English
Whether or not to obtain evidence? In the Ornament of the Sutras, Maitreya establishes it as the Buddha's words with some reasoning. If the Great Perfection is also, there are skillful means to establish it as the Buddha's words. If it is seen that there is no reasoning to refute, then the wise should abandon it. Place the tantras in the collection of one hundred thousand tantras, place the treatises in the Tengyur, place them in the Buddha's teachings, and they should be worshiped and praised. Thus it is said. It is very difficult to truly achieve just by placing the tantras in the collection of one hundred thousand tantras. Because most mantras have errors, as well as the Padma Jala Tantra, and the Nine-Deity Crown, etc., because the sentence structure is very good, so was it made by a Pandit? Many people are skeptical and remain neutral. Also, however, the skillful means of refutation are very good, the reasoning is profound, solid, and numerous, and there are no means to establish it as the Buddha's words. Therefore, it is removed from the ranks of the teachings. If errors are clearly seen in words, meanings, and rituals, because scripture and reason can refute it, then what is the use of clairvoyance? In the past, kings, Brahmins, and householders asked Shakyamuni Buddha whether he was omniscient. The ways of testing are spoken of in the Vinaya. If even Shakyamuni Buddha needs to be examined, then what need is there to mention his teachings? Examining and then accepting or rejecting is the way of the wise at all times. Knowing what is not Dharma and then punishing it, knowing what is the true Dharma and then upholding it, is the upholder of the teachings of the Buddhas, and having faith after knowing is the best of faith. In India, even internally and externally, the debates of various sects and the debates of outsiders must be done with scripture and reason, what use is there for clairvoyance? The Buddhas and their sons, as well as the wise and accomplished ones, also refute evil sects, and in all the Buddha's words and treatises, they have excellently taught that only reason is sufficient. As long as reason is not explained, those arrogant ones cannot be witnesses of omniscience, the perfectly complete Buddha said so. If it is known that it is not Dharma, even if it has been well stated before, because it will obstruct liberation, the Buddha said that it should be rebuked and abandoned. The Tathagata said to Laggati in the Extensive Play Sutra, the Blessed One manifested in the city of Vaishali, and Laggati, the son of an artisan, taught the Dharma to three hundred disciples, a birth with nothing else.
Chinese
听闻了兄弟的苦行。在王舍城的城市里，楞伽行者的儿子胜生，向三百名学生讲授了无有想和非无有想处生的苦行，他们听闻后立即证悟，但这条道路不会导致厌离，也不会导致涅槃，于是他们厌恶地离开了。胜生尊者说，五贤部将追随世尊。舍利子听闻了六师的教导，像打翻空器一样抛弃了他们的教法和上师。未生怨王也听闻了六外道师的教导，对佛法不满意，舍弃后请教了世尊。关于检验佛法的口诀，出自《密集装饰经》的教证，观世音自在尊引导至无垢之光。如同烧炼时变红、切割时变白、打磨时变黄的金子一样，贤者们彻底检验后说：“我的话语是应该接受的，比丘们，这不是因为恭敬的缘故。”如此说。国王、婆罗门、居士们，对导师释迦牟尼佛说：“您是全知还是非全知？”这是一种巨大的邪见。哪位智者会不高兴呢？佛陀当然是全知的。对于初、中、末都善良的佛法，为何要检验它的经典呢？由非圣者所造的论典，才是检验的对象。检验后需要取舍，那么三法印和三学等，检验后该取什么，该舍弃什么呢？如同烧、割、磨的金子一样，彻底检验的方法是合理的。然而，外道徒和佛教的教义不同，因此，检验教法和上师后，像打翻空器一样抛弃，不要说这样魔语。再说，那样的意图也很琐碎，如果说“这是教法中的调伏，是导师的教义”，那么就要对词句和意义进行辨别。如果与经部不一致，在律部中也看不到，并且与缘起法性相违背，就说这不是佛法，应该舍弃。大乘圆满次第法和咒语的经部，与所有的教法术语不一致，并且与二论（声明：此处“二论”指声明学和因明学）有很多矛盾之处。
English
Heard the ascetic practices of the brethren. In the city of Rajagriha, the son of Rengsa, Lhaksyong, taught three hundred students the asceticism of the sphere of neither perception nor non-perception. Upon hearing this, they immediately realized it, but this path does not lead to renunciation, nor does it lead to Nirvana. So, they left in disgust. Lhaksyong said that the five excellent groups would follow the Blessed One. Shariputra, having heard the teachings of the six teachers, discarded their teachings and masters like overturning empty vessels. King Ajatashatru also heard the teachings of the