English
Although there may be errors, the translations are unparalleled due to the combined efforts of the early translators. Rinchen Zangpo, Ngok translator, Sakya Pandita, Buton, and all later translators regarded it as the standard and, based on it, translated previously untranslated content in a similar manner. Later translations are not so easy. Just as the translations of later wise men like Buton also required multiple revisions by Situ Kunchhen Dharma Kara and others. Nowadays, even just some Chinese conjunctions and names are trusted and not thoroughly understood, so judging the quality of translations is like not being able to cross a stream but presuming to swim across the ocean. Therefore, great beings like Rinchen Zangpo and Patsab did not have the intention of disparaging early translations, but rather had a mind of gratitude, but later biased individuals added various words to exalt themselves. Similarly, in the Phangthang Catalogue and others, even though works like the Commentary on Valid Cognition were translated, because they were not proofread, most unsigned translations were given later translation titles. Although there are many instances where scholars have determined the content of teachings by comparing commentaries and so on, if one does not know that all of this comes from the kindness of the early translations and instead thinks that the early translators were inferior, that is an ungrateful and shameless act. Therefore, these sutras and tantras translated during the early translation period, although immeasurable in relation to the Buddha's teachings, contain profound and vast meanings within them, and the essence of the complete path, like refined gold, are the blessings of the incarnate translators, and everyone should know that this is the fortune of Tibet. If analyzed well in this way, no ordinary person can determine whether or not something is the Buddha's teaching. How can one determine that something is not the Buddha's teaching through direct perception? If one directly sees that the work is a forgery, that is another matter. Otherwise, because one does not have clairvoyance, one does not know whether or not something is the Buddha's teaching. The belief that these are the Buddha's teachings is also because of trusting qualified lineage lamas, and not because any later translator directly received them from the Buddha. If analyzed with reason,
Chinese
佛陀的教言是以各种地方语言宣说的。因为是所有形式的宣说，所以是从一个教言中显现出符合所化众生意乐的教言。为了符合各自的意乐，有词句繁简等各种情况，意义有隐藏和不隐藏等各种情况，所以如果只根据一个狭隘的论典，来判断所有是否与之相符，又怎么能区分是不是佛陀的教言呢？仅仅因为宣说方式具有续部的开端、听众等佛陀的宣说方式，也不能确定就是佛陀的教言。如果一个擅长写作的人伪造续部，如果他不伪装成加上开端等，像是佛陀所说一样，而是清楚地说“这是我做的”，就不会被伪造成佛陀的教言了。如果考察文句，会发现有从汉文翻译过来的痕迹，而且佛语和注释等词句的结构，与之前的汉文典籍有相似和不相似的痕迹。但是，由于翻译者的翻译方式，以及续部和注释中也混杂着各种佛语的原文，除非已经看到从佛语中出现的例子，否则怎么能仅仅通过观察文句，就区分佛语和论著呢？如果考察意义，又怎么会有人把与三藏和四续部的观点相违背的东西，写成伪造的续部呢？即使看起来好像有矛盾，也像“父亲和母亲是应该杀的”等等一样，在密咒续部中用六种方式加以扩展，即使它的字面意思如此，也很难消除疑惑，又怎么能断定它不是佛语呢？续部中，对于词句隐秘且具有隐藏方式的续部种类，需要用解释续部来阐明；没有隐藏的续部，也有的是确切的意义和字面意思。也有的是具有组合完美的风格。也有的看起来好像声音不流畅。就像简略续部那样，为了打破声音的傲慢，特意将第七个意义改为第二个意义等等。还有像易懂且流畅的藏文著作和苯教伏藏一样的情况，这也是由于所化众生的根器所致。因为有要阐述的狭隘内容和广阔内容，以及阐述方式的清晰与不清晰，还有各种地方的词义解释，所以仅从文句的表面是无法理解的。因此，这些种类很难考察，所以无法
English
