying this would make Mantra inferior to the characteristics, etc., because there are slight contradictions in the internal parts, are those not correct? It's the same. How can repetition and reiteration become the source of doubt? In the Vimala Great Sutra and the Vimala Small Sutra, the Samadhiraja Sutra, the Samadhi Supreme Sutra, the Nirvana Great Sutra and the Nirvana Small Sutra, etc., there are also repetitions and reiterations. There are also the Bodhicitta chapter of the Guhyasamaja, the lineage mother, the mantras of the ten wrathful deities, the activities and fierce asceticism, the ritual of blessing the Kilaya, etc., as well as the great and small sections of the Vajrasana Four Laws, the great and small sections of the Shri Vajradakini, etc. In these tantras, there are also various repetitions of internal parts and sizes.
Chinese
如果重复，则会变得不正确。此外，这些不正确的量度是什么？意义如其所是地相同，即成熟灌顶、解脱生圆次第、方便道和解脱道等相同。如果因为内部稍微不同而变成那样，那么在您自己的《二观察续》、《四座续》和《时轮续》等中，会出现许多方便和本尊生圆次第不同的情况，那么同样的过失也会进入。如果即使是某人编纂的，也不应该诽谤，因为诸佛的加持进入所化众生的相续，可能是为了利益和安乐。佛陀的教法是成就解脱和平静，而且因为它与此相似，所以应该像导师所说的那样恭敬。如《圣大般涅槃经》中说：‘阿难陀，我般涅槃后，凡是成为解脱和智慧见之法的，都应知是如来所说。为什么呢？因为为众生谋求利益和安乐，是如来加持的缘故。’又如《宝性论》中说：‘与获得解脱之道相符，也如仙人所说，以头顶戴。’如此，诸佛的加持出现，也是与众生的分别念相混合而出现的缘故。如《金光经》中说：当恶魔说法的名相时，佛陀也赞叹说好。以前世尊住世时出现的法的名相，眷属们互相辩论的很多，而如来亲自开示的却不是那么多。在天子请问经中说：无论何者，诸佛导师救护一切众生时，无量之法蕴，三时之中任何时候，与意义相符之自性，趋入四种涅槃，甘露清凉极生起，莲花与如意树，以及大鼓所生起，也应知为佛法。同样，天人和人类等，
English
If repeated, it will become incorrect. Furthermore, what are the measures of these that are not correct? The meaning is the same as it is, namely, the maturing empowerment, the liberating generation and completion stages, the path of means and the path of liberation, and so on, are the same. If it becomes like that because of slight internal differences, then in your own Two Examinations Tantra, Four Seats Tantra, and Kalachakra Tantra, and so on, there appear many different means and deity generation and completion stages, then the same fault will enter. If even someone has compiled it, one should not slander it, because the blessings of the Tathagatas enter the minds of those to be tamed, and it may be for the sake of benefit and happiness. The Buddha's teaching is to accomplish liberation and peace, and because it is similar to that, one should be respectful as the teacher said. As it says in the Great Nirvana Sutra: 'Ananda, after my parinirvana, whatever becomes the Dharma of liberation and seeing wisdom, know that it is spoken by the Tathagata. Why? Because seeking benefit and happiness for sentient beings is due to the blessing of the Tathagata.' Also, as it says in the Uttaratantra: 'It is in accordance with the path of obtaining liberation, and also as the sage said, it is taken with the head.' Thus, the blessings of the Tathagatas also arise mixed with the thoughts of sentient beings. As it says in the Golden Light Sutra: When the evil Mara speaks the names of the Dharma, the Buddha also praises it as good. In the past, when the Bhagavan was alive, there were many names of the Dharma that arose, and the retinues debated with each other, but the Tathagata himself did not reveal so many. In the Sutra Requested by the Son of the Gods, it says: 'Whenever the victorious guides protect all beings, the immeasurable aggregates of Dharma, at any time in the three times, the nature that is in accordance with the meaning, entering the four nirvanas, the nectar of coolness arises greatly, the lotus and the wish-fulfilling tree, and also what arises from the great drum, should be known as the Buddha's Dharma. Likewise, gods and humans, and so on,
Chinese
