Chinese
因此，这也是不合理的。如果那样，那么外道教派的理论，就会变成没有争论的纯粹理论。因为外道教派的导师，如自在天、遍入天，以及依赖声音、词语、文字，认为仅仅凭借梵语就能进入高种姓的婆罗门，还有声明论的仙人们所著的理论，因为创作精良而没有矛盾，因为词语的组合优美而关联紧密，并且没有重复。因此，一切遍知者佛陀薄伽梵们，依赖于意义的导师，为了向各个地方的各种有情众生，宣说各自地方语言的各种佛法，所以不是仅仅依赖于舌腭发出的天语，也不是依赖于声音、词语、文字。因此，在时轮的广释《无垢光》中说，为了舍弃那些善于言辞者对善妙言辞的执着，要依赖于意义的导师。偈颂中说：有些地方声音不佳，有些地方断句不佳，有些地方没有格的词语，有些地方删去了元音和辅音，有些地方长音变短，短音变长，有些地方第五格的意思用了第七格，第四格的意思用了第六格，别人的词语变成了自己的词语，自己的词语变成了别人的词语，有些地方单数词变成了复数词，复数词变成了单数词，有些地方阳性词变成了中性词，中性词变成了阴性词，有些地方是腭音却发成了齿音和顶音，有些地方是顶音却发成了齿音和腭音，其他也应当依此推知。同样，在解释中也说，为了消除对善妙言辞的骄慢，我将依赖于意义的导师来书写。吉祥胜乐金刚续的注释中也说，在未来的时候，那些不依赖于精通词句的幼稚之人，会认为远离了“如是我闻”等等的续部之王是薄伽梵所说。
English
Therefore, this is also unreasonable. If that were the case, then the theories of external heretical schools would become pure theories without dispute. Because the teachers of external heretical schools, such as Ishvara, Vishnu, and the Brahmins who rely on sound, words, and letters, and believe that one can enter a high caste merely by means of Sanskrit, as well as the theories composed by the sages who speak of sound, are without contradiction because of their excellent composition, are closely related because of the beautiful combination of words, and are without repetition. Therefore, all-knowing Buddhas, the Bhagavat, rely on the teacher of meaning, in order to teach various Dharma in their respective local languages to various sentient beings in various places, so they do not rely solely on the language of the gods produced by the tongue and palate, nor do they rely on sound, words, and letters. Therefore, in the extensive commentary on the Kalachakra, "Vimalaprabha," it says that in order to abandon the attachment of those who are good at words to good words, one must rely on the teacher of meaning. In the verses it says: In some places the sound is not good, in some places the pauses are not good, in some places there are words without cases, in some places vowels and consonants are deleted, in some places long sounds become short, short sounds become long, in some places the meaning of the fifth case is used in the seventh case, the meaning of the fourth case is used in the sixth case, other people's words become one's own words, one's own words become other people's words, in some places singular words become plural words, plural words become singular words, in some places masculine words become neuter words, neuter words become feminine words, in some places palatal sounds are pronounced as dental and retroflex sounds, and in some places retroflex sounds are pronounced as dental and palatal sounds, and others should be inferred accordingly. Similarly, in the commentary it also says that in order to eliminate pride in good words, I will rely on the teacher of meaning to write. In the commentary on the Abhidhanottaratantra, it also says that in the future, those immature people who do not rely on being proficient in words and phrases will think that the king of tantras, which is free from "Thus have I heard" and so on, was spoken by the Bhagavat.