six non-Buddhist teachers, and dissatisfied with the Dharma, abandoned them and consulted the Blessed One. The oral instructions for examining the Dharma come from the scripture of the Dense Array of Embellishments. The protector, Avalokiteshvara, led to the stainless light. Like gold that turns red when burned, white when cut, and yellow when polished, the wise, having thoroughly examined it, said, "My words are to be accepted, monks, not for the sake of respect." Thus it is said. Kings, Brahmins, and householders said to the supreme teacher, Shakyamuni Buddha, "Are you omniscient or not omniscient?" This is a great wrong view. Which wise person would not be displeased? The Buddha is certainly omniscient. For the Dharma that is virtuous in the beginning, middle, and end, why is it necessary to examine its scriptures? The treatises made by non-Aryas are the objects of examination. If it is necessary to accept or reject after examination, then what should be accepted and what should be rejected after examining the three seals and the three trainings, etc.? Like gold that is burned, cut, and polished, the method of thorough examination is reasonable. However, the doctrines of non-Buddhists and the teachings of Buddhism are not the same. Therefore, after examining the Dharma and the master, do not say such demonic words as discarding them like overturning empty vessels. Furthermore, that intention is also trivial. If it is said, "This is the discipline in the Dharma, the teachings of the teacher," then the words and meanings should be distinguished. If it does not agree with the Sutras, is not seen in the Vinaya, and contradicts the nature of dependent origination, then it is said that it is not the Dharma and should be abandoned. The Sutras of the Great Vehicle, the Great Perfection, Dharma, and Mantras do not agree with all the Dharma terms and have many contradictions with the two treatises (Note: Here, "two treatises" refers to grammar and logic).
Chinese
因此，这与经部不符。 金刚乘的律藏，是舍弃迁识的习气。 因为它不具备那些特点。 在自己的律藏中没有这种说法。 在此生中成就佛陀的道， 不了解不变的慈悲， 因为道路的次第颠倒。 这也与法性相违。 对于这些，因为所化众生的想法不同， 为了分别宣说各种法。 萨迦班智达对于这一切， 如此说道：大小乘之间， 由于彼此的教证相违， 无法驳斥各自的宗义。 这样说就足够了。 法相术语相同， 在上下部的经续中都没有。 经部和密咒二者， 虽然最终的归宿相同， 但暂时法相术语不同。 对于这些也要挑剔吗？ 金刚乘的律藏， 说是五部总和差别， 以及灌顶的誓言。 舍弃迁识的贪执， 是殊胜的等持， 所以是金刚乘的经部。 即使是律藏， 名为智慧和明智， 第三种修持是四喜的运行， 舍弃迁识贪执的方式， 在这种论典教言中有很多。 有些人没有修持， 因此不应该诋毁这些人所修持的法。 具备一切殊胜之处的， 以空性和慈悲为核心的， 双运大乐之道， 对于如此殊胜的密咒道， 竟然不了解不变的慈悲。 那么，你的宗派是什么呢？ 仪轨的次第颠倒， 道路的次第错乱， 你虽然说了上百次， 但明明具足成熟解脱的殊胜道， 怎么会有错乱呢？ 又，《宝性论》中说： “何者具义与法近，三界皆能断烦恼， 宣说寂静之利益，彼乃仙人语非余。” 因为不具备自己的特点， 所以这不是具义。 因为与二藏相违， 所以与法不亲近。 因为不舍弃自己的嗔恨对象， 所以这不能断除烦恼。 经律法性三者的考察， 应用于大乘的自宗。 世亲在《现观庄严论》的注释中，善妙地说过。
English
Therefore, this does not accord with the Sutra. The Vinaya of the Vajrayana is, abandoning the imprints of transference. Because it does not possess those characteristics. This is not seen in one's own Vinaya. The path to achieve Buddhahood in this life, Does not understand immutable compassion, Because the order of the path is confused. This also contradicts the nature of reality. Regarding these, because the minds of those to be tamed are different, In order to separately explain various dharmas. Sakya Pandita, regarding all of this, Said thus: Between the Great and Small Vehicles, Due to the contradictory statements to each other, One cannot refute each other's tenets. Saying this is sufficient. The similarity of Dharma terms, Is not present in all the upper and lower Sutras and Tantras. Although the Sutra and Mantra, the two scriptures, Have the same ultimate destination, Temporarily, the Dharma terms are not the same. Should one find fault with these as well? The Vinaya of the Vajrayana, Is said to be the general and specific of the five families, And the vows of empowerment. Abandoning the attachment of transference, Is the superior Samadhi, Therefore, it is the Sutra of the Vajrayana. Even if it is the Vinaya, That which is called wisdom and