Chinese
凡是执着之处，无论在何处，都会产生像大山一样难以转变的粗大分别念。那又是怎样的呢？在过去的时代，以前发生过这样的事情：凡是识蕴，通过阻断五种识的门径，将它们收摄于内，使之平等安住，并进入邪定的状态，由此形成了七个部派。那便是从一切有部中分裂出来的七个部派，即：说一切有部的部派、饮光部的部派、大众部的部派、法护部的部派、多闻部的部派、赤衣部的部派、分别说部的部派。或者说，由执着于“我”而产生的五个部派，以及由执着于“我”而产生的两个部派，合起来是七个部派。即：由其他的虚假造作而产生的部派，以及由此而产生的部派，只有这两种。前者是：执着于处所为我所有，执着于眷属为我所有，执着于资具为我所有，执着于财物为我所有，执着于受用为我所有，这五种。即：处所、眷属、资具、财物，受用五者皆具足，从他而生。后者是常断二见：即认为忆念是常有的；认为依赖执持的微尘、黑暗、心力等变化是自性的因，是常有的；认为没有因果的边见；认为那本身也是无边际的，仅仅是空性的；认为不散乱地修持无分别的禅定是常有的。即：忆念常有见，依赖执持因，无有之边与无边知，一切皆不散乱见。这些都在第八品的附带内容中清楚地说明了。第三是：从“隐藏的意义”到“由最胜秘密宣说”之间所阐述的内容。凡是将不共的行为秘密隐藏起来，不按照字面意思，而是通过隐喻和暗示来揭示的难以理解的意义之秘密，那些通过将它们转译成自己的派别，并以分别和推理的智慧来衡量其有限范围的人，他们的言论不会落在如实之处，因此无法正确地确定，而是会走向错误的歧途。因此，无法获得圆满正等觉佛陀的身语意的金刚三密。
English
Wherever clinging arises, gross discriminations, as difficult to transform as mountains, will occur. What are these like? In the past, it happened that, wherever consciousness, by blocking the gateways of the five aggregates of consciousness, was gathered inward and placed in equipoise, and engaged in perverse samadhi, seven groups of schools arose. These were the seven schools that branched out from the Sarvastivadins: the Sarvastivada school, the Kashyapiya school, the Sautrantika school, the Dharmagupta school, the Bahushrutiya school, the Kasyapiya school, and the Vibhajyavada school. Alternatively, there are five schools arising from clinging to "self" as other, and two schools arising from clinging to "self" as this, making seven in total. That is, there are only two: those arising from other artificial fabrications, and those arising from this. The former are the five clingings: clinging to place as "mine," clinging to retinue as "mine," clinging to possessions as "mine," clinging to wealth as "mine," and clinging to enjoyment as "mine." That is: place, retinue, possessions, wealth, enjoyment—the five complete, arising from other. The latter are the two views of permanence and annihilation: viewing memory as permanent; viewing the changes of dependent clinging, dust, darkness, and mental strength as the cause of nature, as permanent; viewing the extreme of no cause and effect; knowing that itself is also without limit, viewing it as only emptiness; viewing the meditation of non-distraction, the contemplation of non-thought, as permanent. That is: viewing memory as permanent, dependent clinging as cause, the extreme of non-existence and knowing no limit, viewing non-distraction from all. These are clearly shown in the incidental content of chapter eighty-one. The third is the content explained from "hidden meanings" to "explained by the supreme secret." Whatever uncommon conduct is kept secret, not according to the literal meaning, but hidden, revealing difficult-to-understand secrets of meaning through symbols and allusions, those who translate them into their own factions and measure their limited scope with discriminating and reasoning minds, their words do not fall upon the actual state, and therefore cannot be correctly determined, but go astray into wrong paths. Therefore, without attaining the three vajras of body, speech, and mind of the Victorious Complete Buddha…
