English
Among these three—other-powered, the perfected nature free from elaboration, the first way of emptiness of self-nature is that the imputed lacks the self-nature of characteristics, because the object of children's mistaken consciousness is not established as real. For example, like mistaking a colorful rope for a snake. Secondly, the way of emptiness of self-nature is that the other-powered lacks the self-nature of arising. Although it appears to arise, upon analysis, arising from the four extremes is not established. For example, like an illusion. Thirdly, the way of emptiness of self-nature is that the perfected lacks ultimate self-nature, because it is ultimate and its nature lacks the self-nature of impurity and other elaborations. For example, like the nature of the sky is not stained by clouds. Therefore, considering these meanings, the phenomena from form to omniscience are taught in profound and immeasurable expressions such as emptiness of self-nature and non-arising. For example, when Ajatashatru asked Manjushri to dispel his remorse, Manjushri said, 'King, even Buddhas, the Bhagavat, as numerous as the sands of the Ganges, could not dispel your remorse.' Then King Ajatashatru, finding no refuge, fell to the great earth like a felled tree. Then the great Elder Kashyapa said to King Ajatashatru, 'Great King, the youthful Manjushri is skilled in expressing himself in veiled language. Do not be afraid or frightened, but ask him what intention he had in saying that.' This veiled meaning of characteristics is widely known. The imputed is substantial, the other-powered is self-arising, and the perfected is not separate from the other-powered, therefore it is without self-nature. Because it is taught considering these three that emptiness of self-nature is provisional, this is the view of the Mind-Only school. The explanation here is different from that. Thirdly, the antidote veiled meaning is, as stated in the Ornament of the Sutras, 'Disparaging the Buddha's teachings, being slightly lazy and content, acting with pride and desire, regret and uncertain turning away, are the obscurations of sentient beings. The Great Vehicle is taught as the antidote to these.' It is taught to subdue the eight faults.
Chinese
是。第一，对佛的轻蔑，是说其他智慧低下的人这样认为，在贤劫经中，当示现千尊佛时，释迦牟尼佛身量矮小，光芒也只有一寻，眷属也少，寿命也短，比其他的佛差。为了遣除这种邪见，赞叹毗卢遮那佛如雪山大海般的身体、语、意、功德、事业，是无尽庄严轮的体性，并且承诺是所有佛的化身之本体。这样宣说后，听者理解到色身的自性是平等一味的，从而遣除轻蔑。虽然说法者的寿命、种姓和身量的大小不平等，但所有佛的色身只是为了调伏众生而显现，法身是无生的平等，圆满了二资粮的行，对于所化境也能无勤地进入事业，这样理解即可。以此类推，第二，作为对轻蔑圣教的对治，如果供养如同恒河沙数般的佛，才能生起大乘的证悟。这是这样说的。解释其意义时，说经典中指的是大乘证悟之法。第三，作为对懈怠的障碍的对治，说是指其他时间。第四，作为对以少为足的对治，说是指众生的想法。第五，作为对以我慢行事的对治，是赞叹某些佛的圆满。第六，作为对以贪欲行事的对治，是赞叹佛土的富饶。第七，作为对后悔的对治，是说那些对佛菩萨有害的人会升到天界。第八，作为对不确定的颠倒的对治，是对声闻众授记，以及宣说一乘。中观派认为宣说一乘的经典是了义的，这只是唯识宗的观点。第四，转法轮的密意是，为了消除人们说沙门乔达摩不被劝请也说法的诽谤，以及如果仅仅通过六年苦行就能获得殊胜
English
It is. First, the contempt for the Buddha is when other people with inferior wisdom think like this: In the Bhadrakalpa Sutra, when a thousand Buddhas are shown, Shakyamuni Buddha is small in stature, and his light is only one fathom, his retinue is small, and his life is short, so he is inferior to other Buddhas. In order to dispel this wrong view, the body, speech, mind, qualities, and activities of Vairochana, like a great snow mountain and ocean, are praised as the nature of the inexhaustible wheel of adornment, and it is promised that he is the embodiment of all Buddhas. By teaching in this way, the listeners understand that the nature of the form body is equally one taste, thereby dispelling contempt. Although the life, lineage, and size of the speaker are not equal, all Buddhas' form bodies are merely appearances for the sake of taming beings, the Dharma body is unborn and equal, the activities of the two accumulations are completely fulfilled, and they can also effortlessly enter into activities in the field of those to be