Chinese
因此，确定的三藏以摩揭陀语写成。经部以信度语写成。般若波罗蜜多的法和密咒的法以梵语写成。续部和其他续部以梵语、普通人的语言、方言，以及非梵语的山居者等野蛮人的语言写成。像这样的一切，由全知者所教导的佛法，由汇集者写成。同样，在西藏地区，三乘以藏语写成，在中国以汉语写成。同样，在中国、萨拉斯瓦蒂、占婆迦、猴子之地名为金地，以及鲁伽摩苏拉玛之地的语言写成。像这样，在拥有十万个城市的九十六个地区，以九十六种语言写成。同样，在十二个部分、天界、人间和地下，由各种众生的语言的汇集者写成三乘：声闻们写声闻乘，独觉佛们写独觉佛乘，菩萨们写大乘般若波罗蜜多，以及大乘秘密真言因和果的自性。由各种汇集者为了调伏众生的目的而写成。由各种汇集者，以各种地区的语言写成的教证和理证进行辨析，佛陀薄伽梵是全知者，是以全知者的语言说法者，而不是遍入天和猛力神等其他神祇。如果遍入天和猛力神等之中，有圆满具备这些功德的，我们也应以一切方式向他们顶礼、供养和恭敬。如是善说。不仅如此，《秘密不可思议经》中也说：薄伽梵从成佛到涅槃之间，没有说过任何由舌颚运作产生的，哪怕一个字。其原因是祂没有呼吸出入，也没有分别念。即使如此，为了顺应众生的想法，以无量语言宣说了一切乘。
English
Therefore, the definite three pitakas are written in Magadhi language. The Sutra Pitaka is written in Sindhu language. The Dharma of Prajnaparamita and the Dharma of Mantras are written in Sanskrit. The Tantras and other Tantras are written in Sanskrit, the language of ordinary people, dialects, and non-Sanskrit languages of hermits and other barbarians. All such Dharmas taught by the All-Knowing One are written by the compilers. Similarly, in the land of Tibet, the three vehicles are written in Tibetan, and in China, in Chinese. Similarly, in great China, Saraswati, Champaka, the land of monkeys called Golden Land, and the language of the land of Rugmasurama. Thus, in the ninety-six regions possessing a hundred thousand cities, they are written in ninety-six languages. Similarly, in the twelve sections, the heavenly realms, the human realm, and the underworld, the three vehicles are written by compilers in the languages of various beings: the Hearers write the Hearer Vehicle, the Solitary Buddhas write the Solitary Buddha Vehicle, the Bodhisattvas write the Great Vehicle Prajnaparamita, and the Great Vehicle Secret Mantras, the nature of cause and effect. They are written by various compilers for the purpose of taming sentient beings. By analyzing with the scriptures and reasoning written in the languages of various regions by various compilers, the Buddha Bhagavan, the All-Knowing One, is the one who teaches the Dharma in the language of the All-Knowing One, and not other deities such as Vishnu and Shiva. If among Vishnu and Shiva, there are some who perfectly possess these qualities, then we should bow down, offer, and respect them in every way. Thus it is well said. Moreover, in the "Inconceivable Secret Sutra," it is also said: From the time the Bhagavan became enlightened until he passed into Nirvana, he did not utter even a single syllable produced by the effort of the tongue and palate. The reason for this is that he does not have inhalation and exhalation, nor does he have conceptual thought. Even so, in accordance with the thoughts of sentient beings, he taught all the vehicles with infinite languages.
Chinese
所有这些。 产生声音，如众生所愿而宣说。 声音遍布虚空，宣说佛法。 在鹫峰山上， 依靠慈氏菩萨，宣说名为“清净音韵坛城”之法时， 目犍连子想要衡量声音的边际， 当世界变成光芒胜幢时， 光芒胜幢如来宣说道： 经历了恒河沙九十倍， 九十九俱胝那由他劫后，你才来到这里。 虚空有多么广阔， 如来的声音就有多么遍布。 如是说。 为了与所化众生的想法相符， 完整地阐述八万四千法蕴， 这就是不可思议的语之秘密。 华严经中，大菩萨普贤菩萨的 普贤行愿品中也说： 天人的语言、龙和夜叉的语言， 鸠槃荼等和人类的语言， 以及所有众生的声音有多少， 我都用所有的语言来宣说佛法。 如是说。 大圆满等续部的文字、咒语和声音词语一致。 即使与梵语等印度语的声音词语文字不一致也没有过失。 入行论中说： 愿我听到一切有情众生的鸟鸣， 树木和一切光芒， 以及从虚空中传出的佛法之声， 永不间断。 如是说。 自生智慧法身， 处于法性如是之性中， 语金刚圆满报身是不可摧毁的自声。 因此，与梵语文字等相违背的过失， 一切智者也无法指出。 有些是世间和 论典中都没有出现过的， 如来以符号标志宣说的。 施明灯中说： 句吒夏等的音声， 是如来的符号， 世间论典中没有出现。 知道， 就像以十种风的十种名称的符号来命名一样。 因此，依赖于词句是没有意义的。 有些重复的词句， 如时轮经中“一切智智慧身”等， 就像宣说重复一样。 如遍入天等。
English
All of these. Sounds arise, proclaiming as sentient beings wish. The sound pervades as far as space extends, teaching the Dharma. On Vulture Peak Mountain, When teaching the Dharma called "Pure Sound Mandala" based on Maitreya, Maudgalyayana wanted to measure the boundary of the sound, When the world became a banner of light, the Tathagata Banner of Light declared: After experiencing ninety times the sands of the Ganges, Ninety-nine kotis of nayutas of kalpas, you have come here. As far as space extends, So far does the Tathagata's voice pervade. Thus he spoke. In accordance with the thoughts of those to be tamed, To fully explain the eighty-four thousand aggregates of Dharma, This is the inconceivable secret of speech. In the Gandavyuha Sutra, the great Bodhisattva Samantabhadra's From the Aspiration Prayer of Samantabhadra's Conduct it is also said: The