Chinese
是漂泊于错谬之中的巨大欺骗。如是，以“楞伽之主”称呼集结者而作开示，往昔亦如是，隐秘之至尊导师曾宣说并作教敕。如是于秘密中作阐述。第二部分分为二：提问与回答。第一部分分为二：略示与广释。第一部分，从“此外，具方便者”至“如果提问，则提问”之间作了阐述。此外，对消除歧途和不合之障碍的阐述是：智慧具足方便的楞伽，秘密主召唤并如是略示，即当时语词的关联亦于彼时显现，故导师语毕，眷属二瑜伽士争辩，为示此义，故有前后的混合。此后，导师金刚罗刹之眷属中，属于并聚集于此的瑜伽士，已真实进入秘密真言殊胜乘，如法行持，名为梵天光者，对彼微小之信奉而住，行持特征乘之瑜伽士，名为具名声者，如是说，以重要之放血疗法、消除障碍之方式，提问了十一个问题，如下所述。第二部分分为五：提问低劣之行持是否不成为殊胜，提问胜义中平等然世俗中是否必须取舍，提问不了义是否不应执为了义，提问是否不应行持超越戒律之行持，提问是否不应行持度脱之行持。第一部分，从“行持殊胜”至“不可能成为殊胜”之间作了阐述。此以二种提问之门作阐述，其中第一问，低劣行持不成为殊胜，亦有三，其初，以“秘密真言殊胜行持”称呼梵天光并如是说，因果各异故，低劣行持不成为殊胜。汝等真言士安住于方便，于何时行持大乘秘密殊胜行持耶？如是说，极其低劣的轮回行持，是应被呵责之业，行持不净，因为彼业之异熟显现各异，有诸多不如意之故，此为理由。
English
It is a great deception that wanders in error. Thus, by calling the collector "Lord of Lanka," it was shown that in the past, the supreme secret teacher spoke and commanded in the same way. Thus, it is stated in the secret. The second part has two parts: asking and answering. The first part has two parts: showing the nearness and explaining in detail. The first part is shown from "Furthermore, with skillful means" to "If a question is asked." Furthermore, the explanation of eliminating the obstacles of deviation and disagreement is: Lanka, with wisdom and skillful means, the secret lord called and showed it like this, that is, the connection of the words at that time also appears at that time, so after the teacher finished speaking, the two yogis of the retinue argued, in order to show this, there is a mixture of the above and the below. After that, the yogi who belonged to and gathered in the retinue of the teacher Vajra Rakshasa himself, having truly entered the supreme vehicle of secret mantra, practicing properly, named Brahma Light, dwelling in small devotion to him, the yogi practicing the characteristic vehicle, named Famous, said this, and asked eleven questions in the manner of important bloodletting and eliminating obstacles, as follows. The second part has five parts: asking whether inferior conduct does not become supreme, asking whether it is necessary to accept or reject in conventional truth even though it is equal in ultimate truth, asking whether interpretable meaning should not be taken as definitive meaning, asking whether it is not appropriate to practice conduct beyond the precepts, and asking whether it is not appropriate to practice conduct of liberation. The first part is explained from "Practicing the supreme" to "It is impossible to become supreme." This is explained through the door of two questions, the first question being that inferior conduct does not become supreme, and there are also three parts to it. The first is to call Brahma Light "Practicing the supreme secret mantra" and say it like this, because the results are different, inferior conduct does not become supreme. You mantra practitioners abide in skillful means, when do you practice the supreme secret practice of the Mahayana? Thus it is said that the extremely inferior cycle of existence is a blameworthy action, practicing impurity, because the ripening of that action appears differently, and there are many undesirable things, this is the reason.
