Chinese
请讲述。（世尊如是说。）第二部分分为两部分：提问和回答。第一部分，从“聚集的僧众”到“祈请”之间进行展示。然后，聚集的僧众再次这样祈请：世尊，何处是密咒邪道之路？何处是不谬误之路？请为我们广为讲述。如是祈请后，第二部分分为两部分：讲述不谬误之路，揭示邪道之路。第一部分分为两部分：直接讲述不谬误之路，以及劝诫不要以共同的量度来理解。第一部分，从“楞伽”到“真实秘密之路”之间进行展示。以“楞伽之主”来称呼以秘密聚集者，通过讲述历史的方式，世尊，秘密之主对大聚集的僧众说：大聚集的眷属们，听着，如所说，诸佛以智慧相传，法王向王位继承者展示，依次在具有善缘的天人和凡人中广为流传，瑜伽士们善于修持作为宗义的大乘至高秘密，这个密咒秘密心髓的意义，如其自性安住，如先前所修持的那样，现在当今之时，也应以教证、理证、窍诀三者，善于确定自性的法性。如先前所说的那样，在确定意义后进行修持，这就是真实秘密之路，是不谬误的善妙修持。第二部分，从“何处是邪道”到“没有能力”之间进行展示。在何处，偏离深奥秘密的意义而邪谬修持的法，以及不谬误修持密咒秘密心髓，两者不舍弃而仅是修持，只是名言上的施设，因为名称的言语相同，所以难以区分，因此要以智慧善加辨别、确定考察，在不谬误地见到意义的差别后，才能认识。因此，对于大乘密咒的方便修持，以不舍弃任何事物的态度，按照所化众生喜欢的方式，以随顺的方便之语，与信仰的方面相一致地进行展示。在没有获得意义的情况下，执著于言语
English
Please explain. (Thus spoke the Blessed One.) The second part is divided into two parts: asking and answering. The first part, from "the assembled sangha" to "requesting," is shown. Then, the assembled sangha again requested thus: Blessed One, where is the path of the wrong secret mantra? Where is the path of non-error? Please explain it to us extensively. After requesting thus, the second part is divided into two parts: explaining the non-erroneous path and revealing the wrong path. The first part is divided into two parts: directly explaining the non-erroneous path and admonishing not to understand it with common measures. The first part, from "Lanka" to "the true secret path," is shown. By calling the one who gathers in secret as "Lord of Lanka," through the way of telling history, the Blessed One, the Lord of Secrets, said to the great assembly of sangha: Listen, great assembly of attendants, as said, the Buddhas transmitted through wisdom, the Dharma King showed to the heir to the throne, and it was gradually spread among the fortunate gods and humans, the yogis who are good at practicing the supreme secret of the Great Vehicle as a doctrine, the meaning of this secret mantra's secret essence, as its own nature abides, as it was practiced before, so now in this present time, one should also use the three, scriptural authority, reasoning, and key instructions, to skillfully determine the Dharma nature of one's own nature. As said before, practicing after determining the meaning, this is the true secret path, the non-erroneous and excellent practice. The second part, from "Where is the wrong path" to "not capable," is shown. Where, deviating from the meaning of the profound secret and practicing wrongly, the dharmas, and the non-erroneous practice of the secret mantra's secret essence, both are not abandoned but only practiced, only a designation in name, because the words of the name are the same, it is difficult to distinguish, therefore, one must carefully discern and definitely examine with wisdom, and only after seeing the difference in meaning without error, can one recognize it. Therefore, for the skillful practice of this Great Vehicle's secret mantra, with an attitude of not abandoning anything, according to the way the disciples like, in accordance with the aspect of faith, with words of agreeable means, it is shown. Without obtaining the meaning, clinging to words.
