English
Moreover, within the gateway of the Great Vehicle of Secret Mantra, all the numerous distinctions of methods that are taught are not essentially different or distinctly separate. However, for the purpose of guiding beings with diverse inclinations, many doors of method practice are taught and instructed. All of these are taught as methods to guide sentient beings towards the meaning of the supreme Great Vehicle in accordance with their individual inclinations. Therefore, it is not necessarily just the practice of supreme yoga. For all categories of method practice, one should not definitively grasp that 'this alone is it.' But in reality, no matter how one practices, it will not turn into the poison of bondage, but will tend towards and focus solely on the one, unerring vehicle that is determined to be the ultimate truth. This is the answer given. What is the ninth answer like? All those doors of practice methods, and so on, do not obstruct the individual inclinations of sentient beings, and since they have the necessity to guide those who have not yet merged into the Great Vehicle, they are shown by combining them with the correct meaning. In order to guide the minds of sentient beings, do not hold a one-sided view that 'this alone is it' for all teachings that are in accordance with their inclinations. Even if it is uncertain, no matter how one practices, whether the category of practice is good or bad, it will surely tend towards the meaning that does not deviate from the state of suchness as it is. One should firmly establish supreme wisdom in this, regard practice as a precious jewel, and understand the one great precept completely and equally without mixing. What is the eleventh answer? As said above, therefore, in this door of truly ascertaining the great method as it is, all methods are contained and all are included. Therefore, here, everything is gathered without any obstruction, and through this correct path, great bliss is attained. Therefore, the name 'Great Vehicle' is also necessarily established. However, with the expression of the words 'supreme Great Vehicle,' just as with its meaning, the doors of method are also particularly excellent, and the distinctions of method are complete and without exception, becoming extremely numerous. Therefore, all are determined to be correct methods without any obstruction, and since no practice is obstructed, there is nothing to be abandoned. Through the union of the practice itself, one is freed from suffering, so all appear blissfully as the path to enter.
Chinese
哦！像这样的安乐，因为没有执着和不贪恋，所以容易实行，也没有什么难做的。第十个问题的回答是什么呢？因此，无论有多少方便和乘的区别，所有那些在各个乘中被称为不一致的、不同的教导，如果都具备这个门径，就能不错误地实行，并且显现为不被束缚，因此，以真正的伟大方便，必定能使自己和他人之事达到究竟，因此，一旦对那个意义获得确定的把握，就没有地位高低和好坏的差别，因为轮回本身必定是安乐的处所，这就是所回答的。第八个问题的回答是怎样的呢？各种各样的誓言、修持、行为和见解，被教导为不同的类别，甚至也教导低劣的行为，所有这些都是为了使那些被调伏者，如龙等畜生、饿鬼和非人等，将他们特意制造的恶心呕吐等颠倒之事也视为正确，从而使那些执着者必定进入神圣的意义，为了这个目的，所教导的各种各样的方便和誓言等，虽然显现为各种各样的类别，但它们的本质从原始以来就是无二的，因为自证智远离因缘，所以处于不变金刚、无生无灭、无分别的状态中，考虑到它们在意义上是合一的，为了以与所有不同的众生思想相适应的方式来引导他们，将它们的本质与意义相结合，以适合各自思想行为的方式来引导他们，通过方便的诱导，正确地引导、引出并安置他们，以及引导他们进入伟大的处所并加以扶持的方式，这仅仅是为了这个目的而说的，虽然本质本身是无法指示的，但以伟大的方便来引导那些盲人般的众生，就像盲人一样被无明所压迫，不适合实行，这就是所回答的。第四个问题是：从上面“谁在这里持有小小的信仰”到“仅仅是乘的尺度”之间所表达的。第六个问题的回答是什么呢？无论何时，你，持有微小信仰宗派的论辩者，听着，被称为持有声名的方式，这伟大的乘，秘密真言的意义，佛陀的圣意，神圣的秘密心髓，是……
English