Chinese
因此，它不会变成正确的行为。例如，就像黑暗不会变成光明一样。因此，低劣的恶行怎么会变成正确的神圣行为呢？它不会变成，这是对那些不以秘密方式放弃任何行为的人的提问。第二，由于道路不同，低劣的不会变成神圣的。例如，就像那些想要去高处的人，却沿着倾斜的道路向下走一样。如果想要看到并获得伟大的果位，最高的菩提，那么，如果以那些黑色的行为作为原因，就会生于八种无暇之处，并进入恶趣可怕的痛苦之流，那么有什么方法可以避免堕入其中呢？这是提问。第三，由于错误与非错误不同，低劣的不会变成神圣的。例如，就像那些想要取水饮用的人，误以为海市蜃楼是雨水，并努力汲取，却无法满足和饱足一样。如果那些想要将低劣转化为神圣的愚人，认为自己能够成就佛陀，那么，通过在平等性行为中进行低劣的行为，是否能够获得成就呢？这不合逻辑。如何才能获得成就呢？这是对密咒中所说的行为的提问，是三个提问中的最后一个。第二个提问是，如果原因不同，低劣的不会变成神圣的，那么如何通过争论的方式来提问他所听到的方式呢？例如，即使蛇的果实或卵被鹏鸟孵化和养育，也会变成颠倒的，不可能显现为鹏鸟，只会显现出自己的形象。同样，通过进行低劣的行为，那些被谴责的地方，不可能变成胜利者的神圣行为，因此不可能成就正确的意义的行为。这是提问。第二是，从“谁的秘密”到“就像为了鸟而想呕吐一样”之间所展示的。第三个提问是，对于密咒将烦恼和菩提视为平等而提出的反驳，任何瑜伽士如果错误地理解了伟大的秘密，由于迷失，即使进行了颠倒的行为，例如四种事物等等的低劣行为，由于一切事物在究竟上没有成就，因此在无自性的空性中是平等的，因此没有意义。
English
Therefore, it will not become the correct conduct. For example, just as darkness will not become light. Therefore, how could the inferior evil conduct become the correct sacred conduct? It will not become, this is a question to those who do not abandon any conduct through secret means. Second, because the paths are different, the inferior will not become the sacred. For example, just like those who want to go to a high place, but go down the sloping path. If one wants to see and attain the great fruit, the supreme Bodhi, then, if those black deeds are used as the cause, one will be born in the eight unfree states and enter the stream of suffering of the terrible lower realms, then what method is there to avoid falling into them? This is a question. Third, because error and non-error are different, the inferior will not become the sacred. For example, just like those who want to fetch water to drink, mistake the mirage for rain and try to draw it, but cannot be satisfied and satiated. If those fools who want to transform the inferior into the sacred think that they can achieve Buddhahood, then, by performing inferior deeds in the conduct of equality, is it possible to attain achievement? This is illogical. How can one attain achievement? This is a question about the conduct spoken of in the mantra, and is the last of the three questions. The second question is, if the causes are different, the inferior will not become the sacred, then how to question the way he heard it through argument? For example, even if the fruit or egg of a snake is incubated and nurtured by a Garuda, it will become inverted and it is impossible to appear as a Garuda, only its own image will appear. Similarly, by performing inferior deeds, those places that are condemned, it is impossible to become the sacred conduct of the Victorious One, therefore it is impossible to accomplish the conduct of the correct meaning. This is a question. The second is, from "Whose secret" to "Like wanting to vomit for a bird" is what is shown. The third question is, regarding the refutation of the tantric mantra equating afflictions and enlightenment, any yogi who mistakenly understands the great secret, due to being lost, even if he performs inverted actions, such as the four things and so on, the inferior actions, since all things are not accomplished in the ultimate sense, therefore they are equal in emptiness without self-nature, therefore there is no meaning.
Chinese
那些知性的邪见烦恼，以及法身大菩提，在密宗的观点里，即使在世俗谛中，也都是自性不成立而空性平等的，这样说，口头上这样说，这种方式真的能在意义上契合和证悟吗？这是第三个问题。第四个问题是，对于想要平等的人，举例说明其过失。例如，产生生命之药和导致死亡之毒，虽然产生的因缘相同，但产生生命和导致死亡的能力，这两者本身就显现出好坏不相符，因此，在这种情况下，有些人说，这两者产生的因缘相同，所以是平等的，于是抛弃药物，也吃喝毒药，这怎么可以呢？这种情况是没有见过的。就像这样，对于大乘秘密甚深之法，那些行持者，对于像药物一样，应当接受的正行，以及像毒药一样，应当舍弃的四种行为等等，所有应当舍弃的下劣行为，即使在如实存在的自性中，也是无自性而平等的，在不作意的法性意义上，也是无分别地安住于一个法界中。那么，在何种平等的相似性上，称这两者是平等安住的呢？是保持并抛弃清净的殊胜行为，而特意选择并实践结合解脱等下劣行为吗？这又是什么意思呢？这样一来，殊胜和下劣的行为，黑白业道，清净与不净，大小，好坏，苦乐等等，总之，所有显现为二元对立的事物都是平等的，这样说是指，虽然在胜义谛中是平等的，但在世俗谛中是不平等的，这是非常错误的，例如，将供养的殊胜对境化身圣者，与世间所用的，精通生活技能的医生相提并论，这就像是把他们两个等同起来。如果说，对于什么行为都不阻止，这本身就是与平等性相结合的意义的象征或代表的方式。那么，药物和毒药，食物和苦乐之物，在世俗谛中是不平等的，好坏怎么能平等呢？就像不能平等一样。不平等的确定