languages of gods, the languages of nagas and yakshas, The languages of kumbhandas and humans, And however many sounds and languages of all beings there are, In all languages I teach the Dharma. Thus he spoke. The letters, mantras, and sound-words of the Great Perfection and other tantras are consistent. Even if they do not match the sound-words and letters of Sanskrit and other Indian languages, there is no fault. In the Bodhicaryavatara it says: May I hear the sounds of birds of all embodied beings, Trees and all rays of light, And the sound of the Dharma from the sky, Unceasingly. As it says. Self-born wisdom Dharmakaya, While remaining unmoved from the nature of suchness, The speech Vajra Sambhogakaya is the indestructible self-sound. Therefore, the faults of contradicting Sanskrit letters and so on, Even the all-knowing one cannot point out. Some are not known in the world or in Treatises, The Tathagata spoke through symbolic signs. In the Lamp Illuminating Wisdom it says: The sounds of kota-sha and so on, Are symbols of the Tathagata, Not known in worldly treatises. Know, Just as the ten winds are named with the symbols of ten names. Therefore, relying on words is meaningless. Some repetitive words, Such as "all-knowing wisdom body" in the Kalachakra, Are like proclaiming repetitions. Like Vishnu and so on.
Chinese
有些人认为，为了消除将“一切智”归于声闻、缘觉、唯识宗的佛陀，以及需要智慧之身的情况，所以才重复宣说了“一切智”、“智慧身”、“如日”、“莲花盛开之眼”等佛名。虽然没有过失，但由于存在重复，因此并非所有情况都无过失。关于名称的同义词等，在《无垢光》中说：“关于咒语的这种方式，元音（藏文ཨེ་，梵文天城体ए，梵文罗马拟音e，汉语字面意思：唉）和辅音（藏文ཝཾ་，梵文天城体वं，梵文罗马拟音vam，汉语字面意思：旺）本身不是名称，而是一个本体有多个名称。因为名称众多，所以不是只有一个名称是主要的，而是为了理解所有名称的本体都是同一个。例如，在女人、妇人、少女等名称中，不是只有一个“女人”是主要的名称，而是所有名称都用来理解具有乳房和头发的本体。”因此，将罗睺星称为遍入天，将遍入天称为白胸自在天，没有任何矛盾。而且，诸天、龙、鬼神等每一个都有许多名称，有些是根据不同地区的习俗而命名的。例如，二十八星宿，既有经论中的名称，也有不同地区命名的许多名称。仅仅一个大自在天，就有自在天、富主、青颈、乌摩之主、咕朗、乐作、大猛等众多名称。因此，执着于一个名称是极大的错误，而且依赖于这样的名称和词语本身是没有意义的。因此，智者应当追求的是阐明意义，而不是依赖词语。此外，在某些情况下使用梵语，是有其用意的。例如，在天界，是为了使诸天完全成熟；而在圣地摩揭陀，因为有精通声明的外道仙人，为了调伏那些用梵语说话且具有学者傲慢的人；此外，还有一些佛教徒的孩子，也跟随他们说话，认为我们的导师佛陀及其眷属也应该说梵语。
English
Some people think that in order to eliminate the need to attribute "Omniscience" to the Buddhas of the Hearers, Solitary Realizers, and Consciousness-only schools, and the need for a body of wisdom, the names of the Buddha such as "Omniscient," "Wisdom Body," "Like the Sun," and "Lotus Blossom Eyes" are repeated. Although there is no fault, it is not the case that there is no fault in all cases because there is repetition. Regarding synonyms of names, etc., it is said in "Stainless Light": "Regarding this way of mantra, the vowels (藏文ཨེ་，梵文天城体ए，梵文罗马拟音e，汉语字面意思：唉) and consonants (藏文ཝཾ་，梵文天城体वं，梵文罗马拟音vam，汉语字面意思：旺) themselves are not names, but one entity has many names. Because there are many names, it is not that only one name is the main one, but it is to understand that the entity of all names is the same. For example, among the names woman, female, and young woman, it is not that only 'woman' is the main name, but all names are used to understand the entity with breasts and hair." Therefore, there is no contradiction in calling Rahu "All-pervading" and calling the god All-pervading "White-breasted Isvara." Moreover, each of the gods, nagas, and spirits has many names, and some are named according to the customs of different regions. For example, the twenty-eight constellations have names in the scriptures and many names given by different regions. Even the single Great Lord has many names such as Isvara, Lord of Wealth, Blue-necked, Lord of Uma, Gulang, Bliss-maker, and Great Wrathful One. Therefore, clinging to one name is a great mistake, and relying on such names and words themselves is meaningless. Therefore, what the wise should pursue is to clarify the meaning, not to rely on words. Furthermore, the use of Sanskrit in some cases is intentional. For example, in the realm of the gods, it is to fully mature the gods; and in the holy land of Magadha, because there are non-Buddhist sages who are proficient in grammar, it is to subdue those who speak in Sanskrit and have scholarly arrogance; in addition, some Buddhist children also follow their speech, thinking that our teacher Buddha and his retinue should also speak Sanskrit.
