Chinese
如果未见自明智，未修习传承，未得解脱，如果未生起通达彼之大乘意义的智慧，即使置于佛土，也必定因自己的分别念而见为地狱之境。如果证悟与自明智及其意义相符，即使未得度，也会将地狱之境也见为清净佛土。那么，密咒有救度之说吗？这是第十个问题的语句。秘密心髓虽周遍一切，但以如实之法性，微细而甚深之胜义来扩展，虽无大小之别，但若无证悟，即使行持，亦不得解脱，见义如见实例，此乃第十一个问题之义。如果想知道这些问题的确定答案是什么，那么，“梵天之光”是指如其语词，是回答之答复。在此，为了断除常时扰乱者而作，如果是这样，那么首先解释第六个问题的答案。所谓“何者于此轻执着”，这是呼唤辩论者。大乘密咒之义有四种行境，在此，除了自明智的现量境佛陀之外，其他被遮止，因为不是任何的行境，因为没有现量见到，如果如其语词般行持，则会迷失，所以不能以虚伪而成就，这样回答。然而，信仰、学习和传承的行境在此没有排除。如果想知道第七个问题的答案，所谓“何者于此信欲能”，等等。任何瑜伽士，如果对大乘之门非常信仰，并且有信欲，并且想要证悟，能够思维辨别，那么那位瑜伽士如果一心专注于大乘，那么将那个人与真实的如实之义结合，那个人就会行进，并且在那之中确定种类，像那样依次努力，仅仅是那些就是合适的，这样回答，没有堕落到乘的程度。如果第八个答案是成熟的例子，那么第五个问题是什么呢？所谓“何者于此多说乘”，等等。无论哪位导师在大乘之门中，说了多少种方便的差别，其自性并非不同类别，并非断绝。然而，为了众生不同的信欲，开示了许多方便的行持之门，所以是殊胜瑜伽士的
English
If one has not seen self-awareness, has not practiced the lineage, and has not been liberated, if one has not generated the wisdom to realize the meaning of the Great Vehicle, even if placed in a Buddha-field, one will surely see it as a hellish realm due to one's own conceptual thoughts. If realization is in accordance with awareness and its meaning, even if not liberated, one will see even the hellish realm as a pure Buddha-field. So, is there a saying that mantras liberate? This is the statement of the tenth question. Although the secret essence pervades all, expanding with the subtle and profound supreme meaning of suchness, there is no difference in size, but if there is no realization, even if one practices, one will not be liberated. Seeing the meaning is like seeing an example, this is the meaning of the eleventh question. If one wonders what the definite answers to these questions are, then "The Light of Brahma" means as the words are, it is a response to the answer. Here, it is made for the sake of those who constantly disturb, if that is the case, then first explain the answer to the sixth question. The so-called "Whoever here holds small attachment," this is calling out to the debater. The meaning of the Great Vehicle Secret Mantra has four spheres of activity, here, other than the Buddha, the directly perceived object of self-awareness, others are prohibited, because it is not any sphere of activity, because it is not directly seen, if one practices as the words are, then one will be lost, so it cannot be accomplished by pretense, this is the answer. However, the spheres of activity of faith, learning, and lineage are not excluded here. If one wants to know the answer to the seventh question, the so-called "Whoever here has faith and desire can," and so on. Any yogi, if they have great faith in the gate of the Great Vehicle, and have faith and desire, and want to realize it, and are able to think and discern, then if that yogi single-mindedly focuses on the Great Vehicle, then combining that person with the true suchness meaning, that person will proceed, and within that, the type is certain, in that way, striving sequentially, just those are suitable, this is the answer, without falling to the level of the vehicle. If the eighth answer is a mature example, then what is the fifth question? The so-called "Whoever here speaks of many vehicles," and so on. No matter which teacher in the gate of the Great Vehicle, has spoken of how many differences in skillful means, their nature is not different categories, it is not cut off. However, for the sake of the different faith and desires of beings, many doors of practice of skillful means have been taught, so it is the supreme yogi's
