English
Just as food, even the food that sustains life, becomes poison if taken in excess, similarly, relying on the characteristics of words of view, for those of shallow intellect, even if the profound meaning that is not literal is expressed in words, they will, in a reversed manner, consume and comprehend the great poison of the five afflictions. To indulge excessively in this way, no matter who does it, will not be meaningful. Therefore, such actions should never be practiced even by holy beings possessing the highest yoga. This is like a king not engaging in the behavior of a low-caste person. This is the wording of the eighth question. The fifth question is indicated from "Who and who" to "If asked." The ninth question is, even if liberation is carried out in an illogical way, if liberation is not attained, then how is the act of liberating performed? That is, whichever yogi, as long as they have not been liberated from the bondage of grasping and being grasped, falls into the net of not knowing themselves, and is bound, if their continuum is not liberated by realizing this, and they are not freed from bondage, but remain deluded in universal delusion, yet begin to perform the act of liberating all beings, great and small, this is like trying to save others from a river without having learned to swim oneself, because it will ruin both oneself and others, so it is a great act of deception. What is the use of such tantric practices? What is the true learning of practice like? This is the wording of the ninth question. The tenth question is, if the continuum of the one to be liberated is not pure, even if liberated, liberation will not be attained; if the continuum is pure, even if not liberated, liberation is not necessary. What is the meaning of this? That is, if that person who claims to be a Mahayana practitioner does not understand or see the true meaning of their own natural state, the true nature of reality, and their continuum is not liberated through practice, and their mind is not completely purified, and the light of supreme wisdom, which understands and realizes the meaning of the Mahayana, does not arise clearly and pervasively, even if the liberator places them in the realm of the Victorious Ones, and firmly establishes them in the state of Buddhahood, that person will still see that place as an object of their own hatred, and will not transcend the state of hell. If they correctly recognize and realize the natural state, the true nature of reality, and possess that meaning, even if they are not liberated, they will see those great hellish realms as the completely pure realm of the Victorious Ones, therefore, the tantric liberation
Chinese
这是第十个问题的词语，即“在……之中吗？”。第十一个问题是：秘密的法性是所有法的事实，虽然广大普及，但如果缺乏智慧，即使宣说也无法理解，那么这种度脱的行为的意义是什么？也就是说，法性如实，秘密的精髓，微细而深奥的至高者，虽然遍及一切，广大无边，没有大小之分。但是，如果缺乏如实认知和理解的智慧，即使修行也无法解脱，因为看不到事实的意义，就像在盲人面前展示形象也看不到一样，对嗔恨者进行度脱的事业，就像在愚痴轮回的黑暗中徘徊一样，那如何能度脱呢？这是第十一个问题的意义。像这样以重要的方式提问后，分为三个部分：简要说明、详细解释和总结。第一部分是：从“梵天之光”到“说了确定的词语”之间。意思是，对于那些问题的确定回答是什么呢？比丘瑜伽自在梵天之光，以如实的方式宣说秘密瑜伽的殊胜大乘者，对于那些对瑜伽兴趣不大，行为出名的人，以达到方便的极致，以确定秘密伟大的词语，作为消除障碍的回答而正确地说出。第二部分分为五个方面：如果理解低劣的行为，就能走向殊胜；法性本身不需要取舍；不要将不了义视为了义；不要修行超越尺度的行为；通过理解来度脱，不理解则无法度脱。第一部分是：从下面的“所有世间的低劣者”到“如果知道就能变得殊胜”之间。这里为了有决心的人，稍微好地组合并解释续部。对于第一个和第二个回答是什么呢？为了用一个回答来解决第一个问题的分支问题，也就是三个问题，无论谁修行所有世间众生的低劣行为，也就是应该舍弃的轮回的四种事物等等，也是为了引导不同的调伏对象，通过各种大乘方便，走向真正秘密的殊胜证悟的目的而示现低劣。