Chinese
是为对证悟者们所说的。 如此，所有佛陀也以各自的语言对各个地方的各种有情众生进行教导。 结集者们也结合各个地方的语言和表达方式进行结集。 莲花生和比玛拉米扎等也根据藏地等各个地方的表达方式、语言、声音以及名相词语的文字进行翻译和讲解。 那些依赖于尼采巴的名相词语文字的偏颇之见，都被无偏无党的学者们抛弃，并在意义上进行阐释，请看菩提萨埵的释论三篇等所有经典中，以一个意旨和一个音调所说的话语。 还有人这样说，坛城中的神有九个库列拉格，雅布秀红色，金刚莱巴，纳秀的身是桑巴，擦瓦冈的金刚玉灯母，拉瓦拉姆的骡子鼻，门隅的斯顿丁黑母等等，聚集了很多藏地的鬼神。 对此的回应是： 如果因为坛城眷属中聚集了神鬼而被认为是错误的，那么时轮金刚等许多无上续部，以及瑜伽续部的吉祥胜乐，法界语自在，夜叉车乘，身续部的金刚顶髻，九顶髻等许多续部中，都说安立了三有的神鬼。 净续中也说： 外坛城之外，也要绘制四大部洲。 在赡部洲绘制梵天，在北方绘制大自在天，在东方和西方的部洲，也要绘制百施天及其所有眷属。 其他的也同样，要绘制非天、乾闼婆、飞天，夜叉、罗刹、大腹行，部多、饿鬼、鬼怪等，龙和龙族，以及四大天王。 要绘制星宿、星座和流星，忿怒、凶猛、作害的障碍和毗那夜迦等，利益一切有情的仙人、大福德者，空行母和妇女。 同样，要绘制姐妹、瑜伽母，四大部洲的大神，居住在房屋和山上的神，以及树木和喜悦林等。
English
These were spoken to those who have realizations. Thus, all the Buddhas also taught various sentient beings in different places in their respective languages. The compilers also compiled by combining the languages and expressions of various places. Padmasambhava and Vimalamitra, etc., also translated and explained according to the expressions, languages, sounds, and the letters of names and words of various places such as Tibet. All the biases that rely on the names, words, and letters of Nyitze-wa are abandoned by impartial and unbiased scholars, and they explain the meaning. Please look at all the scriptures such as the three commentaries of Bodhisattvas, which are spoken with one intention and one tone. Also, some say that the deities in the mandala include nine Kulelaga, Yabshu red, Vajra Legpa, the body of Nagsho is Sangpa, Vajra Yu Dronma of Tsawa Gang, the mule nose of Lawa Lam, Stun Ding Nagmo of Mon region, etc., gathering many Tibetan ghosts and spirits. In response to this: If it is considered wrong because gods and demons are gathered in the retinue of the mandala, then many unsurpassed tantras such as Kalachakra, and the Yoga Tantra's Glorious Supreme, Dharmadhatu Vagishvara, Yaksha Chariot, the Body Tantra's Vajra Crown, Nine Crowns, etc., state that many gods and demons of the three realms are established. Also, in the Purifying Tantra, it says: Outside the outer mandala, the four continents should also be drawn. Brahma should be drawn in Jambudvipa, and Mahadeva in the north. In the eastern and western continents, the hundred gods and all their retinues should also be drawn. Others are also the same, draw the Asuras, Gandharvas, Kinneras, Yakshas, Rakshasas, large-bellied ones, Bhutas, Pretas, ghosts, Nagas and Naga races, and the four great kings. Draw the planets, constellations, stars, wrathful, fierce, harmful obstacles and Vinayakas, the sages who benefit all sentient beings, those of great merit, Dakinis and women. Similarly, draw sisters, Yoginis, the great gods of the four elements, those who dwell in houses and mountains, and trees and joyful forests, etc.