English
Furthermore, if there are many instances where there was no change later, and where translators and paṇḍitas did not agree, should those also be considered fabricated tantras? Those great translators who realized the truth of the nature of reality, to proclaim that their teachings are false and their tantras are fabricated is actually using slanderous words to denigrate the noble ones. Regarding this matter, Gö Lotsāwa said that later, Ré Rinchen Master fabricated the Guhyagarbha Tantra, and Paljin said, "Ré Ban Rinchen Master, because he fabricated the Guhyagarbha Tantra, the king heard of it and sent people to search for him, and it is said that he hid for twelve years." Gö Lotsāwa also said, "These that are known as the eighteen great tantra divisions are all tainted with false teachings." These words are merely statements and have no other reliable reasons. If Ré Rinchen Master fabricated the Guhyagarbha Tantra in Tibet, then before that, in India, in the commentaries on the Guhyasamāja composed by various teachers and spiritual friends, there would be no reason to cite the Guhyagarbha Tantra. If these that are known as the eighteen great tantra divisions are false teachings tainted with fabrication in Tibet, then in the Indian commentary on Buddha Samāyoga, dividing them into the generation stage, completion stage, and three stages, and saying, "First, in the eighteen categories of tantras," there is no difference from what is known in the Nyingma school. If everything else is the same as this, then why do you have reasons to believe that they are fabricated tantras? If you do, you should clearly explain them. This is my request. Furthermore, if one were to state the arguments that those tantras are not fabricated tantras, then the very nature of the tantras themselves does not possess the characteristics of a tantra. If it is a tantra, then it should be the words of the omniscient Buddha, and therefore it is impossible for there to be errors in sound, errors in meaning, contradictory errors, and irrelevant errors, etc. If you carefully examine the meaning of your tantras, you will find that they are full of these errors, but because there are too many words, I cannot list them one by one. If I were to give just a few examples, even in the beginning of the titles, there are names with contradictory and irrelevant errors, such as "The Tantra Called the Sutra of the Gathering of All Wisdom" and "The Tantra Called the Sutra of the Cuckoo Playing in the Cemetery." And some tantras that are known as termas.
Chinese
其中，《心髓密意·胜者之教》之续，之所以在名称中加上“胜者之教”，是为了消除被误认为不是胜者之教的疑虑。不仅如此，续部以六边四式进行阐述。在对汉藏大学者的注释进行区分时，使成熟之灌顶，至解脱之灌顶，再到受持灌顶意义之诀窍，完整展示其间所有环节，是纯正续部的特征。而宁玛派的续部中，坛城仪轨、念诵仪轨等也只是为了更清楚地阐明续部的教义，根本无需提及是否与纯正续部的形式相似。因为其中甚至没有智者所著的词句。其他续部的结尾通常会说“某续圆满”，而宁玛派的某些续部则说“某续直至轮回未空亦未圆满”。这种依靠瑜伽士的观点，以粗俗之法进行论述，并将其作为特点来描述的错误语句，如果用理性和逻辑来衡量，则完全不具备续部的特征，因此应将其视为伪造的续部。这些续部出现的时间，有些如前所述是在赤松德赞时期，但大多数是在达玛摧毁佛法之后，六人等流落到各地时。在卫藏地区，没有出家僧人。以在家身份出现的咒士们自由自在地生活，他们每天闲聊时也会说：“今天太阳真长啊！给老娘来点酒！老爹又在编续了！”据说当时就是这样创作的。据说这些续部，包括金刚橛等属于玛哈瑜伽的部分，以及外内密三部，共四类。其中，玛哈瑜伽、心部和界部的内容深刻且连贯，措辞优美，因此全是好的意义和好的词句，没有任何不好的瑕疵。而诀窍部的内容，是导师以易于理解的诀窍方式进行讲解，因此只需听闻或阅读续部本身，就能轻松理解其含义。这些续部的释义者是邬金。
English
Among them, the tantra called "Heart Essence of Secret Instructions, the Teaching of the Victorious Ones," the reason for including "Teaching of the Victorious Ones" in the name is to dispel doubts that it might not be the teaching of the victorious ones. Moreover, the meaning of the tantras is elaborated with six edges and four modes. When distinguishing the commentaries of the great scholars of China and Tibet, to fully show the path with all its components from the empowerment that ripens, to the empowerment that liberates, and then to the key instructions for practicing the meaning of the empowerment, is the characteristic of a pure tantra. However, in the Nyingma tantras, the mandala