Chinese
《隐义八事合集》。南喀巴。 《隐义八事合集》。南喀巴。 ༈ 《隐义八事合集》在此。向喇嘛顶礼！特别是，解释具有隐义的经部的意义分为两部分：隐义和具有隐义。第一部分是：如《经庄严论》中所说：“进入隐义的意图，体性隐义的意图，对治隐义的意图，转变隐义的意图。”“声闻和自性，同样地，调伏罪过和，所说甚深性以及，隐义的意图这四种。”如是说，因此有四种：进入时以隐义为意图，体性时以隐义为意图，对治时以隐义为意图，转变时也是。第一种是：为了声闻等进入大乘，宣说外境的色等是有意义的。意图的基础是：即使认为色只是显现，并按照字面意思理解声音，但通过与他们的智慧相符的方式，有逐渐进入大乘的必要。如《心二十颂》中所说：“显示色等存在，这是为了调伏的众生，以意图的力量所说，如同虚假出生的有情。”第二种是：显示一切法无自性等。意图的基础是：在遍计所显现的自性是无相的，在依他起上所生的自性是无自性的，在圆成实上是胜义的无自性。意图是遣除实执，如《三十颂》中所说：“自性有三种，以无自性三种，意图后一切法的，无自性已显示。”第三种是：为了调伏八种障碍的罪过而宣说大乘。八种障碍的第一个是轻蔑佛陀释迦牟尼本身的障碍的对治是：广泛宣说佛陀毗婆尸佛的伟大，然后说我本身在那时变成了佛陀毗婆尸佛。第四种是：认为稍微一点就满足的对治是：世尊在某些情况下贬低布施等，而在其他情况下赞扬等。第五种是对治因教言的形象和力量等而产生的我慢。
English
"The Collection of Eight Hidden Meanings." Namkha Pal. "The Collection of Eight Hidden Meanings." Namkha Pal. ༈ The Collection of Eight Hidden Meanings is present. I prostrate to the Lama! In particular, explaining the meaning of the sutras with hidden meanings is divided into two parts: hidden meanings and having hidden meanings. The first is: As stated in the Ornament of the Sutras, "Entering with hidden meaning, the intention, the characteristic with hidden meaning, the intention, the antidote with hidden meaning, the intention, and the transformation with hidden meaning, the intention." "The Hearers and the Essence, similarly, subduing faults, and the profoundness of expression, and these four are the hidden meanings." As it is said, therefore there are four: entering with hidden meaning as the intention, the characteristic with hidden meaning as the intention, the antidote with hidden meaning, and the transformation as well. The first is: Because the Hearers and others enter the Great Vehicle, it is said that external forms and so on are meaningful. The basis of the intention is: Even if one thinks that form is only an appearance and understands sound literally, it is necessary to gradually enter the Great Vehicle through a way that is in accordance with their intelligence. As it is said in the Twenty Verses on Mind, "Showing that forms and so on exist, this is spoken by the power of intention for the beings to be tamed, like beings born falsely." The second is: Showing that all dharmas are without essence and so on. The basis of the intention is: The self-nature that appears in the imputed is without characteristics, the self-nature that arises in the dependent is without self-nature, and the self-nature in the perfectly established is without ultimate self-nature. The intention is to reverse the clinging to truth, as it is said in the Thirty Verses, "Self-nature has three aspects, with three aspects of no self-nature, intending that all dharmas, the no self-nature is shown." The third is: Explaining the Great Vehicle in order to subdue the faults of the eight obscurations. The first of the eight obscurations is the antidote to the obscuration of despising the Buddha Shakyamuni himself, which is: Widely proclaiming the greatness of the Buddha Vipashyin, and then saying that I myself became the Buddha Vipashyin at that time. The fourth is: The antidote to thinking that a little is enough is: In some cases, the Blessed One disparages giving and so on, while in other cases praises and so on. The fifth is the antidote to pride arising from the image and power of the instructions.