Chinese
如果这样理解，就会变成像是黑色解脱一样，并且可能会和外道徒的观点混淆，因此，基于这个理由，词语和声音虽然是意义的表达方式，但并非声音本身，所以不能仅仅根据这些就断定意义的本质，绝对不能依赖它们。那么，为什么这个本身是理由呢？这是因为，诸佛的究竟密意，即秘密真言的真实面貌，如果脱离了确定的经文和口诀，就无法通过言语来完全表达，因此不是共通的。所以，共通的宗派用相似或不相似的例子，或者将意义比作例子，以及确立的基础，都包含显现和隐蔽两个方面。即使是现量，也有根识、意识、自证识、瑜伽现量等。其中，有些是现量但不是理智，有些是理智但不是现量，有些两者都是，有些两者都不是。对于比量，也有比量是但不是理智等等的说法，这些都是针对隐蔽和非常隐蔽的两种情况。通过完整的论证，或者仅仅通过理由进行论证，或者通过相似的一方进行论证，或者通过不相似的一方进行论证，或者通过标志来确定，以及通过包含四种理智的三相标志来进行推断的各种分别智慧，都无法衡量秘密真言的本质，即自明、无偏、伟大的、未经改造的法性深奥实相。然而，并非不认可这部论典的例子和量等，如果精通具体情况的意义，它们就会成为象征性方法的明灯。第二部分分为三点：总的来说，指出在未理解的情况下修行和讲解的过失；详细区分其类别；总结。第一点，从“意旨秘密”到“罪过比那更重”之间，说明了诸佛的究竟意旨，即大秘密、秘密心髓，无论哪个人的智慧没有达到，也就是在没有真正理解的情况下，谁如果努力讲解和宣说秘密的深奥意义，那就会像盲人引导盲人一样。
English
If understood in that way, it would become like a black liberation and could potentially be confused with the views of other non-Buddhist adherents. Therefore, based on that reason, although words and sounds are expressions of meaning, they are not the sounds themselves. So, one should not determine the essence of meaning based solely on these, and one should definitely not rely on them. Why is that itself a reason? It is because the ultimate intention of the Victorious Ones, the true nature of Secret Mantra, if separated from definitive scriptures and oral instructions, cannot be fully expressed through words, and therefore is not common. So, the common schools use similar or dissimilar examples, or compare meanings to examples, and the basis for establishing them includes both the manifest and the hidden. Even in direct perception, there are sense consciousness, mental consciousness, self-awareness, and yogic direct perception. Among these, some are direct perception but not reasoning, some are reasoning but not direct perception, some are both, and some are neither. Regarding inference, there are statements such as inference that is inference but not reasoning, etc. These are all aimed at the two types of hidden and very hidden phenomena. Through complete arguments, or arguments based solely on reasons, or arguments based on similar aspects, or arguments based on dissimilar aspects, or through establishing via signs, and through the various discriminating wisdoms that infer from the three characteristics of a sign that includes the four reasonings, one cannot measure the essence of Secret Mantra, which is the self-luminous, impartial, great, unconditioned nature of reality, the profound state of affairs. However, it is not that one does not accept the examples and valid cognitions, etc., of this text itself. If one is skilled in the meaning of specific situations, they will become lamps of symbolic methods. The second part has three points: Generally, pointing out the faults of practicing and explaining without understanding; specifically distinguishing its categories; and summarizing. The first point, from "Intentions Secret" to "That sin is heavier than that," explains that the ultimate intention of the Buddhas, the great secret, the heart essence of secrecy, is such that whatever person's mind has not reached it, that is, without truly understanding, whoever strives to explain and speak about the profound meaning of the secret, that will become like a blind person leading a blind person.
Chinese
如果导师不这样说，那么你肯定活不下去，一定会死，这是用实际行动来教导。同样，对于那些修持密咒行、以意义为目标的见解、专门努力修行、以及用不分别的方法进行思辨的人，如果你们这些人在没有获得对意义的确定智慧之前，在没有成熟之前，不要随意使用秘密，否则你们会有什么过错呢？如果一开始就没有听到，那就非常吉祥，所以不要错误地使用它，这是教导。为什么呢？因为深奥密咒的意义深不可测，如同大海一般。例如，导师世尊释迦牟尼消除昏迷时，对病人、医生和妻子三人说：如果珍贵的生命没有分离，就能通过寻找获得幻化的财富。财富中最殊胜的是慈悲。病人痊愈后，到处宣扬。因为不知道未来会怎样，所以要努力珍惜过去。就像他们各自听到的一样。即使是圣者教言中一句一句深奥的话语，也会因为表达和意图的不同而产生多种不同的意义，因此很难理解。因此，在没有理解密咒秘密的真实意义之前，如果说了什么，那么这种妄语的罪过比造作五无间罪还要严重，因为这是对道路的错误引导。第二部分有十个方面：揭示杀生的过患，揭示不理解而说的过患，解释按照字面意思使用的过患，解释歪曲经典的过患，解释行为错误的过患，揭示见解错误的过患，揭示无意义地执着于自己的见解为殊胜的过患，解释仅凭猜测就使用的过患，揭示没有依据就使用的过患，解释不理解意义就修行的过患。第一点是，正如《秘密》中所说的那样，从“秘密本身”到“幻化行为的控制”。揭示了，从秘密无偏的大二法和无相本身，到偏袒、宗派和自续的错误之人，在没有成熟之前，对他人说秘密的邪见者，贪执和渴求者们。在言语上也这样说：密咒的方法
English