ritual, recitation ritual, etc., are only to clarify the teachings of the tantra itself, and there is no need to even mention whether they resemble the form of a pure tantra. Because there are not even words composed by wise individuals. Other tantras usually say "So-and-so tantra is complete" at the end of the text, while some Nyingma tantras say "So-and-so is not complete until samsara is empty." These erroneous statements, which rely on the view of yogis and speak of crude dharma, and describe it as a characteristic, if measured by reason and logic, do not have the characteristics of a tantra at all, so they should be recognized as fabricated tantras. The time when these occurred, some were during the time of Trisong Detsen as mentioned above, but most were after Darma destroyed the teachings, when the six people and others wandered to various places. In U-Tsang, there were no ordained monks. The mantra practitioners in the guise of householders lived freely, and when they chatted every day, they would say, "Today the sun seems long! Give the old lady some chang! The old man is composing a tantra!" It is said that this is how they were composed at that time. It is said that these tantras, including Vajrakila and other parts belonging to Mahayoga, and the outer Mind Series, inner Space Series, and Secret Instruction Series, appear as four categories. Among them, the contents of Mahayoga, Mind Series, and Space Series are profound and coherent, and the wording is well-composed, so they are all good meanings and good words, and there are no bad flaws. The Secret Instruction Series is explained by the teacher in an easy-to-understand manner of key instructions, so one can easily understand the meaning simply by hearing or reading the tantra itself. The commentator of these tantras is Orgyen.
Chinese
以及伟大的，毗玛拉（藏文：བི་མཱ་ལ་）和，贝若扎纳（藏文：བཻ་རོ་ཙ་ན་）等等无与伦比的智者们，也舍弃了文法结构，而以流畅易懂的方式来解释。其中的道理是，班禅毗玛拉的名称述说的注释中说：不依赖于梵语的领域，为了藏族人容易理解，用各自的语言来解释。因此，智者不应该挑剔词句的错误。然而，如果诽谤佛陀的教言，为什么不批评像我这样的著作呢？这样说过。另外，不要依赖于词句结构的好坏和声音的美丑，吉祥胜乐轮根本续的注释中说，要依赖于意义，而不是依赖于词句；要依赖于究竟意义，而不是依赖于不了义；要依赖于智慧，而不是依赖于意识；要依赖于法，而不是依赖于补特伽罗。因为世尊的这些话，在任何乘中，世尊都没有说过要极度依赖于词句。以及，《无垢光荣经》中说：对于寻求一切智者之道的人们来说，没有对声音和非声音的巨大区分。即使用各种低劣的方言，伟大的人们也总是进入道路。为了众生的意乐之心，对于一切智者的殊胜教言，用语法等神和龙所造的声音来争论，对于寻求意义的人们来说，除此之外，即使声音低劣和方言，拥有瑜伽者也能把握意义。就像牛奶混入水中，天鹅也能分辨出来并饮用。究竟的意义总是存在于地方，伟大的人们不依赖于清净的词句。如果知道了地方的名称的意义，那么用纯正的经论的词句又有什么用呢？无论哪种变音和变成声音的，那种表达都不是智慧，无论哪种对于众生来说是短暂的，那都不是一切智者的教言。因此，不一定是词句不佳，矛盾，不相关，重复和不完整等不存在就是佛语，如果是那样的话，诗歌和文法等论著，以及梵天，遍入天和自在天等所造的外道论典和
English
and the great, Vimala (Tibetan: བི་མཱ་ལ་) and, Vairochana (Tibetan: བཻ་རོ་ཙ་ན་), etc., unparalleled scholars, also abandoned grammatical structures and explained in a fluent and easy-to-understand manner. The reason for this is, as stated in the commentary on the name recitation of Panchen Vimala: Do not rely on the realm of Sanskrit, but for the sake of easy understanding for Tibetans, explain in their respective languages. Therefore, scholars should not criticize the faults of words. However, if you slander the words of the Buddha, why not criticize works like mine? It is said. Furthermore, do not rely on the goodness or badness of word structures and the beauty or ugliness of sounds. The commentary on the Hevajra Tantra states that one should rely on the meaning, not on the words; rely on the definitive meaning, not on the provisional meaning; rely on wisdom, not on consciousness; rely on the Dharma, not on the individual. Because of these words of the Bhagavan, in no vehicle has the Bhagavan said to rely excessively on words and syllables. And, in the Vimalakirti Sutra, it says: For those who seek the path of the all-knowing, there is no great distinction between sound and non-sound. Even with various inferior local languages, great ones always enter the path. For the sake of the minds of sentient beings, regarding the supreme teachings of the all-knowing, arguing