Chinese
导师勇士说：布施等福德，与智慧怙主一起，将变得更加强大。因此，首先需要依赖听闻的功德，这也由“也”等词语来表示。也就是说，如果在此世俗凡夫的地位上，不认真依止从听闻中产生的智慧，那么思和修的功德丝毫也不会产生，因此会像无家可归者一样漂泊。所以，听闻的智慧是通往所有道位功德的因，这是遍知者所说的。如导师勇士所说：少闻如盲人，不知修持之法，无彼如何思？故应勤于听闻，此为因，如理思维修习，广大智慧生。还有，慈氏怙主说：智慧是殊胜的，其基础是听闻，因此听闻是殊胜的。还有，《学集论》中说：应寻求可忍受的听闻，之后应住在森林中，应精进于禅定。应听闻的是经和律两种法。其中，以衡量者来确定所衡量之法的方式，由“所衡量之”等词语来表示。所衡量的法是十二部经，以及它们所指示的五道功德，以衡量者三种智慧来衡量。衡量为直接和间接两种，以及隐蔽意和四种方式。也就是说，一切法的自性是真如，处于解脱之门空性、无相和无愿三种状态是究竟的意义，为了使有法进入世俗表象的道路，通过分别识来衡量，对一切法都存在，这就是这个和那个进行虚构，这就是正直的道路。像这样，通过二者来决定应该信任和不应该信任什么。像这样，应该信任意义，不要信任词句；应该信任智慧，不要信任分别识；应该信任究竟意义的经部，不要信任不了义的经部；应该信任法性，不要信任补特伽罗。为了了解这些道理，这就是观看经藏的钥匙。已经阐明了这些能诠的自性，并且应该理解所诠究竟意义的密意。
English
The master hero said: These merits such as generosity, together with the wisdom protector, will become even more powerful. Therefore, it is necessary to rely on the merits of listening first, which is also indicated by words such as "also." That is to say, if one does not diligently rely on the wisdom arising from listening while abiding in the position of an ordinary individual, then even a little merit of thinking and meditating will not arise, and therefore one will wander like a homeless person. Therefore, the wisdom of listening is the cause of all the qualities of the paths and bhumis, as stated by the all-knowing one. As the master hero said: One who has little learning is like a blind person, not knowing the method of meditation; without that, what can one think about? Therefore, one should diligently listen, for this is the cause; by thinking and meditating properly, vast wisdom will arise. Also, Lord Maitreya said: Wisdom is supreme, its basis is listening; therefore, listening is supreme. Also, in the Compendium of Trainings, it says: One should seek tolerable listening; then one should dwell in the forest; and one should strive in meditative absorption. What should be listened to are the two types of Dharma: the scriptures and the realizations. Among them, the way to ascertain the object to be measured by the measurer is indicated by words such as "the object to be measured." The object to be measured is the twelve branches of scripture and the qualities of the five paths indicated by them, which are measured by the three wisdoms of the measurer. Measurement is done in two ways, direct and indirect, as well as hidden intention and four modes. That is to say, the nature of all dharmas is suchness, and being in the three states of the door to liberation—emptiness, signlessness, and wishlessness—is the definitive meaning. In order for phenomena to enter the path of mere conventional appearances, it is measured by discriminating consciousness, and all dharmas are said to exist; this is this and that, which is fabricated, and this is the straight path. In this way, through the two, one determines what to trust and what not to trust. In this way, one should trust the meaning, not the words; one should trust wisdom, not discriminating consciousness; one should trust the sutras of definitive meaning, not the sutras of provisional meaning; and one should trust the nature of Dharma, not the individual. To understand these reasons, this is the key to viewing the scriptures. The nature of these expressers has been clarified, and the hidden meaning of the expressed definitive meaning should be understood.
