Chinese
大地的财富是沉重的。呵斥的四种沉重是：因愚痴而呵斥圣者的身体是沉重的；因偏袒而对神圣的佛法进行取舍是沉重的；因傲慢而呵斥真理之语是沉重的；因嫉妒而呵斥朋友的功德是沉重的。诽谤的四种沉重是：对平等法进行差别对待是沉重的；对恶劣的本性加以重视是沉重的；对十不善持有邪见是沉重的；对五无间罪进行放血是沉重的。如是说。如果领悟了见、修、行、果四者的自性，那么就是指断除和证悟的功德的沉重。或者，秘密主喜金刚所行持的境界中说：如果能以和谐来引导，屠夫、妓女、无间罪者，所有本性所具的罪过，都以此正直地应用于意义之中，必定会领悟而无有障碍。如是说，自己的证悟达到究竟后，是指以和谐来引导的善巧方便。以及八种邪行，即外邪四种：呵斥白色方面，赞扬黑色方面，破坏具信者的集会，扰乱具善者的心意。内邪四种：呵斥上师，舍弃菩提心，对道友吝惜慈悲心，分裂神圣的坛城。是指见、修、咒、行、事业、法、供品、誓物等与不和谐的方面相违背。如前所说，带有污点的五肉，以及粪便、小便、血、精液等五甘露。暗示对智慧低下者加以污蔑，对未领悟道者加以轻蔑也应包括在内。像这样对许多恶劣的分别念必定要行持，这在此处被视为圣士们解脱道的殊胜之处，是指平等性。并且，为了引导那些对此等感到欢喜且见解相同的人们，并通过此门径使他们进入意义之中，以及为了遮止对其他道路的执着，要知道这是以自利和他利的行为如顽童在岩石上嬉戏般的方式来领悟而宣说的。如是，导师秘密主以确定的方式对种姓之主金刚手亲口宣说。第二部分是，从“我对他”到“祈请愿望”之间所阐述的，秘密执
English
The wealth of the earth is heavy. The four heavinesses of reproach are: Reproaching the body of the noble one due to ignorance is heavy; discriminating between acceptance and rejection of the sacred Dharma due to partiality is heavy; reproaching the words of truth due to arrogance is heavy; reproaching the virtues of a friend due to jealousy is heavy. The four heavinesses of slander are: Differentiating the equal Dharma is heavy; emphasizing evil nature is heavy; holding wrong views on the ten non-virtues is heavy; drawing blood on the five inexpiable sins is heavy. Thus it is said. If one realizes the nature of the four views, meditation, conduct, and result, then it refers to the heaviness of the qualities of abandonment and realization. Or, in the space of practice of the secret lord, Garab Dorje, it says: If one can guide with harmony, the butcher, the prostitute, the one with inexpiable sins, all the transgressions inherent in their nature, thereby apply them directly to the meaning. Surely contemplate and there will be no obscuration. As it says, after one's own realization has reached its end, it refers to the skillful means of guiding with harmony. And the eight wrong conducts, the four outer wrong conducts are: reviling the white side, praising the black side, breaking the assembly of the faithful, disturbing the minds of the virtuous. The four inner wrong conducts are: reviling the teacher, abandoning bodhicitta, withholding compassion from fellow practitioners, splitting the sacred mandala. It refers to the view, meditation, mantra, conduct, activity, Dharma, offerings, and samaya substances being contrary to the inharmonious side. As previously said, the five meats with stains, and the five nectars such as feces, urine, blood, semen, etc. It also implies adding the defaming of those with inferior intelligence and the despising of those who have not realized the path. Like that, one must definitely practice many evil discriminations, which here is regarded as the supreme path of liberation for noble beings, referring to equality. And, in order to guide those who rejoice in these and have similar views, and to lead them into meaning through this gateway, and to prevent attachment to other paths, know that this is spoken with the intention of self-benefit and other-benefit activities being like children playing on rocks. Thus, the teacher, the lord of secrets, spoke with certainty to the lord of the family, Vajrapani himself. The second part is what is explained from "I to him" to "requesting desire", the secret holding.
