Chinese
那些甚至不了解如何从一开始就将纯净的佛土融入大平等中的恶咒士，仅仅依靠经文的字面意思，就认为轮回中普通众生的身语意实际上就是佛的身语意。这只是在名言显现的层面上将众生执为佛，除此之外别无他法，因此，这种愚蠢的辩解会受到如本论所说等成百上千种理证的损害。正如通过中观的四种论证，一切法都被确定为空性，如果如实了解其要点，那么一切法虽然在自性上是空性，但在名言中，轮回、涅槃以及因果的建立都是非常合理的。同样，如果通过理性和口诀的道路，确定了密咒乘的要点，即在世俗谛中将显现的本尊和处所证悟为智慧，并在胜义谛中证悟为大平等之界中的一体性，那么，从真实的实相角度来看，一切显现和存在都安住于从一开始就在大平等之界中成佛的意义上，并且永远不会超越它。然而，由于暂时的迷乱，以及是否舍弃了二元对立的显现，存在着两种显现方式：一是境与显现一致的清净佛的显现，二是境与显现不一致的不净众生的显现，这两种显现方式是无可否认且真实存在的，因此必须从根本上确立对这两者的区分的信念，区分这两者在显经和密经中都是至关重要的。与此相似，《解深密经》中说：“诸法无自性，诸法不生，诸法不灭，诸法本来寂静，诸法一切自性涅槃，谁人若不解此意，智者何人作是说？”又说：“若有智者解此意，彼不趣入衰损道，此是清净唯一道，清净亦一无有二。”如是宣说，如果不了解一切法从一开始就不生不灭、寂静、自性涅槃、现证菩提、以及本来成佛的甚深意义，那么，如何能仅仅通过言语就认为一切显现的轮回和涅槃之法从一开始就不是
English
Those evil mantra practitioners who do not even understand the meaning of how to merge into the great equality in the pure Buddhafield from the very beginning, relying solely on the literal meaning of the scriptures, think that the body, speech, and mind of ordinary sentient beings in samsara are actually the body, speech, and mind of the Buddha. This is only holding sentient beings as Buddhas on the level of nominal appearances, and there is no other way. Therefore, this foolish excuse will be harmed by hundreds of reasons, such as those stated in this treatise. Just as through the four arguments of Madhyamaka, all phenomena are determined to be emptiness, if one truly understands the key point, then although all phenomena are empty in their own nature, in name, the establishment of samsara, nirvana, and cause and effect is very reasonable. Similarly, if one determines the key point of the Mantrayana path through reasoning and oral instructions, that is, in the relative truth, one realizes the appearing deity and place as wisdom, and in the ultimate truth, one realizes the oneness in the realm of great equality, then, from the perspective of the true reality, all appearances and existences abide in the meaning of being enlightened in the realm of great equality from the very beginning, and will never go beyond it. However, due to temporary confusion, and whether or not the appearance of duality is abandoned, there are two ways of appearing: one is the appearance of the pure Buddha, where the realm and appearance are consistent, and the other is the appearance of impure sentient beings, where the realm and appearance are inconsistent. These two ways of appearing are undeniable and truly exist, so one must establish a deep conviction in distinguishing between these two. Distinguishing between these two is crucial in both sutras and tantras. Similarly, in the Sutra Unraveling the Thought, it says: "All dharmas are without self-nature, all dharmas are unborn, all dharmas are unceasing, all dharmas are primordially peaceful, all dharmas are all naturally nirvana. Who, without understanding this meaning, would a wise person say this?" It also says: "If a wise person understands this meaning, he will not go into the path of decline. This is the only pure path, and purity is also one, there is no second." As it is said, if one does not understand the profound meaning of all dharmas being unborn, peaceful, naturally nirvana, manifestly enlightened, and enlightened from the very beginning, then how can one think that all the phenomena of samsara and nirvana that appear are not from the very beginning, just by words?
Chinese
说成是出生和成佛等等，这样就不能变成大乘，而且与名相现象相违背，会变成不知所云的话。如果通过对那个和那些具有特殊意义的要点进行良好确定的定解，以这种方式说，那就是如实宣说无上智慧的境界，深奥的经续所显示的究竟意趣。而且，以这种方式执持，任何以真假二谛进行辨析的理智都不可能驳倒它，要知道它会以正确的理智成立。同样，对于初学者来说，食用五肉五甘露等，虽然知道四种誓言清净的意义，但在通过修习其意义而没有获得暖相的阶段，稍微依止以咒语观想进行净化转变的甘露丸等。总之，必须根据本来清净的意趣，结合修习的暖相而行持，不要从咒语中寻找借口，不被秘密咒语邪行的过失所染污，结合内在的暖相而行持，不邪行，要知道这会成为获得成就之因。在此，从密咒乘的勇士次第来说，在尸林等处，以一年到十二年为期限，通过念诵、火供和禅定的力量来成就黑汝嘎，同样，在山和园林等无人的地方，为了利益他人，以普贤等本尊的自生加持次第，无法现量见到。对于精进不足的咒师们来说，在自己的家中念诵咒语、火供、朵玛等和禅定，由于地点和时间不合适，本尊没有成就，而且对于修心没有兴趣，对于不离贪欲的人们来说。同样，对于清净次第，大手印的修习之路衰败，远离上师的口诀，以空洞的言论堕入断见大错的恶劣上师们。对于心智幼稚，无法对甚深广大的法进行辨析的人们，这样宣说般若波罗蜜多，如来薄伽梵从般若波罗蜜多中，一切法无分别，空性无相无愿离合和生
English
Speaking of being born and becoming a Buddha, etc., it cannot be transformed into Mahayana, and it contradicts the appearance of nomenclature, and it will become unintelligible words. If, through the definite understanding of those and those particularly meaningful points that have been well determined, it is said in this way, then it is truly proclaiming the realm of supreme wisdom, the ultimate intention shown by the profound sutras and tantras. Moreover, holding in this way, no reason to distinguish between the two truths can refute it, and it should be known that it will be established with correct reason. Similarly, for beginners, eating the five meats and five amritas, etc., although they know the meaning of the four vows being pure, in the stage where they have not obtained warmth by practicing its meaning, they slightly rely on the nectar pills, etc., which are purified and transformed by mantra visualization. In short, one must act in accordance with the intention of being pure from the beginning, combined with the warmth of practice, and do not look for excuses from mantras, and not be contaminated by the faults of secret mantra misconduct, and act in accordance with the inner warmth, without misconduct, and know that this will become the cause of obtaining accomplishment. Here, from the order of heroes of the mantra vehicle, in the charnel grounds, etc., with a limit of one to twelve years, the Heruka is accomplished through the power of recitation, fire offering, and meditation. Similarly, in uninhabited places such as mountains and gardens, in order to benefit others, the Buddhas such as Samantabhadra are not able to be directly seen by the order of self-arising blessings. For those mantra practitioners who lack diligence, reciting mantras, performing fire offerings, tormas, etc., and meditating in their own homes, the deity is not accomplished due to inappropriate location and time, and they have no interest in cultivating the mind, for those who are not free from attachment. Similarly, for the order of purification, the path of practice of Mahamudra is declining, far from the oral instructions of the lama, and falling into the great fault of nihilism with empty words, the evil lamas. For those who are childish in mind and unable to discern the profound and vast Dharma, they teach the Prajnaparamita in this way, the Blessed One Buddha from the Prajnaparamita, all dharmas are without discrimination, emptiness is without characteristics, without wishes, separate from the composite and birth.