Chinese
不是这样的。之所以这样说，是因为世尊说了四种依靠。即：应当依靠意义，不应依靠词句；应当依靠智慧，不应依靠意识；应当依靠了义，不应依靠不了义；应当依靠法，不应依靠补特伽罗。因为世尊说了这些，所以在任何乘中，世尊都没有说要完全依靠词句。还有，《时轮根本续》中说：以各自语言的差别，将三有全部安置于道上，全知之语赐予寂静之果，这些从天神的语言中如何产生？以及《略续王智慧品》中也说：为畜生、饿鬼、阿修罗等，以及南赡部洲的人、天人、圣者、藏族等，宣说过去、未来、现在三种和恒常真实的法，以各自不同的语言，将三有无遗地安置于道上，这是赐予安乐平等之果的全知之语，不是天神的语言。还有，《无垢光世界品》的第一个略集中说：对于寻求全知道路的人们来说，没有对声音和非声音的巨大分析。即使是各种地方的恶劣语言，也能使伟大的人们恒常进入道路。由于众生的意乐之心的力量，对于一切智的殊胜之语，语法学家用龙树所造的语音繁杂的争论，对于寻求意义的人来说是多余的。即使是语音衰败和地方语言，具瑜伽者也能把握意义。就像牛奶混入水中，天鹅也能分辨并饮用。究竟的真理恒常存在于地方，伟大的人们不依赖词句。如果通过地方语言了解意义，那么用纯正的教典语音做什么呢？无论是语音残缺还是语音变化，那样的表达都不是智慧，对于众生来说是无意义的，那不是一切智的语言。还有，第四个略集中说：在此未来之时，孩童的出生
English
It is not so. The reason for saying this is that the Blessed One has spoken of four reliances. Namely: one should rely on the meaning, not on the words; one should rely on wisdom, not on consciousness; one should rely on the definitive meaning, not on the provisional meaning; one should rely on the Dharma, not on the individual. Because the Blessed One said these things, in no vehicle did the Blessed One say to rely entirely on the words. Also, in the Root Tantra of the Kalachakra, it says: 'With the differences of their own languages, they completely place the three realms on the path, this omniscient speech gives the fruit of peace. How do these arise from the language of the gods?' And in the Wisdom Chapter of the Condensed Tantra King, it also says: 'To animals, pretas, asuras, etc., and to the people of Jambudvipa, gods, humans, noble ones, Tibetans, etc., he speaks of the three forms of past, future, and present, and the eternally true Dharma, with their own different languages, completely placing the three realms without exception on the path. This is the omniscient speech that gives the fruit of bliss and equality, not the language of the gods.' Also, in the first condensed section of the Stainless Light World Chapter, it says: 'For those who seek the path of omniscience, there is no great analysis of sound and non-sound. Even the various bad local languages always lead the great ones to the path. By the power of the minds of sentient beings, for the supreme speech of omniscience, the grammatical disputes of the sound complexities composed by Nagarjuna are superfluous for those who seek meaning. Even from deteriorated sounds and local languages, those with yoga grasp the meaning. Just as when milk is mixed with water, the swan can distinguish and drink it. The ultimate truth is always in the locality, the great ones do not rely on words. If one understands the meaning through local languages, what is the use of pure scriptural sounds? Whether it is a broken sound or a changed sound, that expression is not wisdom, and it is meaningless to beings, that is not the speech of omniscience.' Also, in the fourth condensed section, it says: 'Here in the future, the birth of children'
Chinese
依赖于名称、词语和文字，以及这些所依赖的事物，在所有续部中，以“如是我闻”等方式，明确地指示了佛陀的住所。如来所说的一切都不是真实的，因为说法者的佛陀依赖于指示意义，并且汇集者也用各种语言来正确地表达。在这里，如果像“如是我闻”等，用喉咙和上颚等努力产生的梵语词汇（Nyitzeva），那么如来宣讲佛法，这样一来，八万四千法蕴，在许多时候，如来所宣讲的，以及汇集者所书写的，都无法完成，因为只有一个梵语词汇（Nyitzeva）。在这里，因为没有无量化的化身，所以在无量化的无量世界中，无量化的无量众生同时用声音说法也是不可能的。因为没有宣讲八万四千法蕴，所以会变成非一切智者，但事实并非如此。在这里，如来宣说了无量的佛、无量的法和无量的僧伽，因此，说法者的一切智者不是唯一的。一切智者的语言，能够理解所有众生的语言，也不是唯一的。住所的明确指示也不是唯一的。如来的声闻僧伽和祈请者也不是唯一的。在这里，由于众生各种各样的意乐，所以有许多一切智者，许多一切智者的语言，许多住所，以及许多佛法教导。因此，如来不是用喉咙和上颚等努力产生的唯一天神语言来宣讲所有续部。等等。又在同一处说：世尊是无量法的说法者，因此，以“如是我闻”等方式，在所有续部之王中明确地指示了住所，诸佛如是说。
English
Relying on names, words, and letters, and by means of these dependencies, in all the tantras, by "Thus have I heard," etc., the abode of the Buddha is definitely indicated. Whatever is spoken by the Tathagata is not true, because the Buddha who teaches the Dharma relies on indicating the meaning, and the compilers also correctly express it in various languages. Here, if like "Thus have I heard," etc., the Sanskrit word (Nyitzeva) produced by the effort of the throat and palate, etc., then the Tathagata teaches the Dharma, in that case, the eighty-four thousand aggregates of Dharma, at many times, what the Tathagata has taught, and what the compilers have written, cannot be completed, because there is only one Sanskrit word (Nyitzeva). Here, because there is no limitless emanation body, in limitless limitless world realms, it is also impossible for limitless limitless beings to teach the Dharma simultaneously with sounds. Because there is no teaching of the eighty-four thousand aggregates of Dharma, it will become non-omniscient, but it is not so. Here, because the Tathagata has spoken of immeasurable Buddhas, immeasurable Dharmas, and immeasurable Sanghas, therefore, the omniscient one who teaches the Dharma is not unique. The language of the omniscient one, which understands the languages of all beings, is also not unique. The definite indication of the abode is also not unique. The Shravaka Sangha of the Tathagata and the petitioners are also not unique. Here, due to the various inclinations of beings, there are many omniscient ones, many languages of the omniscient ones, many abodes, and many Dharma teachings. Therefore, the Tathagata does not teach all the tantras with the single divine language produced by the effort of the throat and palate, etc. And again, in the same place, it says: Because the Bhagavan is the teacher of immeasurable Dharmas, therefore, by "Thus have I heard," etc., the abode is definitely indicated in all the kings of tantras, thus the Buddhas say.