Chinese
我是金刚手，在此简要讲述我当时向大导师请教的话语：从证悟方面来说，导师拥有功德是奇妙的；从基础瑜伽来说，是奇妙的；以邪道引导众生入正道是奇妙的；不舍弃任何方便也是奇妙的。然而，为了顺应尚未成熟的眷属的想法，导师将歧途如实地阐述为正确的道路，对此感到惊叹，因而生起了稀有之感。因此，拥有不可思议功德的法王至尊，圆满了二资粮的主人，胜者佛陀薄伽梵，宣说正法的殊胜语者，五身或三时中逝去者们的清净正妙意，以量士夫之语所教导的教法，是通往解脱的纯净之路。然而，像这样将包括十不善业在内的所有颠倒之法，作为无误之道来教导，这又是怎么回事呢？我以渴望提问的方式提出了这个问题。第三部分分为三个方面：直接阐述真实含义；阐述如此教导的必要性；通过相似的例子来展示这种方式。第一部分，从“殊胜的善知识”到“作为一种方便来教导”进行阐述。导师，伟大的秘密之主，殊胜的善知识回答说：如此这般的教导，对于那些执着于颠倒行为的应化众生来说，殊胜的导师，大乘秘密之王的宗派，以其众多而广阔的支分，拥有无量无边的殊胜方便之云，是全知者，是方便之主，除了他之外，没有人能够做到。因此，如此教导和引导，最终是为了引导他们进入密咒决定意义之门。为了引导那些持邪见者，考虑到二谛无别，以隐秘之意，而非字面意义，将颠倒之法阐述为正确的道路。第二部分，从“对于邪见者”到“作为诱导的方便而说”进行阐述。那么，为什么不一开始就对他们讲授甚深之法呢？为什么不展示真实的一面呢？对于那些执着于邪恶行为的人，如果一开始就讲授
English
Now, I, Vajrapani, will briefly explain the words I spoke to the great Teacher at that time: It is wondrous that the Teacher possesses qualities from the perspective of realization; it is wondrous in terms of the basis of yoga; it is wondrous to lead beings to the meaning through wrong paths; and it is wondrous to not abandon any means. However, in accordance with the thoughts of the immature retinue, the Teacher spoke of the wrong paths as the correct path without error, and out of wonder, I exclaimed, "Emaho!" Thus, having generated a sense of amazement, the lord of Dharma, the noble master of wondrous qualities, the master who has perfected the two accumulations, the victorious Buddha Bhagavan, the supreme speaker who teaches the Dharma, the pure and accurate intentions of those who have passed into the five kayas or the three times, the teachings of the valid words spoken by a reliable person are the pure path to liberation. However, how is it that all the inverted teachings, including the ten non-virtuous actions, are taught as the unerring path? I asked this question in a manner of wishing to inquire. The third part has three aspects: directly explaining the definitive meaning, explaining the necessity of teaching in that way, and showing the representation of that method through similar examples. The first part is taught from "The excellent spiritual friend" to "It is taught as a means." The Teacher, the great lord of the supreme secret, the excellent spiritual friend, replied: This teaching, whatever it may be, is for those disciples who are attached to and cling to inverted actions. The excellent Teacher, the lineage of the Great Vehicle, the king of secrets, with its many and vast branches, possesses immeasurable clouds of supreme methods. He is the all-knowing one, the lord of methods, and no one other than him can accomplish this. Therefore, teaching and guiding in this way is ultimately for the purpose of leading them into the gate of the definitive meaning of secret mantra. In order to guide those who hold wrong views, considering the inseparability of the two truths, with hidden intentions, and not in a literal sense, the inverted teachings are taught as the correct path. The second part is taught from "For those with wrong attachments" to "It is spoken as a means of enticement." So, why not teach the profound Dharma to them from the beginning? Why not show the true aspect? For those who are attached to evil actions, if one were to teach the definitive meaning from the beginning,
Chinese
