English
Those afflictions of intellectual wrong views, and the Dharmakaya Mahabodhi, even in the conventional truth according to the secret mantra tradition, are equally empty without inherent existence. Saying this, speaking these words, can this method truly accord with and realize the meaning? This is the third question. The fourth question is pointing out the fault in wanting equality by giving an example. For example, medicine that brings life and poison that causes death, although the cause of their arising is the same, the power of the ability to bring life and cause death, these two themselves appear separately with incompatible faults and virtues. Therefore, in this situation, some people say that since these two arise from the same cause, they are equal, and thus abandon medicine and also eat and drink poison. How can this be? Such a thing has not been seen. Similarly, for those who practice the great secret Dharma, the excellent practices that are like medicine and should be adopted, and the inferior actions that are like poison and should be abandoned, such as the four to be practiced, etc., even though they are equal in the nature of reality as it is, without inherent existence, and indivisibly abide in one realm in the meaning of uncontrived Dharmata. Then, in what kind of equality is it said that these two abide equally? Is it maintaining and abandoning the pure and excellent conduct, and deliberately choosing and practicing inferior actions such as union and liberation? What is the meaning of this? In this way, superior and inferior actions, black and white paths of karma, purity and impurity, large and small, good and bad, happiness and suffering, etc., in short, all phenomena that appear as duality are equal. Saying this means that although they are equal in ultimate truth, they are not equal in conventional truth, which is very wrong. For example, comparing the holy emanation body, the supreme object of offering, with a doctor who is skilled in worldly affairs and makes a living, is like equating the two. If it is said that not preventing any action is itself a symbol or representative method of combining with equality, then medicine and poison, food and things that cause happiness and suffering, are not equal in conventional truth. How can good and bad be equal? Just as they cannot be equal. The determination of inequality
Chinese
如果章节或例子的意义是这样，那么对于从未经修改而平等存在的法性状态，不会超出没有大小和好坏的意义，而是平等地被各自的突发行为和各种概念所考察，因此显现为好坏和大小等等，所以永远不会平等。你想要行为平等，这是一个不相符的例子，就像天空原本没有污垢而清澈，为了清除遮蔽而想要用水清洗，但却无法清洗一样，所以不会变得平等，这样说了之后就作出了决断。第三个问题是，从“何处诸病”到“他失劣必知”之间所阐述的。哪里能够摧毁疾病的药物，如果无病之人不和谐地依赖它，就会变成毒药一样，对于像常见断常论一样的邪见世间之人，作为引导正直的方法而展示的行为，如果自认为是究竟的意义而真实地执持并实行，那么就必定会漂向罪恶的悬崖。如果有人问，为了引导世间之人，秘密咒士也会行恶吗？如果你为了利益众生而行持各种清净的密咒行为，会有什么过失吗？如果这样，自己也不实行，也不为他人做事，这是什么道理呢？这样依靠各种例子，提出了与意义相违背的提问，这是第四个提问。第五个问题是，即使是符合正理的随顺引导的行为，如果具有理性的力量，也能引导到正确的道路上，如果不是这样，就不能如法行事的提问。与哪个众生相随顺，安住于随顺引导的行为，并通过正直的方法来正确地引导呢？为了符合所化众生的想法，而行使安置于自在之位的意义，例如，无论哪个勇敢的人，如果他强大而聪明，具有智慧，那么他就会纠正自己和他人之间的不和谐，并通过方法使之屈服，从而使之高兴并变得和谐。同样，以与所化众生相同的语言说出一致的话语，并通过与信仰之意义相符的殊胜方法之门，如果按照真实和可靠的道理去做，那么就一定会成为正确的方便之法。而对于没有自主的救度等等行为，是永远不
English
If the meaning of the chapters or examples is such, then for the state of Dharma-nature that exists equally without ever being modified, it does not go beyond the meaning of being free from size and good or bad, but is equally examined by each's own sudden actions and various concepts, therefore appearing as good or bad and size, etc., so it is never equal. You want the behavior to be equal, which is a mismatched example, like the sky is originally clear without dirt, wanting to wash it with water in order to remove the obscurations, but it cannot be washed, so it will not become equal, having said this, it is decided. The third question is explained from "Where the diseases" to "Others lose inferior must know." Where the medicines that can destroy diseases, if those without disease rely on them disharmoniously, they will become poison, just like those with wrong views in the world, such as the common views of permanence and annihilation, the behaviors shown as a method of guiding to uprightness, if one considers them to be the ultimate meaning and truly holds and practices them, then one will surely drift to the cliff of sin. If someone asks, in order to guide the people of the world, do secret mantra practitioners also do evil? If you practice various pure secret mantra behaviors for the benefit of beings, will there be any fault? If so, you don't practice for your own benefit, nor do you do things for others, what kind of principle is this? Thus, relying on various examples, a question is raised that contradicts the meaning, this is the fourth question. The fifth question is that even the behavior of conforming to guidance that is in accordance with reason, if it has the power of reason, can guide to the correct path, if it is not so, it is