O! Such bliss, because there is no clinging and no attachment, it is easy to practice, and there is nothing difficult to do. What is the answer to the tenth question? Therefore, no matter how many differences there are in methods and vehicles, all those teachings that are said to be inconsistent and different in each vehicle, if they all have this gateway, they can be practiced without error, and it appears as not being bound. Therefore, with the true great method, one will surely bring oneself and others to the ultimate end. Therefore, once one gains a definite understanding of that meaning, there is no difference between high and low positions and good and bad, because samsara itself is definitely a place of great bliss, that is the answer. What is the answer to the eighth question? Various vows, practices, behaviors, and views are taught as different categories, and even inferior behaviors are taught. All of these are for the sake of those who are to be tamed, such as nagas and other animals, hungry ghosts, and non-humans, to regard even the reversed things they deliberately create, such as nausea, as correct, so that those who are attached will surely enter the sacred meaning. For this purpose, the various methods and vows that are taught, although they appear as various categories, their essence is non-dual from the very beginning, because self-awareness is free from causes and conditions, so it is in the state of immutable vajra, without birth or death, without distinction, considering that they are unified in meaning. In order to guide all the different thoughts of sentient beings in a way that is compatible with them, combining their essence with meaning, guiding them in a way that is suitable for their own thoughts and behaviors, through the inducement of skillful means, correctly guiding, leading out and placing them, and guiding them into the great place and supporting them, this is only said for this purpose. Although the essence itself cannot be indicated, guiding those blind beings with great skillful means, just like the blind being oppressed by ignorance, it is not appropriate to practice, that is the answer. The fourth question is: from above, "Whoever here holds small faith" to "Only the measure of the vehicle" is expressed. What is the answer to the sixth question? Whenever you, the debater who holds the sect of small faith, listen, called the way of holding fame, this great vehicle, the meaning of secret mantra, the holy intention of the Buddha, the sacred secret essence, is...
Chinese
除了四种行境之外，圆满正等觉佛陀以自证的现量境如实照见此（法），任何小心量者都不是行境，因为没有现量见到，所以如果如字面意思使用就会毁灭，就像密咒的规矩一样，仅仅是伪装永远不会成就，这样回答道。然而，信解、学习和传承的行境在此并没有排除。第七个回答是，任何瑜伽士，如果对密咒大乘之门极其信仰、信解和想要证悟，能够思维辨别，那么，具有殊胜智慧的瑜伽士以观看密咒大乘的眼睛观看真实义，一心专注，就像串习的次第一样，对于如实之义，那位圣者将证悟的智慧结合起来，自然解脱，因此，自性之法性必定会成为如是性，所以对于那些次第的意义，像那样努力仅仅是各自情况下心量所能承受的，所以非常合适，没有堕落，这样回答道。第五个是，下面从“谁在此必定成为圣者”到“全是歧途”之间所说，这既是第五个和第六个的再次回答，也是共同地指出，如果像第九个等一样如字面意思使用就会堕落。谁在此具有证悟无生心的见解，并且对它串习稳固而成为圣者，必定会成为有种姓者，为了引导那些具有根器的调伏对象，即使使用结合解脱等低劣的业，也是没有错误的正确行为，所以是圣者随顺世间的行为。然而，哪些没有见到真实义，没有领会深奥要诀的瑜伽士，由于心随逐于仅仅是言辞表达的道路，抓住字面意思，偏离了没有错误的正确道路而徘徊于错谬之中，背离了大乘秘密道的殊胜，进入邪道的愚昧之人也会大量出现，就像密咒邪用时所说的那样。因此
English
Apart from the four spheres of activity, the fully enlightened Buddha himself directly sees this (dharma) as it is in the realm of self-awareness, but it is not the sphere of activity for any small-minded person, because it is not seen directly. Therefore, if used according to the literal meaning, it will be destroyed, just like the rules of mantra. Merely pretending will never accomplish anything, so he answered. However, the spheres of activity of faith, learning, and transmission are not excluded here. The seventh answer is, if any yogi has great faith, belief, and desire to realize this door of the great vehicle of mantra, and is able to think and discern, then that yogi with excellent wisdom should look at the true meaning with the eye of looking at the great vehicle of mantra, and focus single-mindedly. According to the order of familiarity, that holy person combines the wisdom of realization with the true meaning as it is, and naturally liberates himself. Therefore, the nature of reality will surely become suchness. So, striving in that way for the meaning of those stages is only as much as one's own mind can bear in each case, so it is very appropriate