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您的大乘，难道不大多和佛经相同吗？经中，如大迦叶等，都未能测度深浅的，那是您未领悟的，谁会认为是不应接受的呢？等等。意思是说，像圣大迦叶等，对于小乘根器的所化众生，如果未曾开示领悟大乘经典的道理，那你们又凭什么领悟呢？ 又，吉祥持说：先前皈依、发心，以及空性和慈悲的修持，还有为一切众生回向等等，虽然有很多和佛法相似的地方，但因为有九种断灭的邪法，常存于虚假的续部中，就像有毒的美味食物一样，显现为欺骗众生的法。 又说：大圆满的续部经典中，有三印和三学，这些在苯教的典籍中也有，然而词句和意义的错谬很多，就像把驴肉当成商品来卖，却展示着鹿尾巴一样。 对此，阿跋耶论师说：从哪个大乘中，宣说了完全是慈悲的自性，以及无垢的智慧，谁会有心去诽谤它呢？要么是不明显地了解功过，要么是将功德视为过失，要么是憎恨具有功德者，才会诽谤大乘。这里引用了《能仁密意庄严》中的教证。 第二个问题的回答是，《中观心要》中说：为了宣说无我等等，以及为了宣说三宝的伟大自性，就像学习的四种乘一样。 又有些人说：密咒是夜叉和罗刹等所说的，不是如来所说，因为杀生和不予取等，与诸佛所说的佛法相违背。还有些《修习续》的注释者说：这是大欲之神自在天等，为了对性行为进行供养而说的。如果不是这样，那么如来从一个口中说出多种相互矛盾的珍贵佛法，就是不善巧的方便，因为被疑惑所控制，众生不会因此解脱，就像疯子说的话一样。还有些吐蕃早期的人
English
Your Mahayana, isn't it mostly the same as the sutras? In the sutras, like Mahakashyapa and others, those who have not been able to fathom the depths, that is because you have not understood them, who would think that they should not be accepted? And so on. The meaning is that, like the venerable Mahakashyapa and others, if they have not shown the way to understand the Mahayana sutras to those who are to be tamed by the Hinayana, then why do you understand them? Furthermore, Shri Dhara says: Previously, taking refuge, generating bodhicitta, and practicing emptiness and compassion, as well as dedicating merit for the benefit of all sentient beings, etc., although there are many similarities to the Dharma, because there are nine heretical dharmas of severance, which constantly reside in false tantras, like delicious food with poison, they appear as dharmas that deceive sentient beings. It also says: In the tantric texts of Dzogchen, there are the three seals and the three trainings. These are also found in the Bonpo texts, but the words and meanings are often mistaken, like selling donkey meat as merchandise, but showing a deer's tail. To this, Acharya Abhaya says: From which Mahayana is the nature of complete compassion and immaculate wisdom taught? Who with a mind would slander it? Either one does not clearly understand the merits and faults, or one sees merits as faults, or one hates those who possess merits, and thus slanders the Mahayana. Here, a quote from the 'Ornament of the Sugata's Intent' is cited. The answer to the second question is, in the 'Essence of Madhyamaka' it says: In order to teach selflessness and so on, and in order to teach the great nature of the Three Jewels, like the four vehicles of learning. Also, some say: Mantras are spoken by yakshas and rakshasas, etc., not by the Tathagata, because killing and taking what is not given, etc., contradict the Dharma taught by the Buddhas. Also, some commentators on the 'Practice Tantra' say: This is spoken by the god of great desire, Ishvara, etc., in order to venerate the dharma of sexual union. If it were not so, then the Tathagata speaking many contradictory precious dharmas from one mouth would be an unskillful means, because beings controlled by doubt would not be liberated, like the words of a madman. Also, some early Tibetans
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有些人说：如来所说的话虽然确定，但对于杀生、不予而取、欲邪行、妄语等等，却按字面意思理解，从而错误地运用甚深秘密的密咒之法。又有些人说：一切佛经都是究竟的意义，否则，世尊就成了说谎者。对于所有这些说法，我要说的是：世尊为了引导一些应调伏的众生逐步进入佛法，以及为了阻止一些人没有老师的引导而随意进入佛法，所以才说了有密意、隐晦的密意、按字面意思、不按字面意思、直接的意义和究竟的意义。这些都是因为不了解和不明白这些道理而说出的话。例如，为了让一些应调伏的众生进入正确的道路，而虚构地说有自在的众生和色等等，这就像是进入隐晦的密意。又如，考虑到三自性而说一切法都是空性的，如同幻象和虚空一样，这就像是体性隐晦的密意。又如，为了对治诽谤佛等过失而宣说殊胜的大乘，这就像是对治隐晦的密意。又如，为了深刻的意义而改变文字来说，这就像是改变隐晦的密意。共有四种。如《经庄严论》中所说：声闻与自性，如是调伏过失，言说甚深之体性，隐晦密意有四种。正如所说的那样。对于对治隐晦的密意，例如：我即是那时成为遍见佛。这就像是考虑到法身平等性。又如：如果供养恒河沙数般的佛，就能听到此法。这就像是考虑到其他的意义。又如：那些行善并祈愿往生极乐世界的人，他们将会往生到那里。这就像是考虑到其他的时间。又如：布施是下等的，而持戒是殊胜的。这就像是考虑到众生的想法而说的。共有四种。还有，不通过教证和理证来扭曲词句和意义，而是用词句本身来直接
English
Some say that although the Tathagata's words are certain, they take literally things like killing, taking what is not given, sexual misconduct, and lying, and thus misuse the profound secret mantra methods. Others say that all the Buddha's scriptures are of definitive meaning, otherwise the Bhagavan would be a liar. To all these statements, I say: The Bhagavan spoke with intentions, with hidden intentions, literally, non-literally, with direct meaning, and with definitive meaning, in order to gradually lead some beings to be tamed and to prevent some from entering the Dharma without a teacher's guidance. These are words spoken out of not understanding or comprehending these reasons. For example, in order to lead some beings to be tamed onto the correct path, fabricating the existence of