即使如实地宣说了语言，如果与心智不符，也不会进入；不仅如此，反而会因为不悦而阻止并舍弃它，因为那样的过失，所有堕入恶趣的众生，不被大乘之门所浪费，而是以擅长与那种邪行相应的方便，引导那些应调伏者，从而引导到意义上，才能逐渐对真实的密咒之本体毫不怀疑地确定，从而产生信任。例如，就像用方便引导未成熟的孩子进入火中一样。因此，考虑到重大的意义，以各种方便与自己相符而进入，却不执着于那一点，这是一种欺骗的方便。为了暂时地显示，最终引导到确定的意义上，对于那些应调伏者，因为执着于各自的邪见而产生欲望和喜好，以各种方便的入门方式，与各自的邪见行为相适应，以相似的共同行为方式结合起来显示，从而引诱应调伏者，最终引导到殊胜的密咒中，这样宣说并教导。第三，例如，从“邪行”到“像渡河的船一样舍弃”之间所显示的，将未成熟的象征例子和意义上的未成熟两者结合起来。例如，那些邪行的孩子们，他们的亲生父母以恐惧的威胁和喜悦的引诱的方式，让他们从事适合和不适合的工作，从而让他们专门从事身语的良好行为。同样，导师善逝以从罪恶中扭转、引导的方便为基础，以伟大的慈悲心逐步引导到秘密的意义中。那么，如果执着于那个方便本身，难道不会被罪恶所染污吗？就像有些人想要到达大河的彼岸，依靠船只渡过河流，到达彼岸后就会舍弃船只一样，调伏应调伏者的方便或乘的差别次第，以及像这里将邪行作为道路来教导一样，依靠这些而引导到真实的意义上。
English
Even if language is spoken truthfully, if it does not suit the mind, it will not enter; moreover, it will be prevented and abandoned because of displeasure, and because of that fault, all beings who fall into evil destinies will not be wasted by the gate of the Great Vehicle, but by being skilled in methods that correspond to such wrong conduct, guiding those who should be tamed, thereby leading to the meaning, so that gradually they will be certain without doubt about the true nature of the secret mantra, thereby generating trust. For example, it is like guiding an immature child into the fire by means of skillful methods. Therefore, considering the great meaning, entering with various methods that are compatible with oneself, but not clinging to that point, is a deceptive method. In order to temporarily show and ultimately lead to the definite meaning, for those who are to be tamed, because of clinging to their respective wrong views, desire and liking arise, and with various entrances of skillful means, adapting to their respective wrong views and behaviors, showing them combined in a similar common behavioral way, thereby enticing those to be tamed, and ultimately leading them into the supreme secret mantra, thus it is taught and instructed. Thirdly, for example, from "wrong conduct" to "abandoning like a boat crossing a river" is shown, combining both the symbolic example of immaturity and the meaning of immaturity. For example, those children who engage in wrong conduct, their own biological parents, by means of fearful threats and joyful enticements, make them engage in suitable and unsuitable work, thereby making them specialize in good actions of body and speech. Similarly, the teacher, the Sugata, based on the means of turning away from sins and guiding, gradually leads to the secret meaning with great compassion. So, if one clings to that very means, will one not be defiled by sins? Just as some people want to reach the far shore of a great river, relying on boats to cross the river, and abandon the boats when they reach the far shore, the means of taming those to be tamed, or the gradual stages of the distinctions of vehicles, and like teaching wrong conduct as a path here, relying on these to lead to the true meaning.
Chinese
虽然是证悟的大方便，但并非一切都具备，一旦正确获得甚深密咒的意义，就像渡河的船一样，最终也要舍弃对意义和方便本身的执着和努力。舍弃自己的本性和舍弃执着，这里将恶见恶行的舍弃自身本性作为例子。第四，从“因此，如是”到“不说话而安住”之间所说，因为没有不是密咒之路的，因此不住于执着和本性两种状态，因此，如果不错乱地了解无二的秘密殊胜之法界真如，理解其意义，那么无论任何恶见和恶行，都将其理解为轮涅和觉性的本性，视为圣道，不舍弃而以修行本身达到究竟，因此在其他道中没有，也不另外寻求果，因此也不需要舍弃邪见邪行而解脱，因此在一切道中是最殊胜的近道。因此，如果了解无生之真如，则显示没有不成为圣道的。那么，如果恶行仅仅是影像，那么恶见本身又如何存在呢？一旦证悟法性之义，则恶见之基也清净为自性觉性的法性，因此不是特意舍弃，而是自然解脱。如是世尊宣说并开示，当时事业成就，故不说话而安住。第二部分分为两部分：显示了知道路的必要性，以及阐述了道路自身的本性。第一部分，从“诸友”到“应知此道”之间所说，想到如此请问有何功德时，宣说者金刚手大士，呼唤“诸友”后宣说功德，如前所说，因此，诸位殊胜的佛陀们，依随他们的足迹，行持并进入大乘殊胜近道之门，不违背自己的宗义，从一切过去到现在的一切，以及现在的一切形态的差别，无论有多少见解的意义和行为的差别，都将自显的觉性