and without falling, so he answered. The fifth is, from below, from "Whoever is sure to become holy here" to "All paths are wrong." This is both the re-answer to the fifth and sixth, and it is also commonly shown that using the literal meaning as in the ninth etc. will lead to downfall. Whoever here has the view of realizing the unborn mind, and is firmly accustomed to it and becomes holy, and is sure to become a lineage holder, even if he uses inferior actions such as union and liberation to guide those who are worthy recipients, it is still a correct practice without error, so it is the conduct of the holy ones in accordance with the world. However, those yogis who have not seen the true meaning and have not understood the profound essence, because their minds follow only the path of verbal expression, grasp the literal meaning, deviate from the correct path without error, and wander in error, turning their backs on the supreme secret path of the Great Vehicle, and entering the wrong path, many ignorant people will appear, just as it is taught in the cases of misusing mantras. Therefore
Chinese
因此，以符合微小方便之词语的方式运用意义，以此来回答是否真正理解了大秘密确定之精要意义。第三部分，从“楞伽之主”到“获得解脱”之间进行了解释。 呼唤“楞伽之主”后，如此，大乘瑜伽士名为梵天光者，断除了具有名声之相的因乘瑜伽士对于真言未获得定解的微小疑问，并很好地消除了疑惑。 秘密主导师对集结者楞伽之主如此说道，凡是对微小信仰的有情众生，那些福德浅薄者，能够正确地理解大乘秘密，从而获得解脱。 章节的名称是：在《诸佛意集大经》中，梵天光如何断除具名者疑问的疑惑之方式的解释，即第三十七品已经很好地阐述完毕。 第三，通过行为好坏，以历史故事的方式展示过失和功德，分为三个部分：简要说明、详细解释和总结。 第一部分，从“此后”到“秘密之主是这样的”之间进行了解释。 这一章展示了需要引导的意义和究竟的意义。此后，在那个时候，在之前之后，秘密主导师对集结者楞伽之主菩萨摩诃萨这样说道： 嘿，楞伽之主！我最初回忆的时候，在伟大的色究竟天，我的导师，光荣的秘密主，在那神圣的眷属中，在那个时候更早的时候，讲述了伟大的秘密如何传承的方式的著名故事，秘密之主是这样的，正如接下来将要讲述的那样，这是在讲述历史。 第二部分分为两个：以历史故事的方式展示邪行的过失，以历史故事的方式展示善行的功德。 第一部分分为两个：详细解释和总结。 第一部分有十一个方面：伪装行为的过失，自赞毁他的过失。
English
Therefore, by using the meaning in accordance with the words of small means, it answers whether or not the true understanding of the essence of the great secret is truly understood. The third part, from "Lord of Lanka" to "become liberated," is explained. After calling "Lord of Lanka," thus, the Mahayana yogi named Brahma Light cut off the small doubts of the cause-vehicle yogi with the aspect of fame who had not obtained certainty about the mantra, and well dispelled the doubts. The secret master teacher said to the compiler, the Lord of Lanka, that those sentient beings with small faith, those with little merit, can correctly understand the great secret of the Mahayana and thus attain liberation. The title of the chapter is: In the Great Sutra of the Collection of the Intentions of All Buddhas, the explanation of how Brahma Light cut off the doubts of the famous one's questions, that is, the thirty-seventh chapter has been well explained. Third, through good and bad actions, the faults and merits are shown through historical stories, which are divided into three parts: brief explanation, detailed explanation, and summary. The first part, from "Then" to "The Lord of Secrets is like this," is explained. This chapter shows both the meaning to be guided and the ultimate meaning. Then, at that time, after the previous, the secret master teacher said to the compiler, the Lord of Lanka, the Bodhisattva Mahasattva: Hey, Lord of Lanka! When I first remembered, in the great Akanistha, my teacher, the glorious Lord of Secrets, in that sacred retinue, earlier than that time, told the famous story of how the great secret was transmitted, the Lord of Secrets is like this, as will be told next, this is telling history. The second part is divided into two: showing the faults of wrong conduct through historical stories, and showing the merits of good conduct through historical stories. The first part is divided into two: detailed explanation and summary. The first part has eleven aspects: the fault of disguised behavior, the fault of self-praise and disparagement of others.