The Buddha's teachings are spoken in various local languages. Because it is a teaching of all forms, it manifests from one teaching according to the inclinations of the beings to be tamed. In order to suit their respective inclinations, there are various situations such as the length and brevity of words, and various situations such as the meaning being hidden and not hidden. Therefore, if one only relies on a narrow scripture to judge whether everything is in accordance with it, how can one distinguish whether it is the Buddha's teaching or not? Just because the way of speaking has the introduction of the tantra, the audience, etc., which is the way the Buddha speaks, it is not necessarily the Buddha's teaching. If someone who is good at writing fabricates a tantra, if he does not pretend to add the introduction, etc., as if it were spoken by the Buddha, but clearly says "This is what I did," it will not be fabricated as the Buddha's teaching. If one examines the sentences, one will find traces of translation from Chinese, and the structure of the words of the Buddha's words and commentaries has similar and dissimilar traces to the previous Chinese scriptures. However, due to the translator's translation method, and the fact that various original words of the Buddha are mixed in the tantras and commentaries, unless one has already seen examples of them appearing from the Buddha's words, how can one distinguish the Buddha's words and treatises simply by observing the sentences? If one examines the meaning, why would anyone write something that contradicts the views of the Three Baskets and the Four Tantras as a fabricated tantra? Even if it seems like there is a contradiction, it is like "fathers and mothers are to be killed," etc., in the mantra tantras, it is expanded in six ways, and even if its literal meaning is like that, it is difficult to eliminate doubts, so how can one conclude that it is not the Buddha's word? In the tantras, for the types of tantras whose words are secret and have a hidden way, it is necessary to use explanatory tantras to clarify them; for those that are not hidden, there are also those with definite meaning and literal meaning. There are also those with a perfect combination of styles. There are also those that seem like the sound is not smooth. Just like the abbreviated tantras, in order to break the arrogance of the sound, the seventh meaning is intentionally changed to the second meaning, etc. There are also situations like easy-to-understand and fluent Tibetan works and Bonpo terma, which is also due to the capacity of the beings to be tamed. Because there are narrow and broad contents to be explained, as well as clear and unclear ways of explaining, and various local definitions, it is impossible to understand only from the surface of the sentences. Therefore, these kinds are difficult to examine, so it is impossible to
Chinese
因此，如果将是佛语说成不是佛语，就会积累谤法的恶业，所以不应该对宁玛派的佛语和论典进行欺骗性的诽谤。我也只是保持中立，不会妄下定论，因为很难找到确定的理由，又怎么能做出判断呢？如果考察文辞，就能轻易分辨出哪些是学者所作，哪些是粗俗之语。仅仅凭这些很难确定是否是佛语，因为佛陀的教诲是根据所化众生的根器而有各种各样的表达方式和意义。慈氏菩萨说：犹如清凉、甘甜、柔软和轻盈的水从大云中流出，因与土地、盐等处所接触，而产生极其繁多的味道。同样，八正道之水的雨，从广阔慈悲之云的精华中流出，因众生根器的不同，而具有多种多样的味道。同样，咒语的文字也不一定只有梵文才是佛语，因为有以天神、龙、人等各种语言加持的咒语，所以不一定只有梵文。在《无垢光经》中说：对于寻求一切智道的人来说，没有对声音和非声音等的大分别。即使是用各种低劣的方言，也能使伟人们恒常地进入正道。由于众生的因缘，对于一切智者的殊胜教言，那些寻求语法和龙族所造的音节堆砌之争论的人来说，就不是这样了。又说：对于旁生、饿鬼、非天以及贫贱者、天人、圣者、藏族等等，已经出现、将要出现和正在出现的三种形态，以及恒常真实的法，都已宣说。用各自不同的语言，将三有无遗地安置于正道，这就是带来安乐和果报的一切智者的教言，而不是天神的语言。例如，梵文中没有很多重叠的文字，但在时轮金刚中有十相自在的咒语等等，以及宁玛派的长寿本尊艾耶等非常多。从象征意义和长寿的角度来看，在嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）上加长音符号。