autonomous beings and forms, etc., is like entering into hidden intentions. Also, considering the three natures and saying that all phenomena are empty, like illusions and space, is like the nature of hidden intentions. Also, proclaiming the supreme Great Vehicle as an antidote to faults such as slandering the Buddha is like the antidote of hidden intentions. Also, changing the letters to speak for the sake of profound meaning is like changing the hidden intentions. There are four types. As stated in the Ornament of the Sutras: "Hearers and self-nature, likewise subduing faults, the nature of profound speech, these are the four types of hidden intentions." As it is said. Regarding the antidote of hidden intentions, for example: "I myself became the All-Seeing Buddha at that time." This is like considering the Dharmakaya's equality. Also, "If one makes offerings to as many Buddhas as there are grains of sand in the Ganges River, one will hear this Dharma." This is like considering other meanings. Also, "Those who perform virtuous deeds and aspire to be reborn in Sukhavati will be reborn there." This is like considering other times. Also, "Giving is inferior, while morality is superior." This is like speaking with consideration for the thoughts of beings. There are four types. Furthermore, without twisting words and meanings through scripture and reasoning, but using the words themselves to directly
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如实宣说，例如：你不要杀生，不予取也不要拿，虚妄和行淫诸事，欲求成就者不应为。等等。以教证和理证加以约束，详细阐释词句和意义的关联，则为不如实宣说，这将在后面阐述。再说，一切法皆为空性是了义，宣说有情、补特伽罗、士夫等是不了义。《三摩地王经》中说：导师善逝之教法，了义经部善分别，何经宣说有情众，补特伽罗及士夫，所有彼等诸经典，当知一切不了义。如是说。详细内容应于《解深密经》等中了解。又，世尊制定了断除杀生的学处，因此，也有因断除杀生而感到恐惧和害怕的所化机。对于他们来说，不仅是那些以戒律和三摩地等清净自相续的具法者，即使没有断除杀生，也可以进入这个殊胜的乘。如果不加以辨别，听到悦耳的言辞后，就会皈依三宝，发起菩提心等，并且进入其中。进入之后，仅仅因为见到甚深道的意义，不但不会感到恐惧，反而一定会从杀生中解脱出来。因此，为了成为逐渐进入的原因，大译师仁钦桑布结合续部的意趣和教证，以及《金刚顶经》和《集一切诸佛总集经》等，详细地阐述了杀生等并非如实宣说，而是以隐秘的方式宣说的。此外，这需要依赖上师的口诀，因此，隐藏意义而宣说其他词句，如杀生等。导师释迦友在《俱舍论庄严疏》中说：为何如此隐秘地说呢？为了防止仅仅看到经函就擅自修持密咒。没有上师的口诀，是不可能获得成就的。又，《明灯论》中说：不要认为没有上师就可以进入，世间。
English
To explain literally is as it is. For example: You should not kill living beings. You should not take what is not given. Those who engage in falsehood and desire, should not act if they desire accomplishment. And so on. To show the connection between words and meanings in detail by restraining them with scripture and reasoning is to explain non-literally, which will be explained later. Furthermore, to show that all phenomena are emptiness is definitive meaning, and to show sentient beings, persons, and individuals, etc., is provisional meaning. From the Samadhiraja Sutra: The teachings of the Sugata, the teacher, are distinguished by the sutras of definitive meaning. Whatever sutra teaches sentient beings, persons, and individuals, know that all those teachings are of provisional meaning. It is said. For details, one should understand from the Sandhinirmocana Sutra and so on. Moreover, because the Bhagavan has established the precept of abandoning killing, there are also disciples who are frightened and afraid of abandoning it. For them, not only those who have purified their minds with morality and samadhi, etc., are qualified, but even those who have not abandoned killing can enter this supreme vehicle. If one does not examine carefully, one might hear pleasing words and take refuge in the Three Jewels, generate bodhicitta, and so on, and enter into them. Having entered, one will not be afraid of seeing the meaning of the profound path, but will certainly turn away from killing. Therefore, in order to become the cause of gradual entry, the great translator Rinchen Zangpo, combining the intent of the tantras and the scriptural proofs, as well as the Vajrasekhara Sutra and the Sarvatathagatatattvasamgraha Sutra, etc., extensively explained that killing and so on are not spoken literally, but are spoken with hidden intent. Furthermore, this is because it is necessary to rely on the oral instructions of the guru. Therefore, the meaning is hidden and other words, such as killing, are spoken. The teacher Shakya Mitra said in the Ornament of the Kosa: Why is it spoken so secretly? In order to prevent those who hold mantras from presumptuously practicing them just by seeing the texts. Without the oral instructions of the teacher, it is impossible to attain accomplishment. Also, in the Lamp Illuminating the Path, it says: Do not think that you can enter without a teacher, the world.