with grammar and other sounds created by gods and nagas, for those who seek meaning, apart from that, even if the sound is inferior and the language is local, those who possess yoga can grasp the meaning. Just as when milk is mixed with water, the swan can distinguish it and drink it. The ultimate meaning is always present in the place, and great ones do not rely on pure words. If one knows the meaning of the names of places, then what is the use of pure scriptural words? Whatever is a distorted sound or becomes a sound, that expression is not wisdom, and whatever is temporary for beings, that is not the teaching of the all-knowing. Therefore, it is not necessarily the case that the absence of poor words, contradictions, irrelevance, repetition, and incompleteness, etc., is the word of the Buddha. If that were the case, then the treatises on poetry and grammar, and the heretical scriptures created by Brahma, Vishnu, Shiva, etc., and
Chinese
那些精通声论的外道所著的论典，因为词句优美，没有矛盾和不相关联等过失，所以他们认为那些都是遍知佛陀所说吗？因此，《无垢光》中说：为了舍弃那些善于言辞者对优美言辞的执着，从依仗意义本身出发，有些偈颂声音失调，有些断句不工整，有些词句没有词性变化，有些删去了元音和辅音，有些长音变成短音，短音变成长音，有些第五格的意思用了第七格，第四格的意思用了第六格，别人的词句用作自己的词句，自己的词句用作别人的词句，有些单数的词句用作复数的词句，复数的词句用作单数的词句，有些阳性词用作中性词，中性词用作阴性词，有些从腭部发出的音用作齿音和头部发出的音，有些从头部发出的音用作齿音和腭部发出的音，其他也应当依此领会。又说：为了消除对优美言辞的骄慢，应当依仗意义本身来书写。这样说来，即使出现声音错误、矛盾错误和不相关联等情况，也不会与意义上的过失相关联。所谓“经”是指续部，密咒是在经藏中宣说的，如《勇授经》中说：密咒以经藏的方式宣说，仔细听。又如《集经》中说：此经藏已善说。又如《金刚摧坏经》中说：是所有续部的根本。在结尾处说：此经藏的光辉。等等，多处宣说。导师佛密也说：所有大续部的意义，以简略深奥的方式显示，因此善逝在经藏中宣说。这样将续部解释为极其广大的部类，并认为包含在经藏中。寂天论师则认为：那么，密咒是十二部经中的哪一部呢？因为其汇集并显示了深奥的意义，所以是经部。因此，无论如何，密咒都在经部中宣说。
English
Do those who are skilled in phonetics consider the treatises composed by non-Buddhists to be the words of the omniscient Buddha, since they are well-worded and free from faults such as contradictions and irrelevance? Therefore, in the "Vimalaprabha," it says: "In order to abandon the attachment of those who speak well to good sounds, relying on the meaning itself, some verses have impaired sounds, some have impaired pauses, some have words without inflections, some have omitted vowels and consonants, some have long sounds for short sounds, and short sounds for long sounds, some have the meaning of the fifth case in the seventh case, the meaning of the fourth case in the sixth case, others' words as one's own words, one's own words as others' words, some have singular words for plural words, plural words for singular words, some have masculine signs for neuter signs, neuter signs for feminine signs, some have sounds from the palate as sounds from the teeth and head, and some have sounds from the head as sounds from the teeth and palate. Others should also be understood accordingly." It also says: "In order to eliminate the pride of good sounds, one should rely on the meaning itself to write." Thus, even if there are sound errors, contradictory errors, and irrelevant things, they are not related to faults in meaning. The so-called "Sutra" refers to the Tantra, and the secret mantra is said to be in the Sutra Pitaka. As it says in the "Dpung bzang": "Listen to the secret mantra being taught in the manner of the Sutra Pitaka." And in the "Compendium of the Same": "This Sutra Pitaka is well taught." And in the "Vajravidarana": "It is the root of all Tantras." At the end, it says: "The glory of this Sutra Pitaka." And so on, there are many sayings. Acharya Buddhasriguhya also said: "All the meanings of the great Tantra, are shown in a concise and profound way, therefore the Sugata taught in the Sutra Pitaka." Thus, the Tantras are explained as a very extensive category and are considered to be included in the Sutra Pitaka. Acharya Shantipa considers: "Then, which of the twelve branches of the scriptures is the secret mantra? Because it gathers and shows the profound meaning, it is the Sutra Pitaka." Therefore, in any case, the secret mantras are taught in the Sutra Pitaka.