English
Therefore, if one falsely accuses what is the Buddha's word of not being so, one accumulates the karma of abandoning the Dharma. Therefore, one should not cast deceitful aspersions on the scriptures and treatises of the Nyingma school. I, too, remain neutral and will not make any hasty judgments, as it is difficult to find definitive reasons, and how can one make a judgment? If one examines the wording, it is easy to distinguish between what is composed by scholars and what is of a vulgar nature. It is difficult to determine whether something is the Buddha's word based solely on these factors, because the Buddha's teachings have various expressions and meanings depending on the disposition of those to be tamed. Lord Maitreya said: Just as cool, sweet, soft, and light water flows from great clouds, and due to contact with places such as earth and salt, many different flavors arise. Similarly, the rain of the eightfold noble path, flowing from the essence of vast compassion clouds, has many different flavors due to the differences in the dispositions of beings. Likewise, it is not necessarily the case that only Sanskrit letters are the Buddha's word when it comes to mantras, because there are mantras blessed in various languages of gods, nagas, humans, etc. Therefore, it is not limited to Sanskrit alone. In the "Stainless Light Sutra," it says: For those who seek the path of omniscience, there is no great distinction between sound and non-sound, etc. Even with various inferior local languages, the great ones always enter the path. Due to the karma of sentient beings, for the supreme teachings of the omniscient ones, it is not the same for those who seek grammar and the disputes over the stacking of syllables created by the nagas. It also says: For animals, pretas, asuras, the poor, gods, humans, noble ones, Tibetans, etc., the three forms that have occurred, will occur, and are occurring, and the eternally true Dharma have been taught. Using their respective languages, placing the three realms completely on the right path, this is the teaching of the omniscient ones that bestows happiness and results, and it is not the language of the gods. For example, although there are not many stacked letters in Sanskrit, there are the Kalachakra's ten powerful mantras, etc., and the Nyingma's longevity deity Aye, etc., which are very numerous. From the perspective of symbolic meaning and longevity, adding a long mark to Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡).
Chinese
被称为卓达拉卓达等等的各种语音变异，是具有诀窍的真言的翻译方法中，哪一种具有锐利的关键。像这样的一切都无法通过片面的研究来了解。例如，《名号赞》“点空一百字”的梵文翻译，以及“六”的梵文翻译，用以象征点空六字的棍杖的六种形态组合而成的埃字。如果翻译成“六自在”，就是汉语音译。也可以作为一百字或百神的种子字。一百和六虽然差别很大，但实际上并不矛盾。像这样的一般人的思维无法接受，但智者却认为非常美妙。宁玛派的大部分咒语都是藏语，因此对此感到怀疑。但是，在新派的《金刚手秘密显续》等中，也有很多这样的藏语咒语。此外，《喜金刚》的金刚歌等大多数续部的咒语或歌曲，也不仅仅是梵语，还有很多变音等。因此，空行母秘密的符号，以及天龙夜叉等，还有人类语言的差别，梵语变音等四种，以及藏语等各个地方的语言都有加持。如果一切法没有用各种词义来阐释，一种语言就会成为一个地方的导师，无法成为所有地方的导师。只有获得了对各种词义的正确理解的佛菩萨们，才能用各种语言来教导，如经中所说：天神的语言和龙与夜叉的语言，以及陶器师和人类的各种语言，以及所有众生的声音有多少，我都会用所有的语言来宣说佛法。同样，念诵的咒语也不是只有梵语才能加持，其他语言就无法加持，而是任何语言都可以加持。因此，在古老的续部中，也有保留用汉语音译加持的咒语。像香巴拉等真正的咒语也有用藏语来念诵的。这些都是莲花生等非佛陀的其他圣者考虑到其锐利迅速的特点而开示的。像这样念诵不会有错谬，如布达巴扎的咒语用象雄语写成，埋藏在桑耶寺作为伏藏。