English
This is the word of the tenth question, namely, "Is it in...?" The eleventh question is: The secret Dharma-nature is the reality of all Dharmas, although it is vast and pervasive, if it lacks wisdom, even if it is proclaimed, it cannot be understood, so what is the meaning of this act of liberation? That is to say, the Dharma-nature is as it is, the secret essence, the subtle and profound supreme one, although it pervades everything and is vast and boundless, without any distinction of size. However, if one lacks the wisdom to truly know and understand it, even if one practices, one cannot be liberated, because one cannot see the meaning of reality, just as showing an image to a blind person does not allow them to see it. To perform the work of liberating the hateful is like wandering in the darkness of ignorant samsara, so how can one be liberated? This is the meaning of the eleventh question. After asking in such an important way, it is divided into three parts: brief explanation, detailed explanation, and summary. The first part is: from "Brahma's Light" to "said the definite words." It means, what is the definite answer to those questions? The Bhikshu Yoga自在梵天之光(Tibetan, 梵天之光, Brahma's Light, Light of Brahma), the supreme Mahayana practitioner who proclaims the secret yoga in a true manner, to those who have little interest in yoga and whose behavior is famous, in order to reach the ultimate of means, with the definite words of the secret great, as an answer to eliminate obstacles, speaks correctly. The second part is divided into five aspects: if one understands inferior behavior, one can go to the supreme; Dharma-nature itself does not need to be accepted or rejected; do not regard the provisional meaning as the definitive meaning; do not practice behavior that exceeds the limit; liberation is achieved through understanding, and non-understanding does not lead to liberation. The first part is: from "All the inferior of all worlds" below to "If you know, you will become supreme." Here, for those who are determined, the tantra is combined and explained a little better. What are the first and second answers? In order to solve the branch questions of the first question, that is, the three questions, with one answer, whoever practices the inferior behavior of all sentient beings in all worlds, that is, the four things of samsara that should be abandoned, etc., is also to guide different objects of taming, through various Mahayana means, to the purpose of truly secret supreme realization, and thus manifests inferiority.
Chinese
所有无边无际的见解和行为，都不加以阻止，而是以和谐的方式行事，从而彻底领悟到究竟的法性，因此能够毫无执着地解脱相续，最终不会经历异熟果报，从恶趣的种子中解脱出来，并且不会舍弃伟大方便的事业中的低下行为，这是第一个问题的回答。第二个问题的回答是什么呢？例如，蛇蛋孵化后不会变成鹏鸟，就像你一样。但在这里，由于转变，就像炼金术和毒药转变的药力一样，可以将铁和毒药变成黄金和药物。同样，如果能够正确无误、不做任何修改和掺杂地认识和看到低下众生或所有恶劣行为的真如或如是，那么仅仅通过运用它，就能使二资粮变得纯净，因此这是正确的实物和行为，这是第二个问题的回答。第二部分是从“如是”到“自性圆满”之间所阐述的内容。第三个问题的回答是什么呢？因为法性如是的状态，在无边无际的法界自性中，没有天堂和恶趣、佛和众生等高低地位的差别。对于那些执着的人来说，烦恼和菩提似乎不平等，好坏有别，但对于那些能够认识到所有显现和好坏行为都是无偏颇的空性的人来说，由于没有这两者，因此没有任何阻碍，并且不执着地看到，对于具有这种智慧的人来说，这样宣说也是没有过失的回答。第四个问题的回答是什么呢？例如，毒药和药物两种的作用虽然各自不同，但在地、水、火、风等元素中，这两者并没有差别。同样，在显现上，轮回和涅槃，以及正邪等无数的行为，从不混淆的角度来看，呈现出各种各样的差别。但是，由于所有这些的自性都被真如所遍及，因此从圆满的角度来看，它们在法性平等性中解脱。因此，一旦获得了这种认识的把握，并且确定了种姓，那么为了利益他人，即使行持低下的行为，也是正确的行为，不会有任何错误，这是第四个问题的回答。第三部分是从前面的“何处广说诸乘”到“仅为方便而用”之间所阐述的内容。第五个问题的回答是什么呢？无论哪位导师在这里
English
