English
It appeared like an elephant. The circumstance was that in that era, there was only one black, evil sect, which, out of arrogance, thinking that there was no one stronger or greater than itself, taught false doctrines to others. Like, "Where does a blind man enter the path?" and so on. For example, if someone born blind walks on the road, even though he guesses with his mind and takes steps, he falls into a cliff. The circumstance of making the best use of evil judgment without understanding the secret meaning is: at any time, the holders who are bound by the darkness of ignorance, namely the Mahasamghika school. From that, there are also the Western Mountain School, the Eastern Mountain School, the Snow Mountain Dwelling School, the Eternalist School, and the Supramundane School, these five schools. Relying on directional judgment, arising from the aftermath of the great secret, is a rude code of conduct. The five schools that split off from fundamentally considering discipline and code of conduct as most important. "Meditating on yoga without scriptural authority," etc., performing meditation without definite scriptural authority, and proclaiming indiscriminately to others, the evil conduct, the crude evil code of conduct being the main thing, the circumstance that arose is: in that era, those who spoke arbitrarily without relying on scripture and reason were the internal all-existent schools, the Mahasamghika school, the Sthavira school, and the schools that were good at speculation. That is, just as "where it is said there is consciousness," similarly, there are those who think there is not, those who think "what is this, from where did it come," those who think "where is it neither existent nor non-existent," those who think "after I die, this life is nirvana." "Striving for meaningless dwelling," etc., always striving to live in empty places without faith, and being attached to images of gold, silver, and clay, etc. The circumstance of those with characteristics that are difficult to transform because they are not grasped by method is: in that era, the seven schools that closed the doors of the five aggregates and gathered inside, entering into evil samadhi, are: split off from the Sarvastivada, the Mulasarvastivada school, the Kashyapiya school, the Sautrantika school, the Dharmaguptaka school, the Bahushrutiya school, the Dharmottariya school, and the Vibhajyavada school. That is, five schools split off from others, and two schools split off from this.
Chinese
“从一切处不散乱观察。”第八品中说，顺便从事业中明显地显示出粗糙的山出现。 “隐藏的意义通过翻译声音……”等等，秘密的行为通过符号和暗示来显示。如果根据字面意思来解释，就无法确定，会导致无法获得胜利者的三金刚，会堕落到错误的地方，是欺骗。召唤聚集者，然后说：“以前也是这样，秘密者曾这样开示。”另外，“有方便者是这样的……”等等，解释不一致的错误。召唤有智慧和方便的楞伽，并接近指示，也显示当时语词的关联，刚说完，为了显示眷属的两位瑜伽士的争论，所以是追求和引导。属于那位导师的眷属，进入殊胜乘的梵天光，住在小信心中，著名的有者提出了十一个疑惑的重要问题。“以圣洁行持的梵天光……”等等，在第一个问题中，首先是三个问题的开始，召唤后说：“您行持大乘吗？”然后，做那些贬低轮回行为的事情，如果确定了有多种结果的理由，那么它不会变成正确的行为，就像黑暗不会变成光明一样，所以恶劣的行为也不会变成正确的行为，以秘密的方式询问了不舍弃任何行为。例如，“如果想要去高处……”等等，前两个词变成了例子，如果想要获得殊胜菩提，如果行持那些行为，就会出生在八无暇之处，因此询问有什么方法可以不堕落到那里。另外两个词也变成了例子。同样，如果有人认为可以成就佛果，如果做了与平等性行为相违背的低劣行为，那是不可能获得的，所以询问如何获得以及所说的行为的差别，是三个问题的最后，解释也会随之符合。 “蛇蛋被鹏吞噬。”例如，就像蛇蛋不会变成鹏一样，低劣的众生行为不会变成正确的胜利者行为。
English
"Looking without distraction from all places." It says in the eighth chapter, incidentally, from the activity, it clearly shows that a rough mountain appears. "The hidden meanings are translated by sound..." etc., secret actions are shown by signs and hints. If interpreted according to the literal meaning, it cannot be determined, and it will lead to not obtaining the three vajras of the Victorious Ones, falling into the wrong place, it is deception. Summoning the collector, then saying, "Also before, the secret one taught like this." Furthermore, "One with skillful means is like this..." etc., explaining the inconsistent errors. Summoning the wise and skillful means Lankavatara, and closely indicating, also showing the connection of words at that time, just after speaking, in order to show the debate of the two yogis of the retinue, therefore it is pursuit and guidance. Belonging to the retinue of that very teacher, the Brahma Light who entered the supreme vehicle, residing in small faith, the famous one asked eleven important questions of doubt. "The Brahma Light who practices virtuously..." etc., in the first question, the beginning of the three questions is, after summoning, saying, "Do you practice the Mahayana?" Then, doing those things that degrade cyclic existence, if the reason with many results is determined, then it will not become correct behavior, just as darkness will not become light, so bad behavior will not become correct behavior, secretly asking about not abandoning any behavior. For example, "If one wants to go to a high place..." etc., the first two words become examples, if one wants to attain supreme enlightenment, if one practices those behaviors, one will be born in the eight unfavorable conditions, therefore asking what method there is to not fall there. The other two words also become examples. Similarly, if someone thinks that they can achieve Buddhahood, if they do inferior behaviors that contradict the behavior of equality, it is impossible to obtain, so asking how to obtain and the difference of the said behavior, is the last of the three questions, the explanation will also be in accordance. "A snake egg is devoured by a Garuda." For example, just as a snake egg will not become a Garuda, the inferior actions of beings will not become the correct actions of the Victorious Ones.