Chinese
因此，有必要区分“密意”和“隐义”两种说法。首先，关于“密意”，其中有“教示”和“解释”两种，前者如“稍微”等语。这是指为了某个特定的目的，不完全按照字面意思，而是稍微添加一些修饰来进行解释。而且，这是为了暂时引导那些需要调伏的对象，并非仅仅为了某个单一的目的，而是为了某种特殊的需要，从而展示四种密意。第二是分别解释，如“平等”等语所示。首先，平等性密意，即使是矛盾的事物也统一起来显示。在凡夫俗子的眼中，轮回与涅槃、善与恶、取与舍的特征是截然对立的，但实际上，一切法的实相，自性清净的境界中，没有一和异的区别，都是平等性。如《圣百五十颂》中所说：“一切皆是虚空性，虚空亦无有自性，以虚空性之结合，圆满一切胜平等。”第二，于异义之密意，是从色法到一切智之间的一切法，虽然在错觉中似乎存在，但经过分析则显示其并不成立。如文殊菩萨所说：“梦境虽然显现，但并非真实存在。同样，一切法虽然显现，但并非真实存在。”第三，于异时之密意，如听到佛的名号或陀罗尼等，就会成佛的说法，是指对于那些已经具有先前修习的人，或者即使没有，也种下了善的种子，当这些种子在未来成熟时，无需努力就能成佛。第四，于补特伽罗之密意，对于某人所执着的最高事物，或者所修习的善法，认为没有比这更好的，这种想法会成为修道的障碍，因此贬低它而赞扬其他事物。第二种，也有“教示”和“解释”两种，前者如“隐义”等语所示。“隐义密意”是指对于那些无法理解甚深意义，心怀犹豫的受教者，暂时用他们喜欢的名称和概念，不按照真实情况而是委婉曲折地进行解释，但其密意的最终目的是引导他们走向正确的道路。这是指言辞一致但意义不一致的说法。第二是分别解释，如“区分”等语所示。
English
Therefore, it is necessary to distinguish between the two types of statements: 'intentional meaning' and 'hidden meaning.' Firstly, regarding 'intentional meaning,' there are two aspects: 'teaching' and 'explanation.' The former is indicated by phrases such as 'slightly.' This refers to explaining something not exactly according to the literal meaning, but with some embellishment, for a specific purpose. Moreover, this is to temporarily guide those who need to be tamed, not just for a single purpose, but with a special need, thereby showing the four intentional meanings. The second is the separate explanation, as indicated by phrases such as 'equality.' Firstly, the intentional meaning of equality is to show that even contradictory things are unified. In the eyes of ordinary beings, the characteristics of samsara and nirvana, good and bad, acceptance and rejection, are extremely contradictory, but in reality, the nature of all phenomena, in the state of self-purification, there is no difference between one and other, all are equality. As stated in the 'Noble One Hundred and Fifty Verses': 'All are of the nature of space, space also has no nature, by the combination of the nature of space, all supreme equality is perfected.' Secondly, the intentional meaning of other meaning is that all phenomena from form to omniscience appear to exist in delusion, but when analyzed, they are shown not to be established. As Manjushri said: 'Dreams appear, but are not real. Similarly, all phenomena appear, but are not real.' Thirdly, the intentional meaning of other time is that hearing the name of the Buddha or a dharani will lead to Buddhahood, which refers to those who have already had previous practice, or even if they have not, they have planted the seeds of virtue, and when these seeds mature in the future, they will effortlessly attain Buddhahood. Fourthly, the intentional meaning of the individual is that holding onto something as the highest, or engaging in virtuous practices, thinking that there is nothing better than this, becomes an obstacle to the path, therefore it is disparaged and something else is praised. The second type also has two aspects: 'teaching' and 'explanation.' The former is indicated by phrases such as 'hidden meaning.' 'Hidden meaning' refers to those who cannot understand the profound meaning and are hesitant, temporarily using names and concepts that they like, explaining in a roundabout way rather than according to the truth, but the ultimate purpose of the hidden meaning is to guide them to the correct path. This refers to statements where the words are consistent but the meaning is not. The second is the separate explanation, as indicated by phrases such as 'distinction.'