knowledge, The practice of the third is the movement of the four joys, The manner of abandoning the attachment of transference, Is abundant in the instructions of this treatise. Some people do not practice, Therefore, one should not denigrate the Dharma practiced by these people. Possessing all excellent aspects, Having the essence of emptiness and compassion, The path of union, great bliss, For such an excellent path of Mantra, One does not understand immutable compassion. Then, what is your system? The order of the rituals is mistaken, The order of the path is confused, Although you have said it hundreds of times, But clearly possessing the excellent path of maturation and liberation, How could there be mistakes and confusion? Also, in the Uttaratantra: "Whatever is meaningful, closely related to Dharma, completely abandons afflictions from all three realms, Whatever teaches the benefit of peace, that is the speech of a sage, not otherwise." Because it does not possess its own characteristics, Therefore, this is not meaningful. Because it contradicts the two scriptures, Therefore, it is not closely related to Dharma. Because it does not abandon its own object of hatred, Therefore, this cannot abandon afflictions. The three examinations of Sutra, Vinaya, and Dharma-nature, Applied to the self-doctrine of the Mahayana. Vasubandhu, in the commentary on the Ornament of Clear Realization, has said well.
English
Ra. Here, it is also necessary to combine with mantra. Merely relying on the Buddha's teachings is not sufficient to accomplish this. Offering hand seals, completely possessing the three that are luminous. The three trainings are thoroughly revealed, initially virtuous, virtuous in the middle, and virtuous in the end, which the wise call the words of the Buddha. Thus, by combining with mantra, one examines the nature of Sutra, Vinaya, and Dharma. Fearing that you might compose refutations and answers, you strive to destroy secret mantras with the scriptural authority of Sutra and Vinaya. Through the path of maturation and liberation, one is liberated in this life. What is more special than mantra? Because it relies on Dharma, it is written like Dharma. Just as you yourself say, who would say it is unrelated to Dharma? Using afflictions as the path, if one does not abandon afflictions in this way, from the Guhyasamaja Tantra, it says that the five qualities of desiring samsara in this way are precious jewels. For the impure, it becomes poison; for the pure, it becomes like nectar. As it is said, the prince's afflictions are like fertilizer, which can generate the Buddha's Dharma, as also stated in the Ratnakuta Sutra. For liberation in one's own nature without abandonment, who would say not to abandon afflictions? Furthermore, in the tantric texts of the Great Perfection, there are the three seals and the three trainings. These are also found in the texts of Bon. However, the meaning of the words is often mistaken, like selling donkey meat as merchandise but showing a deer's tail. The wise immediately understand that this is not the Buddha's scripture. Thus, in the teachings of the Great Perfection, the three seals and the three trainings do not contradict the words of the Sage, and even if they are similar to Bon, as you yourself say, it is very true; what else can demons say? Moreover, in the Ashtasahasrika Prajnaparamita Sutra, the evil demon appears in the guise of a renunciate, and to those sons of the lineage who have newly entered the Bodhisattva path, who are small-minded, foolish, dependent on others, and not predicted to attain enlightenment, he will explain in this way: 'What you are listening to is not the Prajnaparamita; rather, what belongs to the Sutra Pitaka is the Prajnaparamita.' The evil demon thus causes doubt and induces abandonment. As it is said, just as saying that the three trainings are also in Bon, because of doubt...