Chinese
由于转变，能否成就真实的行持？这是第二个总的提问。其中“谁从秘密中背离”等，无论哪位瑜伽士的行为，从大乘中产生的错误颠倒行持，所有事物都未成立，因为是平等性，所以说不了解实义和法身也未由自性成立而是平等的。这样说辞，那是否符合实际情况？这是第三个提问。 “生存的药和死亡的毒”这是个比喻。 同样，高尚卑劣的事业，如果这样，那么大乘行者将所有像毒药一样低劣的行为，都视为应舍弃的，而四种应行持的行为等，好坏行为即使没有分别，在平等中，舍弃清净的行为而特意进行结合解脱等，这又是什么意思呢？如果按这种方式，那么说黑白行为和干净污秽等二者是平等的，例如，就像供养处高尚的化身，和世间的庸医一样行事，这两者是相同的。如果不阻止任何行为，那么这是否意味着用平等结合的意义来象征的标志或方法呢？如果是这样，那么这就像毒药和药物一样，好坏不平等的事物，在世俗中是不平等的，怎么会变成平等呢？不会变成平等的。 “未造作平等的法性”，本来法性没有大小的分别，但由于自己的突发行为和分别念，而显现出大小等。 剩余的词句是：你认为行持是平等性，这就像认为不一致的虚空是混乱的一样。你说了不会变成平等，这是最终的决定。 索。 哪里有疾病等，就像上面所说的，为了引导依赖者，而恶劣地行持密咒士的行为。如果这样，那么你为了利益众生而行持清净的密咒，会有什么过失吗？如果不这样做，那又怎么能成办事情呢？这是第四个提问。 “随顺进入行持正直的方法”等，随顺众生而引导，也是随顺所化众生的想法而行事。例如，哪位勇敢聪明有智慧的人，
English
Due to transformation, can the true conduct of meaning be accomplished? This is the second general question. Among them, "who deviates from the secret," etc., no matter which yogi's behavior, the erroneous and inverted conduct arising from the Mahayana, all things are not established, because it is equality, so it is said that not understanding the true meaning and the Dharmakaya are also not established by their own nature but are equal. Saying this, does it conform to the actual situation? This is the third question. "The medicine of survival and the poison of death" is a metaphor. Similarly, noble and lowly actions, if so, then Mahayana practitioners regard all actions as inferior as poison, as those that should be abandoned, and the four actions that should be practiced, etc., even if good and bad actions are not different, in equality, abandoning pure conduct and deliberately engaging in union and liberation, etc., what does this mean? If in this way, then saying that black and white actions and clean and unclean, etc., are equal, for example, like offering to a noble incarnation, and acting like a worldly quack doctor, these two are the same. If no action is prevented, then does this mean that the meaning of equal union is used as a symbol or method? If so, then this is like poison and medicine, things that are not equal in good and bad, are not equal in the mundane, how can they become equal? They will not become equal. "The uncreated equality of Dharma-nature," originally Dharma-nature has no distinction between large and small, but due to one's own sudden actions and discriminations, it appears as large and small, etc. The remaining words are: you think that conduct is equality, which is like thinking that the inconsistent void is chaotic. You said it will not become equal, this is the final decision. So. Where there are diseases, etc., just like what was said above, in order to guide the dependents, the behavior of the evil mantra practitioner is carried out. If so, then if you practice pure mantras for the benefit of sentient beings, will there be any fault? If you don't do this, then how can you accomplish things? This is the fourth question. "Following and entering the method of upright conduct," etc., following sentient beings and guiding them, is also acting according to the thoughts of the beings to be tamed. For example, which brave, intelligent, and wise person,
Chinese