a question of how one cannot act according to the Dharma. With which beings do you conform, abide in the behavior of conforming to guidance, and correctly guide them through upright methods? In order to conform to the thoughts of the beings to be tamed, one practices the meaning of establishing them in the state of freedom, for example, no matter which brave person, if he is strong and intelligent, possessing wisdom, then he will correct the disharmony between himself and others, and subdue them by means of methods, thereby making them happy and becoming harmonious. Similarly, by speaking consistent words in the same language as the beings to be tamed, and through the door of the supreme method that accords with the meaning of faith, if one acts according to what is true and reliably reasonable, then it will surely become the correct means. As for actions such as salvation without autonomy, it is never
Chinese
第五个问题是关于种姓。第六个问题是，如果没有种姓的力量，那么无论为了自己还是他人的利益，都不应该使用它，举例说明其意义。例如，如果一个人变得胆小，心里的勇气消失，身体的力量变小，一个愚蠢的人因为贪婪而想要名声，在没有技巧和力量的自信的情况下进入战场，与对方竞争力量和智慧，展示军队和力量并争论，那么自己就会被对方的军队所控制，肯定会因此而毁灭，并被他所利用。同样，如果没有正确的理解，却伪装成神圣的秘密咒语，为了自己获得利益和名声的傲慢之心，引导那些具有邪恶欲望的弟子，在没有信心能够很好地适应正确的行为的情况下，仅仅抓住自己秘密咒语的词语作为正确的神圣行为，仅仅将此作为主要，将词语的道路作为声音来使用，如果像声音一样抓住它，在没有理解意义的情况下，通过伪装而毁灭自己，被错误地引导而毁灭他人，两者都肯定会堕落和走向邪恶。第四个问题是从“一切是什么？”到“也不合适”。第七个问题是，初学者如果按照适合自己的程度来使用行为，如果过度使用就会肯定会堕落，如果不使用就会违背誓言，这是怎么回事？无论什么人，在学习时，都要根据自己的智慧所能承受的程度，以及理解和领悟的程度，以及智慧能力的程度来学习，除了那些会陷入或沉溺其中的程度之外，都要避免一切相反的情况，如果过度使用不适合的东西，就会变得混乱，因为没有与意义相符的处所，就会超越限度，因此会变成超越意义本身，与基础分离，自己和被教化者都无法遇到正确的方法，如果走上邪路，就会成为极度痛苦的原因，这就是第七个问题的意义。第八个问题是通过与观点理解的智慧相符，而不是其他方式来使用，过度使用是不合适的，以此方式来展示先前问题的相似之处。简而言之，无论什么超过了限度
English
The fifth question is about lineage. The sixth question is, if one does not possess the power of lineage, then one should not use it for the benefit of oneself or others; an example is given to illustrate its meaning. For example, if someone becomes cowardly, their courage disappears, and their physical strength diminishes, and a foolish person, out of greed, desires fame, and without confidence in their skill and strength, enters the battlefield, competing with the opponent in strength and wisdom, displaying armies and power, and arguing, then they themselves will be controlled by the opponent's army, will certainly be destroyed as a result, and will be exploited by them. Similarly, without correct understanding, yet pretending to be a sacred secret mantra, out of arrogance desiring gain and fame for oneself, guiding disciples with wrong desires, without confidence in being able to adapt well to correct conduct, merely grasping the words of one's own secret mantra as correct sacred conduct, making only this the main thing, using the path of words as sound, if one grasps it like sound, without understanding the meaning, one destroys oneself through pretense, and by being wrongly guided, one destroys others; both will certainly fall and go astray. The fourth question is from "What is everything?" to "Nor is it appropriate." The seventh question is, if a beginner uses conduct according to what suits them, if they overuse it, they will certainly fall, and if they do not use it, they will break their vows; how is this so? Whoever is learning, they should learn according to the extent that their own intelligence can bear, and the extent of their understanding and realization, and the extent of their intellectual capacity, except for the extent to which they would fall into or be immersed in; all contrary situations should be avoided. If one overuses things that are unsuitable, it will become chaotic, because there is no place that corresponds to the meaning, it will exceed the limit, and therefore it will become exceeding the meaning itself, separated from the foundation, and oneself and those being taught will not encounter the correct method; if one goes on the wrong path, it will become a cause of extreme suffering; this is the meaning of the seventh question. The eighth question is demonstrating the similarity of the previous question by using what is in accordance with the wisdom of understanding the view, and not otherwise; overuse is inappropriate. In short, whatever exceeds the limit
Chinese
就像食物，即使是赖以生存的食物，如果过量也会变成毒药一样，依靠观点的词语特性，对于智慧浅薄的人来说，即使将并非字面意义的深奥含义用语言表达出来，也会以颠倒的方式，吞食和理解五种烦恼的巨大毒药，像这样过度食用，无论谁这样做都不会有意义，所以那些行为即使是拥有最高瑜伽的圣人也绝不应该去做。这就像国王没有贱民的行为一样。这是第八个问题的词语。第五个问题是从“谁和谁”到“如果被问到”。第九个问题是，即使以不合逻辑的方式进行解脱，如果没有获得解脱，那么如何进行解脱的行为呢？也就是说，无论哪个瑜伽士，只要没有从能取所取的束缚中解脱出来，陷入不认识自己的罗网中，被束缚，如果没有通过认识到这一点而使相续解脱，没有从束缚中解脱出来，仍然在普遍的妄想中迷惑，却开始进行解脱所有大小众生的行为，这就像自己没有学会游泳却要救助他人脱离河流一样，因为会毁掉自己和他人，所以是巨大的欺骗行为，这样的密咒行为有什么用呢？真正的行为学习是什么样的呢？这是第九个问题的词语。第十个问题是，如果被解脱者的相续不纯净，即使解脱也不会获得解脱；如果相续纯净，即使不解脱也不需要解脱，这其中的意义是什么呢？也就是说，自诩为大乘行者的那个人，如果不了解或不看到自己本来的状态，即法性的真实意义，相续没有通过修习而解脱，他的心没有完全清净，没有生起理解和证悟大乘意义的最高智慧光明，即使解脱者将他安置在胜者之地，确定在佛的境界，那个人仍然会将那个地方视为自己嗔恨的对象，无法超越地狱的境地。如果他正确地认识和证悟了本来的状态，即自性的法性，并具备了那个意义，即使不被解脱，也会将那些巨大的地狱境地视为完全清净的胜者刹土，因此密咒的解脱