tamed. This is how it should be understood. By analogy, secondly, as an antidote to contempt for the Dharma, if one makes offerings to Buddhas as numerous as the sands of the Ganges River, then the realization of the Great Vehicle will arise. This is how it is said. When explaining its meaning, it is said that the sutras refer to the Dharma of the realization of the Great Vehicle. Third, as an antidote to the obscuration of laziness, it is said to refer to other times. Fourth, as an antidote to being content with little, it is said to refer to the thoughts of beings. Fifth, as an antidote to acting with pride, it is to praise the perfections of some Buddhas. Sixth, as an antidote to acting with desire, it is to praise the prosperity of the Buddha-fields. Seventh, as an antidote to regret, it is said that those who harm Buddhas and Bodhisattvas will go to the heavens. Eighth, as an antidote to the obscuration of uncertainty, it is to prophesy to the Shravakas and to teach the One Vehicle. The Madhyamikas consider the sutras that teach the One Vehicle to be definitive, but this is only the view of the Mind-Only school. Fourth, the hidden meaning of the turning of the wheel of Dharma is to eliminate the slander that the Shramana Gautama preaches the Dharma even when he is not requested, and that if one can only attain excellence through six years of asceticism,
Chinese
为了消除认为所教的法很容易理解的想法，就像宣说“甚深寂静，离戏”等，而不说法而安住的方式。特别是将甚深的所说引导到其他方面，例如，宣说杀死不应杀的父母，同样，如果摧毁不应摧毁的国王、婆罗门、沙门，即两个持戒者，以及包括国土在内的眷属，那么这样做的人就会变得清净。如《特意宣说集》中所说：“父母是应杀的，国王和两个持戒者，以及包括国土在内的眷属，如果彻底摧毁，那人就会变得清净。”这些的含义是，由于在轮回中造作，贪爱和执取是父母。作为各种习气的所依或基础，阿赖耶识是国王。等等，婆罗门是指有身见，沙门是指执著于戒律和苦行，即未被正确的见解和行为所染污的两个持戒者。内部的生处，包括能取和所取的八识聚，是包括国土在内的眷属。杀和摧毁的含义是，通过正确的见解和行为，断除贪爱和执取的相续，清净包括习气在内的八识聚，是为了证得菩提而如此安立的。如果不了解这样的含义，而按照字面意思看待，真正地认为要杀死父母等，那就是非常大的错误。此外，正如所说：“无有实义却认为有实义，颠倒之处却安住良好，被烦恼彻底烦恼，将获得殊胜菩提。”也就是说，由于萨ra这个词可以用于从一个声音中发出多个声音的情况，因此既可以解释为实义或显现，也可以解释为散乱。实义是心的散乱，没有实义就是没有散乱。颠倒是指与清净、安乐、常、我相违背。烦恼是指长期苦行所带来的疲劳，因此这样说的含义是，舍弃散乱，长期依止四种颠倒的对治法，才能理解为获得菩提。像这些等等都是如此。如是四者，经
English
In order to dispel the notion that the Dharma being taught is easy to fathom, it is like demonstrating the manner of abiding without speaking the Dharma after proclaiming "profound, peaceful, free from elaboration," and so forth. In particular, it involves diverting profound subjects to other meanings, such as teaching the killing of parents who should not be killed. Similarly, it is said that if one were to destroy a king who should not be destroyed, as well as Brahmins and ascetics—two who are virtuous—and the land along with its retinue, then those who do so would become pure. As stated in the "Collection of Special Utterances": "Parents are to be killed, as are the king and the two virtuous ones. If the land with its retinue is utterly destroyed, that person becomes pure." The intention behind these statements is that craving and grasping, which cause one to wander in samsara, are the parents. The alaya-vijnana, being the basis or foundation for various latent tendencies, is the king. From within that category, a Brahmin refers to the view of the aggregates as a self, and an ascetic refers to those who hold moral discipline and asceticism as supreme, the two virtuous ones who are not tainted by correct view and conduct. The eight aggregates of consciousness, along with the internal sense bases and the apprehended and apprehender, are the land along with its retinue. The meaning of killing and destroying is that through correct view and conduct, one severs the continuum of craving and grasping, and purifies the eight aggregates along with their latent tendencies. This is done with the intention of attaining enlightenment, and thus it is designated in that way. If one does not understand such an intention and instead interprets it literally, genuinely believing that one must kill one's parents, and so on, it would be a very