English
Because that potency has not ceased, it appears like the eternalist and nihilist views of the tirthikas. The two halves of selflessness of the Shravakas. The two selflessnesses of the Pratyekabuddhas. The Mind-Only school's view of all things as mind. The Madhyamaka school's freedom from extremes. The Kriya's conventional deity mandala. The ultimate truth is free from the four extremes of purity. The union of view and conduct of the Upa. The ultimate truth of the Yoga is free from extremes. The conventional Vajradhatu deity mandala. The non-duality of the two truths of Maha Yoga. The sphere and wisdom of Anu. Although the views of those vehicles appear because the potency of mind has not ceased, being free from the extremes of clinging to this and that view, and without moving from the state of the single bindu free from extremes, the self-arisen wisdom whose potency has not ceased appears as the view and conduct of those lower vehicles, so it does not obstruct. It does not abandon. It is not that it does not practice. That is the meaning. Moreover, if one realizes the meaning of Dzogchen, since there is no high or low in the vehicles, it is called self-liberation in equality. Also, some say that by meditating on Dzogchen Semde and Mahamudra, etc., one attains the Dharmakaya for oneself, but the two Rupakayas for the benefit of others do not arise, because the main cause of those two, the generation stage, has not been practiced. Thus they say. If that were the case, it would follow that a Buddha arising from the Paramita vehicle would be impossible, and also that the arising of the Rupakaya from the potency of the Dharmakaya would not be understood. This is like some tirthikas who believe that there is no omniscience arising from habituation. It is not like that, for the sutra says: 'Thus, habituation to the former, the former mind, Dharma, love, and other things such as wisdom without attachment, that clarity is the root.' And, 'Each former moment, each moment is the cause of the previous one, therefore its cause, all can be seen even in this life.' The teacher Hero says: 'The power of intelligence is not clear, and the senses are also of a foolish nature. Without anyone teaching them immediately after birth, they begin to eat food and begin to drink milk, those are the power of habituation in other lifetimes.' Thus, if even animals do that through the power of habituation, why would a yogi who is habituated to the path not become omniscient? Therefore, there is no omniscience arising from habituation.
Chinese
因为有遍知者，如《释量论》所说：多种方式多种方法，长久时间习惯后，其过失与功德，会变得非常明显。因此，心也清明之故，舍弃了因的习气，大雄对于利他有入行，犀牛等等就是这种差别。因此为了那个意义，习惯方法，被认为是那个本身在宣说。如是清楚地说了。还有宁玛派前辈说：如果不知道以名言解脱和体验解脱等等，就不是遍知者。这样说。这也不符合道理，如以名言解脱和体验解脱等，以决定解脱的那个而成为解脱是知道的，虽然是遍知者，但遍知者会以一切而成为解脱吗？哪里能显示呢？对此，吉祥自在说：那么，也需要知道吃不净之物的因，而成为解脱。这样反驳似乎是适用的。外道裸体派也对佛说，如果是遍知者，就能驳倒我们的宗义，因为佛没有驳倒我们的宗义，所以不是遍知者。这和他们说的一样。学诚论师善护在《中观心要》中说：以裸体而行对于能仁，未全部显示故非全知者。如是说，牛王等不定，对于不可说而说之故。因此，他们的导师牛王和栋梁以及器之主等等是不定的缘故，这里甚深之法的门如大圆满等，以及甚深方便如名言解脱和体验解脱等，对于与所化之器不具备者不宣说等等，有很多原因。学诚论师玛底智扎在《无诤赞》中说：如以铁钩抓取虚空，以辩论不能胜过您，风之逆向吹散的尘土，会落到散布者身上并停止。以及学诚论师圣天说：世间有边际吗？如果被问，胜者不语而住。因为那样甚深的法，不对非器之有情宣说。因此，智者们认为全知就是遍知。如是说，因此名言解脱和体验解脱以及甚深之法等，对于不具备法器者，薄伽梵是不说的。
English
Because there is an omniscient one, as stated in the Pramāṇavārttika: Through various methods and many means, after a long time of habituation, its faults and merits will become very clear. Therefore, because the mind is also clear, having abandoned the habitual tendencies of causes, the Great Sage has engagement in benefiting others, and the rhinoceros, etc., are such distinctions. Therefore, for that purpose, habituating the means is considered to be that which itself is teaching. Thus, it is clearly stated. Furthermore, earlier Nyingma masters say: If one does not know liberation by designation and experiential liberation, etc., then one is not omniscient. Thus, they say. This also does not accord with reason, for knowing that