Chinese
行持也不一定。无论如何行持，都不会变成束缚的毒药，因此真实无误地回答了。第九个回答是怎样的呢？“那一切不违背意乐”，等等，所有行持的方法，都是为了调伏众生的意乐，对于尚未阻止进入大乘的人，为了驱除而特别施用正直的方法，因此对于所化众生来说是不一定的。对于所有行持的种类，不要固执地认为“只有这个才是确定的”，不要把智慧固执地放在某个确定的事物上，而是要把智慧放在不会变成如其本性的状态上。因此，回答说，行持的种类是实现宝珠的大乘教诲。因此，“一切包容，一切融入，在此安乐”，等等，是第十一个回答。在这个确定唯一性的伟大方法之门中，一切包容，没有舍弃任何东西，一切融入，都包含在内。通过这条正确的道路获得安乐，因此成就了以“确定之名”来称呼大乘。然而，因为以“殊胜大乘”来称呼，所以方便之门也极其广大，超越了数量和方法。因此，任何事物的任何行持都不舍弃，因为行持本身不会阻止任何事物，通过结合进入的道路，就能脱离痛苦。像这样，对于安乐本身，行持起来容易，不执着，也没有难以做到的事情。第十个回答是什么呢？“方便和乘的差别”，等等，这两个意义无论有多少不相同、各不相同，因为确定的方便不会错误，行持不会束缚，通过结合，就能使自他达到究竟。如果获得了确定的把握，那么就没有高低贵贱的区别，也没有好坏之分。回答说，轮回本身就是安乐的处所。以成熟为例，第十一个也是第八个的回答是怎样的呢？“誓言成就和行持”，等等，通过这些种类等等，所有各种不同的见解，都是为了调伏所化众生，如旁生等等，说了颠倒的见解，从而调伏行持，为了引导进入神圣的意义而说的。因此，无论有多少种多样的教法，誓言等等，也都是，本来面目从一开始就是自性觉悟，远离因缘，因此金刚自性在不生不灭的状态中是无二无别的意义上是一致的。
English
The conduct is also not definite. No matter how it is practiced, it will not turn into the poison of bondage, so it is answered truthfully and without error. What is the ninth answer like? "That all do not hinder aspiration," etc. All the means of practice are all specially applied as straightforward means to dispel those who have not yet been prevented from aspiring to the Great Vehicle, for the sake of taming the minds of those to be tamed. Therefore, it is not certain for those to be tamed. For all the categories of conduct, one should not firmly hold the thought that "this alone is certain." One should not firmly place one's mind on the meaning that it does not change in the state of suchness. Therefore, it is answered that the categories of conduct are the great teachings that make jewels. Therefore, "all-encompassing, all-inclusive, here is bliss," etc., is the eleventh answer. In this gate of the great means of certainty, all-encompassing, nothing is abandoned, all-inclusive, all are included. By this correct path, happiness is attained, so it is accomplished to be called the Great Vehicle by the name of certainty. However, because it is called the Supreme Vehicle, the gate of means is also vast, exceeding the number of methods. Therefore, the conduct of anything is not abandoned, because the conduct itself does not prevent anything, by combining the path of entry, one is separated from suffering. In such a state, it is easy to practice happiness itself, without attachment, and there is nothing difficult to do. What is the tenth answer? "The distinctions of means and vehicle," etc., these two meanings, no matter how many are different and distinct, because the certain means are not mistaken, the conduct does not bind, by combining, one can bring oneself and others to the ultimate end. If one gains a firm conviction of certainty, then there is no distinction of high or low, and there is no good or bad. It is answered that samsara itself is the place of bliss. As an example of maturation, what is the eleventh, which is also the eighth, answer like? "Vow fulfillment and conduct," etc., through these categories, etc., all the various different views are all spoken for the sake of taming the beings to be tamed, such as animals, etc., by looking at the reversed views, thereby taming the conduct, in order to guide them into the sacred meaning. Therefore, no matter how many diverse teachings there are, vows, etc., are also, the original nature from the beginning is self-awareness, free from causes and conditions, therefore the vajra nature is one in the meaning of being indivisible in the state of no birth and no death.