Chinese
不应如此说。如果没有遍知一切众生语言本性的语言，仅仅用这种少许的梵语，那么佛也变成了少许。在印度这片土地上，看到那些精通语言、具有明显傲慢的非佛教大师们，就像婆罗门、遍入天和自在天等，认为他们所崇拜的梵天、遍入天和湿婆等都是说梵语的人一样，我们所崇拜的佛和所有菩萨也都是说梵语的。这是佛教徒中那些心智幼稚之人的想法。在这里，所有这些佛和菩萨，如果没有遍知一切的语言，不是仅仅用这少许的梵语，而是用一切众生的语言来宣说佛法和正确地摄受。因此，佛和菩萨与天神的出生有关联，这并非是少许的，而是因为他们用各种众生的语言来宣说佛法。而且，在那部经中还说：仅仅用一种梵语的声音就能到达天界，这是那些被错误的傲慢所征服之人的想法，因为他们没有遍知一切的语言。在这里，对于遍入天和湿婆等所宣说的少许的法，那些与一切众生缺乏慈悲，给予轮回痛苦，产生错误的傲慢，明显地以种姓为荣的人，佛教徒不应该随喜。如是说。如果按照依赖声音、词语和文字的人们那样，认为那些是最好的、最殊胜的和最神圣的，那就应该随喜，因为那样就与他们一致了。此外，在那部经中还说：暂且不论其他地方的差别，如来现证菩提，在这片印度土地上，世尊完全般涅槃之后，结集者们将三乘写在书本上，如来
English
It should not be said like that. If there is no language that knows the nature of all sentient beings' languages, and only this little bit of Sanskrit is used, then the Buddha would also become little. In this land of India, seeing those non-Buddhist masters who are proficient in language and possess obvious arrogance, just as Brahmins, Vishnuites, and Shiva followers think that the gods they worship, such as Brahma, Vishnu, and Shiva, are speakers of Sanskrit, so too, our Buddhas and all Bodhisattvas are speakers of Sanskrit. This is the thought of those with childish minds among Buddhists. Here, all those Buddhas and Bodhisattvas, without a language that knows all, do not use just this little bit of Sanskrit, but teach the Dharma and correctly gather with the languages of all sentient beings. Therefore, the Buddhas and Bodhisattvas are not related to the birth of gods in a small way, but because they teach the Dharma in the languages of various sentient beings. Moreover, it is said in that same sutra: 'The thought that one can reach heaven with just one sound of Sanskrit is the thought of those who are conquered by wrong arrogance, because they do not have a language that knows all.' Here, Buddhists should not rejoice in the little bit of Dharma taught by Vishnu and Shiva, etc., those who lack compassion for all sentient beings, give the suffering of samsara, generate wrong arrogance, and are obviously proud of their lineage. Thus it is said. If, according to those who rely on sound, words, and letters, one considers those to be the best, most excellent, and most sacred, then one should rejoice, because that would be in agreement with them. Furthermore, in that same sutra, it says: 'For the moment, let alone the differences of other places, when the Tathagata attained complete enlightenment, and the Bhagavan completely passed into Nirvana in this land of India, the compilers wrote the Three Vehicles on books, the Tathagata.'