All the limitless views and behaviors are not obstructed, but are practiced harmoniously, thereby completely realizing the ultimate nature of reality. Therefore, one liberates the continuum without attachment, and ultimately does not experience the ripening of karma. One is liberated from the seeds of the lower realms and does not abandon the lower actions within the activities of great skillful means. That is the answer to the first question. What is the answer to the second question? For example, a snake egg, once incubated, will not turn into a garuda, just like you. But here, due to transformation, like the power of alchemy and the essence of poison transformation, even iron and poison can be transformed into gold and medicine. Similarly, if one knows and sees the suchness or thusness of inferior beings or all evil actions correctly, without any modification or adulteration, then merely by employing it, the two accumulations become pure. Therefore, this is the correct entity and action. That is the answer to the second question. The second part is what is taught from "Thusness" to "perfectly complete nature." What is the answer to the third question? Because the state of suchness of reality, in the nature of the limitless expanse of reality, there is no distinction of high or low status such as heaven and lower realms, buddhas and sentient beings. To those who are attached, afflictions and enlightenment appear unequal, and good and bad are different. But for those who can recognize that all appearances and good and bad actions are impartially emptiness, since these two do not exist, there is no obstruction, and one sees without attachment. To those who possess such wisdom, there is no fault in teaching in this way. That is the answer. What is the answer to the fourth question? For example, although the functions of poison and medicine appear to be different, in the elements of earth, water, fire, and wind, there is no difference between the two. Similarly, in appearance, samsara and nirvana, and countless actions such as right and wrong, appear in various differences from the perspective of not being mixed. However, since the nature of all these is pervaded by suchness, from the perspective of completeness, they are liberated in the equality of reality. Therefore, once one has gained confidence in this realization and has determined the lineage, then for the sake of benefiting others, even if one engages in inferior actions, they are correct actions without any error. That is the answer to the fourth question. The third part is what is taught from the previous "Wherever many vehicles are taught" to "merely applied as a method." What is the answer to the fifth question? Whichever teacher here
Chinese
而且在密宗大乘之门中，所说的众多方便差别，并非本质不同、界限分明。然而，为了引导具有不同意乐的众生，才宣说了众多的方便行门，并予以教诫。所有这些都是为了以符合各自意乐的方式，引导有情众生趋向殊胜大乘之义，因此，不一定仅仅是殊胜瑜伽之行。对于所有方便行的类别，不能执着认定“唯有此法”，但实际上无论如何行持，都不会变成束缚的毒药，而是趋向并专注于唯一无谬的、确定为真谛的法。这是所作的回答。第九个回答是怎样的呢？像这些众多的行持方便之门，所有这些都没有阻碍有情众生各自的意乐想法，而且为了引导尚未融入大乘者，具有必要性，因此与正确的意义相结合而予以开示。为了引导有情众生的心意，对于所有符合意乐的开示，不要执着于“唯有此法”的片面想法。即使是不确定的，无论行持的类别是好是坏，无论如何行持，都必定趋向于不会偏离如实之性的意义，对此要坚定殊胜的智慧，要将行持视为珍宝，对于唯一的大戒要毫无混杂地完全平等地了解。第十一个回答是什么呢？如上所说，因此，在这如实确定大方便的门中，容纳一切方便，也融入一切方便，因此这里没有任何阻碍地聚集，通过这条正确的道路获得大乐，因此大乘之名也必然成立。然而，以殊胜大乘之语的表达，如同其意义一样，方便之门也特别殊胜，方便的差别圆满无遗，变得极其众多，因此所有一切都毫无阻碍地确定为正确的方便，对于任何行持也不阻碍，因此也没有什么需要舍弃的。通过行持本身的结合，远离痛苦，因此所有一切都安乐地显现为进入的道路。