If the teacher does not say this, then you will certainly not live, you will surely die, this is taught with practical action. Similarly, for those who practice secret mantra conduct, view with meaning as the goal, diligently strive in practice, and speculate on the means of non-discrimination, if you individuals have not gained the certain wisdom of meaning, before maturity, do not casually use secrets, otherwise what fault will you have? If you had not heard it from the beginning, it would be very auspicious, so do not use it wrongly, this is the teaching. Why? Because the meaning of profound secret mantra is unfathomable, like the ocean. For example, when the teacher, the Bhagavan Shakyamuni, dispelled the coma, he said to the three, the patient, the doctor, and the wife: If the precious life has not separated, then illusory wealth can be found by searching. The most supreme of wealth is compassion. When the patient recovers, spread it everywhere. Because you do not know what will happen in the future, you should diligently cherish the past. Just as they heard it separately. Even each and every profound word of the holy teachings will have many different meanings and transform into various forms due to different expressions and intentions, therefore it is very difficult to understand. Therefore, before understanding the true meaning of the secret mantra, if one speaks or says anything, then the sin of such false speech is more serious than committing the five heinous crimes, because it is a wrong guidance of the path. The second part has ten aspects: revealing the fault of killing, revealing the fault of speaking without understanding, explaining the fault of using according to the literal meaning, explaining the fault of distorting the scriptures, explaining the fault of wrong conduct, revealing the fault of wrong view, revealing the fault of meaninglessly clinging to one's own view as supreme, explaining the fault of using only by guessing, revealing the fault of using without basis, explaining the fault of practicing without understanding the meaning. The first point is, as it says in the "Secret" itself, from "the secret itself" to "the control of illusory actions". It reveals that from the secret, impartial, great two dharmas and the unconditioned itself, to the biased, sectarian, and self-continuum erroneous person, before maturity, the heretics, those attached and craving, who speak secrets to others. In words, they also say this: the method of secret mantra.
Chinese
如果通过某种仪式行为，断绝任何众生的生命，杀死他们，却说这不是罪过，去杀吧！像这样颠倒引导的邪道，以后也会出现。这些事情以前也发生过，情况是怎样的呢？在过去无数劫的最初记忆时期，在光明出现佛涅槃之后，有些婆罗门以虚伪的行为为生，他们是具有邪见的贪欲者，名为“善饰瑜伽士”，他们向他人宣说邪法，自己也以欺骗和虚伪行事，从而控制了许多人走上邪路，不要像他们那样行事。这些在根本续中也有明确的记载，应当追随。第二，从“在此邪道”到“非彼之行”，意思是说，正如所说，在此邪道中，颠倒的行为也会增长和兴盛。所有与此相似的人都会进入这种颠倒之中，并以“秘密圣行”之名来称呼它，依靠秘密真言来显现行为，也会出现增加手段的愚蠢罪人。那是怎样的呢？在过去的最初记忆时期，在诸劫圆满光明出现佛涅槃之时，曾经出现过，并非婆罗门，而是像无垢行比丘那样，在任何时间任何地方，也会出现其他人，他们会变成具有邪见的贪欲者，秘密圣行并非真实的行为，而是以相似的方式行事，出现类似于外道行为的错误行为。第三，从“无论何处”到“痛苦之总集”，意思是说，在任何时候，像这样邪行的法，以及大乘秘密真言圣教的词语和声音，虽然名称相同，但所指代的意义本质却不相同，这是各自不出现的根源。
English
If, through some ritual act, the life of any being is cut off, and they are killed, but it is said that this is not a sin, go and kill! Such a perverted path of guidance will also appear in the future. These things have also happened before, what is the situation? In the initial period of memory in countless past kalpas, after the Buddha Manifest Light passed into nirvana, some Brahmins lived by false conduct, they were greedy people with wrong views, called "Good Ornament Yogis," they preached false Dharma to others, and they themselves acted with deception and falsehood, thereby controlling many people to go astray, do not act like them. These are also clearly recorded in the root tantra, and should be followed. Second, from "Here in the wrong path" to "Not that other behavior," it means that, as said, in this wrong path, inverted behaviors will also increase and flourish. All those of similar kind will enter into this inversion, and will call it by the name of "Secret Holy Conduct," relying on secret mantras to manifest actions, and foolish sinners who increase means will also appear. What is that like? In the past, in that very first period of memory, when the Buddha Manifest Light, who completed all the kalpas, passed into nirvana, it happened before, not a Brahmin, but like a Bhikshu of Immaculate Conduct, at any time and any place, other beings would also appear, and they would become greedy people with wrong views, the Secret Holy Conduct is not a real action, but acts in a similar way, and erroneous behaviors similar to those of non-Buddhists appear. Third, from "Wherever like this" to "The totality of suffering," it means that at any time, the Dharma of such wrong conduct, and the words and sounds of the Great Vehicle Secret Mantra Holy Teachings, although the names are the same, the essential nature of the meaning they refer to is not the same, this is the basis for each not appearing.