liberation is certain through things like liberation by designation and experiential liberation is indeed knowledge. However, does being omniscient mean that one will be liberated by everything? Where does it show that? To this, Paljin says: Then, one must also know that the cause of eating impure things will lead to liberation. Such a refutation seems applicable. The naked Tirthikas also say to the Buddha, "If you are omniscient, you can refute our tenets, but since the Buddha has not refuted our tenets, he is not omniscient." This is similar to what they say. Teacher Lekdenjé says in the Madhyamakahṛdayakārikā: "By wandering naked, to the Sage, not showing all, not all-knowing." Thus, the chief of speakers, etc., are uncertain, because of speaking the unspeakable. Therefore, their teachers, the chief of cattle, the tall tree, and the lord of vessels, etc., are uncertain. Here, there are many reasons, such as not teaching the profound Dharma gates like Dzogchen, and profound means like liberation by designation and experiential liberation, to those who do not possess the vessel of disciples. Teacher Mati Citra says in the Praise Without Argument: "Like grasping the sky with an iron hook, one cannot overcome you with debate. The dust scattered against the wind falls and stops on the scatterer." And Teacher Āryadeva says: "Is the world finite? When asked, the Victorious One remains silent. Because such profound Dharma is not spoken to beings who are not vessels. Therefore, the wise consider all-knowing to be omniscient." Thus, the Bhagavan does not speak of liberation by designation, experiential liberation, and profound Dharma to those who do not possess the vessel.
Chinese
如是说。若不了解此，则不会成为一切智者。不要像耆那教裸体外道那样说。还有一些新密咒者和嘉瓦雍等一些宁玛派人士，认为显宗乘的佛陀低劣，而密咒的佛陀至高无上。这种认为佛有好坏的观点是不符合实际的，因为不颠倒地宣说密咒的导师阿巴亚卡绕说：不依赖般若波罗蜜多，就没有无上圆满菩提的香气。这是在《口诀穗》中说的。密咒的究竟见解是般若波罗蜜多，也是成佛的主要原因。因此，十地菩萨已经断除了所有的烦恼障，但仍然没有断除迁识的贪执等等的诽谤之语，不要追随。还有，巴珍对宁玛派说：不进入经部，不重视律部，与阿毗达磨的法性相违背，宣说没有业果等同于断见，因此愚者们为了宣说其他的道而造作。对此真正的回答是：这些就像以前声闻乘阻止大乘一样。在《中观心要》中说：不包括在三藏中，为了宣说其他的道，大乘不是佛陀所说，如同吠陀的边见一样。这些和他们所主张的没有什么区别。这里主要宣说三摩地，因此进入密咒的经部，以律仪和誓言为基础，因此重视律部，宣说深广，因此不与阿毗达磨的法性相违背。以见解断除边见，以行为舍弃执着，以誓言为基础，以灌顶次第行进，以三摩地受持。因为与共同的教法一起出现，佛陀以前没有预言会产生邪法，不是思辨的范围，因此不是作为佛语而成立的。因为内外密咒，上下乘在印度也很出名。内外密咒有则平等，无则平等。以智慧
English
Thus it should be said. If you do not understand this, you will not become omniscient. Do not speak like the Jaina naked heretics. Also, some New Tantrikas and some Nyingma practitioners such as Gyawa Yung, consider the Buddha of the Paramita Vehicle to be inferior and the Buddha of Mantra to be supreme. This view of considering the Buddha to be good or bad is not in accordance with reality, because the teacher Abhayakara, who teaches the secret mantra without reversing it, said: Without relying on the Perfection of Wisdom, there is not even the scent of unsurpassed, perfect and complete enlightenment. This is said in the 'Ear of Instructions'. The ultimate view of secret mantra is the Perfection of Wisdom, and it is also the main cause of attaining Buddhahood. Therefore, do not follow the slanderous words of the tenth-level Bodhisattva who has already abandoned all the obscurations of affliction, but still has not abandoned the attachment to transference, etc. Also, Paljin said to the Nyingma: They do not enter the Sutra Pitaka, do not pay attention to the Vinaya Pitaka, contradict the nature of Abhidharma, and teach that there is no karma and result, which is the same as nihilistic views, so fools create it to teach other paths. The real answer to this is: These are like the Shravakas who previously prevented the Mahayana. In the Madhyamaka-hrdaya it says: Not included in the three pitakas, and because it teaches other paths, the Mahayana is not the word of the Buddha, like the extreme views of the Vedas. There is no difference between these and what they claim. Here, Samadhi is mainly taught, so it enters the Sutra Pitaka of Mantra, and because it is