Chinese
例如，特别赞叹佛的色身等圆满的功德。第六，对三界的圆满产生贪执，对治贪欲的对治法是赞叹佛的清净刹土的功德。第七，不将善根回向的对治法是，如果众生先前对佛和菩萨造成损害，后来认识到他们的功德，仅仅生起后悔之心，考虑到这一点，对佛菩萨造成损害的那些众生都将转生到天界。就像这样。第八，对于一些初学者菩萨，由于遇到恶友等因缘而退转到小乘的对治法是，在《妙法莲华经》等经典中说，只有这个乘是真实的，并且预言了大声闻们将会成佛。这样，为了对治八种障碍而宣说了大乘。第四，如经中所说：将无意义视为有意义，安住于颠倒之中，被烦恼所染污，将获得殊胜菩提。所要表达的意义是：心散乱是轮回的精华，而没有散乱则是精华，即执着于清净，快乐，常恒和自我的颠倒见解，通过以不平等的方式认识到不净，痛苦等而安住，并且长期为他人的苦行而疲惫，以身心烦恼的方式将获得菩提。或者，父母是应该杀害的，抓住两个清净的婆罗门等等。所要表达的意义是：抛弃认为佛所说的法很容易理解的想法，从而避免轻蔑。第二，所要表达的意义是，在《经庄严论》中说：平等性，异体，以及异时，通过教诫来思考，应该了解四种所要表达的意义。其中，第一种是关于平等性的意义：释迦牟尼佛赞叹了遍见佛，然后说：我那时就是遍见佛。所要表达的意义是：法身平等。
English
For example, particularly praising the perfect qualities of the Buddha's form body, etc. Sixth, the antidote to attachment, which is attachment to the perfections of the three realms, is to praise the qualities of the Buddha's pure realm. Seventh, the antidote to not dedicating merit is that if sentient beings previously harmed the Buddha and Bodhisattvas, they later recognize their qualities and only generate regret. Considering this, all those who harmed the Buddhas and Bodhisattvas will be reborn in the heavens. It is like that. Eighth, for some beginner Bodhisattvas of uncertain lineage, the antidote to reverting to the Lesser Vehicle due to encountering bad friends, etc., is that in the Lotus Sutra, etc., it is said that only this vehicle is true, and it is prophesied that the great Shravakas will attain Buddhahood. Thus, the Great Vehicle is taught as the antidote to the eight obscurations. Fourth, as it is said: Knowing the meaningless as meaningful, abiding well in the inverted, being greatly afflicted by afflictions, one will attain supreme enlightenment. The intended meaning is: mental wandering is the essence of samsara, and the absence of it is the essence, i.e., clinging to purity, happiness, permanence, and self; abiding well by realizing impurity, suffering, etc., in an unequal way; and attaining enlightenment by being wearied for a long time by the asceticism of others, afflicting body and mind. Or, the two parents are to be killed, and the two pure Brahmins are to be seized, and so on. The intended meaning is: abandoning the contemptuous thought that the teachings spoken by the Buddha are easy to understand. Second, the intended meaning is: In the Ornament of the Sutras, it is said: Equality, other meaning, and likewise other time, thinking through instruction, one should know the four intended meanings. Among these four, the first is the meaning of equality: Shakyamuni Buddha praised the Buddha Vipaśyin and then said: I myself was the Buddha Vipaśyin at that time. The intended meaning is: the Dharmakaya is equal.
Chinese
是就那个意义而说的。所说的意义是：将舍弃轻蔑能仁的罪过。第二，就其他意义而说的是：如先前在解释定义隐义时所说的那样，法性是显现的自性空性，以及不生等等。第三，就其他时间而说的是：凡是祈愿往生极乐世界的人，他们将会往生到那里。就像这样说，所要表达的意义是：经过很长的时间之后，将会变成那样。必要性是成为对治懒惰的对治法。第四，就众生的想法而说的是：对某些众生赞叹布施，对某些众生贬低布施。所要表达的意义是：相对于不做善事的人来说，布施是最好的，但相对于持戒等等来说，布施是低劣的。所说的意义是：为了使某些人进入布施，以及使那些认为布施就足够的人与更高的法结合起来。意义和隐义的区别是：四种意义都包含在对治的隐义之中。那么，为什么要分为意义和隐义呢？这是因为主要显示了四种意义和四种必要性。《隐义八种的附录》这本书，是应善知识们的劝请，由比丘虚空吉祥所著。 完成了。 《隐义八种的附录》，虚空吉祥。
English
It is in that sense that it is said. The meaning is: one will abandon the fault of despising the Thubpa (Buddha). Second, regarding the other meaning: as explained earlier in the context of explaining the definition of implicit meaning, the nature of reality is the emptiness of appearance, and unborn, etc. Third, regarding the other time: those who pray to be born in Sukhavati will be born there. Like that is said, the meaning to be expressed is: after a long time, it will become like that. The necessity is to become an antidote to laziness. Fourth, regarding the thoughts of beings: for some beings, giving is praised, and for some, giving is degraded. The meaning to be expressed is: relative to those who do not do good deeds, giving is the best, but relative to keeping precepts, etc., giving is inferior. The meaning is: in order to make some people enter into giving, and to combine those who think that giving is enough with higher Dharma. The difference between meaning and implicit meaning is: the four meanings are all included in the implicit meaning of the antidote. So why are they divided into meaning and implicit meaning? This is because the four meanings and four necessities are mainly shown. This book, *Supplement to the Eight Implicit Meanings*, was written by the monk Namkhai Pal at the urging of the spiritual friends. Completed. *Supplement to the Eight Implicit Meanings*, Namkhai Pal.