正直者们的自生， 殊胜之法的聚会显现。 彼亦由引导者所加持， 为救度一切有情故， 殊胜方便乃是显现。 如是说。 因此，若有具足传承关联的证人，且从修持中产生如上所说的功德，则任何宗派都是真实的，不应诽谤。 而且，增长善与寂静并走向解脱是法，与此相反则不是法，必须确定无疑地掌握。 另一方面，即使依赖佛陀，有些人也会积累无间罪，并且由于违犯誓言的导师从中阻隔，即使从无谬误的法中也无法获得成就等等，因为看到了这些，所以诽谤者你们的宗派中，也可见到各种正确和不正确之处，并且因为没有见到成就的产生，有什么值得信任的呢？诽谤正确的法和补特伽罗，是因缺乏佛法的业力而堕入大焦热地狱等极其严重的过患，所以任何时候都不应该去想。 以上讲述了对教法总体的必要关联。 第二，确定必要关联有三种：一般仅存在于语言上的必要关联，存在于续部意义上的必要关联，以及必要关联存在于语言上的必要关联的四个分支。 第一种是：具证悟者之语所要阐述的意义是其所诠释之义，从该语中要证悟的是必要，从证悟中成果的成就则是究竟必要，必要从语中产生则是关联。 例如，瓶子是所诠释之义，从“瓶子”一词的声音中听到它是必要，从中取水并做事情是究竟必要，这些互相依赖则是关联，因为没有则不会产生。 第二种是：金刚经中说：“诠释关联必要与究竟必要，成为续部的四个分支。” 因此，这有三种：确定、辨别一与异、确定数量。 第一是：此续部的基础、道、果三种是所诠释之义，其象征显现为名、句、字的经文二十二品是能诠释之义，能诠释之词句续部
English
The self-arising of the righteous, The assembly of the sacred Dharma is revealed. It is also blessed by the guide, For the sake of saving all beings, The supreme method is the teaching. Thus it is said. Therefore, if there is a witness with a lineage connection, and if the qualities mentioned above arise from practice, then any system is indeed valid, and should not be slandered. Moreover, increasing virtue and peace and going to liberation is Dharma, and the opposite of that is not Dharma, so it must be grasped with certainty. On the other hand, even if relying on the Buddha, some accumulate the five heinous crimes, and even from the infallible Dharma, because a teacher who has broken vows intervenes, accomplishments do not arise, etc. Because these are seen, in your system, slanderers, various correct and incorrect things are seen, and because the arising of accomplishments is not seen, what is there to trust? Slandering the correct Dharma and individuals is due to the karma of lacking Dharma, leading to great hells and other extremely serious faults, so it should never be contemplated. The above has explained the general necessity of the teachings. Secondly, there are three ways to determine the necessary connection: the necessary connection that exists only in speech in general, the necessary connection that exists in the meaning of the tantra, and the four branches of the necessary connection that exists in speech. The first is: The meaning to be explained by the words of the realized one is its expressed meaning. What is to be realized from that word is the need. The accomplishment of the result from realization is the ultimate need. The need arising from the word is the connection. For example, a vase is the expressed meaning. Hearing it from the sound of the word "vase" is the need. Taking water from it and doing things is the ultimate need. These are interdependent, which is the connection, because without it, it will not arise. The second is: The Vajra says, "Expressed connection, need, and ultimate need, become the four branches of the tantra." Therefore, there are three aspects to this: identification, distinguishing one from the other, and determining the number. The first is: The three, basis, path, and result, of this tantra are the expressed meaning. The twenty-two chapters of the scripture, which appear as names, sentences, and letters, are the expressing meaning. The expressing words and sentences of the tantra
Chinese
依靠于此，通达所诠释的意义之续是必要。如所通达般修持，成就暂时和究竟的意义是极必要。成就果位依赖于通达续的意义。通达也依赖于能诠释和所诠释，或者说依赖于此，是关系。此理在《口诀观鬘》中说：基，自性之续是所诠释；因缘进入的体性是必要；了知因的体性是关系；由彼二者显现的是果的体性，是必要的极必要。如是说。若分，有三：基，在三界坛城中本来成佛的意义是所诠释；宣说此的词句，如开场白和发起语等是能诠释；如彼宣说般，眷属通达是必要；彼依于所化、能化他者而成就意义是极必要；彼等互相依赖是关系。道，受灌顶后，生圆次第具足的方便智慧双运是所诠释；宣说此的词句，如文字云集等，是续的真实意义等能诠释；依此，瑜伽士通达一切法为方便智慧双运是必要；如所通达般修持，成就果位是极必要；彼等互相依赖，特别是，坛城与明妃相连，明妃与灌顶相连，灌顶与修持相连，修持与果位相关是关系。果，在三界坛城中成佛，任运成就身和智慧是所诠释；宣说此的词句，如开场白和发起语等是能诠释；为利有情而化现是必要；由此成就二利是极必要；彼等互相依赖而生起，是成就大悲智慧的关系。第二，对此续的词义通达的必要和关系是一还是异？显现的所诠释总义是无实有的，必要、关系、极必要三者本体相同，只是遮止上的差别。所诠释与某些极必要是同体，是某些的因。必要和极必要是异体。关系是关系处。