就像将不一致的事物用方法纳入掌控之下，从而愉快地使其一致一样，以使调伏对象和言语表达相同的方式产生信服之意。对于所要做的事情，要如实地确定为真实可信的量。不具备自主的解脱等等行为是不合适的，这是第五个问题。 “如何因胆怯而贪图利益？”等等，例如，一个胆小的懦夫为了贪图利益和名声，不顾自身的能力和力量，投入战斗，与对方的军队和力量抗衡争斗，就像这样，自己的军队必定会被对方摧毁，从而被对方掌控一样。同样，“以虚假的誓言”等等，像这样，秘密真言被篡改的人，为了贪图利益、名声和我的傲慢之心，对于引导邪恶的调伏对象相一致的行为，却错误地认为是真正的誓言，不顾一切地主要以行为为中心，如果只是按照字面意思将词语的道路用于声音，那么自己和他人必定都会堕落，这是第六个问题。“一切以何者的承载量？”等等，每个人各自的智慧与事物相适应的程度，以及理解的程度，以及用智慧和能力所能容纳的程度之外，不适合等等的全部颠倒，就是超出限度的无境地，因为与调伏对象不相符，如果超越了，就是超越了本身，是非常痛苦的原因，这是第七个问题的意思。“任何超出限度的”等等，就像比喻一样，依靠观看的词语的特殊性质，将错误的巨大毒药纳入腹中的那个人的行为，不应该被至上的瑜伽士所使用，与国王不加选择地进行贱民的行为不是一样吗？这是第八个问题的词语。“谁被什么所束缚”等等，那些无论哪个瑜伽士，在自己不了解的网中沉溺，却试图去解救他人，就像没有学会游泳就去从河流中解救他人一样，因为两者都会沉没，这是欺骗的行为。像这样，秘密真言的行为能做什么呢？行为的修习和实际情况是怎样的呢？这是第九个问题的词语。“彼者未悟未解脱”，那些自称是大乘行者的人，不了解实际的意义
English
Just as bringing discordant things under control by means of methods, thereby happily harmonizing them, similarly, with the intention of making the objects to be tamed and the speech agreeable in the same way, for the things to be done, one should ascertain them as true and reliable measures. Actions such as liberation without autonomy are not appropriate, this is the fifth question. "How does one covet profit through timidity?" etc., for example, a cowardly coward, for the sake of desiring profit and fame, recklessly enters the battle without regard for his own skill and strength, and contends with the enemy's army and power. Just as one's own army is bound to be destroyed by the enemy's forces and thus be controlled by them. Similarly, "by falsely vowing," etc., in this way, a person who has tampered with the secret mantra, for the sake of desiring profit, fame, and my arrogance, mistakenly considers the conduct that is consistent with guiding the perverse objects of taming as a true vow, and without any confidence, mainly focuses on actions. If one merely uses the path of words as sound according to the literal meaning, then both oneself and others are bound to fall, this is the sixth question. "All with what capacity?" etc., each individual's intelligence and the degree to which it is suitable for things, and the degree of understanding, and what is contained within the capacity of intelligence and ability, except for what is not suitable, etc., the complete reversal is a limitless realm beyond measure, because it does not correspond to the object to be tamed. If it exceeds, it exceeds itself, and it is a cause of great suffering, this is the meaning of the seventh question. "Whatever exceeds the limit," etc., just like the example, relying on the special characteristics of the words of viewing, the actions of that person who takes the great poison of falsehood into his stomach should not be practiced by the supreme yogi, is it not the same as the king indiscriminately engaging in the behavior of an outcaste? This is the word of the eighth question. "Those who are bound by what," etc., those, whichever yogi, while immersed in the net of not knowing oneself, attempts to liberate others, is like trying to save others from a river without having learned to swim, because both will sink, this is a deceptive act. Like this, what can be done with the practice of secret mantra? What is the practice of learning and the actual situation like? This is the word of the ninth question. "That very one is not enlightened and not liberated," those who claim to be Mahayana practitioners do not understand the actual meaning.