Chinese
萨班说，分类有进入、体性、对治。转变是隐晦密意。第一，进入隐晦密意是指，声闻乘因为害怕空性而舍弃了大乘无体性的法，（佛）说色等存在，让他们理解为自相成立而立即进入。佛陀是考虑到轮回的显现如梦如幻而说的。第二，体性隐晦密意是为了理解无自性的意义，依次宣说了遍计所执、依他起和圆成实三种。第一，遍计所执以自己的体性空，即无自性；第二，依他起以生空，即无自性；第三，圆成实以胜义谛空，即无自性。因为一切法都不安住于任何地方，所以宣说的是可以言说的甚深法义。第三，对治隐晦密意是指，为了对治他人认为如来佛比其他佛寿命短、光芒小、眷属少的邪见，（佛）考虑到这一点，就宣称自己是毗卢遮那佛大雪海的身语意功德事业无尽庄严轮的化身之本。寿命长短、种姓高低、身量大小不是用尺度来衡量的。因为一切佛的断证没有好坏之分，所以色身在所化众生的显现中如水中月亮般显现，但实际上与法身无二无别。积累资粮的对境也没有好坏之分，是平等的，所以是考虑到这样的意义。第四，转变隐晦密意是指，说杀害不该杀害的父母，以及摧毁不该摧毁的国王和持戒者，是这样的：父亲是贪欲，母亲是取，从这两者中，当风脉束缚于中脉时，对于完全清净的状态，用“杀害”这个词。国王是阿赖耶识，同样，婆罗门是坏聚见，沙门是执著于戒律和苦行的持戒者。内部的生处，八识等，是包括所依处在内的对境。对于这些自性清净的事物，只是用了“摧毁”的名称而已。
English
Sapan said that the classifications are entering, nature, and antidote. Transformation is obscure intention. First, entering obscure intention refers to the fact that the Hearers, fearing emptiness, abandoned the Mahayana Dharma of no nature. (The Buddha) said that form, etc., exist, so that they would understand it as being established by its own characteristics and enter immediately. The Buddha spoke considering the appearances of samsara to be like dreams and illusions. Second, the obscure intention of nature is to explain the three aspects of the imputed, the dependent, and the thoroughly established, in order to understand the meaning of no self-nature. First, the imputed is empty of its own characteristics, that is, without self-nature; second, the dependent is empty of arising, that is, without self-nature; third, the thoroughly established is empty of ultimate truth, that is, without self-nature. Because all dharmas do not abide anywhere, they teach profound dharmic meanings that can be expressed. Third, the antidote obscure intention refers to the fact that in order to counteract the wrong view of others who think that this Tathagata has a shorter life, less light, and fewer attendants than other Buddhas, (the Buddha) considering this, proclaimed himself to be the source of the Emanation Wheel of the inexhaustible adornments of the body, speech, mind, qualities, and activities of Vairochana, the Great Snow Sea. The length of life, the superiority or inferiority of lineage, and the size of the body are not measured by standards. Because the abandonment and realization of all Buddhas have no good or bad, the form body appears like the moon in water in the appearances of those to be tamed, but in reality it is equal and undifferentiated from the Dharmakaya. The objects of accumulating merit are also equal without good or bad, so it is considering such a meaning. Fourth, the transformation obscure intention refers to killing parents who should not be killed, and destroying kings and those who keep vows who should not be destroyed, as follows: the father is desire, and the mother is grasping. From these two, when the winds are bound in the central channel, the term "killing" is used for the state of complete purity. The king is the alaya consciousness, and similarly, the Brahmin is the view of the aggregates, and the Shramana is the vow-keeper who clings to the view of the supremacy of vows and asceticism. The internal sources of generation, the eight consciousnesses, etc., are the objects including the place of reliance. For these things that are pure by nature, only the name "destroying" is used.
Chinese
如果如实地执着于所诠释的意义，那将是很大的错误。通过场合来归纳意义，是通过“总之”等词语来表示的。总之，有分别念和隐晦意之间的差别是：有分别念仅仅是将需要做的意义在心中进行分别安立，不依赖于使对方明显地接受；而隐晦意则依赖于使对方接受的差别等，这些区分就像是观察所有经文的眼睛一样。衡量圣法的类别，是通过“所衡量”等词语来表示的。从所衡量的角度来看，如果将胜者所说的八万四千法门全部归纳为一个意义，那就是世俗和胜义，除了二谛之外没有第三种，没有其他的类别。《父子相会经》中说：世间智者认为这两种谛，您不是从他人那里听来的，而是自己看到的。那就是世俗谛和胜义谛，没有任何第三种谛。这样说的。第一种分类是通过“世俗”等词语来表示的。像这样，对于有为的世俗法来说，显现的方式有两种：一般来说，轮回的自性是被突如其来的障碍所迷惑的。但在其认识的对境上，存在着各种各样的显现差别，其中与明显显现的情况相符并能起作用的，比如太阳和灯能驱散黑暗等等，就是真实的正世俗。而另一种，比如揉眼睛后看到两个灯，以及水中显现的日月影像等，虽然显现却不起作用的，被称为虚妄的世俗。对此，《二谛论》中说：显现相似却能起作用的，由于有能力和无能力的原因，分为真实和不真实的世俗。这样说的。这两者在词语上看起来是分开的，但从体性上考察，却不明显有差别，因为两者都是无自性的、突如其来的。因此，执着于真实的法都是虚妄的世俗，而没有真实执着的显现都是真实的正世俗。《宝积经》中说：如在完全清净的镜子中央，显现面容的月亮一样，如何能在自性不成立的情况下。