great mistake. Furthermore, as it is said: "Understanding what is without essence as having essence, abiding well in what is inverted, being utterly afflicted by afflictions, one will attain supreme enlightenment." That is, since the word 'sara' can apply to situations where multiple sounds emanate from a single sound, it can be explained as either essence or manifestation, or as distraction. Essence is mental distraction, and the absence of essence is the absence of distraction. Inverted refers to what is contrary to purity, bliss, permanence, and self. Affliction refers to the fatigue caused by prolonged asceticism, and thus the meaning of what is said is that by abandoning distraction and relying on the antidotes to the four inverted thoughts for a long time, one should understand that one attains enlightenment. Such examples are like these. Thus, the four are: Sutra
Chinese
《宗派之庄严》中说：声闻和自性，同样罪业调伏和，言说甚深性上是，隐晦密意四种相。这样说。第三，那二者的差别是：总的来说，有四种密意和四种隐晦密意，那二者的自性，无论怎样，一个本体上有种种差别，那差别是：密意是字面上的意思，不是那个词的密意而另外解释说：这是思考后说的，这样说话者心中所想的念头只是显示的部分而安立，不是依赖于他者领会而安立的。隐晦密意是不直接显示，而是用委婉的语言显示，这个必要是依赖于他者领会，是显示必要的部分而安立的。对此，译师洛丹西饶认为，说话者的想法，听者从说话者的语言中理解，这是密意；说话者的想法，听者理解，这是隐晦密意。在《摄大乘论》的注释中说：密意只是心中所想，不承认依赖于他者领会。隐晦密意是依赖于他者领会的。这样说的。那二者也没有矛盾，那也是依赖于某些，在那部分具备而说的是他者领会或者不依赖于领会也是密意，那本身在其他人询问的时候，因为意义没有完全圆满，所以还留在密意的基础上，因此称为密意。为了利益他人，依靠少许理由，按照他的显现而显示，这称为隐晦密意。说话者也说了，他者也理解而进入，现在才成为理解其他意义圆满的所依，并且安住在没有成为虚假的状态中。因此，像这样声音和，意义和，密意和，必要目的的多种情况，那些如理如实地分别了解的智慧，是看经论的第二把钥匙。第二，衡量所量正法藏的分类，有二：总说二谛的自性，和宗派
English
In "The Ornament of the Lineages," it says: "The Hearers and the self-nature, likewise the subduing of faults, and on the profound nature of speech, are the four aspects of the hidden meaning." So it is said. Third, the difference between those two is: In summary, there are four meanings and four hidden meanings, and the nature of those two, in whatever way, one entity has various differences, and that difference is: Meaning is the literal meaning, not the meaning of that word, but explained separately, saying: "This was said after thinking," thus the speaker's thought that is kept in mind is only the part that is shown and established, it is not dependent on the other's understanding. Hidden meaning is not shown directly, but shown with euphemistic language, this necessity is dependent on the other's understanding, it is the part that shows the necessity that is established. Regarding this, the translator Lodan Sherab believes that the speaker's thought, which the listener understands from the speaker's words, is meaning; the speaker's thought, which the listener understands, is hidden meaning. In the commentary on the "Compendium of Mahayana," it says: Meaning is only what is thought in the mind, it does not acknowledge dependence on the other's understanding. Hidden meaning is dependent on the other's understanding. So it is said. Those two are not contradictory either, that is also dependent on some, in that part it is said to possess the other's understanding, or not dependent on understanding is also meaning, that itself when others ask, because the meaning is not completely fulfilled, so it still remains on the basis of meaning, therefore it is called meaning. In order to benefit others, relying on a few reasons, showing according to his appearance, this is called hidden meaning. The speaker also said, and the other also understood and entered, now it becomes the basis for understanding the fulfillment of other meanings, and it abides in the state of not becoming false. Therefore, like this sound and, meaning and, meaning and, the various situations of necessary purpose, the wisdom that knows how to distinguish those as they are, is the second key to looking at the scriptures. Second, measuring the classification of the Dharma treasury to be measured, there are two: generally speaking about the nature of the two truths, and philosophical tenets.