based on vows and commitments, it pays attention to the Vinaya Pitaka, and because it teaches profundity and vastness, it does not contradict the nature of Abhidharma. Cut off extremes with views, abandon attachments with practice, take vows as the basis, proceed in stages with empowerment, and take up with Samadhi. Because it arises together with the common teachings, and the Buddha did not previously predict that false teachings would arise, and it is not within the scope of speculation, therefore it is not established as the word of the Buddha. Because the outer and inner secret mantras, the higher and lower vehicles are also famous in India. If there are outer and inner secret mantras, then it is equal, and if there are none, then it is equally absent. With wisdom
Chinese
并且，将对治品、痛苦、真谛、佛、法、僧等不存在也称为胜义，因为宣说其他声音。此理在《经庄严论》中，世尊弥勒所说：入于自性，以及显现自性之故，甚深之故以及广大之故，与法性亦无相违。如是说。以前未授记同时生起，非行境成立，有与如是无有，对治品等是其他声音之故。如是因由，如彼大乘安立为佛语。此处亦以如是之理，大圆满安立为佛语。以前未授记同时生起，此言仅仅边地藏地等的邪法，佛陀的授记不够，如是吉祥幢所说，彼亦遮破。超越因果之乘，如《教诫穗之王经》云：引导之三乘，世尊 निश्चित (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 决定宣说，以平等无取舍而行，不从他处寻佛，决定的乘为何不宣说？如是出自旧译。如是此乘是佛陀于法之最胜而授记，非于非法而授记。又圣无著于《摄大乘论》云：所知处与体性彼入，于彼安住与彼事物差别，三过失与彼果断除，智慧乘殊胜超胜。此教如是异处未见，以此等见为菩提胜因故，以十地宣说何为殊胜入，大乘欲为佛语。如是说。世亲于《释论》云：如何非佛语，相违之故，其他如是，彼是了义次第不知，彼无义如何知，彼声音如是义是。如是等众多因由。入行论云：何故从经说此道，无彼菩提无有说，若彼大乘非成立，汝之经说如何成。如是等。何语入于经部，若彼欲为佛语。
English
And, calling the absence of antidotes, suffering, truth, Buddha, Dharma, Sangha, etc., also ultimate, because it proclaims other sounds. This principle is stated by the Blessed Maitreya in the Ornament of the Sutras: Entering into one's own nature, and because of the appearance of one's own nature, because of its profundity and because of its vastness, it is not contradictory to the nature of Dharma. Thus it is said. Previously unpredicted, arising simultaneously, not being an object of practice, existing and likewise not existing, antidotes, etc., are because of other sounds. Thus, with these reasons, the Great Vehicle is established as the word of the Buddha. Here too, with these principles, the Great Perfection is established as the word of the Buddha. Previously unpredicted, arising simultaneously, this means that the Buddha's prediction is not enough for the heretical Dharma of only the borderland of Tibet, as Paljin said, that is also refuted. The vehicle that transcends cause and effect, as in the King of Instructions: The three vehicles of guidance, the Blessed One निश्चित (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) definitely declared, acting with equality without acceptance or rejection, not seeking the Buddha from elsewhere, why is the definitive vehicle not declared? Thus it comes from the old translation. Thus, this vehicle is predicted by the Buddha as the best of Dharma, and it is not predicted as non-Dharma. Furthermore, the noble Asanga in the Compendium of the Great Vehicle says: The place of knowledge and its characteristics, its entry, abiding in it and the distinction of its objects, the three faults and the abandonment of its results, the wisdom vehicle is supreme and excellent. This teaching is not seen elsewhere like this, because these are seen as the supreme cause of enlightenment, by explaining the ten grounds, what is the excellent entry, the Great Vehicle is desired as the word of the Buddha. Thus it is said. Vasubandhu in the Explanation of Logic says: How is it not the word of the Buddha, because of contradiction, others are like that, that is definitive, the order is not known, how is it known that it is meaningless, that sound is like that, the meaning is. Thus, there are many reasons. The Guide to the Bodhisattva's Way of Life says: Why is this path spoken of from the scriptures, without it there is no enlightenment, if the Great Vehicle is not established, how is your scripture established? Thus and so on. Whatever speech enters the Sutra Pitaka, if it is desired to be the word of the Buddha.