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为了显示与行为相悖的言辞的差别。 杀生的众生，喜欢说谎，贪恋他人的财物，总是行淫的人等等，都是这样说的。 如是说。 其中，杀生按照字面意思理解，是自性罪中最大的，因为说是堕恶趣的主要原因，并且与佛陀的教法相违背。 所以，杀生不能按照字面意思理解。 那么，应该如何理解呢？ 在《一切秘密续》中说： 一切众生的事物，都包含在自心中。 以法无我的瑜伽，如果杀掉，自己也会死亡。 这指的是杀掉我执。 圣者月称也说： 如果杀掉一切众生，就是用空性来破斥。 并且说： 谁的蕴身没有实体，由寂止所生的心所造。 那就是杀生者，安住于殊胜乘。 此外，杀生指的是杀掉烦恼，杀掉坏聚见等等。 以前的论师们对此广为阐述。 同样，不予取、邪淫、妄语等，也不是按照字面意思理解的。在《意趣宣说续》中说： 圆满佛陀的智慧，应该知晓那是实物。 抢夺它的人，就是贪恋他人的财物。 谁的意义是唯一真实的，恒常与真如结合。 那个众生喜欢欲望，就会贪恋殊胜的修行。 内部和外部，显现二取缘起，那就是喜欢妄语者，安住于无所住的瑜伽士。 这样说，意思是说，超越世间的智慧，是应该修持的殊胜之物，如同实物中的极品。 那是其他如来所拥有的，用正确获取的方法在自己的相续中生起，就叫做抢夺他人的财物。 同样，以正见智慧缘于法界的方式，无二无别且味道
English
In order to show the difference between words that contradict behavior. Whatever sentient being kills, delights in lying, is attached to the wealth of others, and always engages in desire, and so on, are spoken of in this way. It is said. Among these, taking killing literally is the greatest among the naturally negative actions, because it is said to be the main cause of falling into the lower realms, and because it contradicts the teachings of the Buddha. Therefore, killing is not to be taken literally. So, how should it be understood? In the All-Secret Tantra, it says: All the objects of all sentient beings are contained within one's own mind. By the yoga of the selflessness of phenomena, if you kill, you yourself will die. This refers to killing the clinging to self. The venerable Chandrakirti also said: If you kill all sentient beings, it is to refute them with emptiness. And: Whose aggregates have no substance, made by the mind arising from quiescence. That is the killer, abiding in the supreme vehicle. Furthermore, killing refers to killing afflictions, killing the view of the collection of fears, and so on. The previous teachers have extensively explained this. Similarly, taking what is not given, sexual misconduct, and lying are also not to be taken literally. In the Intent-Explanatory Tantra, it says: The wisdom of the complete Buddha, should be known as the substance. Whoever steals it, is said to be attached to the wealth of others. Whoever's meaning is the one true, constantly united with Suchness. That sentient being delights in desire, will be attached to the supreme practice. Internally and externally, showing the two-grasping dependent arising, that is the one who delights in lying, the yogi abiding in the un abiding. Thus it is said, meaning that the wisdom that transcends the world is the supreme thing to be practiced, like the best of substances. That is possessed by other Tathagatas, and generating it in one's own continuum by the method of correctly obtaining it is called stealing the wealth of others. Similarly, with the wisdom of right view focused on the Dharmadhatu, non-dual and of one taste