Chinese
因此，为了通过方便法门来引导具有不同想法的受教者，并为了正直引导他们，让他们在意义上得到训练，也让他们以相同的方式依赖和进入。通过诱导和引导，为了引导和培养伟大的境界，所以这样说完了。虽然本质本身无法被展示，但通过伟大的方便法门来引导盲人般的行为，就像被无明压倒的盲人一样，不应该被实行，这样回答了。对于前两个答案的任何方面，为了用一个答案来回答三个问题，对于“世间一切卑劣者”等等，那些被所有行走者所谴责的行为，如轮回的四种事物等等，以及各种各样的行为，都是为了引导不同的受教者进入伟大的神圣乘，所以特意安立了许多卑劣的行为，与完全圆满、没有执着的行为相一致，因此不会体验到异熟果报，没有恶趣的种子。对于伟大的方便法门的事业，没有抛弃卑劣的行为，这样回答了。第二个问题的答案是什么呢？对于“蛇蛋不会变成鹏鸟”等等，例如，蛇蛋孵化不会变成鹏鸟，就像你一样。但在这里，例如像炼金术的药和毒药的药的作用一样。如果能看到和知道恶劣行为的真相，或者众生的真相，没有错误和欺骗，那么仅仅通过实行它，就会变成神圣的二资粮，所以回答说是正确的行为。第三个答案是什么呢？对于“如是性”等等，从如是性的无边虚空中，有高尚和低劣。因为恶趣、佛陀果位和众生是无二的。虽然执着的人们会看到好坏的差异，但行为的好坏并没有被伟大的空性证悟所阻碍和执着，因此对于如此的展示，也没有发现过失，这样回答了。第四个答案是什么呢？对于“毒药和药物各自不同”等等，前两个是例子。轮回和涅槃就是这样，在行为上，正确和不正确没有混杂，虽然显现出各种各样的差异和不可思议，但它们本身都是通过自性如是性来扩展和圆满的方法，因为理解了它的意义，所以无论哪种根性，将来一定会变成神圣的，为了利益他人，实行那些被谴责的卑劣行为，实际上也是为了自己的利益而实行，这就是没有错误的实行。
English
Therefore, in order to guide sentient beings with different thoughts through skillful means, and to guide them righteously, allowing them to train in the meaning and to rely on and enter in the same way. Through inducement and guidance, in order to guide and cultivate the great state, it is said to be complete. Although the essence itself cannot be shown, guiding the blind-like behavior through great skillful means, just like a blind person overwhelmed by ignorance, should not be practiced, thus answered. For any aspect of the first two answers, in order to answer three questions with one answer, for "all the lowly ones of the world" etc., those behaviors condemned by all who walk, such as the four objects of samsara etc., and various kinds of behaviors, are all for the sake of guiding different trainees into the great sacred vehicle, so deliberately establishing many lowly behaviors, in accordance with the behavior that is completely perfect and without attachment, therefore one will not experience the ripening results, and there are no seeds of bad destinies. For the deeds of great skillful means, there is no abandonment of lowly actions, thus answered. What is the answer to the second question? For "a snake egg will not turn into a garuda" etc., for example, a snake egg incubated will not turn into a garuda, like you. But here, for example, like the function of alchemical medicine and poisonous medicine. If one can see and know the true nature of bad behavior, or the true nature of sentient beings, without error or deception, then merely by practicing it, it will turn into the sacred two accumulations, so it is answered as the correct behavior. What is the third answer? For "Suchness" etc., from the boundless space of Suchness, there are high and low realms. Because bad destinies, the state of Buddhahood, and sentient beings are non-dual. Although those with attachment see the difference between good and bad, the goodness or badness of behavior is not obstructed or fixated upon by the realization of great emptiness, therefore there is no fault found in such a presentation, thus answered. What is the fourth answer? For "Poison and medicine are separate" etc., the first two are examples. Samsara and nirvana are like that, in behavior, right and wrong are not mixed, although various differences and inconceivable things appear, they themselves are all methods of expanding and perfecting into the nature of Suchness, because one understands its meaning, therefore whatever lineage it is, it will surely become sacred in the future, for the sake of benefiting others, practicing those condemned lowly actions, in reality, it is also practicing for one's own benefit, this is the practice without error.